(1) - Vinayakuni - Madhyamavati
I am giving hereunder the pallavi and third carana of the kriti and their meanings -
P vinAyakuni valenu brOvavE ninu
vinA vElpul(e)varammA
C3 purAna dayacE girAlu mAkuniki
rA jEsi brOcu rAja dhari
tyAgarAjuni hRdaya sarOjam(E)lina
rAma sOdari parazakti nanu (vinAyakuni)
P Please protect (brOvavE) me like (valenu) Your son vinAyaka (vinAyakuni); O Mother (ammA)! which (evaru) (literally who) God(s) (vElpulu) (vElpulevarammA) is/are there for us other than (vinA) You (ninu)?
C3 O Wearer (dhara) of (digit of) the Moon (rAja) who, earlier (purAna), mercifully (dayacE) protected (brOcu) by restoring (rA jEsi) speech (girAlu) to a dumb (mAkuni) (literally tree)!
O Mother parAzakti - Sister (sOdari) of Lord zrI rAma - who rules (Elina) the Lotus (sarOjamu) (sarOjamElina) of the heart (hRdaya) of this tyAgarAja (tyAgarAjuni)!
Please protect me (nanu) like Your son vinAyaka; O Mother which other God is there for us other than You?
girAlu mAkuniki rA jEsi - In the third caraNa this is how it is given in all the books. In the books of TKG and CR, this particular portion of the caraNa has not been taken into account for translation. In the book of TSV/AKG, it has been translated as earlier You bestowed sweet words.
mAku in telugu means tree; girAlu rA jEsi means restoring speech; restoring speech is possible only for a dumb and not to tree. Therefore from the wordings of the caraNa it is very clear that the Mother granted speech to a dumb person and the saMskRta and telugu word for dumb is mUka and therefore mUkiniki is the appropriate word here; the classical work mUka paJca zAti is a very famous composition in praise of Mother kAmAkSi. Please visit the website to get more details about mUka kavi as explained by kAJci mahAsvAmi candrazEkharEndra sarasvati -
http://www.kanchiforum.org/forum/viewtopic.php?p=9116
I have heard musicians singing mAkuniki. I, therefore, request the viewers to consider what I have given here and give your valuable suggestions.
There are some other errors also which are minor in nature and therefore, I am not highlighting them here. This kriti is blogged in the website (blogged on 21/11/2005 and updated today) - http://thyagaraja.sulekha.com/blogs/blo ... ?cid=39473
Please place your comments
May Saint Thyagaraja Bless us all
V Govindan
Books Referred -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Thyagaraja krithis with corrupted lyrics
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vgvindan
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I see that my post 'Rendering of Thyagaraja Kritis' post has been shifted to 'Request for Lyrics'. I may inform you that there are two distinct topics -
(1) 'Rendering of Thyagaraja Kritis' where sahitya rendering aspect is to be covered. As a preliminary, I had posted a quote of Kanchi Mahaswamigal. The errors noticed in rendering of certain kritis are to be given in the subsequent posts.
(2) Corrupted Kritis are different from 'rendering of kritis'. These are mostly errors committed over a period of time by various persons in transcribing the kritis resulting wrong words being used. These are to be given in a series of articles - one article per kriti.
The third topic 'Thyagaraja kritis as blogs and e-mails' is only informative nature and a single post of its category. That's why I chose 'Lyrics Request' category. There is no other post in this category.
While the topic 'Thyagarja Krits as blogs and e-mails' could be combined with 'Corrupted Thyagarja Kritis', vice-versa will confuse the issue.
I request you kindly give two topics - one 'Rendering of Kritis' and 'Corrupted Kritis'. Alternatively, you combine everything. But in that case, the subject will be a mixture. You may place all these in 'Vaggeyakkara' category.
Please consider and do the needful.
V Govindan
(1) 'Rendering of Thyagaraja Kritis' where sahitya rendering aspect is to be covered. As a preliminary, I had posted a quote of Kanchi Mahaswamigal. The errors noticed in rendering of certain kritis are to be given in the subsequent posts.
(2) Corrupted Kritis are different from 'rendering of kritis'. These are mostly errors committed over a period of time by various persons in transcribing the kritis resulting wrong words being used. These are to be given in a series of articles - one article per kriti.
The third topic 'Thyagaraja kritis as blogs and e-mails' is only informative nature and a single post of its category. That's why I chose 'Lyrics Request' category. There is no other post in this category.
While the topic 'Thyagarja Krits as blogs and e-mails' could be combined with 'Corrupted Thyagarja Kritis', vice-versa will confuse the issue.
I request you kindly give two topics - one 'Rendering of Kritis' and 'Corrupted Kritis'. Alternatively, you combine everything. But in that case, the subject will be a mixture. You may place all these in 'Vaggeyakkara' category.
Please consider and do the needful.
V Govindan
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srkris
- Site Admin
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Thanks for the detailed clarifications vgvindan. I agree with your logic although the names of the threads were somewhat misleading. But now that you have clarified, there are indeed two threads as you have asked:
1. This "corrupted kritis" thread.
2. Rendering of Kritis thread, which is now moved to "General Discussions" section (it also contains your informative blog link post).
You may continue such related discussions in the existing threads and open a new thread only for a new topic of discussion. Otherwise it become highly unorganized and accessing later will become a headache. Thanks for your understanding and patience.
1. This "corrupted kritis" thread.
2. Rendering of Kritis thread, which is now moved to "General Discussions" section (it also contains your informative blog link post).
You may continue such related discussions in the existing threads and open a new thread only for a new topic of discussion. Otherwise it become highly unorganized and accessing later will become a headache. Thanks for your understanding and patience.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
In continuation of my previous posting on 'Corrupted Lyris of Thyagaraja Kritis', I am giving an example of how the Kritis of Shri Thyagaraja have been corrupted - within a short period of 100 years - and some times giving opposite meanings.
The famous Pancharatna Kriti 'Endaro Mahanubhavulu' is sung by one and all musicians. However, in my humble opinion, there are two errors - one in the anupallavi and the other in the second caraNa. I am giving hereunder the pallavi, anupallavi and caraNa 2 along with meanings -
P endarO mahAnubhAvul(a)ndariki vandanamul(endarO)
There are countless (endarO) great personages (mahAnubhAvulu); I offer my salutes (vandanamulu) to all of them (andariki).
A candra vadanuni(y)anda candamunu hRday(A)ra-
vindamuna jUci brahmAnandam(a)nubhaviJcu vAr(endarO)
There are countless great personages who (vAru) enjoy (anubhaviJcu) the Supreme Bliss (brahmAnandamu) (brahmAnandamanubhaviJcu) by beholding (jUci) the charm (anda) and form (chandamu) of the Moon (candra) Faced (vadanuDu) (vadanuniyanda) Lord in the Lotus (aravaindamuna) of their heart (hRdaya) (hRdayAravindamuna); I offer my salutes to all of them.
C2 mAnasa vana cara vara saJcAramu
salipi mUrti bAguga poDaganE vAr(endarO)
C2 There are countless great personages who (vAru) behold (poDaganE) well (bAguga) the figure (mUrti) of the Lord by performing (salipi) the sacred (vara) remaining (saJcAramu) (literally being together) with the blessed (vara) Lord who is found (cara) in the woods (vana) of the mind (mAnasa); I offer my salutes to all of them.
(There are countless great personages who behold well the figure of the Lord by being with the Lord found in the mind ; I offer my salutes to all of them.)
Anupallavi - candra vadanuni - This is how it is given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, this is given as 'canduru varNuni'. In my humble opinion, 'canduru varNuni' does not seem to be correct, because the hue of the Lord is blue-black. zrI tyAgarAja has, nowhere, mentions the hue of the Lord is white ie the hue of moon. He uses the word 'canduru bOlu mukhamu' in the kRiti 'ennaDu jUtunO' - rAga kalAvati. Therefore, while 'canduru' may be correct, 'varNuni' seems to be wrong. I have heard musicians sing 'varNuni'.
Charana 2 - salipi - In the book of CR and ATK, it is given as 'salipi'. But, in the books of TKG and TSV/AKG, this is given as 'nilipi' giving a totally opposite meaning. I have heard musicians sing 'nilipi'.
According to TKG, zrI tyAgarAja wants the mind to stop wandering and behold Lord. But, the wordings of the kRti does not permit such a meaning for the following reasons -
(1) There are two similar words - cara (go about) and saJcara (go about together or remain with); if the contention of TKG is accepted, one of the words will become superfluous.
(2) The word 'vara' becomes superfluous; in fact, it qualifies the word 'saJcAra'.
(3) zrI tyAgarAja uses the word 'cara' frequently to indicate where the Lord found - 'Agama cara' etc; as also to indicate others like 'vana cara' etc to indicate sugrIva.
(4) 'saJcara' has been used by zrI tyAgarAja in another kRti 'mAnasa saJcararE rAmE' - rAga punnAgavarALi which clearly indicates the meaning of the word 'saJcararE' is 'going along or remaining'.
(5) The famous kRti of sadAziva brahmEndra 'mAnasa saJcararE' is also worth mentioning.
However, unless one has actually beheld (saJcAra) the Lord in his mind (intellect), all these discussions would amount to intellectual verbiage only. From that standpoint, I cannot boldly make a statement as to what 'saJcAra' actually means.
I request readers to comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced -
PS : CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu script)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
The famous Pancharatna Kriti 'Endaro Mahanubhavulu' is sung by one and all musicians. However, in my humble opinion, there are two errors - one in the anupallavi and the other in the second caraNa. I am giving hereunder the pallavi, anupallavi and caraNa 2 along with meanings -
P endarO mahAnubhAvul(a)ndariki vandanamul(endarO)
There are countless (endarO) great personages (mahAnubhAvulu); I offer my salutes (vandanamulu) to all of them (andariki).
A candra vadanuni(y)anda candamunu hRday(A)ra-
vindamuna jUci brahmAnandam(a)nubhaviJcu vAr(endarO)
There are countless great personages who (vAru) enjoy (anubhaviJcu) the Supreme Bliss (brahmAnandamu) (brahmAnandamanubhaviJcu) by beholding (jUci) the charm (anda) and form (chandamu) of the Moon (candra) Faced (vadanuDu) (vadanuniyanda) Lord in the Lotus (aravaindamuna) of their heart (hRdaya) (hRdayAravindamuna); I offer my salutes to all of them.
C2 mAnasa vana cara vara saJcAramu
salipi mUrti bAguga poDaganE vAr(endarO)
C2 There are countless great personages who (vAru) behold (poDaganE) well (bAguga) the figure (mUrti) of the Lord by performing (salipi) the sacred (vara) remaining (saJcAramu) (literally being together) with the blessed (vara) Lord who is found (cara) in the woods (vana) of the mind (mAnasa); I offer my salutes to all of them.
(There are countless great personages who behold well the figure of the Lord by being with the Lord found in the mind ; I offer my salutes to all of them.)
Anupallavi - candra vadanuni - This is how it is given in the books of CR and ATK. However, in the books of TKG and TSV/AKG, this is given as 'canduru varNuni'. In my humble opinion, 'canduru varNuni' does not seem to be correct, because the hue of the Lord is blue-black. zrI tyAgarAja has, nowhere, mentions the hue of the Lord is white ie the hue of moon. He uses the word 'canduru bOlu mukhamu' in the kRiti 'ennaDu jUtunO' - rAga kalAvati. Therefore, while 'canduru' may be correct, 'varNuni' seems to be wrong. I have heard musicians sing 'varNuni'.
Charana 2 - salipi - In the book of CR and ATK, it is given as 'salipi'. But, in the books of TKG and TSV/AKG, this is given as 'nilipi' giving a totally opposite meaning. I have heard musicians sing 'nilipi'.
According to TKG, zrI tyAgarAja wants the mind to stop wandering and behold Lord. But, the wordings of the kRti does not permit such a meaning for the following reasons -
(1) There are two similar words - cara (go about) and saJcara (go about together or remain with); if the contention of TKG is accepted, one of the words will become superfluous.
(2) The word 'vara' becomes superfluous; in fact, it qualifies the word 'saJcAra'.
(3) zrI tyAgarAja uses the word 'cara' frequently to indicate where the Lord found - 'Agama cara' etc; as also to indicate others like 'vana cara' etc to indicate sugrIva.
(4) 'saJcara' has been used by zrI tyAgarAja in another kRti 'mAnasa saJcararE rAmE' - rAga punnAgavarALi which clearly indicates the meaning of the word 'saJcararE' is 'going along or remaining'.
(5) The famous kRti of sadAziva brahmEndra 'mAnasa saJcararE' is also worth mentioning.
However, unless one has actually beheld (saJcAra) the Lord in his mind (intellect), all these discussions would amount to intellectual verbiage only. From that standpoint, I cannot boldly make a statement as to what 'saJcAra' actually means.
I request readers to comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced -
PS : CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu script)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Last edited by vgvindan on 14 Jan 2007, 10:06, edited 1 time in total.
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vgvindan
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- Joined: 13 Aug 2006, 10:51
Thyagaraja Kriti - pAhi rAma rAmayanucu - Raga kharahara priya
Today I am giving another example of a Thyagaraja Kriti corrupted. The kRti is 'pAhi rAma rAmayanucu bhajana sEyavE' - Raga Kharahara Priya. The affected caraNas are 4 and 8. These are given below along with their meanings -
C4 caNDa zatrughnaD(a)ppuD(a)khaNDa vRttitOn-
(u)NDa santasillE kOdaNDa rAmuDu
When (appuDu) the terrific (caNDa) zatrughna (zatrughnaDu) remains (uNDa) absorbed (vRttitOnu) (vRttitOnuNDa) in the Supreme Self (akhaNDa) (literally unfragmented or pUrNa) (zatrughnaDappuDakhaNDa), the Lord rAma (rAmuDu) who wields the bow - kOdaNDa - felt happy (santasillE);
C8 bAga karuNa jEsi(y)epuDu bhavyam(o)sagunO
tyAgarAju cEyi baTTi dayanu brOcunO (pAhi)
When (epuDu) will the Lord grant (osagunO) me what is good and proper (bhavyamu) (bhavyamosagunO) by being (jEsi) very (bAga) compassionate (karuNa)? will He compassionately (dayanu) protect (brOcunO) this tyAgarAja (tyAgarAju) by holding (baTTi) his hand (cEyi)?
C4 - vRttitOnu - this is how it is given in all the books other than that of TKG, where it is given as bhaktitOnu; 'vRttitOnu is given as an alternative. What did zrI tyAgarAja originally write - 'vRtti or 'bhakti? These two words have wide variations. If 'bhakti is taken as the correct word, then the meaning would be '.....zatrughna remains with great devotion....... If we apply the word 'vRtti it results in the meaning ......zatrughna remains absorbed in Supreme Self...... While both words suit the sense, only one of these words is correct. By substituting the other word, some one has interpolated the kRti. To my understanding, this is a deliberate act. Who did it and why?
C8 - cEyi baTTi dayanu brOcunO - this is how it is given in all the books other than that of TKG, wherein it is given as 'cEyi baTTE dayanu jUtunO. Now, which one is correct? From the flow of the language, 'cEyi baTTi dayanu brOcunO seems to be more appropriate. How this variation has come up?
I request viewers to ponder
May Saint Thyagaraja Bless us all
V Govindan
PS1 : Books referred : Compositions of Thyagaraja - Shri TK Govinda Rao -(TKG);
The Spiritual Heritage of Tyagaraja - Shri C Ramanujachariar - (CR);
Satguru Thyagarajaswami Keerthanaigal (Tamil) - Shri TS Vasudevan/AK Gopalan - (TSV/AKG);
Adi Tyagaraja Kirtanams (Telugu) - Shri KV Srinivasa Iyengar - (ATK).
Today I am giving another example of a Thyagaraja Kriti corrupted. The kRti is 'pAhi rAma rAmayanucu bhajana sEyavE' - Raga Kharahara Priya. The affected caraNas are 4 and 8. These are given below along with their meanings -
C4 caNDa zatrughnaD(a)ppuD(a)khaNDa vRttitOn-
(u)NDa santasillE kOdaNDa rAmuDu
When (appuDu) the terrific (caNDa) zatrughna (zatrughnaDu) remains (uNDa) absorbed (vRttitOnu) (vRttitOnuNDa) in the Supreme Self (akhaNDa) (literally unfragmented or pUrNa) (zatrughnaDappuDakhaNDa), the Lord rAma (rAmuDu) who wields the bow - kOdaNDa - felt happy (santasillE);
C8 bAga karuNa jEsi(y)epuDu bhavyam(o)sagunO
tyAgarAju cEyi baTTi dayanu brOcunO (pAhi)
When (epuDu) will the Lord grant (osagunO) me what is good and proper (bhavyamu) (bhavyamosagunO) by being (jEsi) very (bAga) compassionate (karuNa)? will He compassionately (dayanu) protect (brOcunO) this tyAgarAja (tyAgarAju) by holding (baTTi) his hand (cEyi)?
