I would like to understand more on word by word meaning of this beautiful song. I am never tired of hearing this again and again sung by MDR
Lyrics - http://www.karnatik.com/c2411.shtml
Notation - http://www.ecse.rpi.edu/Homepages/shivk ... enamai.htm
Meaning - http://thyagaraja-vaibhavam.blogspot.co ... -raga.html
Audio - http://sangeethamshare.org/hariharan/MD ... ukhari.mp3
Though V Govindan has given some amount of meaning, i would like to know more details on word by word meaning and gist of the song (What St Thyagaraja wants to communicate to Ramaa)
kSINamai - week / wither
tiruga - again and again, repeatedly
janmincu - birth
siddhi - Ashta siddhis
mAnurA - refrain / avoid
O manasA - o mind
anupallavi
gIrvANa - literature and music
nATakAlankAra - drama & ornamentation
vEda purANa yajna japa tapAdula - veda, purana, japa, yagna, tapa etc
phalamulu - fruits of
caraNam
Edi jEsina - what ever may happen
jagannAthuDu - the one who is head of universe
shiramuna - with head
hrdayamuna - with heart
vahinci -
padilamaina
satpadamunu
osange
bATa
tyAgarAja
vinutuni
bhajana rA
Gist - Does Sadguru Thyagaraja swamy convey the meaning like below? Give up all fruits of tapa, tapa etc, and all siddhis, and pray to god to give him salvation, and avoid rebirth. Please correct if my interpretation is wrong.
Is there any significance for beginning the keerthana from anu pallavi as MDR does it often (instead of pallavi)?
-hari
kSINamai tiruga - word by word meaning
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rshankar
- Posts: 13754
- Joined: 02 Feb 2010, 22:26
I thought that gIrvANa refered specifically to the speech of Gods. How does that lead to literature and music?
And isn't kSINamu wasted/emaciated etc, and not a reference to time? And in this instance isn't it a reference to the fact that one is reborn again and again (tiruga) because of exhaustion/paucity of spiritual good deeds?
Shishya/Rigapada will hopefully oblige with a word-to-word translation.
And isn't kSINamu wasted/emaciated etc, and not a reference to time? And in this instance isn't it a reference to the fact that one is reborn again and again (tiruga) because of exhaustion/paucity of spiritual good deeds?
Shishya/Rigapada will hopefully oblige with a word-to-word translation.
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s_hari
- Posts: 872
- Joined: 20 May 2007, 18:45
Shankar - Please refer vgoindan's link i mentioned in the beginning of my post. He says
Gir - knowledge of literature or speech
vana - music
Refer the word 'manura' in pallavi - this negates the meaning. I think, thyagaraja wants rama to "waive" all his good deeds, so that he can attain moksha???
corrections welcome
-hari
Gir - knowledge of literature or speech
vana - music
Refer the word 'manura' in pallavi - this negates the meaning. I think, thyagaraja wants rama to "waive" all his good deeds, so that he can attain moksha???
corrections welcome
-hari
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
I would pose myself the following questions?
(1) What are the siddhis referred to?
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; ISitA – supreme dominion; vaSitA – subjugating by magic; kAmAvaSAyitA – suppressing all desires : (There are some variations, but it does not matter for the present.)
(2) Did Thyagaraja attain siddhis? Answer - yes. Please refer to kRti 'nI bhajana' - rAga nAyaki, where he states -
saguNa nirguNapu nija dabbaralanu
shaN-matamula marmamashTa siddhula
vagalu jUpa santasilla kaNTini
varaAnana tyAgarAja vinuta (nI)
"As You bestowed on me the vision of (1) truth and falsehood of worship of the ISvara (Lord with attributes) (saguNa) and brahman (without attributes) (nirguNa), (2) the secrets of the six modes of worship, and (3) the aspects of the eight-fold supernatural powers, I beheld (them) exultingly.
