muccaTa brahmAdulaku
Sahityam
Pallavi
muditulAra¹ jUtAmu rArE
Anupallavi
pArvatini talacucunu haruDEgeDu (muccaTa)
Charanam 1
pallavamulanu taLukkanucu birudul-
ella meraya nija bhaktulu pogaDaga
ullamu raJjilla
tellani mEnuna niNDu sommulatO
malle hAramulu mari zObhillaga
callani vELa sakala nava ratnapu
pallakilO vEJcEsi vaccu (muccaTa)
- (a) As all the paraphernalia (of the Lord) charmingly shine in the hands of people resembling sundry gods, (b) as true devotees extol Him, (c) as the (on-lookers’) hearts exult, and (d) as a lot of ornaments along with jasmine garlands dazzle on His white body - is it possible even for Brahma and others to behold the grandeur of Lord Siva coming in procession in the palanquin studded with all precious stones in the cool hours?
Charanam 2
sammatamuna aDugaDugukAragimpucu
mitamu lEniyupacAramulatOn-
ati santOSamuna satatamu
japa tapamulanonariJcu
nata janulakabhISTamulavvAriga
vetagiyosagudunanucu paJca nadI
pati veDali sogasu mIraga vaccu (muccaTa)
- Is it possible even for Brahma and other to behold the grandeur of Lord Siva – the Lord of five rivers - coming in procession very charmingly, (a) whole-heartedly accepting at every step all kind sacred offerings, (b) with much happiness at the unlimited services rendered, and (c) with the intent that ‘I shall search and bestow, in plenty, the wishes of those devoted people who always perform name-chanting and penances’?
Charanam 3
bAguga su-svaramulatO vinta
rAgamulanAlApamu cEyu
vaibhOgamulanu jUci
nAga bhUSaNuDu karuNA nidhiyai
vEgamu sakala su-jana rakSaNamuna
jAga-rUkuDai kOrkelanosagu
tyAgarAju³ tAnanucunu vaccu (muccaTa)\t
- Is it possible even for Brahma and others to behold the grandeur of Lord Siva - the Lord who wears serpents as ornaments - coming in procession (a) by becoming the Ocean of mercy after watching the splendour of great devotees performing nicely the exposition of the songs consisting of the names Lord hari in fine musical notes in exquisite tunes, (b) being vigilant for speedy protection of all virtuous people, and (c) proclaiming that ‘I am the Thyagaraja who bestows wishes’?
Renditions
Variations
- 1 muditulAra – muditalAra : muditulAra is the correct form of the word.
- 2 cillara vElpula rIti narula - callarE vElpula rIti virula - the latter form is not appropriate.
References
- For Complete Life story of Saint Mirabai, please visit – [[http://www.denverindians.com/personality19.asp Meera]]
Commentary
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1 mudita –damsels - The following episode in the life of Saint Mirabai will illustrate why Sri Thyagaraja calls others as ‘damsels’ -
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The Only Man In Brindavan. - There were many saints in Brindavan. Jeeva Goswami was prominent among them. He followed a very strict vow. He would not allow even the shadow of a woman to touch him. So women could never go and see him. Having joined Chaitanya Dev’s Bhakti Movement he was spreading the cult of Bhakti.
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Having a high regard for saints and sages Mira went to see this great man. At the very entrance of the hermitage she was stopped by a disciple of Goswami. He said, “The Swamiji will not see any woman.”
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Mira only laughed at this and said,“I thought the only man in Brindavan is Sri Krishna. Now, I see there is a rival to Him.” These words pierced the heart of Goswami like a sharp pointed lance. He came out of his cottage and walked up barefooted and conducted Mira into the hermitage with all honor.
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In the Bhakti cult the love of the wife for her husband is said to be the best form of devotion. According to this all are women in this world. God is the only Man. In Brindavan the only man is Sri Krishna. All the rest, the devotees, are Gopis. There is no distinction of sex among devotees. They should imbibe the feeling that God is their husband. If a devotee has this feeling he cannot obstinately refuse to see women. Knowing this, if he behaves with the presumption of being a man, it amounts to being a rival to God.
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2 cillara vElpula – those carrying the paraphernalia of the Lord (like umbrella etc) are smartly dressed in the procession.
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3 tyAgarAju tAnanucunu – there is some doubt as to how to translate these words. In the book of CR, this is translated as ‘proclaiming himself as being identical with Thyagaraja’; in the book of TSV/AKG as ‘I am Thyagaraja’; in the book of TKG, as ‘proclaiming himself as Thyagaraja (Siva)’.