pallavi
samukhAna nilva kalgunA kamal(A)nana
anupallavi
1kshama kalgu bhU tanaya lakshmaN-
(A)di mahAtmulakE kAni(y)anyulaku (samukhAna)
caraNam
kamal(A)san(A)d(y)amara dik-patulu
kalaSa vAridhilO jUDa nEraka
gumi kUDi moral(i)Da 2kAryamulu
kona-sAgen(a)Ta tyAgarAja 3vinuta (samukhAna)
pallavi
samukhAna nilva kalgunA kamala-Anana
O Lotus (kamala) Faced (Anana) (kamalAnana)! Is it attainable (kalgunA) to stand (nilva) in Your august presence (samukhAna)?
anupallavi
kshama kalgu bhU tanaya lakshmaNa-
Adi mahAtmulakE kAni-anyulaku (samukhAna)
Excepting (kAni) for great personages (mahAtmulu) (mahAtmulakE) like (Adi) sItA – daughter (tanaya) of the Earth (bhU) - and lakshmaNa (lakshmaNAdi) who are endowed (kalgu) with forbearance (kshama),
is it attainable for others (anyulaku) (kAniyanyulaku) to stand in Your august presence?
caraNam
kamala-Asana-Adi-amara dik-patulu
kalaSa vAridhilO jUDa nEraka
gumi kUDi moralu-iDa kAryamulu
kona-sAgenu-aTa tyAgarAja vinuta (samukhAna)
O Lord praised (vinuta) by this tyAgarAja! It is said (aTa) that, as brahmA – seated (Asana) in Lotus (kamala) - and other (Adi) celestials (amara) (kamalAsanAdyamara) and the Lords (patulu) of directions (dik),
could not happen (nEraka) to behold (jUDa) You in the Ocean (vAridhilO) of Milk (kalaSa) (literally pitcher of nectar),
their jobs (kAryamulu) could be accomplished (kona-sAgenu) (kona-sAgenaTa) only when they, assembling (kUDi) together (gumi), entreated (moraliDa) You;
Notes
Variations - (Pathanthara)
3– vinuta –nuta.
References
2– kAryamulu kona-sAgenaTa – This, probably, refers to pleading of brahmA and others for incarnation of the Lord vishNu in order to kill rAvaNa – SrImad-vAlmIki rAmAyaNa, bAla kANDa, Chapter 15.
Comments
1 – kshama kalgu – this may apply not only to sItA but also to lakshmaNa and other great personalities whom SrI tyAgarAja refers.
1– kshama kalgu – rAma wages a war in order to obtain release of sItA and then coolly says to her ‘to go wherever she feels like’; sIta undergoes fire ordeal and then calmly goes with rAma to ayOdhyA with no remorse or anger; this is the epitome of ‘kshama’.
After abduction of sITa, when asked by rAma to identify the jewels dropped by sItA, lakshmaNa replies ‘I recognise only the anklet because of my bowing at her feet every day’. Such a person is castigated by sItA of having evil intent because lakshmaNa was unwilling to leave sItA alone when rAma went after mArIca – the golden stag.
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