mOkSamu galadA
Sahityam
Pallavi
mOkSamu¹ galadA bhuvilO jIvan-
muktulu kAni vAraluku
Show Word Meanings
muktulu kAni vAraluku
In this World, is emancipation attainable for those who have not become living-liberated?
Anupallavi
sAkSAtkAra² nI sad³-bhakti
saGgIta-jJAna-vihInulaku (mOkSamu)
Show Word Meanings
saGgIta-jJAna-vihInulaku (mOkSamu)
O Ever Evident One (as witness of perceptions)! In this World, is emancipation attainable for those who are bereft of knowledge of music combined with true devotion towards you?
Charanam
prANAnala sam-yOgamu valla
praNava⁴ nAdamu sapta svaramulai paraga
vINA vAdana lOludau ziva⁵ manO-
vidhamerugaru tyAgarAja vinuta (mOkSa)
Show Word Meanings
praNava⁴ nAdamu sapta svaramulai paraga
vINA vAdana lOludau ziva⁵ manO-
vidhamerugaru tyAgarAja vinuta (mOkSa)
While OM-kara Nada manifests as seven svara by the fusion of vital force and energy, people do not understand the blissful state of Lord Siva - the great connoisseur of music played on Veena; O Lord praised by this Tyagaraja!
Variations
References
Commentary
- 1
mOkSa
- Sri Tyagaraja uses the words ‘mOkSa
’ and ‘jIvan mukta
’ simultaneously. Both words apparently mean the same thing. However, according to the verse of TirumUlar given below, ‘jIvan mukta
’ is the first of the five stages of Mukti.
- According to ‘Muktika Upanishad’, there are only two kinds of Mukti – ‘Jivan-mukti’ and Videha mukti’ aka ‘Kaivalya’. The same Upanishad also mentions ‘sAlOkya’, ‘sArUpya’, ‘sAmIpya’ ‘sAyujya ’ to be four kinds (stages?) of Mukti. (It is presumed that ‘sAyujya ’ to be same as ‘jIvan-mukti ’) Source – [[http://www.geocities.com/advaitavedant/muktika.htm Muktika Upanishad]]
- There is one more variation of mukti defined as ‘sadyO mukti’ - ‘krama mukti ’ - [[http://www.advaita-vedanta.org/archives/advaita-l/1999-September/032497.html Sadyo - Krama Mukti]]
- The following are the statements of Sri Tyagaraja in various Kritis -
- (1) nAdOMkAra is the state of the Parabrahman (sadAziva mayamagu nAdOMkAra) – kRti ‘rAga sudhA rasa ’;
- (2) ‘knowing the nAda emanating from mUlAdhara is, indeed the blissfull emancipation; recognising the locations (in the body) of seven svaras is indeed emancipation (mUlAdhAraja nAdameruguTE mudamagu mOkSamurA; kOlAhala sapta svara gRhamula gurutE mOkSamurA O manasA) - kRti ‘svara rAga sudhA ’;
- (3) sapta-svara are the elaboration of praNava nAda (praNava nAdamu sapta svaramulai paraga) – kRti ‘sIta vara ’.
- (4) those well-versed in the sapta svara are the living-liberated (nAdOMkAra svara vidulu jIvan mukutulu) – kRti ‘rAga sudhA rasa’ .
- (5) in order to become jIvan mukta , the knowledge of Sangita should been ordained (jIvan-muktuDaguTaku saGgIta jnAnamu dhAta vrAyavalE) – kRti ‘sItA vara’ .
- (6) In the current Kriti, in Pallavi, he asks ‘is it possible to attain mOkSa if one is not a ‘jIvan mukta ’;
- (7) In the current kRti, in Anupallavi, he asks ‘is it possible to attain mOkSa for those who do not have knowledge of music combined with true devotion?’
- To summarise (according to Sri Tyagaraja)– to be living-liberated (jIvan mukta ) one should have (a) understanding about the origins of nAda (OMkAra and mUlAdhAra ), its manifestation as sapta svara; and (b) also true devotion. Conversely, those who do not have this understanding - not being jIvan mukta – cannot attain mOkSa . Here ‘mOkSa ’ seems to refer to ‘vidEha mukti ’ or ‘kaivalya ’.
- Sri Tyagaraja is concerned only with the nAdOpAsana - nAda yOga – attainment of mOkSa through the route of Sangita. The other methods, for attainment of jIvan mukti and thence mOkSa, – karma, jnAna, bhakti -rAja yOga – are not discussed by Sri Tyagaraja.
- Five-stage progression towards Mukti is defined in the Tamizh treatise of Tirumoolar – ‘Tirumandiram’ as under –