zrImAninI

Sahityam

Pallavi

Anupallavi

Charanam

Variations

• ¹ mAninI – This also means ‘wife’.
• ² mATayokaTirA – mATayokaTErA
• ³ dAzArha nI rUpamabbina - dAzArhuni rUpamabbina

Commentary

• mATayokaTirA – mAru balka jAlarA – ‘What I said earlier stands – I am unable repeat a thousand times’. This is another instance of a situational kRti wherein Sri Thyagaraja has something in his mind which he and Sri Rama – to whom the Kriti is addressed – are privy of. Therefore, it is difficult to render a truthful translation in the absence of the context.

• puruSArtha: dharma, artha, kAma, mOkSa - Righteous conduct, wealth, desires, emancipation.

• dAzArha - ViSNu sarasra nAmam (511) - It is a name of Lord Krishna since He was born in the dAzArha - yAdava kula . It can also mean ‘One who is fully competent to receive all devoted offerings made in the ritualistic sacrifices.’ Source - [http://www.mypurohith.com Daasaarha]

• dharmAdyakhila puruSArthamulu – In the kRti ‘pAhi rAma rAmaynucu’, zrI tyAgarAja states –

  • dharmArtha kAma mOkSa dAnamElanE marmameruga lEni indra zarmamElanE

• “Why the four-fold division of (puruSArtha ) righteous action, pursuit of wealth, pursuit of desires, pursuit of deliverance? Of what avail the title of even Indra when it does not involve understanding the secret (of reaching the Lord)?”

• rUpamabbina – sArUpya . In the kRti ‘siggumAli nA vale’ – rAga kEdAragauLa, zrI tyAgarAja states – ‘ullamunanu kani nIvu nEnaiyuNDaga teliya lEdu ’ (I do not know the method by which, by beholding You in my mind, You could become me). ‘nIvu nEnaiyuNDaga ’ is sArUpya . The four stages of Mukti are – sAlOkya – being co-located with Lord, sAmIpya – being in the neighbourhood of Lord , sArUpya – being of likeness of Lord, sAyujya – union with Lord. The final stage is union (sAyujya ) with the Lord. The following verse from Sivananda Lahari (verse 28) is relevant –

  • sArUpyaM tava pUjanE ziva mahAdEvEti saMkIrtanE sAmIpyaM zivabhakti-dhurya-janatA-sAMgatya-saMbhASaNE | sAlOkyaM ca carAcarAtmaka-tanu-dhyAnE bhavanIpatE sAyujyaM mama siddha-matra bhavati svAmin kRtArtOsmyahaM ||

• “O Lord of BhavanI! I attain - to similarity of form with Thee by performing Thy ritualistic worship; to closeness with Thee by singing Thy priase; to residence in Thy heavenly plane by associating and conversing with Thy noble devotees; and to oneness with Thee by contemplating on Thy form constituted of the whole of this living and non-living world. Thus in this very embodiment I shall attain life’s fulfilment.” (Translation by Swami Tapasyananda)

• Verse 1510 from Thirumandiram is also relevant –

  • “The state of Sarupya is, no doubt, reached
  • Through the eight fold yoga way;
  • But unless it be Sanmarga-in-Yoga,
  • The Sarupa state cannot be;
  • The yoga way but leads to bodily Siddhis diverse;
  • But for the Sarupya state to realize,
  • None these but the pure way of Jnana-in-Yoga.”
  • (Translation by Dr. B Natarajan)

• What is sArUpya ? - “Gajendra was by the touch of the Supreme Lord instantly freed from the ignorance of being bound and had achieved the selfsame form with four arms and yellow garments (sArUpya-mukti )….” (SB.VIII.4.6) [[http://www.srimadbhagavatam.org/canto8/chapter4.html Gajendra - Sarupya]]

• As per sage kapila’s teachings, “Without being of My service, will pure devotees not even when being offered these, accept to be living on the same planet, to have the same opulence, to be a personal associate, to have the same bodily features or to be in oneness (the so-called five forms of liberation of sAlOkya, sArSTi, sAmIpya, sArUpya and Ekatva ).” (SB.III.29.13) - [[http://www.srimadbhagavatam.org/canto3/chapter29.html#Text%2011-12 Kapila’s Teachings]]

• However, in Srimad-Bhagavatam, sAyujya seems to have been accepted. Please refer to Narada’s exposition on slaying of Sisupala – ibid, Book 7, Canto 1, verse 13 (sAyujya ) and verse 19 (laya ).

• vErEyunnadi – From the wordings of Kriti ‘siggumAli ’, wherein Sri Thyagaraja desires sArUpya , it is possible that, here also, Sri Thyagaraja distinguishes between Moksha (end result of puruSArtha ) and sArUpya . As has been brought out, Vaishnavaites do not seem to believe in sAyujya – which is same Moksha. Therefore, it seems that Sri Thyagaraja wants sArUpya only and not sAyujya (mOkSa ).

• In the book of CR, it is stated that ‘Thyagaraja says that he does not want either the (Moksha resulting from) puruSArtha or even sArUpya of the Lord and that his ambition is comparatively humble, viz. the constant service at the Lord’s feet’. This is in accordance with the views of sage Kapila.

• Therefore, two types of interpretations seems to emerge – (1) Sri Thyagaraja desires sArUpya over mOkSa (sAyujya) ; (2) Sri Thyagaraja desires neither sArUpya nor mOkSa (sAyujya) but only loving service at the feet of the Lord.

• The correct interpretation seems to have made more difficult due to variation in the wordings of the Kriti – in some books, it is given as ‘dAzArha nI rUpamabbina ’; in other books it is given as ‘dAzArhuni rUpamabbina ’.

• mannimpumu – in the book of TKG, this has been translated as ‘forgive my lapses’. However, in the books of CR and TSV/AKG, this has been translated as ‘forgive me’. In my humble opinion, the word means, simply, ‘sorry’ for the curt response of Sri Thyagaraja that he is unable to change his word.

• The differences between various types of mukti is explained in the site – [[http://www.advaita-vedanta.org/archives/advaita-l/2005-August/015694.html Types of Mukti]]

• To know more about the four stages - sAlOkya, sAmIpya, sArUpya and sAyujya, - zESatva-dAsatva , please visit site - [[http://www.swami-krishnananda.org/brahma/brahma_08a.html Seshatva]]

Renditions