Anupallavi
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Anupallavi

ramA ramaNa bhAramA

vasantabhairavi     Adi     tyAgarAja     telugu     kRti    
ramA ramaNa bhAramA nannu brOva zrI kara
Show Word Meanings
O Beloved of Lakshmi! is it a burden to protect me, O Lord who causes properity!
pumAnuDani¹ kAdani nAtO
telpumA narOttama samAna rahita (ramA)
Show Word Meanings
Please tell me whether You are a man or not, O Best of men! O Peerless Lord!
sari nIkevaru dorakarani garvamu
adiyu gAka dharalO janulu marma²-
merigi nammukona³ lEraNTi dharmAdi⁴
mOkSa varamulosaGgi bhakta
varula kAcina kIrti⁵ viNTi mari mari
nannindarilO ceyi⁶ paTTi brOva
zaraNu joccitinayya dari nIv-
anukonnAnu caraNamE gatiyaNTi (ramA)
Show Word Meanings
(a) I pride that none can be found equal to You; further, (b) I heard about your fame, of protecting the great devotees, by conferring on them that kind of boons (which are otherwise attainable only as a result of the objects of human pursuit - Purushartha) of righteous conduct etc (Dharma, Artha, Kama) and also emancipation, which people in the Earth would not believe (excepting by) knowing the secrets (of Your true nature); O Lord! (c) again and again, I sought your refuge to protect me by holding my hand in front of these people; (d) I am convinced that You are my shelter; (e) I, therefore, seek Your feet only as my refuge.
smaraNa⁷ telisiyElE paramAtmuDu
nIvEyannAnu pAmarulatO
sari pOyinaTulE nI gOcaramula⁸ nE
palkukonnAnu nA mATalella
karuNatO nijamu sEya varadA
daNDamuliDinAnu zrI rAma rAma
parama pAvana nAma zaraja⁹ lOcana nann-
AdaraNa sEyuTakinta karuvaina vidhamEmi (ramA) \t\t
Show Word Meanings
(a) From the days when I cognized myself, I have considered that only You to be the Supreme Lord who governs (me or the Universe); (b) I have been speaking about Your perceptibility like ignorant people; (c) I prostrated before You, O Lord who bestows boons! so that You may mercifully substantiate - make true - all my words; O Lord Sri Rama! O Lord Rama! O Lord whose name is supremely hallowed! O Lotus Eyed! (d) what is the reason that You became so miserly in showing regard for me?
vyAjamulaku nEnu rA jAlanaNTEnu
gOpAla gati lEka nItO
nA jAli telupa pOtE lAjamulu¹⁰
vEgaganEla zrI rAma rAma
AjAnu[11]-bAha rAja rAja
sakala lOka pAla vinu bhakta tyAga-
rAjuniyiNTa nIvu rAjillinAvu ganuka
nI japamunu nIdu pUjala viDuva jAla (ramA)
Show Word Meanings
  • 3 nammukona lEraNTi – nammukO lEraNTi
  • 5 kIrti viNTi mari mari – kIrti mari mari : Without the word ‘viNTi ’, the sentence is incomplete.
  • 9 zaraja lOcana – sarasija lOcana
  • 1 pumAnuDani – Are You man? Sita advanced the same argument to make Sri Rama relent to allow her to accompany the Lord to the forest. Srimad-Valmiki Ramayana, Ayodhya Kanda, Chapter 30, verse 3 refers.
    • sItA asks - “Securing you as his son-in-law, did my father, Janaka, the King of Mithila, recognize you to be woman in the form of a man?”
  • 2 marmamerigi nammukona lEraNTi varamulosaGgi – The episodes of redemption of Ahalya, the conferring of emancipation on Jatayu, the vulture and also on Sabari are considered as the exceptional grace of Lord Sri Rama which could not be explained by way of Sastras; such grace which confers emancipation to those who were otherwise not qualified from the normal stand-point of Purushartha, is what Sri Thyagaraja calls ‘unbelievable’. Only those who know the secret of (marmamerigi ) true nature of the Lord, who has incarnated in human form, would understand these acts of exceptional grace.
    • Even Sri Rama denies existence of any such special powers with him – please refer to Srimad-Valmiki Ramayana, Yuddha Kanda, Chapter 117 - ‘Sita’s fire ordeal’ – verse 11 refers.
    • “I account myself a human being, Rama (by name), sprung from the loins of (Emperor) Dasartha. And (yet) let the glorious lord (Brahma) tell me that which I as such (really) am and whence I have come.”
  • 4 dharmAdi – righteous conduct (dharma ), pursuit of wealth (artha ), pursuit of desire (kAma ) and final emancipation (mOkSa ) – these are called puruSArtha – the objects of human pursuit. It is generally believed that emancipation is attainable only through pursuit of these methods.
  • 6 ceyi paTTi – holding hand – this generally means ‘marriage’. This Kriti is in Nayika Bhava. This is further substantiated by the Anupallavi wherein Sri Thyagaraja reiterates the words of Sita (please see note above).
  • 7 smaraNa telisi – cognition of one’s life (memory) seems to start from around the age of four. This seems to be the implication of these words. Unless this is an exaggeration, this would be what Sri Thyagaraja calls ‘sahaja bhakti ’ – devotion co-born – in the Kriti ‘svara rAga sudhA ’.
  • 8 gOcaramula nE palkukonnAnu – The Lord is beyond the reach of senses, mind and intellect – He being the substratum of all; this has been aptly described by Sri Thyagaraja in the Kriti ‘vAcAmagOcaramE ’. However, in this Kriti, Sri Thyagaraja says that he has been speaking of the Lord, like ignorant people (pAmarulu ), as if He is perceivable by senses, mind and intellect (gOcaramulu ); but prays that his words be proved true – that the Lord may actually manifest (in a perceptible form). Probably this is what described by Sri Thyagaraja in the Mohanam Raga Kritis – ‘nannu pAlimpa ’ and ‘bhava nuta ’ wherein he describes about the physical appearance of the Lord along with Sita and Anjaneya.
  • 10 lAjamulu vEgaganEla – this is a phrase used to indicate irritation – In Tamizh it is called ‘eLLuM koLLuM veDikka ’ – like grain or pulses (dry sesame, horse-gram etc) placed on a hot fry-pan, burst forth. This is compared to the countenance of an individual who feels irritated. Sri Thyagaraja uses the term ‘lAjamulu ’ which means rice grain. The same is applicable to soaked paddy put on fry-pan as also pop-corn.
  • 11 AjAnu bAhu – A regal person. One of the 32 sAmudrika lakSaNa for a superior man.
Updated on 2024-11-28
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