C4 - vRttitOnu - this is how it is given in all the books other than that of TKG, where it is given as bhaktitOnu; 'vRttitOnu is given as an alternative. What did zrI tyAgarAja originally write - 'vRtti or 'bhakti? These two words have wide variations. If 'bhakti is taken as the correct word, then the meaning would be '.....zatrughna remains with great devotion....... If we apply the word 'vRtti it results in the meaning ......zatrughna remains absorbed in Supreme Self...... While both words suit the sense, only one of these words is correct. By substituting the other word, some one has interpolated the kRti. To my understanding, this is a deliberate act. Who did it and why?
C8 - cEyi baTTi dayanu brOcunO - this is how it is given in all the books other than that of TKG, wherein it is given as 'cEyi baTTE dayanu jUtunO. Now, which one is correct? From the flow of the language, 'cEyi baTTi dayanu brOcunO seems to be more appropriate. How this variation has come up?
I request viewers to ponder
May Saint Thyagaraja Bless us all
V Govindan
PS1 : Books referred : Compositions of Thyagaraja - Shri TK Govinda Rao -(TKG);
The Spiritual Heritage of Tyagaraja - Shri C Ramanujachariar - (CR);
Satguru Thyagarajaswami Keerthanaigal (Tamil) - Shri TS Vasudevan/AK Gopalan - (TSV/AKG);
Adi Tyagaraja Kirtanams (Telugu) - Shri KV Srinivasa Iyengar - (ATK).
Last edited by vgvindan on 14 Jan 2007, 10:11, edited 1 time in total.
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vgvindan
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kRti - kSINamai tiruga - rAga mukhAri
In continuation of my previous post, I am giving hereunder the corruption in the kRti “kSINamai tiruga “ rAga mukhAri. As the kRti is small one, I am giving hereunder the whole kRti and the corrupted portion along with explanatory notes.
P kSINamai tiruga janmiJcu
siddhi mAnurA O manasA
A (gIr)vANa nATak(A)laMkAra vEda
purAna yajna japa tap(A)dula phalamulu (kSINa)
C edi jEsina jaga(n)nAthuDu ziramuna
hRdayamuna vahiJci
padilamaina satpadamul(o)saMgE
bATa tyAgarAja vinutuni bhajanarA (kSINa)
P O My Mind! Refrain from the (eight-fold) siddhi which make one take birth again by withering away (of the body).
A O My Mind! Refrain from the (eight-fold) siddhi which make one take birth again by withering away of the fruits of (knowledge of) music, drama, ornamentation, vEda, purANa and (fruits of) sacrifices, repetition of mantras, penances etc.
C The path that confers the eternal state of liberation is, to seat the Lord of the Universe in one ' s intellect and heart while performing any activity, and chanting the names of the Lord well-praised of this tyAgaraja; (therefore), O My Mind! Refrain from the (eight-fold) siddhi which make one take birth again by withering away of the body.
Word-by-word Meaning
P O My Mind (manasA)! Refrain from (mAnurA) the (eight-fold) siddhi which make one take birth (janmiJcu) again (tiruga) by withering away (kSINamai) (of the body).
A O My Mind! Refrain from the (eight-fold) siddhi which make one take birth again by withering away of -
the fruits (phalamulu) of (knowledge of) music (gIrvAna), drama (nATaka), ornamentation (alaMkAra) (nATakAlaMkAra), vEda, purANa and (fruits of) sacrifices (yajna), repetition of mantras (japa), penances (tapa) etc (Adula) (tapAdula).
C The path (bATa) that confers (osaMgE) the eternal (padilamaina) state of liberation (satpadamulu) (satpadamulosaMgE) is,
to seat (vahiJci) (literally carry) the Lord (nAtha) of the Universe (jagat) (jagannAthuDu) in one ' s intellect (ziramuna) and heart (hRdayamuna) while performing (jEsina) any activity (edi), and
chanting the names (bhajanarA) of the Lord well-praised (vinuta) (vinutuni) of this tyAgaraja;
O My Mind! Refrain from the (eight-fold) siddhi which make one take birth again by withering away of the body.
Notes -
P - kSINamai - In the pallavi, the word standing alone would mean “withering away of the body ' ; in the anu-pallavi, conjoined with the word “phalamulu ' it would mean “withering away of the fruits ' . Any suggestions ???
P - siddhi mAnurA - Eight-Fold siddhi - aNiman - become minute as atom; laghiman - extreme lightness; prApti - reach anything (moon with the tip of finger); prAkAmya - irresistible will; mahiman - illimitable bulk; IzitA - supreme dominion; vazitA - subjugating by magic; kAmAvazAyitA - suppressing all desires : Source - Monier ' s Sanskrit Dictionary.
aNiman, laghiman, prApti, prakAmya, mahiman, IzitA and vazitA and garimA - making oneself heavy at will - Source tamizh piGgala nigaNDu.
Please refer to zrImad bhAgavataM, Book 11, Chapter 15 (generally known as uddhava gIta), wherein eight primary siddhis and another 10 secondary siddhis are mentioned. Please also visit website -
http://www.srimadbhagavatam.org/canto11 ... Text%204-5
Please also refer to Patanjali Yoga Sutras (Chapter 3 - Powers).
In the ibid (zrImad bhAgavataM) reference, it also stated that these siddhis are indeed obstacles to the emancipation. The following verse is relevant-
antarAyAn vadantyEtA yuJjatO yOgamuttamaM |
mayA sampadyamAnasya kAlakSapaNahEtava: || 33 ||
" Learned experts in devotional service state that the mystic perfections of yoga that I have mentioned are actually impediments and are a waste of time for one who is practicing the supreme yoga, by which one achieves all perfection in life directly from Me."
A - gIr vANa - This word has been used in the dIkSitar kRiti “gIticakrarathasthitAyai ' and zyAmA zAstri kRti “pArvati ninnu nera ' to mean “sarasvati ' . In the book of CR and TSV/AKG, this word has been translated as “saMskRta ' ; in the book of TKG, this has been translated as “literature and poetry ' .
However, the word “gIr ' has been given brackets in all the books - the purpose of which is not understood. If we study the anupallavi, vANa - rANa (purANa) seems to rhyme. Therefore, in the absence of any other information, I take that this word “gIr ' has been added later. The saMskRta word “vANa ' means music. This also corresponds to the tamizh word “bANar ' (a morph of vANa) - meaning ' musician ' . Accordingly, if we omit the word “gIr ' (which seems to be a later addition), the anupallavi would mean “music, drama, ornamentation etc ' .
Further, if the word “gIrvANa ' is correct, then in the list specified by zrI tyAgarAja (drama, alaGkAra, vEda, purANa, yajna, japa, tapa), there is a glaring omission of “music ' which is the life breath of the Saint. It is also quite out of place to mention “saMskRta ' or “literature and poetry ' when vEda, purANa and alaGkAra have already been mentioned. Therefore, in my humble opinion, neither “saMskRta ' nor “literature and poetry ' fit in. It is strange that zrI tyAgarAja would omit “music ' and mention everything else. Therefore, in my humble opinion, “gIr ' is not justified. Being a later addition, this needs to be removed. Accordingly, I have translated “gIrvAna ' to mean “music ' . Any suggestions ???
In all the books the meanings derived of the anu-pallavi is that the “fruits of saMskRta, drama, alaGkAra, vEda, purANa, yajna and penance wither away ' . In my humble opinion, this is not so. If we join the “phalamulu ' of anu-pallavi with pallavi, it is clear that it is the “temptation of siddhis ' which makes these wither away. Therefore, I feel that though the “vANa ' was correctly there, the translators seem to have missed the point, assuming that zrI tyAgarAja would not put “music ' in the category because in many kRtis he specifically states that music bestows mOkSa. This seems to the reason for introduction of the prefix “gIr ' .
However, if “gIrvANa ' is correct, this word in conjunction with the following word “nATaka ' seems to have been derived from Tamil triad (muttamizh) - iyal, isai, nADagaM - prose, poetry and drama.
A - alaMkAra - Ornamentation - This pervades each and every field of Indian poetry, drama, music, philosophy, visual arts, literary criticism. For a brief on this subject, please visit the site - http://www.kamat.com/indica/alamkara/4.htm
I request viewers to ponder.
May Saint Thyagaraja Bless us all
V Govindan
PS : Books referred : Compositions of Thyagaraja - Shri TK Govinda Rao (TKG);
The Spiritual Heritage of Tyagaraja - Shri C Ramanujachariar (CR);
Satguru Thyagarajaswami Keerthanaigal (Tamil) - Shri TS Vasudevan/AK Gopalan (TSV/AKG);
Adi Tyagaraja Kirtanams (Telugu) - Shri KV Srinivasa Iyengar (ATK).
In continuation of my previous post, I am giving hereunder the corruption in the kRti “kSINamai tiruga “ rAga mukhAri. As the kRti is small one, I am giving hereunder the whole kRti and the corrupted portion along with explanatory notes.
P kSINamai tiruga janmiJcu
siddhi mAnurA O manasA
A (gIr)vANa nATak(A)laMkAra vEda
purAna yajna japa tap(A)dula phalamulu (kSINa)
C edi jEsina jaga(n)nAthuDu ziramuna
hRdayamuna vahiJci
padilamaina satpadamul(o)saMgE
bATa tyAgarAja vinutuni bhajanarA (kSINa)
P O My Mind! Refrain from the (eight-fold) siddhi which make one take birth again by withering away (of the body).
A O My Mind! Refrain from the (eight-fold) siddhi which make one take birth again by withering away of the fruits of (knowledge of) music, drama, ornamentation, vEda, purANa and (fruits of) sacrifices, repetition of mantras, penances etc.
C The path that confers the eternal state of liberation is, to seat the Lord of the Universe in one ' s intellect and heart while performing any activity, and chanting the names of the Lord well-praised of this tyAgaraja; (therefore), O My Mind! Refrain from the (eight-fold) siddhi which make one take birth again by withering away of the body.
Word-by-word Meaning
P O My Mind (manasA)! Refrain from (mAnurA) the (eight-fold) siddhi which make one take birth (janmiJcu) again (tiruga) by withering away (kSINamai) (of the body).
A O My Mind! Refrain from the (eight-fold) siddhi which make one take birth again by withering away of -
the fruits (phalamulu) of (knowledge of) music (gIrvAna), drama (nATaka), ornamentation (alaMkAra) (nATakAlaMkAra), vEda, purANa and (fruits of) sacrifices (yajna), repetition of mantras (japa), penances (tapa) etc (Adula) (tapAdula).
C The path (bATa) that confers (osaMgE) the eternal (padilamaina) state of liberation (satpadamulu) (satpadamulosaMgE) is,
to seat (vahiJci) (literally carry) the Lord (nAtha) of the Universe (jagat) (jagannAthuDu) in one ' s intellect (ziramuna) and heart (hRdayamuna) while performing (jEsina) any activity (edi), and
chanting the names (bhajanarA) of the Lord well-praised (vinuta) (vinutuni) of this tyAgaraja;
O My Mind! Refrain from the (eight-fold) siddhi which make one take birth again by withering away of the body.
Notes -
P - kSINamai - In the pallavi, the word standing alone would mean “withering away of the body ' ; in the anu-pallavi, conjoined with the word “phalamulu ' it would mean “withering away of the fruits ' . Any suggestions ???
P - siddhi mAnurA - Eight-Fold siddhi - aNiman - become minute as atom; laghiman - extreme lightness; prApti - reach anything (moon with the tip of finger); prAkAmya - irresistible will; mahiman - illimitable bulk; IzitA - supreme dominion; vazitA - subjugating by magic; kAmAvazAyitA - suppressing all desires : Source - Monier ' s Sanskrit Dictionary.
aNiman, laghiman, prApti, prakAmya, mahiman, IzitA and vazitA and garimA - making oneself heavy at will - Source tamizh piGgala nigaNDu.
Please refer to zrImad bhAgavataM, Book 11, Chapter 15 (generally known as uddhava gIta), wherein eight primary siddhis and another 10 secondary siddhis are mentioned. Please also visit website -
http://www.srimadbhagavatam.org/canto11 ... Text%204-5
Please also refer to Patanjali Yoga Sutras (Chapter 3 - Powers).
In the ibid (zrImad bhAgavataM) reference, it also stated that these siddhis are indeed obstacles to the emancipation. The following verse is relevant-
antarAyAn vadantyEtA yuJjatO yOgamuttamaM |
mayA sampadyamAnasya kAlakSapaNahEtava: || 33 ||
" Learned experts in devotional service state that the mystic perfections of yoga that I have mentioned are actually impediments and are a waste of time for one who is practicing the supreme yoga, by which one achieves all perfection in life directly from Me."
A - gIr vANa - This word has been used in the dIkSitar kRiti “gIticakrarathasthitAyai ' and zyAmA zAstri kRti “pArvati ninnu nera ' to mean “sarasvati ' . In the book of CR and TSV/AKG, this word has been translated as “saMskRta ' ; in the book of TKG, this has been translated as “literature and poetry ' .
However, the word “gIr ' has been given brackets in all the books - the purpose of which is not understood. If we study the anupallavi, vANa - rANa (purANa) seems to rhyme. Therefore, in the absence of any other information, I take that this word “gIr ' has been added later. The saMskRta word “vANa ' means music. This also corresponds to the tamizh word “bANar ' (a morph of vANa) - meaning ' musician ' . Accordingly, if we omit the word “gIr ' (which seems to be a later addition), the anupallavi would mean “music, drama, ornamentation etc ' .
Further, if the word “gIrvANa ' is correct, then in the list specified by zrI tyAgarAja (drama, alaGkAra, vEda, purANa, yajna, japa, tapa), there is a glaring omission of “music ' which is the life breath of the Saint. It is also quite out of place to mention “saMskRta ' or “literature and poetry ' when vEda, purANa and alaGkAra have already been mentioned. Therefore, in my humble opinion, neither “saMskRta ' nor “literature and poetry ' fit in. It is strange that zrI tyAgarAja would omit “music ' and mention everything else. Therefore, in my humble opinion, “gIr ' is not justified. Being a later addition, this needs to be removed. Accordingly, I have translated “gIrvAna ' to mean “music ' . Any suggestions ???
In all the books the meanings derived of the anu-pallavi is that the “fruits of saMskRta, drama, alaGkAra, vEda, purANa, yajna and penance wither away ' . In my humble opinion, this is not so. If we join the “phalamulu ' of anu-pallavi with pallavi, it is clear that it is the “temptation of siddhis ' which makes these wither away. Therefore, I feel that though the “vANa ' was correctly there, the translators seem to have missed the point, assuming that zrI tyAgarAja would not put “music ' in the category because in many kRtis he specifically states that music bestows mOkSa. This seems to the reason for introduction of the prefix “gIr ' .
However, if “gIrvANa ' is correct, this word in conjunction with the following word “nATaka ' seems to have been derived from Tamil triad (muttamizh) - iyal, isai, nADagaM - prose, poetry and drama.
A - alaMkAra - Ornamentation - This pervades each and every field of Indian poetry, drama, music, philosophy, visual arts, literary criticism. For a brief on this subject, please visit the site - http://www.kamat.com/indica/alamkara/4.htm
I request viewers to ponder.
May Saint Thyagaraja Bless us all
V Govindan
PS : Books referred : Compositions of Thyagaraja - Shri TK Govinda Rao (TKG);
The Spiritual Heritage of Tyagaraja - Shri C Ramanujachariar (CR);
Satguru Thyagarajaswami Keerthanaigal (Tamil) - Shri TS Vasudevan/AK Gopalan (TSV/AKG);
Adi Tyagaraja Kirtanams (Telugu) - Shri KV Srinivasa Iyengar (ATK).
Last edited by vgvindan on 14 Jan 2007, 10:16, edited 1 time in total.
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drshrikaanth
- Posts: 4066
- Joined: 26 Mar 2005, 17:01
Govindan, I understand you zeal. But not all that seems erroneous to ones understanding is necessarily erroneous. The reason for giving "gIr" within brackets is because it falls before the start of the tALa, starting on the atItagraha. This kind of usage is called antarukti.. tyAgarAja is certainly not the first one to use it. The famous "kangaLidyAtakO" of SrIpAdarAyaru has it. The anupallavi is "jagangaLolaGe mangaLamUrti". "ja" at the beginning is antarukti and only "gangaLoLage" will rhyme with "kangaLu". This is very much a part and parcel of msuical prosody.vgvindan wrote:However, the word ‘gIr’ has been given brackets in all the books â€" the purpose of which is not understood. If we study the anupallavi, vANa â€" rANa (purANa) seems to rhyme. Therefore, in the absence of any other information, I take that this word ‘gIr’ has been added later.
There is no such glaring erro here. There is no rule that all composers icluding T HAD to include music in ther lists of arts or studies. And T was very likely singing about people in general as opposed to himself. Recall SankarAcArya'sFurther, if the word ‘gIrvANa’ is correct, then in the list specified by zrI tyAgarAja (drama, alaGkAra, vEda, purANa, yajna, japa, tapa), there is a glaring omission of ‘music’ which is the life breath of the Saint.
samprAptE sannihitE kAlE nahinahi rakShati DugRngkaraNE | (bhaja gOvindam)
He certainly was not talking about himself. And it is believed tha he saw this person trying to learn by rote the atypical formatins of the verb "dugRng" on the banks of the ganga. That s when Sankara uttered this verse.
