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Interpolations
dArini telusukoNTi - Suddha sAvEri
pallavi
dArini telusukoNTi tripura sundari ninnE SaraN(a)NTi
In some books, 'dArini' is given as 'darini' : When connecting anupallavi and caraNams to pallavi, the meaning derived for the word is ‘path’. Therefore, ‘dArini’ is the appropriate word because ‘dari’ does not mean ‘path’. It is felt that the word ‘darini’ has been interpolated to facilitate sangati.
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kAla haraNa - Suddha sAvEri
In one of the books, one more caraNa is given – see below – the same is not found in any other book. In this additional kRti, mudra of ‘tyAgarAja’ is repeated. Also, there is a contradiction between caraNas 3 and this additional caraNa. Whereas in caraNa 3, SrI tyAgarAja states that ‘he surrendered the care of his body and wealth unto the Lord’, in the additional caraNa, he requests Lord ‘to bestow him material wealth (kAmita artha phala)’. Therefore, the authenticity of the additional caraNa is questionable.
ishTa daivamA man(O)bhIshTam(I)ya lEka(y)inka
kashTamA tyAgarAju kAmit(A)rtha phalam(o)sanga (kAla)
O Lord of my liking! Why trouble me yet without bestowing my wishes? Why delay in granting the fruits of material objects desired by this tyAgarAja?
O Lord (daivamA) of my liking (ishTa)! Why trouble (kashTamA) me yet (inka) without bestowing (Iya lEka) (lEkayinka) my wishes (manObhIshTamu) (literally wishes of mind) (manObhIshtamIya)?
O Lord sItA rAma! why delay in granting (osanga) the fruits (phalamu) (phalamosanga) of material objects (artha) desired (kAmita) (kAmitArtha) by this tyAgarAja (tyAgarAju)?
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kanukoNTini - bilahari
In one book, the following alternative caraNa is given. The caraNa along with meaning is given below. This caraNa is not found in other books.
bharata lakshmaNa Satrughn(A)nilaja
bhAskar(A)tmaj(A)ja tanay(A)dulatO
dharaN(I)Sulu vibhIshaNuDu koluva
tattvamasi(y)anucu tyAgarAju pADa (kanu)
Today I beheld Lord SrI rAma together with bharata, lakshmaNa, Satrughna, AnjanEya, sugrIva, jAmbavAn and others, as kings and vibhIshaNa serve and as this tyAgarAja sings that ‘Thou Art That’.
Today (nEDu) I beheld Lord SrI rAma together with –
bharata, lakshmaNa, Satrughna, AnjanEya – son of Wind God (anilaja) (SatrughnAnilaja), sugrIva – mind-born (Atmaja) of Sun (bhaskara), jAmbavAn – son (tanaya) of brahmA (aja) (bhAskarAtmajAja) and others (Adulu) (AdulatO) (tanayAdulatO),
as kings – Lords (ISulu) of Earth (dharaNI) (dharaNISulu) and vibhIshaNa (vibhIshaNuDu) serve (koluva) and
as this tyAgarAja (tyAgarAju) sings (pADa) that (anucu) ‘Thou (tvam) Art (asi) That (tat)’ (tattvamasi) (tattvamasiyanucu).
The wordings ‘tattvamasiyanucu pADa’ is very intriguing. ‘tat-tvam-asi’ is not a mantra which is recited; it is an instruction to the disciple by the preceptor about the nature of Self and the Brahman. When the disciple actually apprehends the truth, the statement would be ‘brahmaivAham’ or ‘aham brahmAsmi’ or ‘sOham’ or ‘haMsa’. In this case, SrI tyAgarAja stating that he sings ‘tattvamasi’ is not very convincing. Therefore, it is presumed that this caraNa has been superposed by someone misusing the mudra of SrI tyAgarAja.
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sArvabhauma-rAgapanjaraM
anupallavi
pArvatI ramaNa-arcita pAda ramA pati vandya parAtpara dIna bandhO
O Lord whose feet (pAda) are worshipped (arcita) by Lord Siva – Consort (ramaNa) (ramaNArcita) of parvatI! O Lord saluted (vandya) by vishNu – Consort (pati) of lakshmI (ramA)! O Lord who is beyond everything (parAtpara)! O Benefactor (bandhu) (bandhO) (literally relative) of the humble (dIna)!
Variation -
ramA pati vandya – yuga bhakta vandya : ('yuga' to be attached with 'pAda' as 'pAda yuga'). In my opinion, ‘ramA pati vandya’ may not be incorrect because of the word ‘dEvatA sArvabhauma’ used by SrI tyAgarAja to indicate that he is addressing SrI rAma as ‘parabrahman’ – the Supreme Lord of whom the Trinity – brahmA, Siva, vishNu are the three aspects. In many kRtis, SrI tyAgarAja has described SrI rAma as parabrahman who is above the Trinity. For example – refer to kRti 'evarani nirNayinciri' – rAga dEvAmRtavarshiNi. Further, 'bhakta vandya' is over-stating what is, otherwise, obvious. Therefore, '(yuga) bhakta vandya' is considered an interpolation.
