vinatA suta vAhana
Sahityam
Pallavi
vinatA suta vAhana zrI ramaNa
manasAraga sEviJceda rAma
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manasAraga sEviJceda rAma
O Lord who has Garuda – the son of Vinata – as his carrier! O Beloved of Lakshmi! O Lord Sri Rama! I worshipped You to my heart’s content.
Anupallavi
ninu sAreku jUDani bratukEla
manujulan¹EceDu jIvanamEla (vinatA)
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manujulan¹EceDu jIvanamEla (vinatA)
Of what purpose is such a survival in which one does not (or could not) behold You always? Of what purpose is such a livelihood of tormenting other people?
Charanam
mata² bhEdamanE seganArcaga³
sammata vAkkulu palkuTa sukhamA
kSitilO sat⁴-saGgati saukhyamu
pAlita tyAgarAjAmara pUjita (vinatA)
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sammata vAkkulu palkuTa sukhamA
kSitilO sat⁴-saGgati saukhyamu
pAlita tyAgarAjAmara pUjita (vinatA)
Is it comforting to utter agreeable words without (first) extinguishing the flame of differences in modes of worship? in this Earth, company of pious people is comforting. O Nourisher of this Tyagaraja! O Lord worshipped by the celestials!
Variations
- 3 seganArcaga (seganu+Arcaga) - zakanArcaga - zaganArcaga – From the word ‘Arcaga’ which means ‘extinguish’, or ‘cool’, the context demands a word ‘fire’ or ‘flame’; the appropriate Telugu word for the same is ‘seka ’ or ‘sega ’ meaning ‘flame’ which has been derived from Sanskrit word ‘zikhA ’. Therefore, the same has been adopted.
References
- 2 mata – Sri Tyagaraja seems to refer to the six modes of worship – SaN-mata – zaiva, vaiSNava, zAkta, gANapatya, kaumAra and saurya .
Commentary
- 1 EceDu – in some books, this has been translated as ‘cheating’. Though such a meaning seems appropriate in the context, as the word does not mean ‘cheating’, it has been translated as ‘tormenting or bringing grief’. There is a similar word in Tamil ‘Eyttal ’ which means ‘cheating’. It is not clear whether Sri Tyagaraja has used a Tamil word here.
- 4 sat-saGgati saukhyamu – ‘company of pious people is comforting’. When read in conjunction with the first sentence wherein Sri Tyagaraja mentions about ’extinguishing the flame of differences in modes of worship’, the ‘pious people’ would mean ’those who do not make differentiation between various modes of worship’. This is more so because, bhakti is an essential ingredient of all such modes.