No it is not at al out of place. kAvya and vEda are spearte branches. vEda and purANas are not treated as part of literature in sanskrit/Indian classification.It is also quite out of place to mention ‘saMskRta’ or ‘literature and poetry’ when vEda, purANa and alaGkAra have already been mentioned.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
In all the books the meanings derived of the anu-pallavi is that the “fruits of saMskRta, drama, alaGkAra, vEda, purANa, yajna and penance wither away" . In my humble opinion, this is not so. If we join the “phalamulu" of anu-pallavi with pallavi, it is clear that it is the “temptation of siddhis" which makes these wither away. Therefore, I feel that though the “vANa" was correctly there, the translators seem to have missed the point, assuming that zrI tyAgarAja would not put “music" in the category because in many kRtis he specifically states that music bestows mOkSa. This seems to the reason for introduction of the prefix “gIr" .
Dr Srikant
I think you missed the point. The fact that because the anupallavi was not joined with the pallavi, the whole confusion has arisen. Please read the meanings - quoted above - as given in all the books I referred. The meanings are not correct. Knowledge of vEda, zAstra, purANa etc do not wither away but the siddhis make them wither. If the true meaning is adopted, then the position will be clear.
In any case, I have not made any declaration that my point of view is correct because I do not have access to the original version of the kRti. Further all my observations are preceded by words 'in my humble opinion' and 'any suggestions'. The very purpose is to initiate discussion on these neglected aspects.
Further I also have given suitable remarks as to what would be the meaning assuming that the word 'gIrvAna' is correct.
Therefore, I request the viewers to avoid making any personal remarks like 'zeal' etc.
In any case, I am posting another kRti subsequently of similar nature. Please go thru that also.
V Govindan
Dr Srikant
I think you missed the point. The fact that because the anupallavi was not joined with the pallavi, the whole confusion has arisen. Please read the meanings - quoted above - as given in all the books I referred. The meanings are not correct. Knowledge of vEda, zAstra, purANa etc do not wither away but the siddhis make them wither. If the true meaning is adopted, then the position will be clear.
In any case, I have not made any declaration that my point of view is correct because I do not have access to the original version of the kRti. Further all my observations are preceded by words 'in my humble opinion' and 'any suggestions'. The very purpose is to initiate discussion on these neglected aspects.
Further I also have given suitable remarks as to what would be the meaning assuming that the word 'gIrvAna' is correct.
Therefore, I request the viewers to avoid making any personal remarks like 'zeal' etc.
In any case, I am posting another kRti subsequently of similar nature. Please go thru that also.
V Govindan
Last edited by vgvindan on 14 Jan 2007, 10:18, edited 1 time in total.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
kRti bhaktuni cAritramu - rAga bEgada
In continuation of my previous post, I am giving hereunder another kRti which has been corrupted. The kRti is “bhaktuni cAritramu“ rAga bEgaDa. The pallavi and anu-pallavi are given hereunder along with meanings -
P bhaktuni cAritramu vinavE manasA sItA rAma
A (A)sakti lEka tA gOrucu jIvan-
muktuDai(y)Anandamun(o)ndu (bhaktuni)
P O My Mind (manasA)! Listen (vinavE) to the conduct (cAritramu) of the devotee (bhaktuni) of Lord sItA rAma.
A O My Mind! Listen to the conduct of the devotee of Lord sItA rAma who-
devoid of (lEka) all attachments (Asakti), seeking (gOrucu) (the Indwelling Lord) by himself (tA), and
attained (ondu) the bliss (Anandamunu) by being Living Free (jIvan muktuDai) (jIvan muktuDaiyAnandamunondu).
A - (A)sakti lEka - In all the books this is given as “(A)sakti" indicating that there is some doubt about this word. The meaning taken in all the books for this word 'Asakti' is “attachment" (to senses). The meaning of the whole anupallavi - as per TKG - "eschewing all attachments to mere sensual pleasures, he enjoys in this very life the bliss of heaven'; as per CR- 'who without attachment to sense-pleasures, seeks him, becomes a jivanmukta and enjoys supreme bliss'. Similar wordings have been used in the book of TSV/AKG also.
From a reference to zrImad bhagavad gItA, Chapter 3, verse 25 - 'sakta' is the word which is used for 'attachment'; In the Narada Bhakti Sutras (81) - “Asakti" is used to mean Love towards Lord; In Lalita Sahasranamam (109) - “Asakti" is used for “joy in union with Lord"; In Thyagaraja Kriti 'nIvE kannada jEsitE' - Raga SaurAStraM - zrI tyAgaraja (caraNa 2) uses the word 'Asakti' to mean 'attachment to Lord'; As per Monier's Sanskrit Dictionary, 'sakti' is the word used for attachment towards sense objects and 'Asakti' is attachment in a higher sense.
Therefore, in my humble opinion, in the kriti under reference, the word should be 'sakti' only and not 'Asakti'.
Please comment
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and
Shri AK Gopalan
PS : In many kRtis zrI tyAgarAja adds this word 'A' to mean 'that'; But here it could not be the case, because such an addition gives an opposite meaning. For example refer to - kRti - “alakalallalADaga “ rAga madhyamAvati.
P alakal(a)llalADaga gani-
(y)A rAN-muni(y)eTu poGgenO
and also “A daya zrI raghuvara “ raga ahiri
P A daya zrI raghuvara nED(E)la
rAd(a)ya O day(A)mbudhi nIku
In continuation of my previous post, I am giving hereunder another kRti which has been corrupted. The kRti is “bhaktuni cAritramu“ rAga bEgaDa. The pallavi and anu-pallavi are given hereunder along with meanings -
P bhaktuni cAritramu vinavE manasA sItA rAma
A (A)sakti lEka tA gOrucu jIvan-
muktuDai(y)Anandamun(o)ndu (bhaktuni)
P O My Mind (manasA)! Listen (vinavE) to the conduct (cAritramu) of the devotee (bhaktuni) of Lord sItA rAma.
A O My Mind! Listen to the conduct of the devotee of Lord sItA rAma who-
devoid of (lEka) all attachments (Asakti), seeking (gOrucu) (the Indwelling Lord) by himself (tA), and
attained (ondu) the bliss (Anandamunu) by being Living Free (jIvan muktuDai) (jIvan muktuDaiyAnandamunondu).
A - (A)sakti lEka - In all the books this is given as “(A)sakti" indicating that there is some doubt about this word. The meaning taken in all the books for this word 'Asakti' is “attachment" (to senses). The meaning of the whole anupallavi - as per TKG - "eschewing all attachments to mere sensual pleasures, he enjoys in this very life the bliss of heaven'; as per CR- 'who without attachment to sense-pleasures, seeks him, becomes a jivanmukta and enjoys supreme bliss'. Similar wordings have been used in the book of TSV/AKG also.
From a reference to zrImad bhagavad gItA, Chapter 3, verse 25 - 'sakta' is the word which is used for 'attachment'; In the Narada Bhakti Sutras (81) - “Asakti" is used to mean Love towards Lord; In Lalita Sahasranamam (109) - “Asakti" is used for “joy in union with Lord"; In Thyagaraja Kriti 'nIvE kannada jEsitE' - Raga SaurAStraM - zrI tyAgaraja (caraNa 2) uses the word 'Asakti' to mean 'attachment to Lord'; As per Monier's Sanskrit Dictionary, 'sakti' is the word used for attachment towards sense objects and 'Asakti' is attachment in a higher sense.
Therefore, in my humble opinion, in the kriti under reference, the word should be 'sakti' only and not 'Asakti'.
Please comment
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and
Shri AK Gopalan
PS : In many kRtis zrI tyAgarAja adds this word 'A' to mean 'that'; But here it could not be the case, because such an addition gives an opposite meaning. For example refer to - kRti - “alakalallalADaga “ rAga madhyamAvati.
P alakal(a)llalADaga gani-
(y)A rAN-muni(y)eTu poGgenO
and also “A daya zrI raghuvara “ raga ahiri
P A daya zrI raghuvara nED(E)la
rAd(a)ya O day(A)mbudhi nIku
Last edited by vgvindan on 14 Jan 2007, 10:22, edited 1 time in total.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
kRti - nAtha brOvavE - rAga bhairavi
In continuation of my previous post, I shall now place before the viewers the kriti 'Natha Brovave' - Raga Bhairavi. The Pallavi and affected caraNas are given below together with meanings -
P nAtha brOvavE raghunAtha brOvavE
P O Lord (nAtha)! Please protect (brOvavE) me. O Lord raghu nAtha! Please protect (brOvavE) me.
C2 bayalu gala muni cayamula jUci
hRdayamu karagagan(a)bhayam(o)sagina raghu (nAtha)
C6 kala kalamanu mukha kaLa gani pura
bhAmalu valacaganu tallulu valE jUcu raghu (nAtha)
C2 O Lord raghu nAtha who, having seen (jUci) the multitude (cayamula) of ascetics (muni) living (gala) (literally found) in the country-side (bayalu) (without protection),
taking pity (hRdayamu karagaganu) (literally heart melted) on them, bestowed (osagina) freedom from fear (abhayamu) (karagaganabhayamosagina)!
please protect me.
C6 O Lord raghu nAtha who -
finding that the women (bhAmalu) of the town (pura) were enamoured (valacaganu) by You by looking (gani) at the lustre (kaLa) of Your charming (kala kalamanu) face (mukha),
looked at (jUcu) them as (valE) Your mothers (tallulu)!
O Lord! Please protect me; O Lord raghu nAtha! please protect me.
caraNa 2 - The caraNa refers to Valmiki Ramayana - Aranya Kanda - Chapter 6. The ascetics who were living in the forest without protection were being killed by ogres. They complain to zrI rAma who promises that he will kill the ogres and give them necessary protection.
The affected (Telugu) word is 'bayalu' which means 'open countryside'. Keeping this word as such, the translation of this caraNa would be 'O Lord raghunAtha! Having seen the ascetics living in the open country side, as Your heart melted, You assured them freedom from fear (abhayamu)'.
However, this word seems to have been corrupted and certain other versions of the kritis contain the word 'bhayamu' in place of 'bayalu'. The probable reason for the corruption may that the word was not understood and also because of the difficulty in preserving the words when written in Tamil script which caters for only one 'p'.
caraNa 6 - The meaning of this caraNa is 'O Lord raghunAtha! Having seen Your lustrous face, when the women of the town were enamoured, You considered them as your mother'. The affected word is 'talli' - 'mother'. In some books this is given as 'sutulu' means 'daughter'. If we apply this word, it would be translated as '.....You considered them as your daughter'.
Now, the Saint would have written the kriti with either the word to mean 'mother' or 'daughter'. Therefore, if 'mother' is the word used by the Saint, word 'daughter' is the substituted. Here there is no scope for doubt about the word or problem about writing in Tamil. Someone has deliberately changed the word. If the original word was 'mother' then the word was changed to 'daughter' or vice versa.
While the corruption in caraNa 2 seems to be genuine, it is not so in case of carana 6 which is a deliberate replacement of a word written by the Saint. Who did it and why?
I request viewers to ponder.
May Saint Thyagara Bless us all
V Govindan
PS : Books referred : Compositions of Thyagaraja - Shri TK Govinda Rao;
The Spiritual Heritage of Tyagaraja - Shri C Ramanujachariar;
Satguru Thyagarajaswami Keerthanaigal (Tamil) - Shri TS Vasudevan/AK Gopalan;
Adi Tyagaraja Kirtanams (Telugu) - Shri KV Srinivasa Iyengar.
In continuation of my previous post, I shall now place before the viewers the kriti 'Natha Brovave' - Raga Bhairavi. The Pallavi and affected caraNas are given below together with meanings -
P nAtha brOvavE raghunAtha brOvavE
P O Lord (nAtha)! Please protect (brOvavE) me. O Lord raghu nAtha! Please protect (brOvavE) me.
C2 bayalu gala muni cayamula jUci
hRdayamu karagagan(a)bhayam(o)sagina raghu (nAtha)
C6 kala kalamanu mukha kaLa gani pura
bhAmalu valacaganu tallulu valE jUcu raghu (nAtha)
C2 O Lord raghu nAtha who, having seen (jUci) the multitude (cayamula) of ascetics (muni) living (gala) (literally found) in the country-side (bayalu) (without protection),
taking pity (hRdayamu karagaganu) (literally heart melted) on them, bestowed (osagina) freedom from fear (abhayamu) (karagaganabhayamosagina)!
please protect me.
C6 O Lord raghu nAtha who -
finding that the women (bhAmalu) of the town (pura) were enamoured (valacaganu) by You by looking (gani) at the lustre (kaLa) of Your charming (kala kalamanu) face (mukha),
looked at (jUcu) them as (valE) Your mothers (tallulu)!
O Lord! Please protect me; O Lord raghu nAtha! please protect me.
caraNa 2 - The caraNa refers to Valmiki Ramayana - Aranya Kanda - Chapter 6. The ascetics who were living in the forest without protection were being killed by ogres. They complain to zrI rAma who promises that he will kill the ogres and give them necessary protection.
The affected (Telugu) word is 'bayalu' which means 'open countryside'. Keeping this word as such, the translation of this caraNa would be 'O Lord raghunAtha! Having seen the ascetics living in the open country side, as Your heart melted, You assured them freedom from fear (abhayamu)'.
However, this word seems to have been corrupted and certain other versions of the kritis contain the word 'bhayamu' in place of 'bayalu'. The probable reason for the corruption may that the word was not understood and also because of the difficulty in preserving the words when written in Tamil script which caters for only one 'p'.
caraNa 6 - The meaning of this caraNa is 'O Lord raghunAtha! Having seen Your lustrous face, when the women of the town were enamoured, You considered them as your mother'. The affected word is 'talli' - 'mother'. In some books this is given as 'sutulu' means 'daughter'. If we apply this word, it would be translated as '.....You considered them as your daughter'.
Now, the Saint would have written the kriti with either the word to mean 'mother' or 'daughter'. Therefore, if 'mother' is the word used by the Saint, word 'daughter' is the substituted. Here there is no scope for doubt about the word or problem about writing in Tamil. Someone has deliberately changed the word. If the original word was 'mother' then the word was changed to 'daughter' or vice versa.
While the corruption in caraNa 2 seems to be genuine, it is not so in case of carana 6 which is a deliberate replacement of a word written by the Saint. Who did it and why?
I request viewers to ponder.
May Saint Thyagara Bless us all
V Govindan
PS : Books referred : Compositions of Thyagaraja - Shri TK Govinda Rao;
The Spiritual Heritage of Tyagaraja - Shri C Ramanujachariar;
Satguru Thyagarajaswami Keerthanaigal (Tamil) - Shri TS Vasudevan/AK Gopalan;
Adi Tyagaraja Kirtanams (Telugu) - Shri KV Srinivasa Iyengar.
Last edited by vgvindan on 14 Jan 2007, 10:23, edited 1 time in total.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
Kriti 'I mEnu galiginanduku' - rAga 'varALi'
In the current posting, I bring out possible errors and also seek a clarification about an episode mentioned by zrI tyAgarAja in the subject kRti. The pallavi and all caraNas are given below with meanings -
P I mEnu galigin(a)nduku sItA rAma
nAmamE balka valenu
A kAm(A)di dur-guNa stOma pUritamaina
pAmaratvamE gAni nEmamu lEn(a)TTi (I)
C1 saMsAramuna brOva dArini para
hiMsa jendu kirAtuDu
haMsa rUpula gatin(a)Duga rAma nAma
prazaMsa jEsi upadEziJca dhanyuDu gAdA (I)
C2 tApasi zApam(i)DagA jalOraga
rUpamu goni(y)uNDagA
tApamu sairiJcaka tallaDillaga zara
cApa dharuni nAma zravaNamu brOva lEdA (I)
C3 kari rAju teliya lEka baluDaina
makari cEta gAsi jendagA
ara lEka nijamunan(A)di mUlam(a)naga
varaduDu vEgamE vacci brOvaga lEdA (I)
C4 Agama vEdamulanu dAnavuDu
gompOvagA catur(A)nanuDu
tyAgarAja nuta tAraka nAma(y)ani
bAguga nutimpa bhayamu dIrpaga lEdA (I)
Gist
O Lord praised by this tyAgarAja! For having taken this body and being without any restraint, one should only chant the name of Lord sItA rAma because being under the influence of wickedness like desire etc, is nothing but complete ignorance.
When a hunter who was making a living by robbing the passers-by, desired to know the path of attaining the state of those who identify themselves with Supreme Lord, did he not become blessed as a result of initiation by sage nArada commending chanting of the names of Lord rAma?
When a celestial damsel, who was cursed by a sage, was miserable unable to withstand the suffering of attaining the form of a sea snake or leech, did not mere hearing the name of Lord zrI rAma save her?
