pallavi
guru lEka(y)eTuvaNTi guNiki teliyaga pOdu
anupallavi
karukaina 1hRd-rOga gahanamunu koTTanu sad-(guru)
caraNam
tanuvu suta dhana dAra 2dAy(A)di bAndhavulu
3janiyinci cedaru jAlini karuNatO
manasun(a)NTaka sEyu mand(a)nucu tatva
bOdhana jEsi 4kApADu 5tyAgarAj(A)ptuDagu (guru)
pallavi
guru lEka-eTuvaNTi guNiki teliyaga pOdu
No matter how much (eTuvaNTi) meritorious or virtuous (guNi) (guNiki) one is, without (lEka) (lEkayeTuvaNTi) a preceptor (guru), it would not be possible (pOdu) to know (teliyaga) (the truth by oneself).
anupallavi
karukaina hRd-rOga gahanamunu koTTanu sad-(guru)
No matter how much meritorious or virtuous one is, without a competent (sad) (literally pious) preceptor, it would not be possible for him to know
(how) to destroy (koTTanu) the thorny (karukaina) thicket (gahanamunu) of affliction (rOga) of the heart (hRt) (hRd-rOga).
caraNam
tanuvu suta dhana dAra dAya-Adi bAndhavulu
janiyinci cedaru jAlini karuNatO
manasuna-aNTaka sEyu mandu-anucu tatva
bOdhana jEsi kApADu tyAgarAja-AptuDagu (guru)
No matter how much meritorious or virtuous one is, it would not be possible for him to know, without a preceptor like (sage nArada) - the benefactor (AptuDagu) of this tyAgarAja (tyAgarAjAptuDagu),
who protects (kApADu) compassionately (karuNatO) by imparting knowledge (bodhana jEsi) of the reality (tatva),
which, like (anucu) a medicine (mandu) (mandanucu), prevents from touching (aNTaka sEyu) the mind (manasuna) (manasunaNTaka) the grief (jAlini) of (first) being born (janiyiJci) (and then) dissipation (cedaru) of
body (tanuvu), children (suta) (literally son), wealth (dhana), wife (dAra), cousins (dAya) and other (Adi) (dAyAdi) relatives (bhAndhavulu).
Notes
Variations - (Pathanthara)
4 – kApADu – kApADa.
5 – tyAgarAjAptuDagu – tyAgarAjAptuDanu : tyAgarAjAptuDagu - is the appropriate word.
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References
Comments
1 – hrd-rOga – this may refer to tApa-traya - adhyAtmika – adhibhautika – adhidaivIka or IshaNa-traya – wealth, wife and son.
2 – dAyAdi – Both 'dAya' and 'dAyAdi' mean 'cousin'. However, from the construction of caraNa, it would be more appropriate, if the word is split as 'dAya+Adi' (dAyAdi bAndhavulu). It has accordingly been translated here.
3 – janiyinci cedaru – This is how it is given in all the books. The word 'janiyinci' is generally taken as a transitive verb – 'having produced'; however, it is also an intransitive verb – 'be born'. However, the other word of the pair, 'cedaru' is an intransitive verb. Therefore, both words have been taken as 'intransitive' because suitable meaning cannot be derived if both words are not of the same type.
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