Pallavi
aDigi sukhamul(e)vvar(a)nubhavincirirA Adi mUlamA rAma
Anupallavi
saDalani pApa timira kOTi sUrya sArvabhauma sAras(A)kSha sad-guNa ninn(aDigi)
Charanam
1. ASrayinci varam(a)Digina sIta aDaviki pOnAye
ASara haraNa rakkasi(y)iShTamaDugan(a)puDE mukku pOye O rAma ninn(aDigi)
2. vAsiga nArada mauni varam(a)Duga vanita rUpuD(A)ye
Asinci durvAsuD(a)nnamaDuga apuDE mandamAye O rAma ninn(aDigi)
3. sutuni vEDuka jUDa dEvaki(y)Duga yaSOda jUDanAye
satul(e)lla rati bhikSham(a)Duga vAri vAri patula vIDanAye O rAma ninn(aDigi)
4. nIkE daya puTTi brOtuvO brOvavO nI guTTu bayalAye
sAkEta dhAma SrI tyAgarAja nuta svAmi ETi mAya O rAma ninn(aDigi)
Meaning
Pallavi : O Lord rAma, the primitive cause! Has anyone ever enjoyed comforts by entreating You?
Anupallavi : O Lord who is like a crore Suns in destroying the darkness of clinging sins! O Sovereign Lord of the Universe! O Lotus Eyed! O Virtuous One!
Charanam :
1. Being dependent on You, sItA who asked a boon, had to go to the forest; O Slayer of demons! When SUrpanakha the demoness asked You to fulfill her desire (of being wife), then and there she lost her nose.
2. When the famous sage nArada asked for a boon (to know the nature of mAyA), he happened to attain the form of a woman; when sage durvAsa asked (the pANDavas) desiring food, then and there he lost appetite.
3. Whereas dEvaki desired to behold the spectacle (of child-hood sports) of her son, it was yaSOdA who happened to behold Him; when all gOpis asked for union with the Lord, they had to abandon their respective husbands.
4. I do not know whether You on Your own accord would have grace and whether You would protect me or not; Your secrets have been exposed; O Lord residing at ayOdhyA praised by this tyAgarAja! What kind of delusion is this?
Notes
Charanam : sIta aDaviki pOnAye - In the kRti ‘sari evvarE mA jAnaki’, SrI tyAgarAja extols sIta for the courage she showed in going to the forest in the following words –
vanamandu bhayankaramaina tAvuna niltunani manasu telisi
kanakAngiyandanduna rAja sukhambunu kalga jEsitivE tyAgarAja nutE
“Having deliberately taken a decision to remain in the terrible forest abode, You brought such impossible royal pleasures to your spouse.”
Therefore, what SrI tyAgarAja means by ‘she had to go to forest’, may be the banishment of sItA. Though there is doubt about the authenticity of uttara kANDa – whether it is indeed part of vAlmIki rAmAyaNa, the following verses from Chapter 42 of uttara kANDa are relevant –
tapOvanAni puNyAni draShTumicchAmi rAghava |
gangAtIrOpaviShTAnAmRShINAmugratejasAm ||
phalamUlASinAm dEva pAdamUlEShu vartitum |
ESha mE parama: kAmO yanmUlaphalabhOjinAm || 33,34 ||
sItA said - “O rAghava! I wish to visit the holy penance-groves and to stay, O Lord! at the feet of sages, endowed with an overwhelming effulgence living on the banks of the gangA, and living only on fruits and (edible) roots.”
This entreaty was, perhaps, an excuse for sending sItA to the forest on banishment.
Charanam 1 : rakkasi mukku pOye - episode of SUrpanakha – SrImad vAlmIki rAmayaNa – AraNya kANDa, Chapters 17 and 18 refers.
Charanam 2 : nArada – vanita rUpuDu - sage nArada becomes a woman being caught in the web of mAyA – For complete story, please refer to dEvi bhAgavatam – 6th Book – Chapters 28 and 29 – Please visit the web site for the story - http://www.sacred-texts.com/hin/db/db03.htm - (6th Book - 28,29)
Charanam 2 : durvAsuDu annamaDuga – this refers to episode of sage durvAsa along with his great number disciples visited pANDavas at the behest of duryOdhana. mahAbhArata – vana parva – draupadi haraNa parva – Section 261 (CCLXI) refers. For a brief of the story, please visit web site- http://www.suite101.com/article.cfm/mythology_from_india/97554
Charanam 3 : dEvaki - “The Balakrishna temple at Udupi enshrines an image of Krishna believed to have been made by the divine architect Viswakarma. Legend has it that Krishna’s mother Devaki and his wife Rukmini wished to enjoy his childhood pranks, at the end of the Dwapara yuga. The divine architect Viswakarma then created this image of Krishna bearing a churn in his right hand and a string in his left. Rukmini worshipped this image every day.” http://www.templenet.com/Karnataka/udupi.html and http://www.rukminiresidency.com/in_around.html
Charanam 3 : yaSoda who could not see the marriage of her son kRSNa, in the next birth becomes vakulA dEvi and arranges the marriage of Lord SrInivAsa at tirumala. Please visit the website for full story – http://www.ibiblio.org/sripedia/ramanuja/archives/apr05/msg00041.html For pictures of SrinivAsa kalyANam visit – http://www.tirumala.org/maintemple_kalyanamstart.htm
Charanam 3 : patula – this is how it is given in all the books other than that of TSV/AKG, wherein it is given as putulella.
Charanam 3 : patula vIDanAye – In response to query of parIkShit, sage Suka tells him the following (among other things) (SrImad-bhAgavatam, Book 10, Chapter 33 refers) –
“Deluded by His mAya the men of vraja did not regard SrI kRShNa with jealousy; (for) each of them took his womenkind to be present by his side.” (38)
In an earlier episode brahmA, in order to find out who kRShNa indeed was, steals cows, calves and cowherds and hides them for one year. During that period, kRShNa becomes all the cows, their calves and cowherds and returns home, Himself driving the cattle - SrImad-bhAgavataM, Book 10, Chapter 13 refers.