pallavi
enta nErcina 1enta jUcina
enta vAralaina 2kAnta dAsulE
anupallavi
santatambu 3SrI kAnta svAnta
siddhAntamaina mArga cinta lEni vAr(enta)
caraNam
para himsa para bhAm(A)nya dhana
para mAnav(A)pavAda
para jIvan(A)dulak(a)nRtamE
bhAshincEr(a)yya tyAgarAja nuta (enta)
pallavi
enta nErcina enta jUcina
enta vAralu-aina kAnta dAsulE
No matter how (enta) erudite (nErcina) one is and how much (enta) one has observed (jUcina) (the World), and howsoever high and mighty one be (enta vAralaina), all are slaves (dAsulE) of women (kAnta).
anupallavi
santatambu SrI kAnta svAnta
siddhAntamu-aina mArga cinta lEni vAru-(enta)
Those (vAru) who do not (lEni) always (santatambu) have the thought (cinta) of the established (siddhAntamaina) path (mArga) of Lord vishNu – the beloved (kAnta) of lakshmI (SrI) – being one's Indweller (svAnta),
no matter how erudite one is and how much one has observed the World, and howsoever high and mighty one be, are slaves of women.
caraNam
para himsa para bhAma-anya dhana
para mAnava-apavAda
para jIvana-Adulaku-anRtamE
bhAshincEru-ayya tyAgarAja nuta (enta)
O Lord (ayya) praised (nuta) by this tyAgarAja! People speak (bhAshincEru) (bhashincErayya) only untruth (anRtamE) for –
causing injury (himsa) to others (para), coveting others’ (para) wives (bhAma) and others’ (anya) (bhAmAnya) wealth (dhana),
speaking ill (apavAda) of other (para) people (mAnava) (mAnavApavAda), and for dependence on others (para) for their subsistence (jIvana) etc (Adulaku) (jIvanAdulakanRtamE);
Notes
Variations - (Pathanthara)
References
2kAnta dAsulu –there are stories in dEvi bhAgavataM about even sage nArada becoming a woman being caught in the web of mAyA – For complete story, please refer to dEvi bhAgavatam – 6th Book – Chapters 28 and 29 – Please visit the web site for the - Story of Narada
2kAnta dAsulu – there is a delightful song of kabir about mAyA – ‘mAya mahA ThagnI’ – Doha of Kabir on Maya
mAyA mahA ThagnI huM jAnI ||
tirgun phAns liyE kar DolE bolE madhurI bAnI ||
kESav kE kamlA vE baiThI Siv kI bhavan bhavAnI |
paNDA kE mUrat vE baiThI tIrath mE bhayI pAnI ||
yOgI kE YOgin vE baiThI rAjA kE ghar rAnI |
kAhU kE hIrA vE baiThI kAhU kE kauDI kAnI ||
bhagatan kE bhagatin vE baiThI brahmA kE brahmANI |
kahE kabIr sunO bhayI sAdhO yah sab akath kahAnI ||
I Have Come to Know the Illusory Power to be a Great Thug ||
Her Hands Sway Holding a Web-like Trap; She Speaks in a Sweet Voice ||
For Kesava, the Sustainer, She is Seated as the embodiment of Abundance;
For Shiva, the God of Dissolution, She is the empress of the Worlds ||
For the Priest She is Seated as the Idol of Worship;
And in Places of Pilgrimage She Manifests as the Holy Water ||
For Yogis She is Seated as the Spiritual Partner;
In the King’s Palace She is the Queen ||
For Some She is Seated as a Priceless Diamond;
For Some She is a Mere Penny ||
For Devotees She is Seated in the Object of Devotion;
For Brahma She is His Consort ||
Says Kabir Listen Oh Practicing Aspirant;
All this is an Untold Story ||
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Comments
1enta jUcina – In some books, this has been translated as ‘going on extensive pilgrimages’.
1SrI kAnta svAnta siddhAntamu – In some books, this has been translated as ‘life conducive to righteousness and in consonance with the will of SrI rAma’; in other books, as ‘one who has not bestowed constant thought on the right path that is after the heart of the Lord of Lakshmi’; in some other books as, ‘those who not dedicate in the path of dhyAna and bhajana of SrIpati’. In my opinion, by ‘svAnta’ SrI tyAgarAja seems to refer to one’s own heart and not that of Lord.
3SrI kanta svAnta siddhAntamu – this does not refer to mere a virtuous or righteous living but placing oneself at the disposal of the Indwelling Lord and allow the will of the Lord to prevail. The following verse of nArada bhakti sUtras is relevant –
nAradastu tadarpitAkhilAcAratA
tadvismaraNE paramavyAkulatEti ca || 19 ||
“(But) nArada is of the opinion that the essential characteristics of bhakti are the consecration of all activities, by complete self-surrender to Him, and extreme anguish if He were to be forgotten.” (Translation by Swami Tyagisananda)
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