Meaning of bhajan

[kunjamma]

Dear member could one of you help me with word to word meaning of the Tulsi Das bhajan which I have given below.
Thumak chalat raamachandra
Thumak chalat raamachandra
Baajat painjaniyaan

Kilaki kilaki uthat dhaay girat bhuumi latapataay
Dhaay maat god let dasharath kii raniyaanT

humak chalat raamachandra
Thumak chalat raamachandra
Baajat painjaniyaan

Aanchal raj ang jhaari vividh bhaanti so dulaari
Tan man dhan vaari vaari kahat mridu bachaniyaan

Thumak chalat raamachandra
Thumak chalat raamachandra
Baajat painjaniyaan

Vidrum se arun adhar bolat mukh madhur madhur
Subhag naasikaa men chaaru latakat latakaniyaan

Thumak chalat raamachandra
Thumak chalat raamachandra
Baajat painjaniyaan Tulasiidaas ati anand dekh ke mukhaaravind
Raghuvar chhabi ke samaan raghuvar chhabi baniyaanThumak chalat raamachandra
Thumak chalat raamachandra
Baajat painjaniyaan Dear

[VK RAMAN]

I got this from a website http://www.muziboo.com/mp3/thumak-chala ... unplugged/

II Thumak Chalat Ramchandra II

ठुमक चलत रामचंद्र
ठुमक चलत रामचंद्र बाजत पैंजनियां …
Baby Ram walks, swaying unsteadily
Baby Ram…. His anklets ring in tune with his steps

किलकि किलकि उठत धाय गिरत भूमि लटपटाय .
धाय मात गोद लेत दशरथ की रनियां …
Laughing joyously he stumbles around on the ground
He is fondly picked into the laps of King Dasharath’s queens

Baby Ram walks…
His anklets…

अंचल रज अंग झारि विविध भांति सो दुलारि .
तन मन धन वारि वारि कहत मृदु बचनियां …
They cover him with saris, dusting the dirt off and caressing his bruises
They offer loving and reassuring words of devotion to make him feel better

तुलसीदास अति आनंद देख के मुखारविंद .
रघुवर छबि के समान रघुवर छबि बनियां …
Poet Tulsidas is thrilled at the face of Ram, which has the glory of the Sun
Baby Ram is exactly what he imagined him to be

Baby Ram walks…
his anklets…

[kunjamma]

Raman sir thank you very much for the prompt reply.Could you help me with this word ' vidrum'.What does tulsidas compare Ramas lips with. Vidrum se arun adhar bolat mukh madhur madhur
Subhag naasikaa men chaaru latakat latakaniyaan

[vgovindan]

vidrum (vidruma - Sanskrit) is coral - a general comparison for lips

[rshankar]

Here is my take (a tad different from the one posted here) on the padArtha, based on notes that I took eons ago as part of a course. This composition belongs to a group in which Sri tulsidAs imagines himself to be part of the scene at rAma’s birth (a poem that goes ‘avadEs ke dvAre sakAre gayi…’), and his growing up in daSrath’s palace (this one) etc.

Thumak calat rAmcandra bAjat painjaniyAn
The anklets (painjaniyAn) on his feet make a tinkling sound (bAjat) as the toddler rAma (rAmcandra) walks/moves (calat) unsteadily (Thumak) [1].

kilaki kilaki uThat dhAy girat bhUmi laTpaTay
dhAy mAtu gOd lEt daSrath kI raniyAn
Bubbling with laughter (kilaki kilaki), he falls, gets up (uThat), runs (dhAy), stumbles (laTpaTAy) and falls (girat) to the ground (bhUmi). Seeing this, the queens (raniyAn) of daSrath (daSrath kI), his mothers (mAtu) run (dhAy) [2] and pick (lEt) him up and hold him on their laps (gOd).

