lyrics request for "hariyum haranam onre endru" by md ramana
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Note from rasikans:
It has been discussed here: http://www.rasikas.org/viewprintable.php?id=92
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It has been discussed here: http://www.rasikas.org/viewprintable.php?id=92
Please use the search utility at the top of the page before starting new threads.
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- Posts: 13754
- Joined: 02 Feb 2010, 22:26
Priya,
Here you go! This is a composition that clearly outlines in very simple concepts the oneness of Siva and vishNu - when Sri MDR sings this composition, at the very end, he says with resignation, 'hariyum haranum onrE enru ariyAdarum silar unDE!'
P: hariyum haranum onrE enru ariyAdarum uLarO
sari pArttu SolvArE sAdhu janangaL sanmadhi idE
Do individuals who do not know/understand (ariyAda[va]rum) that (enru) vishNu (hariyum) and Siva (haranum) are one and the same (onrE) still exist (uLarO)? This concept (idE) is indeed the consensus (sanmadhi) arrived at by great sages (sAdhu janangaL) who are capable of evaluating all the evidence (sari pArttu SolvarE) and arriving at an appropriate conclusion.
A: parivuDan padinAngu lOkangaLai pAlittaruLvAn hari
paSu pASa vimOchanan haran paragatiyai aruLvAnE
vishNu (hari) is the one who nourishes (pAlittuaruLvAn) the 14 (padinAngu) worlds (lOkangaLai) with extraordinary care/love (parivuDan), while Siva (haran) is the one who destroys (vimOcanan) the bonds (pASam) that ensnare the mortal soul (paSu) in worldly ties as he grants (aruLvAnE) salvation (paragatiyai).
C1:pannaga Sayanan hari pannaga bhUshaNan haran (sau)
bhAgyalakshmi piriyAda hari pAdi umai bhAgan haran
pANDavanukku sArathi hari pASupadam koDuttAn haran
vENDinAl aruLvAr iruvarum varada dAsan Sol taTTAdu
vishNu (hari) reposes (Sayanan) on a snake (pannaga), AdiseSa, while Siva (haran) decorates (bhUshaNan) his body with snakes (pannaga). vishNu (hari) is inseparable (piriyAda) from his consort, the bestower of auspicious good fortune (sowbhAgya), mahAlakshmI, while SivA (haran) shares half (pAdi) his body (bhAgan) with his consort, pArvati (umai). While vishNu (hari) served as the charioteer (sArathI) for the pANDava prince arjuna (pANDavanukku), it was Siva who granted (koDuttAn) arjuna his famed pASupatAstram (pASupatam). Both of them (iruvarum) will bestow (aruLvAr) boons if requested (vENDinAl), these words (Sol) of the composer (varada dAsan) are guaranteed not to fail (taTTAdu)!
C2: vEnu gAna lOlan hari vINA pANiyAm haran
vEdanaigaLai tIrpAn hari veda rUpanE haran
ANavangaLai kaLaivAn hari sAdhuvAga iruppAn haran
vINAga peccu idellAm varada dAsan Sol taTTAdu
vishNu (hari) delights (lOlan) in the divine music (gAna) from his flute (vENu), while SivA (haran) holds a vINa in his hands (pANiyAm). vishNu (hari) destroys (tIrpAn) our distress (vEdanaigaLai) while Siva (haran) is the very embodiment (rUpanE) of the vEdAs. vishNu (hari) destroys (kaLaivAn) our egotism (ANavangaLai), while Siva (haran) appears (iruppAn) like an ascetic (sAdhu) who is beyond ego. The poet (varada dAsan) concludes, that all this comparison (idu) is idle (vINAga) talk (pEccu) with absolutely no meaning, and reiterates that his words (Sol) will not be false (taTTAdu).
Sri MDR referred to himself as the slave (dAsan) of his guru Tiger 'varada' AcAri (varadAcAri) out of his boundless 'gurubhakti'. Sri TNS uses the same idea by calling himself 'sakaradAsan' (his guru is Sri Sankarasivan) or even 'harikESadAsan' (because Sri Sankarasivan's guru was Sri HKMB).
Here you go! This is a composition that clearly outlines in very simple concepts the oneness of Siva and vishNu - when Sri MDR sings this composition, at the very end, he says with resignation, 'hariyum haranum onrE enru ariyAdarum silar unDE!'
P: hariyum haranum onrE enru ariyAdarum uLarO
sari pArttu SolvArE sAdhu janangaL sanmadhi idE
Do individuals who do not know/understand (ariyAda[va]rum) that (enru) vishNu (hariyum) and Siva (haranum) are one and the same (onrE) still exist (uLarO)? This concept (idE) is indeed the consensus (sanmadhi) arrived at by great sages (sAdhu janangaL) who are capable of evaluating all the evidence (sari pArttu SolvarE) and arriving at an appropriate conclusion.
