pallavi
vinatA suta vAhana SrI ramaNa
manasAraga sEvinceda rAma
anupallavi
ninu sAreku jUDani bratuk(E)la
manujulan1(E)ceDu jIvanam(E)la (vinatA)
caraNam
2mata bhEdam(a)nE 3segan(A)rcaga
sammata vAkkulu palkuTa sukhamA
kshitilO 4sat-sangati saukhyamu
pAlita tyAgarAj(A)mara pUjita (vinatA)
pallavi
vinatA suta vAhana SrI ramaNa
manasAraga sEvinceda rAma
O Lord who has garuDa – the son (suta) of vinatA – as his carrier (vAhana)! O Beloved (ramaNa) of lakshmi (SrI)!
O Lord SrI rAma! I worshipped (sEvinceda) You to my heart’s content (manasAraga).
anupallavi
ninu sAreku jUDani bratuku-Ela
manujulanu-EceDu jIvanamu-Ela (vinatA)
Of what purpose (Ela) is such a survival (bratuku) (bratukEla) in which one does not (or could not) behold (jUDani) You (ninu) always (sAreku)?
Of what purpose (Ela) is such a livelihood (jIvanamu) (jIvanamEla) of tormenting (EceDu) (literally bring grief) other people (manujulanu) (manujulanEceDu)?
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.
caraNam
mata bhEdamu-anE seganu-Arcaga
sammata vAkkulu palkuTa sukhamA
kshitilO sat-sangati saukhyamu
pAlita tyAgarAja-amara pUjita (vinatA)
Is it comforting (sukhamA) to utter (palkuTa) agreeable (sammata) words (vAkkulu) without (first) extinguishing (Arcaga) the flame (seganu) of (anE) differences (bhEdamu) (bhEdamanE) in modes of worship (mata) (literally opinion)?
in this Earth (kshitilO), company of pious people (sat-sangati) is comforting (saukhyamu);
O Nourisher (pAlita) of this tyAgarAja! O Lord worshipped (pUjita) by the celestials (amara) (tyAgarAjAmara)!
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.
Notes
Variations - (Pathanthara)
3 – seganArcaga (seganu+Arcaga) – SakanArcaga – SaganArcaga : 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 ‘SikhA’. Therefore, the same has been adopted.
References
2 – mata – SrI tyAgarAja seems to refer to the six modes of worship – shaN-mata – Saiva, vaishNava, SAkta, gANapatya, kaumAra and saurya.
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Comments
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-sangati 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.
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