When the gajEndra, who unknowingly came in the grip of a powerful alligator and thus became weary of the struggle, instead of mere cry, called “O The True Primitive Cause of this Universe" , did not the Lord viSNu arrive fast and save him?
As the sOmaka demon carried away the sacred works and vEdas, when brahmA extolled as “O Lord whose name carries one across of the Ocean of Worldly Existence" , did not the Lord relieve his fear?
C1 - dhanyuDu gAdA - this is how it is given in all the books. However, taking note of the endings of caraNa 2 - “brOva lEdA" , caraNa 3 - “brOvaga lEdA" and caraNa 4 - “dIrpaga lEdA" , in my humble opinion, the ending of first caraNa too should be “dhanyuDu gA lEdA" . This needs to be checked.
C2 - jalOraga - This is how it is given in all books. However, as per Moiner" s dictionary, the correct word seems to be “jalOragI" - meaning a “water snake" or “leech" .
In the book of TKG, this is translated as “celestial damsel cursed to become a leech, was relieved of her curse by listening to the tAraka nAma" . In the book of CR, it is mentioned that - …“an Apsaras who as the result of the curse of the Rishi had the form of a crocodile and was undergoing unbearable suffering, (was) saved by Anjaneya through the chanting of Rama Nama.- ‚ The sources of these episodes are not known.
The only mention of “water snake" in rAmAyaNa is that of “surasA" - mother of snakes. She was actually set up by Gods, siddhas, sages and gandharvas to test the might of AJjanEya - Please refer to zrImad-vAlmIki rAmAyaNa, sundara kANDa, Chapter 1, verses 144 - 147. Therefore, surasA is not the one meant by zrI tyAgarAja. This needs to be ascertained.
C3 - ara lEka - this is how it is given in all the books. However, there is some doubt about the form of the word “ara" . The actual telugu word is “arucu" meaning “cry" or “shout" ; however, it is not clear whether it can take the form “ara" ; further, the “lEka" in conjunction with “ara" further complicates it. Though it has been translated as “instead of mere animal cry" , it is not very satisfactory. Can it be “arucaka" - meaning “instead of mere shouting" ?
C4 - Agama vEdamulanu dAnavuDu gompOvaga - This pertains to matsya avatAra of the Lord. As per zrImad-bhAgavataM, Book 8, Chapter 24, the name of the demon who stole the vEdAs is hayagrIva and perceiving that action of hayagrIva, the Lord assumed the form of Fish. The demon was killed by the Lord in that avatAra. The following verse of zrImad bhAgavataM (8.24) is relevant -
atItapralayApAya utthitAya sa vEdhasE |
hatvAsuram hayagrIvaM vEdAn pratyAharaddhari: || 57 ||
" …Having killed the demon hayagrIva, He restored the vEdAs to brahmA when the latter rose at the end of the pralaya (dissolution)."
However, a different version is found in zrImad bhAgavataM, Book 5, Chapter 18 as under -
vEdAn yugAntE tamasA tiraskRtAn
rasAtalAdyO nRturaGavigraha: |
pratyAdadE vai kavayE(a)bhiyAcatE
tasmai namastE(a)vitathEhitAya iti || 6 ||
" …At the end of the millennium, ignorance personified assumed the form of a demon, stole all the vEdAs and took them down to the planet of rasAtala. The Supreme Lord, however, in His form of hayagrIva retrieved the vEdAs and returned them to Lord brahmA when he begged for them. I offer my respectful obeisances unto the Supreme Lord, whose determination never fails."
" …The purpose for which the advent of Matsya AvatAra took place was the restoration of the Veda's from the hands of the demon Somakasura, who stole them from BrahmA and hid them in the sea. Dharma is based on the Veda's, so the protection of the Veda's was the AvatAic task. [SB, 8:24]" - Source -
http://www.ibiblio.org/sripedia/oppilia ... 00032.html
I beseech the viewers to place their views.
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
In the current posting, I bring out possible errors and also seek a clarification about an episode mentioned by zrI tyAgarAja in the subject kRti. The pallavi and all caraNas are given below with meanings -
P I mEnu galigin(a)nduku sItA rAma
nAmamE balka valenu
A kAm(A)di dur-guNa stOma pUritamaina
pAmaratvamE gAni nEmamu lEn(a)TTi (I)
C1 saMsAramuna brOva dArini para
hiMsa jendu kirAtuDu
haMsa rUpula gatin(a)Duga rAma nAma
prazaMsa jEsi upadEziJca dhanyuDu gAdA (I)
C2 tApasi zApam(i)DagA jalOraga
rUpamu goni(y)uNDagA
tApamu sairiJcaka tallaDillaga zara
cApa dharuni nAma zravaNamu brOva lEdA (I)
C3 kari rAju teliya lEka baluDaina
makari cEta gAsi jendagA
ara lEka nijamunan(A)di mUlam(a)naga
varaduDu vEgamE vacci brOvaga lEdA (I)
C4 Agama vEdamulanu dAnavuDu
gompOvagA catur(A)nanuDu
tyAgarAja nuta tAraka nAma(y)ani
bAguga nutimpa bhayamu dIrpaga lEdA (I)
Gist
O Lord praised by this tyAgarAja! For having taken this body and being without any restraint, one should only chant the name of Lord sItA rAma because being under the influence of wickedness like desire etc, is nothing but complete ignorance.
When a hunter who was making a living by robbing the passers-by, desired to know the path of attaining the state of those who identify themselves with Supreme Lord, did he not become blessed as a result of initiation by sage nArada commending chanting of the names of Lord rAma?
When a celestial damsel, who was cursed by a sage, was miserable unable to withstand the suffering of attaining the form of a sea snake or leech, did not mere hearing the name of Lord zrI rAma save her?
When the gajEndra, who unknowingly came in the grip of a powerful alligator and thus became weary of the struggle, instead of mere cry, called “O The True Primitive Cause of this Universe" , did not the Lord viSNu arrive fast and save him?
As the sOmaka demon carried away the sacred works and vEdas, when brahmA extolled as “O Lord whose name carries one across of the Ocean of Worldly Existence" , did not the Lord relieve his fear?
C1 - dhanyuDu gAdA - this is how it is given in all the books. However, taking note of the endings of caraNa 2 - “brOva lEdA" , caraNa 3 - “brOvaga lEdA" and caraNa 4 - “dIrpaga lEdA" , in my humble opinion, the ending of first caraNa too should be “dhanyuDu gA lEdA" . This needs to be checked.
C2 - jalOraga - This is how it is given in all books. However, as per Moiner" s dictionary, the correct word seems to be “jalOragI" - meaning a “water snake" or “leech" .
In the book of TKG, this is translated as “celestial damsel cursed to become a leech, was relieved of her curse by listening to the tAraka nAma" . In the book of CR, it is mentioned that - …“an Apsaras who as the result of the curse of the Rishi had the form of a crocodile and was undergoing unbearable suffering, (was) saved by Anjaneya through the chanting of Rama Nama.- ‚ The sources of these episodes are not known.
The only mention of “water snake" in rAmAyaNa is that of “surasA" - mother of snakes. She was actually set up by Gods, siddhas, sages and gandharvas to test the might of AJjanEya - Please refer to zrImad-vAlmIki rAmAyaNa, sundara kANDa, Chapter 1, verses 144 - 147. Therefore, surasA is not the one meant by zrI tyAgarAja. This needs to be ascertained.
C3 - ara lEka - this is how it is given in all the books. However, there is some doubt about the form of the word “ara" . The actual telugu word is “arucu" meaning “cry" or “shout" ; however, it is not clear whether it can take the form “ara" ; further, the “lEka" in conjunction with “ara" further complicates it. Though it has been translated as “instead of mere animal cry" , it is not very satisfactory. Can it be “arucaka" - meaning “instead of mere shouting" ?
C4 - Agama vEdamulanu dAnavuDu gompOvaga - This pertains to matsya avatAra of the Lord. As per zrImad-bhAgavataM, Book 8, Chapter 24, the name of the demon who stole the vEdAs is hayagrIva and perceiving that action of hayagrIva, the Lord assumed the form of Fish. The demon was killed by the Lord in that avatAra. The following verse of zrImad bhAgavataM (8.24) is relevant -
atItapralayApAya utthitAya sa vEdhasE |
hatvAsuram hayagrIvaM vEdAn pratyAharaddhari: || 57 ||
" …Having killed the demon hayagrIva, He restored the vEdAs to brahmA when the latter rose at the end of the pralaya (dissolution)."
However, a different version is found in zrImad bhAgavataM, Book 5, Chapter 18 as under -
vEdAn yugAntE tamasA tiraskRtAn
rasAtalAdyO nRturaGavigraha: |
pratyAdadE vai kavayE(a)bhiyAcatE
tasmai namastE(a)vitathEhitAya iti || 6 ||
" …At the end of the millennium, ignorance personified assumed the form of a demon, stole all the vEdAs and took them down to the planet of rasAtala. The Supreme Lord, however, in His form of hayagrIva retrieved the vEdAs and returned them to Lord brahmA when he begged for them. I offer my respectful obeisances unto the Supreme Lord, whose determination never fails."
" …The purpose for which the advent of Matsya AvatAra took place was the restoration of the Veda's from the hands of the demon Somakasura, who stole them from BrahmA and hid them in the sea. Dharma is based on the Veda's, so the protection of the Veda's was the AvatAic task. [SB, 8:24]" - Source -
http://www.ibiblio.org/sripedia/oppilia ... 00032.html
I beseech the viewers to place their views.
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Last edited by vgvindan on 14 Jan 2007, 10:28, edited 1 time in total.
-
vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
manasA zrI rAmuni - rAga mAra raJjani
In the current post, I shall explain the error that has cropped up in the subject kRti. As the kRti is small one, the whole kRti is given below -
P manasA zrI rAmuni daya lEka
mAyamaina vidham(E)mi
A ghana duritamulak(O)Di gaTTi nA
kAryamulanu ceracitivO (manasA)
C para dArala para dhanamulak(A)sa-
paDi ceDi tirigitivO lEka
para jIvAtmula hiMsiJcitivO
vara tyAgarAja nutuni maracitivO (manasA)
Gist
O My Mind! What is the reason that zrI rAma has vanished without compassion? Have you spoiled my efforts by setting out to commit serious sins? Did You roam about coveting others' wives and wealth? or, did you injure other living beings? or, did you forget the Lord praised by this tyAgarAja?
A - duritamulakoDi gaTTi - This is how it is given in the book of TKG. However, in the books of CR and TSV/AKG, this has been rendered as kOTa gaTTi - to mean building a fortress of sins' . In the book of TKG, kOTa gaTTi is given as an alternative word. In my humble opinion, the correct word is oDi gaTTi which means to set out to commit - this is applicable to a crime. Therefore, the version given in the book of TKG seems to be appropriate. This needs to be checked. Any suggestions ???
A - ceracitivO - this is how it is given in all the books and the meaning derived in spoiled' . The correct telugu word for spoil - is cerucu . Accordingly, it should be cerucitivO . This needs to be checked. Any suggestions ???
While the second one (ceracitivO) may be genuine error, the first one seems to be due to not understanding the meaning of the word 'oDi gaTTi' . Assuming that oDi gaTTi' is the correct word, the word 'kOTa gaTTi' is a mere fancy of imagination. Instead of trying to find the correct word, people have inserted their own versions, thus ultimately resulting in serious corruptions in the kRtis.
How are we going to set these right and when?
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
In the current post, I shall explain the error that has cropped up in the subject kRti. As the kRti is small one, the whole kRti is given below -
P manasA zrI rAmuni daya lEka
mAyamaina vidham(E)mi
A ghana duritamulak(O)Di gaTTi nA
kAryamulanu ceracitivO (manasA)
C para dArala para dhanamulak(A)sa-
paDi ceDi tirigitivO lEka
para jIvAtmula hiMsiJcitivO
vara tyAgarAja nutuni maracitivO (manasA)
Gist
O My Mind! What is the reason that zrI rAma has vanished without compassion? Have you spoiled my efforts by setting out to commit serious sins? Did You roam about coveting others' wives and wealth? or, did you injure other living beings? or, did you forget the Lord praised by this tyAgarAja?
A - duritamulakoDi gaTTi - This is how it is given in the book of TKG. However, in the books of CR and TSV/AKG, this has been rendered as kOTa gaTTi - to mean building a fortress of sins' . In the book of TKG, kOTa gaTTi is given as an alternative word. In my humble opinion, the correct word is oDi gaTTi which means to set out to commit - this is applicable to a crime. Therefore, the version given in the book of TKG seems to be appropriate. This needs to be checked. Any suggestions ???
A - ceracitivO - this is how it is given in all the books and the meaning derived in spoiled' . The correct telugu word for spoil - is cerucu . Accordingly, it should be cerucitivO . This needs to be checked. Any suggestions ???
While the second one (ceracitivO) may be genuine error, the first one seems to be due to not understanding the meaning of the word 'oDi gaTTi' . Assuming that oDi gaTTi' is the correct word, the word 'kOTa gaTTi' is a mere fancy of imagination. Instead of trying to find the correct word, people have inserted their own versions, thus ultimately resulting in serious corruptions in the kRtis.
How are we going to set these right and when?
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Last edited by vgvindan on 14 Jan 2007, 10:33, edited 1 time in total.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
nija marmamula - rAga umAbharaNam
This famous kRti, though very small, is very corrupted. I am giving hereunder the complete kRti along with meanings -
P nija marmamulanu telisina
vArini nIv(a)layiJcEd(E)makO
A aja gaja rakSaka gaja carm(A)mbar(A)di
daiva bhEdamula lIla galga jEsina nI (nija)
C zruti zAstra purANa vid(A)di
SaNmata niSThula nAma parAdula
kSiti patulan kumatulugA jEsina
kSEma tyAgarAja nuta zrI manOhara (nija)
Gist
O Lord praised by this tyAgarAja! O Lord who steals the heart of lakSmI!
Why would You make them languish even those who have understood (1) Your true secrets in enacting the grand sport of differences in the deities (or qualities - sattva, rajas, tamas) of the Trinity - brahmA, viSNu and ziva, and (2) Your joy in deluding (a) those devoted to six-fold forms of worship emanting from the knowledge of vEdAs, zAstras and epics, (b) those devoted to of chanting of Your names (nAma), and (c) those rulers of Earth?
Word-by-word Meaning
P O Lord zrI rAma! Why (EmakO) would You (nIvu) make even those (vArini) who have understood (telisina) (Your) true (nija) secrets (marmamulanu) languish (alayiJcEdi) (nIvalayiJcEdEmakO)?
A O Lord zrI rAma! Why would You make even those languish who have understood the true secrets of -
Your enacting (galga jEsina) the grand sport (lIla) of differences (bhEdamula) in the deities (daiva) of -
brahmA (aja), viSNu - the protector (rakSaka) of gajEndra - the elephant (gaja) and ziva - one who has elephant (gaja) skin (carma) as his garment (ambara) - and others (Adi) (carmAmbarAdi)?
C O Lord zrI rAma! Why would You make even those languish who have understood the true secrets of Your joy (kSEma) (literally comfort) in deluding (kumatulugA jEsina) (literally making fools) -
those devoted (niSThula) to six-fold forms of worship (SaNmata) emanting from (Adi) from the knowledge (vida) (vidAdi) of vEdAs (zrUti), sciences (zAstra), epics (purANa),
those devoted to (parAdula) of chanting of Your names (nAma), and
those kings - Lords (patulan) of the Earth (kSiti)?
O Lord praised (nuta) by this tyAgarAja! O Lord who steals (hara) the heart (manas) (literally mind) (manOhara) of lakSmI (zrI)!
Major variation -
Anupallavi daiva this is how it is given in the books of books of TKG and TSV/AKG. However, in the books of CR and ATK, it is given as gauNa. In the book of TKG, 'gauNa' is given as an alternative word. If 'gauNa' is correct, the translation would be '....the differences in the qualities (sattva, rajas, tamas) of brahmA ........'.
zrI tyAgarAja would have either written as 'daiva' or 'gauNa'; though both words fit in, 'gauNa' seems to be more appropriate. Which is the original word and how the other word came up - obviously this is not a printing error.
Minor variations -
P - EmakO - this is how it is given in the book of TSV/AKG. However, in all other books it is given as 'EmokO'. Both the words 'EmakO' and 'EmokO' are not to be found in the dictionary. However, in the kRti 'rAma nannu brOva - rAga harikAmbhOji, this word occurs. There it is given as 'EmakO'. Therefore, the same has been adopted. ('Emoko' appears in a kRti of annamayya 'EmokO ciguruTa' - here it means 'which woman'.
P - In the book of TKG, rAma is given at the end of pallavi; in the book of TSV/AKG, 'zrI rAma' is given at the end of pallavi; in the books of CR and ATK, neither of the words are found.
C - vidAdi - this is how it is given in the book of TKG, with an alternative word 'vivAdi'; in the books of ATK and TSV/AKG, this is given as vivAdi; in the book of CR, this is given as vidhAdi. In my humble opinion, 'vidhAdi' (CR) is not correct. If 'vivAdi' is correct, then the translation would be '....those devoted to the controversial six-fold forms of worship and vEdAs, sciences, epics.....'.