ancal raj ang jhAri vividh bhAnti sO dulAri
tan man dhan vAri vAri kehat mRdu vacaniyAn
Using the pallU (ancal raj) of their sarees, they clean the dirt and bruises (jhAri) from his limbs (ang), and comfort and caress (dulAri) him (sO) in many ways (vividh bhAnti) [3]. Completely surrendering themselves to him (vAri vAri) with their bodies (tan) [4], minds (man), and material possessions (dhan), they speak (kehat) soft and sweet (mRdu) words (vacaniyAn) of comfort.

vidrun sE arun adhar bOlat mukh madhur madhur
subhag nAsikA mein cAru laTkaT laTkaniyAn
With lips (adhar) that are redder (arun) than (sE) a coral (vidrun), his mouth (mukh) utters (bOlat) extremely sweet (madhur madhur) words, while beautiful (cAru) nose-rings dangle (laTkaT laTkaniyAn) from (mein) his lovely (subhag) nose (nAsikA).

tulsidAs ati anand dEkh kE mukhAravind
raghuvar chabi bE samAn raghuvar chabi baniyAn
The composer, tulsidAs experiences extreme/heightened (ati) bliss (anand) as he sees/takes in (dEkh kE) this lotus (aravind)-like face (mukha), and coming up empty for appropriate similes to liken rAma's face to, he declares it incomparable, saying that only rAma’s (raghuvar) face (chabi) can (baniyAn) compare (kE samAn) to rAma’s (raghuvar) face (chabi) [5]!!

FOOTNOTES
[1] I have also heard this sung as Thumaki - which is also correct as far as I can tell
[2] If this is for choreographing, then the following sharp contrast has to be captured here – as kausalyA, kaikEyi and sumitrA run to see if rAma is hurt, they are like mothers everywhere – anxious, and urgent; but once they are satisfied that he’s not seriously hurt, they become the regal queens of daSrath
[3] I am not sure about this line – my notes are not too legible
[4] I believe that this could also be the composer saying he is surrendering himself completely to the scene
[5] As I have commented elsewhere, Sri tulsidAs and Sri AK are not very different – in a display of divine anyOnya, just as the former declares rAma’s face to be incomparable, with no equal, except itself, the latter declares sItA’s beauty to be incomparable as he declares ‘avaniyil illai IDu, avaLukkavaLE jODu’ (there is no equal in the world, she is her only equal)

[Rsachi]

Such a beautiful translation to read first thing in the morning, of such a lovely song! Thanks Ravi and VKR.

About the vidrun..line, perhaps it applies to the three queens' beautiful faces, nose rings etc. as they cuddle and say sweet words to Rama!? For a toddler baby boy to wear a nose ring would be strange, and also would such a small child be speaking yet!?

Won't 'bE samAn' mean incomparable!? And is Tulsidas saying that his description of the lovely scene exactly matches what he beheld: the beautiful appearance of Rama...

[kunjamma]

Thank you Raman sir and rshankar sir for helping me with the meaning..It will be of great help .Merry Christmas to all the members of the forum

[rshankar]

Such a beautiful translation to read first thing in the morning, of such a lovely song! Thanks Ravi and VKR.

About the vidrun..line, perhaps it applies to the three queens' beautiful faces, nose rings etc. as they cuddle and say sweet words to Rama!? For a toddler baby boy to wear a nose ring would be strange, and also would such a small child be speaking yet!?

Won't 'bE samAn' mean incomparable!? And is Tulsidas saying that his description of the lovely scene exactly matches what he beheld: the beautiful appearance of Rama...

You could be right about the lips and nose rings as references to the queens, but in olden days, it was not unusual for boys to wear nose rings. And I think the poet is referring to anything that comes from rAma's mouth - he doesn't specify words (I did, and it may not be correct) - as sweet...could have applied to even prattle.

And it is kE samAn...because raghuvar chabi bE samAn would have been ok if the composition stopped there...but since raghuvar chabi baniyAn follows, bE samAn cannot be the usage.