A: parivuDan padinAngu lOkangaLai pAlittaruLvAn hari
paSu pASa vimOchanan haran paragatiyai aruLvAnE
vishNu (hari) is the one who nourishes (pAlittuaruLvAn) the 14 (padinAngu) worlds (lOkangaLai) with extraordinary care/love (parivuDan), while Siva (haran) is the one who destroys (vimOcanan) the bonds (pASam) that ensnare the mortal soul (paSu) in worldly ties as he grants (aruLvAnE) salvation (paragatiyai).
C1:pannaga Sayanan hari pannaga bhUshaNan haran (sau)
bhAgyalakshmi piriyAda hari pAdi umai bhAgan haran
pANDavanukku sArathi hari pASupadam koDuttAn haran
vENDinAl aruLvAr iruvarum varada dAsan Sol taTTAdu
vishNu (hari) reposes (Sayanan) on a snake (pannaga), AdiseSa, while Siva (haran) decorates (bhUshaNan) his body with snakes (pannaga). vishNu (hari) is inseparable (piriyAda) from his consort, the bestower of auspicious good fortune (sowbhAgya), mahAlakshmI, while SivA (haran) shares half (pAdi) his body (bhAgan) with his consort, pArvati (umai). While vishNu (hari) served as the charioteer (sArathI) for the pANDava prince arjuna (pANDavanukku), it was Siva who granted (koDuttAn) arjuna his famed pASupatAstram (pASupatam). Both of them (iruvarum) will bestow (aruLvAr) boons if requested (vENDinAl), these words (Sol) of the composer (varada dAsan) are guaranteed not to fail (taTTAdu)!
C2: vEnu gAna lOlan hari vINA pANiyAm haran
vEdanaigaLai tIrpAn hari veda rUpanE haran
ANavangaLai kaLaivAn hari sAdhuvAga iruppAn haran
vINAga peccu idellAm varada dAsan Sol taTTAdu
vishNu (hari) delights (lOlan) in the divine music (gAna) from his flute (vENu), while SivA (haran) holds a vINa in his hands (pANiyAm). vishNu (hari) destroys (tIrpAn) our distress (vEdanaigaLai) while Siva (haran) is the very embodiment (rUpanE) of the vEdAs. vishNu (hari) destroys (kaLaivAn) our egotism (ANavangaLai), while Siva (haran) appears (iruppAn) like an ascetic (sAdhu) who is beyond ego. The poet (varada dAsan) concludes, that all this comparison (idu) is idle (vINAga) talk (pEccu) with absolutely no meaning, and reiterates that his words (Sol) will not be false (taTTAdu).
Sri MDR referred to himself as the slave (dAsan) of his guru Tiger 'varada' AcAri (varadAcAri) out of his boundless 'gurubhakti'. Sri TNS uses the same idea by calling himself 'sakaradAsan' (his guru is Sri Sankarasivan) or even 'harikESadAsan' (because Sri Sankarasivan's guru was Sri HKMB).
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janani nAtajana. rAgA: shankarAbharaNa. cApu tALA.
P: janani natajana pAlini ninu nammina
janulaku sankaTa hAriNi mAninI trilOka
A: sanakAdi munIjana sannutapAtE vinavE nA manavinikO
trilOka tripurasundari tri locana mOhini
C: trailOkya shankarAbharaNa bhUSitAngi aparimita
vaibhavamu galadA Adi varada dAsuni kanna trilOka
P: janani natajana pAlini ninu nammina
janulaku sankaTa hAriNi mAninI trilOka
A: sanakAdi munIjana sannutapAtE vinavE nA manavinikO
trilOka tripurasundari tri locana mOhini
C: trailOkya shankarAbharaNa bhUSitAngi aparimita
vaibhavamu galadA Adi varada dAsuni kanna trilOka
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- Posts: 13754
- Joined: 02 Feb 2010, 22:26
MODS: Please split posts #7, #8 and this one into a separate thread "Lyrics for jananI natajana pAlini"
Some correction, courtesy Meena:
janani nAtajana. rAgam: SankarAbharaNam. tAlam: cApu. Lang: telugu
P:janani natajana pAlini amba
(ninu) nammina janulaku sankaTa hAriNi mAnini trilOka
C1:SanakAdi munijana sannuta pAda
(amba) vinavE nA manavini O trilOka (jananI....)
C2:tripura sundari trilOchana mOhini
trailOkaya SankarAbharaNa bhUshitAngi
aparimita (maina) vaibhavamu galadA
Adi varadadAsuni kanna trilOka (jananI....)
Some correction, courtesy Meena:
janani nAtajana. rAgam: SankarAbharaNam. tAlam: cApu. Lang: telugu
P:janani natajana pAlini amba
(ninu) nammina janulaku sankaTa hAriNi mAnini trilOka
C1:SanakAdi munijana sannuta pAda
(amba) vinavE nA manavini O trilOka (jananI....)
C2:tripura sundari trilOchana mOhini
trailOkaya SankarAbharaNa bhUshitAngi
aparimita (maina) vaibhavamu galadA
Adi varadadAsuni kanna trilOka (jananI....)