C - kSiti patulan ku-matulugA - this is how it is given in the books of TKG and TSV/AKG. In the book of CR, this is given as kSiti patulaGkumatulgAwhich is same as that given in the other two books. In the book of ATK, this is given as kSitipatulangamatulugA which is also an alternative word in the book of TKG.
C - kSEma - this is how it is given in all the books; However, in the book of TKG,zrIdais given as an alternative word.
C - In the book of CR, the word nI is given at the end of caraNa. However, the same is not found in any other book.
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
This famous kRti, though very small, is very corrupted. I am giving hereunder the complete kRti along with meanings -
P nija marmamulanu telisina
vArini nIv(a)layiJcEd(E)makO
A aja gaja rakSaka gaja carm(A)mbar(A)di
daiva bhEdamula lIla galga jEsina nI (nija)
C zruti zAstra purANa vid(A)di
SaNmata niSThula nAma parAdula
kSiti patulan kumatulugA jEsina
kSEma tyAgarAja nuta zrI manOhara (nija)
Gist
O Lord praised by this tyAgarAja! O Lord who steals the heart of lakSmI!
Why would You make them languish even those who have understood (1) Your true secrets in enacting the grand sport of differences in the deities (or qualities - sattva, rajas, tamas) of the Trinity - brahmA, viSNu and ziva, and (2) Your joy in deluding (a) those devoted to six-fold forms of worship emanting from the knowledge of vEdAs, zAstras and epics, (b) those devoted to of chanting of Your names (nAma), and (c) those rulers of Earth?
Word-by-word Meaning
P O Lord zrI rAma! Why (EmakO) would You (nIvu) make even those (vArini) who have understood (telisina) (Your) true (nija) secrets (marmamulanu) languish (alayiJcEdi) (nIvalayiJcEdEmakO)?
A O Lord zrI rAma! Why would You make even those languish who have understood the true secrets of -
Your enacting (galga jEsina) the grand sport (lIla) of differences (bhEdamula) in the deities (daiva) of -
brahmA (aja), viSNu - the protector (rakSaka) of gajEndra - the elephant (gaja) and ziva - one who has elephant (gaja) skin (carma) as his garment (ambara) - and others (Adi) (carmAmbarAdi)?
C O Lord zrI rAma! Why would You make even those languish who have understood the true secrets of Your joy (kSEma) (literally comfort) in deluding (kumatulugA jEsina) (literally making fools) -
those devoted (niSThula) to six-fold forms of worship (SaNmata) emanting from (Adi) from the knowledge (vida) (vidAdi) of vEdAs (zrUti), sciences (zAstra), epics (purANa),
those devoted to (parAdula) of chanting of Your names (nAma), and
those kings - Lords (patulan) of the Earth (kSiti)?
O Lord praised (nuta) by this tyAgarAja! O Lord who steals (hara) the heart (manas) (literally mind) (manOhara) of lakSmI (zrI)!
Major variation -
Anupallavi daiva this is how it is given in the books of books of TKG and TSV/AKG. However, in the books of CR and ATK, it is given as gauNa. In the book of TKG, 'gauNa' is given as an alternative word. If 'gauNa' is correct, the translation would be '....the differences in the qualities (sattva, rajas, tamas) of brahmA ........'.
zrI tyAgarAja would have either written as 'daiva' or 'gauNa'; though both words fit in, 'gauNa' seems to be more appropriate. Which is the original word and how the other word came up - obviously this is not a printing error.
Minor variations -
P - EmakO - this is how it is given in the book of TSV/AKG. However, in all other books it is given as 'EmokO'. Both the words 'EmakO' and 'EmokO' are not to be found in the dictionary. However, in the kRti 'rAma nannu brOva - rAga harikAmbhOji, this word occurs. There it is given as 'EmakO'. Therefore, the same has been adopted. ('Emoko' appears in a kRti of annamayya 'EmokO ciguruTa' - here it means 'which woman'.
P - In the book of TKG, rAma is given at the end of pallavi; in the book of TSV/AKG, 'zrI rAma' is given at the end of pallavi; in the books of CR and ATK, neither of the words are found.
C - vidAdi - this is how it is given in the book of TKG, with an alternative word 'vivAdi'; in the books of ATK and TSV/AKG, this is given as vivAdi; in the book of CR, this is given as vidhAdi. In my humble opinion, 'vidhAdi' (CR) is not correct. If 'vivAdi' is correct, then the translation would be '....those devoted to the controversial six-fold forms of worship and vEdAs, sciences, epics.....'.
C - kSiti patulan ku-matulugA - this is how it is given in the books of TKG and TSV/AKG. In the book of CR, this is given as kSiti patulaGkumatulgAwhich is same as that given in the other two books. In the book of ATK, this is given as kSitipatulangamatulugA which is also an alternative word in the book of TKG.
C - kSEma - this is how it is given in all the books; However, in the book of TKG,zrIdais given as an alternative word.
C - In the book of CR, the word nI is given at the end of caraNa. However, the same is not found in any other book.
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Last edited by vgvindan on 14 Jan 2007, 10:01, edited 1 time in total.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
Mr CSS
In the books referenced, I have included the book 'The Spiritual Heritage of Tyagaraja' by Shri C Ramanujachari (Sri Ramakrishna Math, Mylapore publication) which contains an Introductory Thesis by Dr V Raghavan. However, if you are referring to any separate book by Dr V Raghavan on the subject, I am not aware of it.
V Govindan
In the books referenced, I have included the book 'The Spiritual Heritage of Tyagaraja' by Shri C Ramanujachari (Sri Ramakrishna Math, Mylapore publication) which contains an Introductory Thesis by Dr V Raghavan. However, if you are referring to any separate book by Dr V Raghavan on the subject, I am not aware of it.
V Govindan
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
Pancha Ratna Kriti - jagadAnanda kAraka
I am giving hereunder the possible corruption in the famous Pancha Ratna Kriti - jagadAnandakArka - rAga nATa. The pallavi and the charaNa 5, where the corruption seems to exist, along with meanings -
P jagad-Ananda kAraka jaya jAnakI prANa nAyaka
C5 sRSTi stit(y)anta kArak(A)mita
kAmita phalad(A)samAna gAtra
zacI pati nut(A)bdhi mada har(A)nurAga
rAga rAjita kathA sAra hita (jagad)
P O Lord who causes (kAraka) joy (Ananda) to the Universes (jagat) (jagad-Ananda)! Hail (jaya) You - Beloved - Lord (nAyaka) of life-breath (prANa) of sItA (jAnakI)!
C5 O Lord who is the cause (kAraka) of projection (sRSTi), sustenance (stiti) and in-folding (anta) (stityanta)! O Lord who bestows fruits (phalada) of desires (kAmita) bountifully (amita) (kArakAmita)! O Lord of incomparable (asamAna) (phaladAsamAna) bearing or form (gAtra)!
O Lord praised (nuta) by indra - husband (pati) of zacI! O destroyer (hara) of the pride (mada) of varuNa - Lord of Oceans (abdhi) (nutAbdhi)!
O Lord established (hita) as the essence (sAra) of the radiant (rAjita) rAmAyaNa - story (kathA) (composed with) supreme love (anurAga) and set to music (rAga)! (OR) O Benefactor (hita) of those who have composed (rAcita) the essence (sAra) Your story (kathA) (rAmAyaNa) with supreme love (anurAga) and set to music (rAga)!
C5 - anurAga rAga rAjita kathA sAra hita - In all the books, the word rAjita is mentioned. With this word, it is problematic to translate the epithet, taking the normal meaning of the word hita - beneficial. Therefore taking meaning established for hita this epithet has been translated. However, in my humble opinion, instead of rAjita, it should be racita - composed. The alternative translation is given above. From the Monier's Sanskrit Dictionary, it is seen that rAcita means same as racita. Therefore, either racita or rAcita may be the correct word. However, if rAjita is correct, then the word hita cannot have the normal meaning - beneficial.
anurAga rAga rAcita kathA sAra hita - This should refer to zrI tyAgarAja himself and others who have similarly composed musical rAmayaNa.
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
I am giving hereunder the possible corruption in the famous Pancha Ratna Kriti - jagadAnandakArka - rAga nATa. The pallavi and the charaNa 5, where the corruption seems to exist, along with meanings -
P jagad-Ananda kAraka jaya jAnakI prANa nAyaka
C5 sRSTi stit(y)anta kArak(A)mita
kAmita phalad(A)samAna gAtra
zacI pati nut(A)bdhi mada har(A)nurAga
rAga rAjita kathA sAra hita (jagad)
P O Lord who causes (kAraka) joy (Ananda) to the Universes (jagat) (jagad-Ananda)! Hail (jaya) You - Beloved - Lord (nAyaka) of life-breath (prANa) of sItA (jAnakI)!
C5 O Lord who is the cause (kAraka) of projection (sRSTi), sustenance (stiti) and in-folding (anta) (stityanta)! O Lord who bestows fruits (phalada) of desires (kAmita) bountifully (amita) (kArakAmita)! O Lord of incomparable (asamAna) (phaladAsamAna) bearing or form (gAtra)!
O Lord praised (nuta) by indra - husband (pati) of zacI! O destroyer (hara) of the pride (mada) of varuNa - Lord of Oceans (abdhi) (nutAbdhi)!
O Lord established (hita) as the essence (sAra) of the radiant (rAjita) rAmAyaNa - story (kathA) (composed with) supreme love (anurAga) and set to music (rAga)! (OR) O Benefactor (hita) of those who have composed (rAcita) the essence (sAra) Your story (kathA) (rAmAyaNa) with supreme love (anurAga) and set to music (rAga)!
C5 - anurAga rAga rAjita kathA sAra hita - In all the books, the word rAjita is mentioned. With this word, it is problematic to translate the epithet, taking the normal meaning of the word hita - beneficial. Therefore taking meaning established for hita this epithet has been translated. However, in my humble opinion, instead of rAjita, it should be racita - composed. The alternative translation is given above. From the Monier's Sanskrit Dictionary, it is seen that rAcita means same as racita. Therefore, either racita or rAcita may be the correct word. However, if rAjita is correct, then the word hita cannot have the normal meaning - beneficial.
anurAga rAga rAcita kathA sAra hita - This should refer to zrI tyAgarAja himself and others who have similarly composed musical rAmayaNa.
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Last edited by vgvindan on 14 Jan 2007, 10:35, edited 1 time in total.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
bAgAyanayya - candrajyOti
Here I bring out a possible corruption in the kRti bAgAyanayya -rAga candrajyOti. I am giving hereunder the whole kRti along with meanings
P bAg(A)yan(a)yya nI mAyal(e)ntO
brahmak(ai)na koniyADa taramA
A I gAruDamunu(y)onariJcucunu
nE gAd(a)nucu balkuTayu (bAgAya)
C ala nAdu kauravulan(a)Naca(m)ana-
(y)alari dOsam(a)nu naruni jUci pApa
phalamu nIku tanaku lEd(a)ni cakkaga
pAlanamu sEya lEdA tyAgarAja nuta (bAgAya)
Gist
O Lord praised by this tyAgarAja! How grand is Your delusion! Is it possible even for brahmA to fully comprehend and extol You?
Having uttered this magic formula, You also say 'I am not the one' who speaks.
That day, You commanded arjuna to subdue the kauravas; but arjuna said that war is a crime; then, looking at him did You not expound nicely that 'the results of sins do not accrue either to you or to Me?
Word-by-word Meaning
P O Lord (ayya)! How (entO) grand (bAgAyanu) (bAgAyanayya) is Your (nI) delusion (mAyalu) (mAyalentO)! Is it possible (taramA) even (aina) for brahmA (brahmakaina) to fully comprehend and extol (koniyADa) You?
A Having uttered (onariJcucunu) this (I) magic formula (gAruDamunu) (gAruDamunuyonariJcucunu), You also say (balkuTayu) 'I (nE) am not (gAdu) (gAdanucu) the one' who speaks.
O Lord! How grand is Your delusion! Is it possible even for brahmA to extol You?
C That (ala) day (nAdu) when You commanded (ana) (arjuna) to subdue (aNaca) the kauravas (kauravulunu),
looking at (jUci) him - arjuna (naruni) (literally the man) who said (anu) that war (alari) (kauravulanaNacamanayalari) is a crime (dOsamu) (dOsamanu),
did You not (lEdA) expound (pAlanamu sEya) nicely (cakkaga) that (ani) 'the results (phalamu) of sins (pApa) do not accrue (lEdu) (lEdani) either to you (nIku) or to Me (tanaku)'?
O Lord praised (nuta) by this tyAgarAja! O Lord! How grand is Your delusion! Is it possible even for brahmA to extol You?
Notes -
A - gAruDamu - a spell to remove poision, delusion etc.
A - gAruDamunu - The words Lord kRSNa as brought in caraNa are referred here. Therefore, the caraNa should be read first and then the anupallavi - that is the sequence in this kRti.
C - alari - this is how it is given in all the books. However, the word seems to be doubtful. In the book of CR, this has been translated as trembled; in the book of TSV/AKG, as hesitated. But, the word alaru does not have any such meaning. Purely from rhyme point of view, word beginning with 'ala' seems to be correct.
alaru in Telugu means blossom, please, gratify. The word adaru in Telugu means frighten etc. However, the Tamil word alaru means frighten. The nearest telugu word allari means quarrel, affray etc. It is not clear whether this word has been used in the meaning of war.
Has zrI tyAgarAja used a Tamil word alari here or is the word adari or allari? In any case, it has been translated as war by me. This needs to be checked.
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Here I bring out a possible corruption in the kRti bAgAyanayya -rAga candrajyOti. I am giving hereunder the whole kRti along with meanings
P bAg(A)yan(a)yya nI mAyal(e)ntO
brahmak(ai)na koniyADa taramA
A I gAruDamunu(y)onariJcucunu
nE gAd(a)nucu balkuTayu (bAgAya)
C ala nAdu kauravulan(a)Naca(m)ana-
(y)alari dOsam(a)nu naruni jUci pApa
phalamu nIku tanaku lEd(a)ni cakkaga
pAlanamu sEya lEdA tyAgarAja nuta (bAgAya)
Gist
O Lord praised by this tyAgarAja! How grand is Your delusion! Is it possible even for brahmA to fully comprehend and extol You?
Having uttered this magic formula, You also say 'I am not the one' who speaks.
That day, You commanded arjuna to subdue the kauravas; but arjuna said that war is a crime; then, looking at him did You not expound nicely that 'the results of sins do not accrue either to you or to Me?
Word-by-word Meaning
P O Lord (ayya)! How (entO) grand (bAgAyanu) (bAgAyanayya) is Your (nI) delusion (mAyalu) (mAyalentO)! Is it possible (taramA) even (aina) for brahmA (brahmakaina) to fully comprehend and extol (koniyADa) You?
A Having uttered (onariJcucunu) this (I) magic formula (gAruDamunu) (gAruDamunuyonariJcucunu), You also say (balkuTayu) 'I (nE) am not (gAdu) (gAdanucu) the one' who speaks.
O Lord! How grand is Your delusion! Is it possible even for brahmA to extol You?
C That (ala) day (nAdu) when You commanded (ana) (arjuna) to subdue (aNaca) the kauravas (kauravulunu),
looking at (jUci) him - arjuna (naruni) (literally the man) who said (anu) that war (alari) (kauravulanaNacamanayalari) is a crime (dOsamu) (dOsamanu),
did You not (lEdA) expound (pAlanamu sEya) nicely (cakkaga) that (ani) 'the results (phalamu) of sins (pApa) do not accrue (lEdu) (lEdani) either to you (nIku) or to Me (tanaku)'?
O Lord praised (nuta) by this tyAgarAja! O Lord! How grand is Your delusion! Is it possible even for brahmA to extol You?
Notes -
A - gAruDamu - a spell to remove poision, delusion etc.
A - gAruDamunu - The words Lord kRSNa as brought in caraNa are referred here. Therefore, the caraNa should be read first and then the anupallavi - that is the sequence in this kRti.
C - alari - this is how it is given in all the books. However, the word seems to be doubtful. In the book of CR, this has been translated as trembled; in the book of TSV/AKG, as hesitated. But, the word alaru does not have any such meaning. Purely from rhyme point of view, word beginning with 'ala' seems to be correct.
alaru in Telugu means blossom, please, gratify. The word adaru in Telugu means frighten etc. However, the Tamil word alaru means frighten. The nearest telugu word allari means quarrel, affray etc. It is not clear whether this word has been used in the meaning of war.
Has zrI tyAgarAja used a Tamil word alari here or is the word adari or allari? In any case, it has been translated as war by me. This needs to be checked.
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Last edited by vgvindan on 14 Jan 2007, 10:39, edited 1 time in total.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
rAmuni maravakavE-kEdAragauLa
In caraNa 8 of the kRti, there is a corruption. I am giving hereunder the pallavi and caraNa 8 along with meanings -
P rAmuni maravakavE O manasA
C8 zObhanaduni girijA bAhuni
durit(E)bha haruni bahu prabhAvuni sItA (rAmuni)
P O My Mind (manasA)! Do not forget (maravakavE) Lord zrI rAma (rAmuni).