(3) Can the fruits of (knowledge of) vEda, purANa, yajna, tapa etc wither away? - Yes and no. In Chapter 6, of Bhagavad-gItA, the following is the dialogue between Arjuna and Krishna -
Arjuna - "Though possessed of Sraddha but unable to control himself, with the mind wandering away from Yoga, what end does one, failing to gain perfection in Yoga, meet, O Krishna" (37)
Krishna - "There he is united with the intelligence acquired in his former body, and strives more than before, for perfection, O Son of Kurus." (43) "By that previous practice alone, he is borne on in spite of himself. Even the enquirier after Yoga rises superior to the performer of Vedic Actions."(44) (Translation by Swami Swarupananda)
(4) Where these siddhis are located? - I have, in my blog, referred to Uddhava Gita - Krishna says therein -
"The aforesaid siddhis in their entirety wait upon the sage who worships me through Yogic concentration" (Verse 31, Chapter 15, Book 11)
"The wise speak of these (siddhis) as obstacles in the path of the man who is practising the highest form of Yoga (such as jnAna yOga and bhakti yOga) in that they cause delay in his getting united with me." (verse 33 ibid).
"I am the custodian and controller of all siddhis, as well as of Yoga.....(Verse 35 ibid).
With these, let us look at the kRti. Thyagaraja has a typical way expressing his ideas. The Pallavi is like 'subject'; the anupallavi is like 'synopsis' - some times he puts there 'conclusions'. The charana is the body of his idea without reading which, one cannot understand the thrust.
Therefore, leaving aside pallavi and anupallavi, let us concentrate on charana. He states
padilamaina satpadamun(o)saGgE
bATa tyAgarAja vinutuni bhajanarA (kSINa)
The path that confers the eternal state of liberation is chanting the names of the Lord well-praised of this tyAgarAja
If we keep this before us, it would become easier to explain pallavi and anupallavi.
In pallavi, there is a word 'tiruga janmincu' which means 'that which makes one to take birth again'. What is that which makes one to take birth? He says 'siddhi'. Therefore, he says 'refrain (mAnurA)' from them. Why should we refrain? Because it makes one's body to wither away (kshINamai). (In many kritis, the beginning word of pallavi has different meanings - when they stand alone and when they are connected to anupallavi and charaNa. This kriti is also in the same category). In the Pallavi, 'kshINamai' simply means 'withering away', this may either mean 'the body' or the 'siddhis' themselves. But ultimately the sufferer is the Atman. Therefore, 'kshINamai' means would in all probability refer to 'body'.
Now Anupallavi. The connecting word to pallavi is 'phalamulu' - 'phalamulu kshINamai' - 'the fruits having withered away' - Fruits of what? They are given as
(gIr)vANa nATaka alaMkAra vEda purAna yajna japa tapa Adula phalamulu
The fruits of these wither away because of 'utilisation' of siddhis. Therefore, refrain from these. That is the message, in my humble opinion.
Please also refer to kRti - kRpAlavAla - nAdavarAngiNi, wherein the same subject is discussed in more detail. http://thyagaraja-vaibhavam.blogspot.co ... -raga.html
PS:
1. The Tamil Saint tirumUlar discusses these siddhis in-extenso (Verses 640 - 711). According to tirumandiram, these siddhis are attained in stages and not in one go, and they are to be used only in furtherance of yOga in attaining samAdhi ("The yOgi who attains samAdhi, does not seek the eight siddhis. He transcends them. He walks with God. He becomes one in God". Note to Verse 631 - Translation by Dr. B Natarajan).
2. In patanjali yOga sUtras, these siddhis are discussed in detail in Chapter 3.
(1) What are the siddhis referred to?
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; ISitA – supreme dominion; vaSitA – subjugating by magic; kAmAvaSAyitA – suppressing all desires : (There are some variations, but it does not matter for the present.)
(2) Did Thyagaraja attain siddhis? Answer - yes. Please refer to kRti 'nI bhajana' - rAga nAyaki, where he states -
saguNa nirguNapu nija dabbaralanu
shaN-matamula marmamashTa siddhula
vagalu jUpa santasilla kaNTini
varaAnana tyAgarAja vinuta (nI)
"As You bestowed on me the vision of (1) truth and falsehood of worship of the ISvara (Lord with attributes) (saguNa) and brahman (without attributes) (nirguNa), (2) the secrets of the six modes of worship, and (3) the aspects of the eight-fold supernatural powers, I beheld (them) exultingly.