C8 O My Mind! Do not forget Lord zrI sItA rAma -
bestower of auspiciousness (zObhanaduni),
the brother (bAhuni) of parvati - daughter of HimavAn - the mountain (girijA),
the slayer (haruni) of elephantine (ibha) sins (durita) (duritEbha),
whose might (prabhAvuni) is very great (bahu).
C8 - girijA bAhuni - The meaning of these words is not clear. If by girijA, pArvati is meant, then bAha does not convey any meaning in the context. In the book of TSV/AKG, this has been translated as brother of pArvati. The saMskRta word for sister is bhaginI. As bhaginI is derived from bhAga meaning fortune, it is possible that zrI tyAgarAja uses the word bhAga to mean brother of pArvati (literally fortune of pArvathi); if so the correct word could be bhAguni.
C8 - girijA bAhuni duritEbha haruni - In the book of TKG, this seems to have been translated as He is like a lion to the sin of elephant. There is no word in the kRti to mean lion. However, even if the word girijA vAha (instead of bAha) is taken to mean Lion, the suffix ni seem to terminate the epithet. However, if this is to be taken as a single epithet, then the correct word could be vAhuni.
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar (this kRti is not available in this book)
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
In caraNa 8 of the kRti, there is a corruption. I am giving hereunder the pallavi and caraNa 8 along with meanings -
P rAmuni maravakavE O manasA
C8 zObhanaduni girijA bAhuni
durit(E)bha haruni bahu prabhAvuni sItA (rAmuni)
P O My Mind (manasA)! Do not forget (maravakavE) Lord zrI rAma (rAmuni).
C8 O My Mind! Do not forget Lord zrI sItA rAma -
bestower of auspiciousness (zObhanaduni),
the brother (bAhuni) of parvati - daughter of HimavAn - the mountain (girijA),
the slayer (haruni) of elephantine (ibha) sins (durita) (duritEbha),
whose might (prabhAvuni) is very great (bahu).
C8 - girijA bAhuni - The meaning of these words is not clear. If by girijA, pArvati is meant, then bAha does not convey any meaning in the context. In the book of TSV/AKG, this has been translated as brother of pArvati. The saMskRta word for sister is bhaginI. As bhaginI is derived from bhAga meaning fortune, it is possible that zrI tyAgarAja uses the word bhAga to mean brother of pArvati (literally fortune of pArvathi); if so the correct word could be bhAguni.
C8 - girijA bAhuni duritEbha haruni - In the book of TKG, this seems to have been translated as He is like a lion to the sin of elephant. There is no word in the kRti to mean lion. However, even if the word girijA vAha (instead of bAha) is taken to mean Lion, the suffix ni seem to terminate the epithet. However, if this is to be taken as a single epithet, then the correct word could be vAhuni.
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar (this kRti is not available in this book)
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Last edited by vgvindan on 24 Sep 2006, 10:27, edited 1 time in total.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
nI pada paGkajamula
In continuation of my earlier posts, I am giving hereunder the corruption which has crept into the kRti 'nI pada paGkajamula' rAga bEgaDa. Leaving aside minor errors, the actual corruption is in caraNa 2. The Pallavi and caraNa 2 along with meaning are given hereunder -
P nI pada paGkajamula nE nera namminAnu
C2 vana-ruha tulita nayana saGkrandana
tanayuni bAdha sahimpani virOcana
sutu mati galigina bhayam(e)gayaga
ghanatama dundubhi penutala tannina (nI)
P I (nE) have placed total (nera) faith (namminAnu) in Your (nI) Lotus (paGkajamula) Feet (pada).
C2 O Lord with Lotus (vanaruha) like (tulita) eyes (nayana)! I have placed total faith in Your Lotus Feet which -
in order to remove (egayaga) the fear (bhayamu) (bhayamegayaga) lurking (galgina) (literally arisen) in the mind (mati) of sugrIva - son (suta) (sutu) of Sun (virOcana) - who could not bear (sahimpani) the troubles (bAdha) of vAli - son (tanaya) (tanayuni) of indra (saGkrandana),
kicked away (tannina) the huge (ghanatama) carcass (penutala) of dundubhi.
C2 - penu tala tannina- this is how it is given in all the books. In the books of CR and TSV/AKG, the meaning derived is kicked the body. However, there is no word for body here. penu means great, big etc; tala means head; tannina means kicked.
In this regard, the following verses in zrImad-vAlmIki rAmAyaNa, kiSkindhA kANDa, chapter 11 are relevant -
EvamuktvA tu sugrIvam sAntvayaMllakSmaNAgraja: |
rAgavO dundubhE: kAyaM pAdAGguSThEna lIlayA ||
tOlayitvA mahAbAhuzcikSEpa dazayOjanaM |
asurasya tanuM zuSkAM pAdAGguSThEna vIryavAn || 84,85 ||
“Saying so and lifting, in sport the carcass of dundubhi with his toe, the mighty armed and powerful zrI rAma (a scion of raghu), the eldest (half-) brother of lakSmaNa, for his part hurled the dried up skeleton of the demon to a distance of ten yOjanas (eighty miles), (thereby) reassuring sugrIva."
The operative words used are kAya meaning body and tanuM zuSkaM meaning carcass, skeleton and pAdAGguSTa meaning big toe. Therefore, a suitable word for body, carcass, or skeleton is required here. The telugu word for carcass or body is pIniga or pInuga; for skeleton it is asti paJjara or kaGkALa. The telugu word pAdAGguSTha is penu vrElu, pedda vElu or boTana vElu.
Therefore, the probable word used for carcass is pIniga or pInuga. Accordingly it would be pInuganu tannina or pInugala tannina.
Altneratively, it could be penu vEla tannina meaning kicked by toe. But, in this case the words ghanatama dundubhi is not in proper form to be an object. Further, in this case, connecting to pallavi may not give a satisfactory meaning.
Therefore, the first option pInugala tannina seems to be more probable.
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
In continuation of my earlier posts, I am giving hereunder the corruption which has crept into the kRti 'nI pada paGkajamula' rAga bEgaDa. Leaving aside minor errors, the actual corruption is in caraNa 2. The Pallavi and caraNa 2 along with meaning are given hereunder -
P nI pada paGkajamula nE nera namminAnu
C2 vana-ruha tulita nayana saGkrandana
tanayuni bAdha sahimpani virOcana
sutu mati galigina bhayam(e)gayaga
ghanatama dundubhi penutala tannina (nI)
P I (nE) have placed total (nera) faith (namminAnu) in Your (nI) Lotus (paGkajamula) Feet (pada).
C2 O Lord with Lotus (vanaruha) like (tulita) eyes (nayana)! I have placed total faith in Your Lotus Feet which -
in order to remove (egayaga) the fear (bhayamu) (bhayamegayaga) lurking (galgina) (literally arisen) in the mind (mati) of sugrIva - son (suta) (sutu) of Sun (virOcana) - who could not bear (sahimpani) the troubles (bAdha) of vAli - son (tanaya) (tanayuni) of indra (saGkrandana),
kicked away (tannina) the huge (ghanatama) carcass (penutala) of dundubhi.
C2 - penu tala tannina- this is how it is given in all the books. In the books of CR and TSV/AKG, the meaning derived is kicked the body. However, there is no word for body here. penu means great, big etc; tala means head; tannina means kicked.
In this regard, the following verses in zrImad-vAlmIki rAmAyaNa, kiSkindhA kANDa, chapter 11 are relevant -
EvamuktvA tu sugrIvam sAntvayaMllakSmaNAgraja: |
rAgavO dundubhE: kAyaM pAdAGguSThEna lIlayA ||
tOlayitvA mahAbAhuzcikSEpa dazayOjanaM |
asurasya tanuM zuSkAM pAdAGguSThEna vIryavAn || 84,85 ||
“Saying so and lifting, in sport the carcass of dundubhi with his toe, the mighty armed and powerful zrI rAma (a scion of raghu), the eldest (half-) brother of lakSmaNa, for his part hurled the dried up skeleton of the demon to a distance of ten yOjanas (eighty miles), (thereby) reassuring sugrIva."
The operative words used are kAya meaning body and tanuM zuSkaM meaning carcass, skeleton and pAdAGguSTa meaning big toe. Therefore, a suitable word for body, carcass, or skeleton is required here. The telugu word for carcass or body is pIniga or pInuga; for skeleton it is asti paJjara or kaGkALa. The telugu word pAdAGguSTha is penu vrElu, pedda vElu or boTana vElu.
Therefore, the probable word used for carcass is pIniga or pInuga. Accordingly it would be pInuganu tannina or pInugala tannina.
Altneratively, it could be penu vEla tannina meaning kicked by toe. But, in this case the words ghanatama dundubhi is not in proper form to be an object. Further, in this case, connecting to pallavi may not give a satisfactory meaning.
Therefore, the first option pInugala tannina seems to be more probable.
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Last edited by vgvindan on 14 Jan 2007, 10:43, edited 1 time in total.
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vgvindan
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paluku kaNDa cakkeranu - rAga navarasa kannaDa
In the pallavi of the kRti, the meaning of the word paNatulAra is not clear. The pallavi is given below with meaning -
P paluku kaNDa cakkeranu gErunE
paNatulAra jUDarE
P The words (paluku) (spoken by the Lord) would surpass (gErunE) the (sweetness of) sugar (cakkeranu) candy (kaNDa); behold (jUDarE), O Maidens (paNatulAra)!
P - paNatulAra - This is how it is given in all the books I have referred. In the book of TKG, the meaning derived is maids and in the book of TSV/AKG, friends. However, as per telugu dictionary, paNati does not have any such meaning.
Therefore, assuming the meaning is correct, a suitable word for woman or similar words is needed here. Looking from rhyme point of view, words starting with p seems to be appropriate. Going by prAsa, the second letter could be l. The nearest word with these combinations to mean woman is polati; accordingly, the word could be polatulAra.
Alternatively, assuming the word panatulAra is correct, then the meaning derived woman seems to be wrong. The telugu word paNitamu means laid as wager. It is not clear whether a wager can be called paNituDu or paNatuDu. If this is correct, then the only meaning that could be assigned is O wagers. Considering the previous word gErunE which is a comparison, is zrI tyAgarAja, jocularly asking wagers to bet on his statement that the words of zrI rAma beats the sugar candy in sweetness?. The word jUDarE, in its colloquial sense, in the present context, could be taken as an invitation for a challenge.
I am not clear which one is correct.
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar (this kRti is not available in this book)
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
In the pallavi of the kRti, the meaning of the word paNatulAra is not clear. The pallavi is given below with meaning -
P paluku kaNDa cakkeranu gErunE
paNatulAra jUDarE
P The words (paluku) (spoken by the Lord) would surpass (gErunE) the (sweetness of) sugar (cakkeranu) candy (kaNDa); behold (jUDarE), O Maidens (paNatulAra)!
P - paNatulAra - This is how it is given in all the books I have referred. In the book of TKG, the meaning derived is maids and in the book of TSV/AKG, friends. However, as per telugu dictionary, paNati does not have any such meaning.
Therefore, assuming the meaning is correct, a suitable word for woman or similar words is needed here. Looking from rhyme point of view, words starting with p seems to be appropriate. Going by prAsa, the second letter could be l. The nearest word with these combinations to mean woman is polati; accordingly, the word could be polatulAra.
Alternatively, assuming the word panatulAra is correct, then the meaning derived woman seems to be wrong. The telugu word paNitamu means laid as wager. It is not clear whether a wager can be called paNituDu or paNatuDu. If this is correct, then the only meaning that could be assigned is O wagers. Considering the previous word gErunE which is a comparison, is zrI tyAgarAja, jocularly asking wagers to bet on his statement that the words of zrI rAma beats the sugar candy in sweetness?. The word jUDarE, in its colloquial sense, in the present context, could be taken as an invitation for a challenge.
I am not clear which one is correct.
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are -
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar (this kRti is not available in this book)
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Last edited by vgvindan on 14 Jan 2007, 10:45, edited 1 time in total.
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vgvindan
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Some time back, I pointed out two errors in the pancharatna kriti 'endarO mahAnubhAvulu'. One regarding 'candra varNuni' in anupallai and 'saJcArmu salipi' in second caraNa. The only query made in response on 'candra varNuni' was -
I may submit that these are not my figment of imagination; I have quoted from two of the books which I have referenced for translation of the kRtis.
The books (ATK) 'Adi Tyagaraja Kirtanams' by Sri KV Srinivasa Iyengar (Telugu script) and (CR) 'The Spiritual Heritage of Tyagaraja' by Sri C Ramanujachariar for whose book, Dr. V Raghavan has written an Introductory thesis.
The error 'candra varNuni' could still be disputable because only in the book of CR, the word 'vadanuni' appears and not in the book of ATK. However, the word 'salipi' appears in both these books and seems to be appropriate in the context. In fact, IMHO, 'nilipi' runs counter to the spirit of the kRti.
I request viewers to come out with their views. Let us not shove the issue under the carpet.
Other than these none has commented on what I have brought out.would candra break dviaksharaprasa (spelling?) rule?
I may submit that these are not my figment of imagination; I have quoted from two of the books which I have referenced for translation of the kRtis.
The books (ATK) 'Adi Tyagaraja Kirtanams' by Sri KV Srinivasa Iyengar (Telugu script) and (CR) 'The Spiritual Heritage of Tyagaraja' by Sri C Ramanujachariar for whose book, Dr. V Raghavan has written an Introductory thesis.
The error 'candra varNuni' could still be disputable because only in the book of CR, the word 'vadanuni' appears and not in the book of ATK. However, the word 'salipi' appears in both these books and seems to be appropriate in the context. In fact, IMHO, 'nilipi' runs counter to the spirit of the kRti.
I request viewers to come out with their views. Let us not shove the issue under the carpet.
Last edited by vgvindan on 10 Oct 2006, 10:44, edited 1 time in total.
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arunk
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vgvindan,
The rule would apply to the "dr" part of canda. I am not that familiar with prosody rules, but unless I am mistaken endarO and candra would break it - as the second consonants here are "d" and "dr" and are not the same. This rule is a cardinal rule of poetry and tyAgarAja would not have broken it.
Note that I am not saying it makes only canduru as right (again dont know telugu for that) - only that the case for candra would be weak because it breaks the rule (again only if i am right
).
Arun
The rule would apply to the "dr" part of canda. I am not that familiar with prosody rules, but unless I am mistaken endarO and candra would break it - as the second consonants here are "d" and "dr" and are not the same. This rule is a cardinal rule of poetry and tyAgarAja would not have broken it.
Note that I am not saying it makes only canduru as right (again dont know telugu for that) - only that the case for candra would be weak because it breaks the rule (again only if i am right
).Arun
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vgvindan
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canduru might be correct because Sri tyAgarAja uses canduru - punnama canduru bOlu mukhamunu (full-moon like face) in the kRti ennaDu jUtunO rAga kalAvati. However, the problem word is varNuni - it should be IMHO, as given in the books of CR vadanuni. If we accept varNuni as correct, it would be an exception in the complete kRtis of tyAgarAja. The Lord's colour is nowhere mentioned as that of moon - that is what varNuni implies.
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arunk
- Posts: 3424
- Joined: 07 Feb 2010, 21:41
vgvindan,
I see your reasoning for vadanuni vs. varNuni.
But one thing to note (this is my reasoning, corrections are welcome): If we take it as canduru vadanuni (i.e if we take vadanuni and also retain candru for prasa rule), then it appears to add one extra "separately voiceable fragment" (3 for canduru as can-du-ru + 4 for vadanuni as va-da-nu-ni = 7) when compared to both candra vadanuni (2+4 = 6), and canduru vaRNuni (3+3 = 6), and so would affect internal flow of the line musically. That maybe explains the shortening from canduru to candra, when taking vadanuni to varNuni in those books? But that breaks prAsa - so i guess it is somewhat a mystery still. Is there any other phonetically close and "shorter" synonym/variation of vadanuni that can fit here?
Arun
I see your reasoning for vadanuni vs. varNuni.
But one thing to note (this is my reasoning, corrections are welcome): If we take it as canduru vadanuni (i.e if we take vadanuni and also retain candru for prasa rule), then it appears to add one extra "separately voiceable fragment" (3 for canduru as can-du-ru + 4 for vadanuni as va-da-nu-ni = 7) when compared to both candra vadanuni (2+4 = 6), and canduru vaRNuni (3+3 = 6), and so would affect internal flow of the line musically. That maybe explains the shortening from canduru to candra, when taking vadanuni to varNuni in those books? But that breaks prAsa - so i guess it is somewhat a mystery still
. Is there any other phonetically close and "shorter" synonym/variation of vadanuni that can fit here?Arun
Last edited by arunk on 11 Oct 2006, 01:39, edited 1 time in total.
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vgvindan
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I have pointed out the incongruity of the word 'varNuni' in the context. I have not brought in the word 'vadanuni' - these are available from already published books and this word, IMHO, is the appropriate word in the context.
By implication of what you say, has somebody modified the kRti of Sri Tyagaraja in order fit into the musical scale - only musicians would be able comment. The enquiry should be on the lines as to how Sri Tyagaraja himself would have sung with 'vadanuni'. Whether the previous word is 'candra' or 'canduru' does not make difference to the meaning in the context.
I hope someone will throw light on the word 'salipi' also. I have heard even MBK singing 'nilipi'. Will someone ponder?
By implication of what you say, has somebody modified the kRti of Sri Tyagaraja in order fit into the musical scale - only musicians would be able comment. The enquiry should be on the lines as to how Sri Tyagaraja himself would have sung with 'vadanuni'. Whether the previous word is 'candra' or 'canduru' does not make difference to the meaning in the context.
I hope someone will throw light on the word 'salipi' also. I have heard even MBK singing 'nilipi'. Will someone ponder?
Last edited by vgvindan on 11 Oct 2006, 15:41, edited 1 time in total.
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arunk
- Posts: 3424
- Joined: 07 Feb 2010, 21:41
vgvindan,
I dont want to belabour the point (except may be this time) as i dont have serious differences with what you. I think you are doing a great job.
All I was implying was that certain corrections while they would be very valid in terms of meaning can affect other important aspects such as prosody rules and musicality i.e. flow, ability to weave sangatis etc. Concentrating only on the meaning and thus suggesting corrections based on that without considering these other aspects seem one-sided and not comprehensive. I do realize that your intention was perhaps to raise the issue and have others comment on it. But when we do, I do not sense that you weigh them as seriously (?). May be I am mistaken in which case I apologize for the presumption.
In case it was not clear, I am certainly not implying that these other aspects justify the current sahitya if they result in incorrect meaning. Only that when we intend to correct for the better, we should not compromise any of the important aspects. I think lyrics in CM are not just flowery words strung together to convey higher meaning - they are also intricately tied to the music.
Arun
I dont want to belabour the point (except may be this time
) as i dont have serious differences with what you. I think you are doing a great job.All I was implying was that certain corrections while they would be very valid in terms of meaning can affect other important aspects such as prosody rules and musicality i.e. flow, ability to weave sangatis etc. Concentrating only on the meaning and thus suggesting corrections based on that without considering these other aspects seem one-sided and not comprehensive. I do realize that your intention was perhaps to raise the issue and have others comment on it. But when we do, I do not sense that you weigh them as seriously (?). May be I am mistaken in which case I apologize for the presumption.
In case it was not clear, I am certainly not implying that these other aspects justify the current sahitya if they result in incorrect meaning. Only that when we intend to correct for the better, we should not compromise any of the important aspects. I think lyrics in CM are not just flowery words strung together to convey higher meaning - they are also intricately tied to the music.
Arun
Last edited by arunk on 11 Oct 2006, 20:04, edited 1 time in total.
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vgvindan
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arunk,
Thanks for your nice words. I understand.
The silence is deafening. I will plod on. Saint Tyagaraja knows what is best.
May Saint Tyagaraja Bless us all
V Govindan
Thanks for your nice words. I understand.
I am fully aware that there are always two parties to any argument. I have placed my arguments from the sAhityam-cum-meaning point for view. Now arguments from the musical angle are not forthcoming. Further, there must be a group of eminent persons who weigh both arguments and decide one way or the other or arrive at a compromise solution.I do not sense that you weigh them as seriously
The silence is deafening. I will plod on. Saint Tyagaraja knows what is best.
May Saint Tyagaraja Bless us all
V Govindan
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
sArvabhauma rAga rAgapanjaram
I am giving hereunder the whole kRti along with the gist of meaning
P sArvabhauma sAkEta rAma
manasAra balka rAdA dEvatA (sArva)
A pArvatI ramaN(A)rcita pAda ramA
pati vandya parAtpara dIna bandhO (sArva)
C muddu mudduga mATal(A)Dinadi
mundu rAka sadA veta jenducunu
kaddu kadd(a)nucu cira kAlamunu
karaguc(u)NDavalenA tyAgarAja nuta (sArva)
Gist of Meaning
O Lord SrI rAma of ayOdhya - the Great Ruler of the Universe! O Great Ruler of the deities! O Lord whose feet are worshipped by Lord Siva! O Lord saluted by viShNu! O Lord who is beyond all! O Lord who is kind to the humble! O Lord praised by this tyAgarAja!
As what You very charmingly uttered to me has not been realised, shall I always remain grief-struck and melt away for a long time in the fond hope that You are certainly there? Cant You speak to me frankly!
---------------------------
Anupallavi pArvatI ramaNArcita pAda ramA pati vandya This is how it is given in the book of TKG and ATK. However, in the books of CR and TSV/AKG this is given as pArvatI ramaNArcita pAda yuga bhakta vandya; in the book of TKG, the same (yuga bhakata vandya) is given as an alternative. In this case, the meaning derived would be O Lord whose feet are worshipped by Lord Siva! O Lord saluted by devotees!
ramA pati vandya seems to be appropriate because of the word dEvatA sArvabhauma used by SrI tyAgarAja to indicate that he is addressing SrI rAma as parabrahman the Supreme Lord of whom the trinity brahmA, Siva, viShNu are the three aspects.
In any case, SrI tyAgarAja would have originally composed either as pArvatI ramaNarcita pAda ramA pati vandya or pArvatI ramaNArcita pAda yuga bhakta vandya. Therefore, whichever is the original version, the other version is an interpolation - there is no scope for corruption here. Further, the epithet saluted by devotees (bhakta vandya) seems to stating the obvious.
This is another example of how kRtis of SrI tyAgarAja have been mutiliated. Who did it?
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar (this kRti is not available in this book)
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
I am giving hereunder the whole kRti along with the gist of meaning
P sArvabhauma sAkEta rAma
manasAra balka rAdA dEvatA (sArva)
A pArvatI ramaN(A)rcita pAda ramA
pati vandya parAtpara dIna bandhO (sArva)
C muddu mudduga mATal(A)Dinadi
mundu rAka sadA veta jenducunu
kaddu kadd(a)nucu cira kAlamunu
karaguc(u)NDavalenA tyAgarAja nuta (sArva)
Gist of Meaning
O Lord SrI rAma of ayOdhya - the Great Ruler of the Universe! O Great Ruler of the deities! O Lord whose feet are worshipped by Lord Siva! O Lord saluted by viShNu! O Lord who is beyond all! O Lord who is kind to the humble! O Lord praised by this tyAgarAja!
As what You very charmingly uttered to me has not been realised, shall I always remain grief-struck and melt away for a long time in the fond hope that You are certainly there? Cant You speak to me frankly!
---------------------------
Anupallavi pArvatI ramaNArcita pAda ramA pati vandya This is how it is given in the book of TKG and ATK. However, in the books of CR and TSV/AKG this is given as pArvatI ramaNArcita pAda yuga bhakta vandya; in the book of TKG, the same (yuga bhakata vandya) is given as an alternative. In this case, the meaning derived would be O Lord whose feet are worshipped by Lord Siva! O Lord saluted by devotees!
ramA pati vandya seems to be appropriate because of the word dEvatA sArvabhauma used by SrI tyAgarAja to indicate that he is addressing SrI rAma as parabrahman the Supreme Lord of whom the trinity brahmA, Siva, viShNu are the three aspects.
In any case, SrI tyAgarAja would have originally composed either as pArvatI ramaNarcita pAda ramA pati vandya or pArvatI ramaNArcita pAda yuga bhakta vandya. Therefore, whichever is the original version, the other version is an interpolation - there is no scope for corruption here. Further, the epithet saluted by devotees (bhakta vandya) seems to stating the obvious.
This is another example of how kRtis of SrI tyAgarAja have been mutiliated. Who did it?
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar (this kRti is not available in this book)
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Last edited by vgvindan on 18 Oct 2006, 18:18, edited 1 time in total.
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vgvindan
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valla gAdanaka-rAga SankarAbharaNam
Though this is a very small kRti, this seems to be very corrupted. The complete kRti and the gist of meaning is given below-
P valla gAd(a)naka sItA vallabha brOvu nA
A (nI)(v)alla nATi bhakta caritam(e)lla vrAyan(E)larA (valla)
C stambhamunanu taru marugunanu
DimbhuDai yaSOda(y)oDini
dambhuDaina mucukunduni DAsi marugucu
sambhavinci yuga yugamuna sarasa tyAgarAja vinuta
kumbhaka rEcaka vidulanu kOri brOcinAvu nA(valla)
Gist
P O Consort of sItA! Please do not say that it is not possible for me; please protect me.
A Why did You cause all those stories of earlier devotees to be written? (Literally why did You write all the stories of earlier devotees)
C Having incarnated in every epoch (as propounded in zrImad-bhagavad-gItA), You protected Your devotees seeking them by approaching in a hidden manner inside the pillar (as narasimha to save prahlAda), behind a tree (as rAma to save sugrIva), as a babe in the lap of yazOdA (as kRSNa to destroy the demons sent by kaMsa), by deceipt (as kRSNa) to save mucukunda, as also the practitioners of yOga (stopping breath and exhalation). O sweet Lord praised by this tyAgarAja!
---------------------------------------------------------------------------------
The following are the doubtful or corrupted portions -
Pallavi brOvu From the flow of the language, it would be appropriate if this word is brOva. In its present form, it stands separately. If it is brOva, then the translation would be Please do not say that It is not possible for me to protect.
Anupallavi - (nI) the beginning word of anupallavi is given in brackets in all the books, the purpose of which is not clear. By having this word nI the meaning of anupallavi gets twisted Why did you write the stories of earlier devotees? Obviously, in my humble opinion, this is not the intended meaning. The stories were caused to be written by the acts of the Lord and not directly written by Lord.
Charanam - dambhuDaina mucukunduni In all the books, it is found as dambhuDaina. In the book of TKG, this has been translated as caused the arrogant mucukunda to dig his own grave. In the book of CR, it is translated as dandy muchukunda. A reading of the story of mucukunda reveals that mucukunda was a very pious person therefore, the words arrogant and dandy would not apply to him.
dambha means deceipt; it is kRShNa who, with the intention of bestowing grace on mucukunda, enacted a drama of deception by making mucukunda to burn to ashes the kAlayavana. Therefore, the word dambha should be applied to kRSNa.
In the present form the word dambhuDaina contravenes the story of mucukunda; therefore, if the syllable na is dropped, the word dambhuDai can easily be applied to kRShNa. However, this might affect the metre of the kRti. Therefore, this needs to be checked.
mucukunda Son of King mAndhAta of ikShvAku dynasty - the story in brief is available in the website http://www.urday.com/muchukunda.htm The full story of mucukunda is contained in zrImad bhAgavataM, Book 10, Chapter 50. It is also stated that mucukunda was a devotee of Lord ziva. Please visit website to know more about viDaGga sthalams temples of Lord ziva Thiruvarur is one such viDaGga sthalam. http://www.shaivam.org/siddomain/vidanga.html
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar (this kRti is not available in this book)
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Though this is a very small kRti, this seems to be very corrupted. The complete kRti and the gist of meaning is given below-
P valla gAd(a)naka sItA vallabha brOvu nA
A (nI)(v)alla nATi bhakta caritam(e)lla vrAyan(E)larA (valla)
C stambhamunanu taru marugunanu
DimbhuDai yaSOda(y)oDini
dambhuDaina mucukunduni DAsi marugucu
sambhavinci yuga yugamuna sarasa tyAgarAja vinuta
kumbhaka rEcaka vidulanu kOri brOcinAvu nA(valla)
Gist
P O Consort of sItA! Please do not say that it is not possible for me; please protect me.
A Why did You cause all those stories of earlier devotees to be written? (Literally why did You write all the stories of earlier devotees)
C Having incarnated in every epoch (as propounded in zrImad-bhagavad-gItA), You protected Your devotees seeking them by approaching in a hidden manner inside the pillar (as narasimha to save prahlAda), behind a tree (as rAma to save sugrIva), as a babe in the lap of yazOdA (as kRSNa to destroy the demons sent by kaMsa), by deceipt (as kRSNa) to save mucukunda, as also the practitioners of yOga (stopping breath and exhalation). O sweet Lord praised by this tyAgarAja!
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The following are the doubtful or corrupted portions -
Pallavi brOvu From the flow of the language, it would be appropriate if this word is brOva. In its present form, it stands separately. If it is brOva, then the translation would be Please do not say that It is not possible for me to protect.
Anupallavi - (nI) the beginning word of anupallavi is given in brackets in all the books, the purpose of which is not clear. By having this word nI the meaning of anupallavi gets twisted Why did you write the stories of earlier devotees? Obviously, in my humble opinion, this is not the intended meaning. The stories were caused to be written by the acts of the Lord and not directly written by Lord.
Charanam - dambhuDaina mucukunduni In all the books, it is found as dambhuDaina. In the book of TKG, this has been translated as caused the arrogant mucukunda to dig his own grave. In the book of CR, it is translated as dandy muchukunda. A reading of the story of mucukunda reveals that mucukunda was a very pious person therefore, the words arrogant and dandy would not apply to him.
dambha means deceipt; it is kRShNa who, with the intention of bestowing grace on mucukunda, enacted a drama of deception by making mucukunda to burn to ashes the kAlayavana. Therefore, the word dambha should be applied to kRSNa.
In the present form the word dambhuDaina contravenes the story of mucukunda; therefore, if the syllable na is dropped, the word dambhuDai can easily be applied to kRShNa. However, this might affect the metre of the kRti. Therefore, this needs to be checked.
mucukunda Son of King mAndhAta of ikShvAku dynasty - the story in brief is available in the website http://www.urday.com/muchukunda.htm The full story of mucukunda is contained in zrImad bhAgavataM, Book 10, Chapter 50. It is also stated that mucukunda was a devotee of Lord ziva. Please visit website to know more about viDaGga sthalams temples of Lord ziva Thiruvarur is one such viDaGga sthalam. http://www.shaivam.org/siddomain/vidanga.html
Please comment
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar (this kRti is not available in this book)
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Last edited by vgvindan on 29 Oct 2006, 20:59, edited 1 time in total.
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hkilambi
- Posts: 1
- Joined: 21 Nov 2006, 13:22
Raama nannu brovara - harikaambhoji
This is my first post to this group. I have a query regarding the lyrics of the song Raama nannu brovara. I listen to a recording of MS where this song is rendered as Raama nannu brovara vemako lokabhi ....
However, I get a feeling this should be Raama nannu brovara premato lokabhi ...., premato in telugu means with love. But as far as I know, vemako does not have a meaning in telugu.
Can anybody kindly clarify this?
Thank you
Hareesh.
P.S.: I felt this is the most appropriate thread for this post. Kindly direct me to the correct one if this is not.
This is my first post to this group. I have a query regarding the lyrics of the song Raama nannu brovara. I listen to a recording of MS where this song is rendered as Raama nannu brovara vemako lokabhi ....
However, I get a feeling this should be Raama nannu brovara premato lokabhi ...., premato in telugu means with love. But as far as I know, vemako does not have a meaning in telugu.
Can anybody kindly clarify this?
Thank you
Hareesh.
P.S.: I felt this is the most appropriate thread for this post. Kindly direct me to the correct one if this is not.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
kilambi,
This kRti and the point brought out by you have been discussed in the following thread - http://www.rasikas.org/forums/viewtopic.php?id=964&p=2
This kRti and the point brought out by you have been discussed in the following thread - http://www.rasikas.org/forums/viewtopic.php?id=964&p=2
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
In two kRtis, 'nija marmamula' rAga umAbharaNam and 'rAma nannu brOva' rAga hari kAmbhOji, the word 'EmakO' is occurring. I had mentioned in my posts that this word, though contextually means 'why', it is not found in the dictionary.
Sri S Govindaswamy in his response by e-mail to me states
Sri S Govindaswamy in his response by e-mail to me states
I have enquired form people from Chittoor and East Godavari. I was told that this word is in daily use in Godavari Districts.
Last edited by vgvindan on 09 Dec 2006, 23:41, edited 1 time in total.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
madilOna yOcana – rAga kOlAhalaM
I am giving hereunder the kRti - madilOna yOocana - Raga Kolahalam together with gist of meaning.
Pallavi
madilOna yOcana buTTa lEdA maharAja rAj(E)zvarA
Anupallavi
padi vEsamulalO rAma vEsamu bahu bAganucu kOru nannu brOva (madi)
Charanam
iTTi vELa nIdu maTTu jUpum(a)ni illAlu nItO muccaT(A)DadO nA
raTTu nI manasuk(e)TTu tOcenO rakSiJcuTaku tyAgarAja nuta (madi)
Gist of Meaning
Pallavi - O Lord of Emperors and Kings! Has no thought as yet occurred in your mind (to protect me)?
Anupallavi – Has no thought as yet occurred in your mind to protect me who seeks You in the faith that, of Your ten embodiments, the embodiment as rAma is the best one.