(3) Can the fruits of (knowledge of) vEda, purANa, yajna, tapa etc wither away? - Yes and no. In Chapter 6, of Bhagavad-gItA, the following is the dialogue between Arjuna and Krishna -
Arjuna - "Though possessed of Sraddha but unable to control himself, with the mind wandering away from Yoga, what end does one, failing to gain perfection in Yoga, meet, O Krishna" (37)
Krishna - "There he is united with the intelligence acquired in his former body, and strives more than before, for perfection, O Son of Kurus." (43) "By that previous practice alone, he is borne on in spite of himself. Even the enquirier after Yoga rises superior to the performer of Vedic Actions."(44) (Translation by Swami Swarupananda)
(4) Where these siddhis are located? - I have, in my blog, referred to Uddhava Gita - Krishna says therein -
"The aforesaid siddhis in their entirety wait upon the sage who worships me through Yogic concentration" (Verse 31, Chapter 15, Book 11)
"The wise speak of these (siddhis) as obstacles in the path of the man who is practising the highest form of Yoga (such as jnAna yOga and bhakti yOga) in that they cause delay in his getting united with me." (verse 33 ibid).
"I am the custodian and controller of all siddhis, as well as of Yoga.....(Verse 35 ibid).
With these, let us look at the kRti. Thyagaraja has a typical way expressing his ideas. The Pallavi is like 'subject'; the anupallavi is like 'synopsis' - some times he puts there 'conclusions'. The charana is the body of his idea without reading which, one cannot understand the thrust.
Therefore, leaving aside pallavi and anupallavi, let us concentrate on charana. He states
padilamaina satpadamun(o)saGgE
bATa tyAgarAja vinutuni bhajanarA (kSINa)
The path that confers the eternal state of liberation is chanting the names of the Lord well-praised of this tyAgarAja
If we keep this before us, it would become easier to explain pallavi and anupallavi.
In pallavi, there is a word 'tiruga janmincu' which means 'that which makes one to take birth again'. What is that which makes one to take birth? He says 'siddhi'. Therefore, he says 'refrain (mAnurA)' from them. Why should we refrain? Because it makes one's body to wither away (kshINamai). (In many kritis, the beginning word of pallavi has different meanings - when they stand alone and when they are connected to anupallavi and charaNa. This kriti is also in the same category). In the Pallavi, 'kshINamai' simply means 'withering away', this may either mean 'the body' or the 'siddhis' themselves. But ultimately the sufferer is the Atman. Therefore, 'kshINamai' means would in all probability refer to 'body'.
Now Anupallavi. The connecting word to pallavi is 'phalamulu' - 'phalamulu kshINamai' - 'the fruits having withered away' - Fruits of what? They are given as
(gIr)vANa nATaka alaMkAra vEda purAna yajna japa tapa Adula phalamulu
The fruits of these wither away because of 'utilisation' of siddhis. Therefore, refrain from these. That is the message, in my humble opinion.
Please also refer to kRti - kRpAlavAla - nAdavarAngiNi, wherein the same subject is discussed in more detail. http://thyagaraja-vaibhavam.blogspot.co ... -raga.html
PS:
1. The Tamil Saint tirumUlar discusses these siddhis in-extenso (Verses 640 - 711). According to tirumandiram, these siddhis are attained in stages and not in one go, and they are to be used only in furtherance of yOga in attaining samAdhi ("The yOgi who attains samAdhi, does not seek the eight siddhis. He transcends them. He walks with God. He becomes one in God". Note to Verse 631 - Translation by Dr. B Natarajan).
2. In patanjali yOga sUtras, these siddhis are discussed in detail in Chapter 3.
Last edited by vgvindan on 10 Apr 2008, 09:03, edited 1 time in total.
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vgvindan
- Posts: 1430
- Joined: 13 Aug 2006, 10:51
hari,
for word-by-word meaning, please refer to http://thyagaraja-vaibhavam.blogspot.co ... -raga.html This also includes meaning Tamil.
If you want any clarifications, kindly post them.
for word-by-word meaning, please refer to http://thyagaraja-vaibhavam.blogspot.co ... -raga.html This also includes meaning Tamil.
If you want any clarifications, kindly post them.