Charanam - At this time wouldn’t your wife tell You to show Your might? I do not know as to how my disgrace seemed to Your mind; O Lord praised by this tyAgarAja! Has no thought as yet occurred in your mind for protecting me?
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The version of caraNa is as given in the books of CR and ATK. A different version (see below) of the caraNa is given in the book of TSV/AKG – but, the meaning derived in the book is the same as given above. The same version (see below) is found in the book of TKG also as an alternative caraNa.
iTTi vELa nIk(e)TTu tOcun(a)ni illAlito muccaTADedu
raTTu nI manasuk(e)TTu tOcenO rakSiJcuTaku tyAgarAja nuta
This version is very confused; neither the words are cogent nor they are of appropriate form to derive any meaning. This is another instance to establish that the kRtis of zrI tyAgarAja have been extensively corrupted.
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are –
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
I am giving hereunder the kRti - madilOna yOocana - Raga Kolahalam together with gist of meaning.
Pallavi
madilOna yOcana buTTa lEdA maharAja rAj(E)zvarA
Anupallavi
padi vEsamulalO rAma vEsamu bahu bAganucu kOru nannu brOva (madi)
Charanam
iTTi vELa nIdu maTTu jUpum(a)ni illAlu nItO muccaT(A)DadO nA
raTTu nI manasuk(e)TTu tOcenO rakSiJcuTaku tyAgarAja nuta (madi)
Gist of Meaning
Pallavi - O Lord of Emperors and Kings! Has no thought as yet occurred in your mind (to protect me)?
Anupallavi – Has no thought as yet occurred in your mind to protect me who seeks You in the faith that, of Your ten embodiments, the embodiment as rAma is the best one.
Charanam - At this time wouldn’t your wife tell You to show Your might? I do not know as to how my disgrace seemed to Your mind; O Lord praised by this tyAgarAja! Has no thought as yet occurred in your mind for protecting me?
------------------------------------------------------------------------
The version of caraNa is as given in the books of CR and ATK. A different version (see below) of the caraNa is given in the book of TSV/AKG – but, the meaning derived in the book is the same as given above. The same version (see below) is found in the book of TKG also as an alternative caraNa.
iTTi vELa nIk(e)TTu tOcun(a)ni illAlito muccaTADedu
raTTu nI manasuk(e)TTu tOcenO rakSiJcuTaku tyAgarAja nuta
This version is very confused; neither the words are cogent nor they are of appropriate form to derive any meaning. This is another instance to establish that the kRtis of zrI tyAgarAja have been extensively corrupted.
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are –
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Last edited by vgvindan on 09 Dec 2006, 23:50, edited 1 time in total.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
kAlaharaNamElarA-rAga Suddha sAvEri
I am giving hereunder the kRti along with gist of meaning
P kAla haraNam(E)larA harE sItA rAma
A kAla haraNam(E)la suguNa jAla karuNAlavAla (kAla)
C1 cuTTi cuTTi pakShul(e)lla ceTTu vedaku rIti bhuvini
puTTaganE padamula baTTukonna nannu brOva (kAla)
C2 poDavuna(y)ent(A)Dukonna bhUmini tyAgambu rIti
kaDu velasi(y)unna nIvu gAka(y)evaru nannu brOva (kAla)
C3 dina dinamu tirigi tirigi dikku lEka SaraNu jocci
tanuvu dhanamu nIdE(y)aNTi tyAgarAja vinuta rAma (kAla)
Gist of Meaning –
Pallavi - Why delay, O Lord sItA rAma?
Anupallavi - Why delay, O Most Merciful Lord with multitude of virtues!
caraNams
1. Like all birds that keep on circling to find their tree (where their nest is located), why delay in protecting me who has got hold of your holy feet right from my birth in this World?
2. No matter how much highly I praise You, who else is there to protect me than You who is supremely effulgent in this Wordld as personification of sacrifice?
3. Every day having roamed everywhere and not finding any refuge, having sought Your refuge I surrendered wealth called my body (or my body and wealth) as Yours; O Lord rAma, well-praised by this tyAgaraja!
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In the book of TKG one more caraNa is given – see below – the same is not found in any other book. There are two peculiarities in regard to this caraNa.
(1) The ‘signautre’ of ‘tyAgarAja’ comes again in this caraNa.
(2) There is a contradiction between caraNas 3 and this additional caraNa. Whereas in caraNa 3, he says that he is offering his ‘wealth’, in the additional caraNa, he asks ‘why delay in bestowing me material wealth’.
Therefore, the authenticity of the additional caraNa is questionable.
iShTa daivamA man(O)bhIShTam(I)ya lEka(y)inka
kaShTamA tyAgarAju kAmit(A)rtha phalam(o)sanga (kAla)
Gist of Meaning - O Lord of my liking! Why trouble me yet without bestowing my wishes? Why delay in granting the fruits of material objects desired by this tyAgarAja?
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are –
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar (this kRti is not available in this book)
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
I am giving hereunder the kRti along with gist of meaning
P kAla haraNam(E)larA harE sItA rAma
A kAla haraNam(E)la suguNa jAla karuNAlavAla (kAla)
C1 cuTTi cuTTi pakShul(e)lla ceTTu vedaku rIti bhuvini
puTTaganE padamula baTTukonna nannu brOva (kAla)
C2 poDavuna(y)ent(A)Dukonna bhUmini tyAgambu rIti
kaDu velasi(y)unna nIvu gAka(y)evaru nannu brOva (kAla)
C3 dina dinamu tirigi tirigi dikku lEka SaraNu jocci
tanuvu dhanamu nIdE(y)aNTi tyAgarAja vinuta rAma (kAla)
Gist of Meaning –
Pallavi - Why delay, O Lord sItA rAma?
Anupallavi - Why delay, O Most Merciful Lord with multitude of virtues!
caraNams
1. Like all birds that keep on circling to find their tree (where their nest is located), why delay in protecting me who has got hold of your holy feet right from my birth in this World?
2. No matter how much highly I praise You, who else is there to protect me than You who is supremely effulgent in this Wordld as personification of sacrifice?
3. Every day having roamed everywhere and not finding any refuge, having sought Your refuge I surrendered wealth called my body (or my body and wealth) as Yours; O Lord rAma, well-praised by this tyAgaraja!
---------------------------------------------------------------------------------------------------------
In the book of TKG one more caraNa is given – see below – the same is not found in any other book. There are two peculiarities in regard to this caraNa.
(1) The ‘signautre’ of ‘tyAgarAja’ comes again in this caraNa.
(2) There is a contradiction between caraNas 3 and this additional caraNa. Whereas in caraNa 3, he says that he is offering his ‘wealth’, in the additional caraNa, he asks ‘why delay in bestowing me material wealth’.
Therefore, the authenticity of the additional caraNa is questionable.
iShTa daivamA man(O)bhIShTam(I)ya lEka(y)inka
kaShTamA tyAgarAju kAmit(A)rtha phalam(o)sanga (kAla)
Gist of Meaning - O Lord of my liking! Why trouble me yet without bestowing my wishes? Why delay in granting the fruits of material objects desired by this tyAgarAja?
May Saint Thyagaraja Bless us all
V Govindan
Books referenced are –
CR - The Spiritual Heritage of Tyagaraja by Shri C Ramanujachariar (this kRti is not available in this book)
ATK - Adi Tyagaraja Kirtanams by Shri KV Srinivas Iyengar (Telugu)
TKG - Compositions of Tyagaraja by Shri TK Govinda Rao
TSV/AKG - Sadguru Shri Thyagaraja Swamy Keerthanaigal (Tamil) by Shri TS Vasudevan and Shri AK Gopalan
Last edited by vgvindan on 12 Jan 2007, 21:42, edited 1 time in total.
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Lakshman
- Posts: 14034
- Joined: 10 Feb 2010, 18:52
EmOko ciguruka dharamuna. rAgA: tilang. Adi tALA.
P: EmOko ciguruka dharamuna eDaneDa kastUri nindenu vAmini vibhunaku grAsina patrika kAdu kadA
C1: kaliki cakorOkSiki kaDu kannulu kempai tocina celuvambippuDidemo cinthimpare celulu
naluvuna prANeshvarupai nAtinAkona cUpulu nilovuna perukagANTinA neTTuru kAdu kadA
2: paDaTiki canugava merugulu paipai payyeda velupula kaDumincina vidha memo kanugonare celulu
uDugani vEDukatO priyuDoTTina naksha shashi rekhalu veDalaga vesavi kalapu vennela kaDu kadA
3: muddiya cekkula kelakula mutyapu jallula cerpula voddika lagulivemo vUhimpare celulu gaddari
tiruvenkaTapati kAmini vadanam bhajamuna addina suratapu cemaTalu andhamu kaDu kadA
Another version:
EmOkO EmOkO. rAgA: nAdanAmakriya/tilang. Adi tALA.
P: Emoko Emoko ciguruTa dharamuna eDa neDa kastUri niNDenu
bhAmini vibhunaku vrAsina patrika kAdu kadA
A: kaliki cakOrAkSiki kaDa kannulu kempai tOcina celuvambippuDi dEmmo cintimparE celulu
naluvuna prANEshvarupai nATina A kona chUpulu niluvuna perukaga nanTina nEtturu kAdu kadA
C1: jagaDapu canuvula jAjara saginala mancapu jAjara
tarika jham jham jham jham jham jham kiTatadhakiTdham mollalu turumula muDichina
baruvuna mollapu sarasapu muripemuna jallana puppoDi jAraga patipai callE rativalu
ta danak ta jhanak ta dhiniktha tadhImtanaka dhIm bArapu kucamula paipai kaDu
singAram nerapeDu ganda voDi cEruva patipai cindaga paDatulu sAreku challEru jAjara
2: tak tadhim tajhaNu tamkiTTa takitdhim takta dhIm jhaNu tadhIm takiTa tom tadhi
tajaNu tanajhanu tajhanu takdhIm ginta takadhIm giNata tat takiTatata binkapu kUTami penagETi
cemaTala pankapu pUtala parimaLamu vEnkaTapatipai veladulu ninchEru sankumadambula jAjara
P: EmOko ciguruka dharamuna eDaneDa kastUri nindenu vAmini vibhunaku grAsina patrika kAdu kadA
C1: kaliki cakorOkSiki kaDu kannulu kempai tocina celuvambippuDidemo cinthimpare celulu
naluvuna prANeshvarupai nAtinAkona cUpulu nilovuna perukagANTinA neTTuru kAdu kadA
2: paDaTiki canugava merugulu paipai payyeda velupula kaDumincina vidha memo kanugonare celulu
uDugani vEDukatO priyuDoTTina naksha shashi rekhalu veDalaga vesavi kalapu vennela kaDu kadA
3: muddiya cekkula kelakula mutyapu jallula cerpula voddika lagulivemo vUhimpare celulu gaddari
tiruvenkaTapati kAmini vadanam bhajamuna addina suratapu cemaTalu andhamu kaDu kadA
Another version:
EmOkO EmOkO. rAgA: nAdanAmakriya/tilang. Adi tALA.
P: Emoko Emoko ciguruTa dharamuna eDa neDa kastUri niNDenu
bhAmini vibhunaku vrAsina patrika kAdu kadA
A: kaliki cakOrAkSiki kaDa kannulu kempai tOcina celuvambippuDi dEmmo cintimparE celulu
naluvuna prANEshvarupai nATina A kona chUpulu niluvuna perukaga nanTina nEtturu kAdu kadA
C1: jagaDapu canuvula jAjara saginala mancapu jAjara
tarika jham jham jham jham jham jham kiTatadhakiTdham mollalu turumula muDichina
baruvuna mollapu sarasapu muripemuna jallana puppoDi jAraga patipai callE rativalu
ta danak ta jhanak ta dhiniktha tadhImtanaka dhIm bArapu kucamula paipai kaDu
singAram nerapeDu ganda voDi cEruva patipai cindaga paDatulu sAreku challEru jAjara
2: tak tadhim tajhaNu tamkiTTa takitdhim takta dhIm jhaNu tadhIm takiTa tom tadhi
tajaNu tanajhanu tajhanu takdhIm ginta takadhIm giNata tat takiTatata binkapu kUTami penagETi
cemaTala pankapu pUtala parimaLamu vEnkaTapatipai veladulu ninchEru sankumadambula jAjara
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
ksrimech,
EmakO used by Annamayya means 'which woman' - this is well understood. I had brought out this in my original post regarding the kriti 'rAma nannu brOvarA'.
However, the use of the same word by Sri tyAgarAja to mean 'why' was causing confusion as such a word is not found in the dictionary. I understand that this word is used in Chittoor and East Godavari districts of Andhra in the sense used by Sri tyAgarAja. He also uses this word in the kRti 'nija marmamulanu'.
The posting in question seems to have been corrupted. I have since corrected the corruptions in all my postings in the thread.
EmakO used by Annamayya means 'which woman' - this is well understood. I had brought out this in my original post regarding the kriti 'rAma nannu brOvarA'.
However, the use of the same word by Sri tyAgarAja to mean 'why' was causing confusion as such a word is not found in the dictionary. I understand that this word is used in Chittoor and East Godavari districts of Andhra in the sense used by Sri tyAgarAja. He also uses this word in the kRti 'nija marmamulanu'.
The posting in question seems to have been corrupted. I have since corrected the corruptions in all my postings in the thread.
Last edited by vgvindan on 14 Jan 2007, 10:47, edited 1 time in total.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
In the tyAgarAja kRti indukAyI tanuvunu - rAga punnAga varALi - part of dance-drama 'prahlAda bhakti vijayam', a phrase tanuvu bellam gAdu - meaning the body is not jaggery (literally) occurs, the meaning of which is not clear.
IMHO, this seems to have been adapted by Sri tyAgarAja from a similar proverb or saying in tamizh, the example of which can be found the website - http://www.tamilnation.org/literature/b ... aviyam.htm wherein uyir vellamalla - உயிர் வெல்லமல்ல appears. (bellam - telugu = vellam - tamizh - meaning jaggery)
Therein, the meaning seems to be 'life is no value' (in contrast with love - the theme of the writing).
Can someone tell me whether there are any similar usages either in tamizh or telugu, because, by adopting the meaning derived from this example, there are problems in giving correct meaning to the occurrence in the kRti 'tanuvu bellam gAdu'.
As this kRti is not yet listed in our Wiki, the same could not be posted here. The same is being posted on my blog sites on 14 Feb 2007.
IMHO, this seems to have been adapted by Sri tyAgarAja from a similar proverb or saying in tamizh, the example of which can be found the website - http://www.tamilnation.org/literature/b ... aviyam.htm wherein uyir vellamalla - உயிர் வெல்லமல்ல appears. (bellam - telugu = vellam - tamizh - meaning jaggery)
Therein, the meaning seems to be 'life is no value' (in contrast with love - the theme of the writing).
Can someone tell me whether there are any similar usages either in tamizh or telugu, because, by adopting the meaning derived from this example, there are problems in giving correct meaning to the occurrence in the kRti 'tanuvu bellam gAdu'.
As this kRti is not yet listed in our Wiki, the same could not be posted here. The same is being posted on my blog sites on 14 Feb 2007.
Last edited by vgvindan on 11 Feb 2007, 23:25, edited 1 time in total.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
Thyagaraja Kriti graha balamEmi - Raga - Reva gupti has been posted in our wiki - http://www.rasikas.org/wiki/grihabala-memt
A very funny feature found in almost all temples of Tamil Nadu is that the kOLaRu padigam' of tamizh saint tirujnAna sambandar which deprecates nava graha is found inscribed in the nava graha sannidhi itself and everyone blissfully recites them in navagraha sannidhi while circumambulating the navagrahas. Ignorance is Bliss!
A very funny feature found in almost all temples of Tamil Nadu is that the kOLaRu padigam' of tamizh saint tirujnAna sambandar which deprecates nava graha is found inscribed in the nava graha sannidhi itself and everyone blissfully recites them in navagraha sannidhi while circumambulating the navagrahas. Ignorance is Bliss!
Last edited by vgvindan on 26 Feb 2007, 19:32, edited 1 time in total.
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arunk
- Posts: 3424
- Joined: 07 Feb 2010, 21:41
vgv - can you pl. elaborate on what you mean?
From what i info i could find (http://www.geocities.com/nayanmars/thEv ... ing_02.pdf, page 17), that padhigam seems to say that the (astrological effects) of the (nine) planets cannot be bad (as perhaps people may believe?) and can only be good to devotees who have Shiva is in their hearts.
I guess it is not in direct praise of navagrahas - and that is what you are referring to as perhaps?
Arun
From what i info i could find (http://www.geocities.com/nayanmars/thEv ... ing_02.pdf, page 17), that padhigam seems to say that the (astrological effects) of the (nine) planets cannot be bad (as perhaps people may believe?) and can only be good to devotees who have Shiva is in their hearts.
I guess it is not in direct praise of navagrahas - and that is what you are referring to as perhaps?
Arun
Last edited by arunk on 26 Feb 2007, 22:28, edited 1 time in total.
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jayaram
- Posts: 1317
- Joined: 30 Jun 2006, 03:08