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cani tODi tEvE-hari kAmbhOji
caraNam
paramArtha mata vasishTha anusArini (cani tODi tEvE O manasA)
O My Mind! Go and fetch –
the adherer (anusArini) of the sage vasishTha (vasishThAnusArini) - who follows the path (mata) leading to true knowledge (paramArtha), (OR) the distinguished (viSishTa) adherer (anusArini) of the path (mata) leading to true knowledge (paramArtha)
Variation -
vasishTha – viSishTa.
yOga vAsishTha is a treatise on vEdAnta written by sage vasishTha. The sage taught this yOga to his pupil SrI rAma. Brief on ‘yOga vAsishTha’
In a Discussion on this kRti, 'paramArtha mata' (path leading to true knowledge) has been taken to mean ‘surrender’ (SaraNAgati). However, when read in conjunction with ‘vasishTha’ (given in all the books excepting one wherein 'viSishTa' is given), this may mean the philosophy as prescribed in ‘yOga vAsishTha’ (treatise attributed to sage vasishTha) which is more advaitic in approach.
If ‘viSishTa’ is correct, then ‘surrender’ may be the appropriate meaning for 'paramArtha mata'. However, the word ‘paramArtha’ is defined differently by the followers of advaita, dvaita and viSishTAdvaita. Therefore, those who differed from the point of view of 'paramArtha mata' as defined in yOga vAsishTha, could have introduced the word 'viSishTa' – thus a possible interpolation.
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oka mATa - hari kAmbhOji
caraNam
cira jIvitvamu nirjara vara mOkshamu osangunE
He confers (osangunE) long-life (cira jIvitvamu) and non-decaying (nirjara) blessed (vara) state of emancipation (mOkshamu) (mOkshamosangunE);
Variation -
mOkshamu – saukhyamu.
If ‘saukhyamu’ is correct, then ‘nirjara vara saukhyamu’, would mean ‘heavenly comfort’. In my opinion, it is doubtful whether SrI tyAgarAja would ever commend ‘heavenly comfort’ as a goal.
The word 'nirjara' generally means 'celestials'. Therefore, taking 'nirjara' in that sense (celestials), 'mOkshamu' seems to have been interpolated as 'saukhyamu'. Here this word (nirjara) qualifies 'mOksha' – and indicates the 'non-decaying' state of liberation. Therefore, ‘mOkshamu’ seems to be the appropriate word.
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manavinAlakinca-naLinakAnti
pallavi
manavinAlakinca rAdaTE
Won’t (rAda) You (aTE) (rAdaTE) listen (Alakinca) to my appeal (manavini) (manavinAlakinca)?
Variation -
manavinAlakinca – manavyAlakinca : As 'manavinAlakinca' is given in all the books, the other version 'manavyAlakinca' – sung by many musicians - and which is wrong joining of words - is considered an interpolation.
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manasA SrI rAmuni - mAra ranjani
anupallavi
ghana duritamulaku-oDi kaTTi nA
kAryamulanu ceracitivO
Did you spoil (ceracitivO) my (nA) efforts (kAryamulanu) (literally actions) by having set out (oDi kaTTi) to commit serious (ghana) crimes (duritamulaku) (duritamulakoDi)?
Variation
duritamulak(o)Di kaTTi : In some books, this has been taken as 'duritamula kOTa kaTTi' : 'kOTa kaTTi' - means ‘building a fortress (of sins)’. The correct word is ‘oDi kaTTi’ which means ‘to set out (to do)’. 'duritamula kOTa kaTTi' is considered as an interpolation introduced due to wrong splitting of word 'duritamulukoDi' and consequent misunderstanding.
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endarO mahAnubhAvulu-SrIrAgaM
anupallavi
candra vadanuni-anda candamunu hRdayAravindamuna jUci brahmAnandamu-anubhavincu vAru-(endarO)
There are countless great personages who experience Supreme Bliss, beholding the charm and manner of the Moon Faced Lord, in the Lotus of their heart.
Variation (1) -candara vadanuni – canduru varNuni. The hue of the Lord is blue-black. SrI tyAgarAja has, nowhere, mentioned the hue of the Lord is white i.e. the hue of moon. He uses the word ‘canduru bOlu mukhamu’ in the kRiti ‘ennaDu jUtunO’ – rAga kalAvati. Therefore, while ‘canduru’ may be correct, ‘varNuni’ seems to be incorrect.
caraNam 2
mAnasa vana cara vara sancAramu salipi mUrti bAguga poDaganE vAru-(endarO)
There are countless great personages who behold well the figure of the Lord, found in the woods of the mind, by remaining (in meditation) with Him.
Variation (2) - salipi – nilipi : The words ‘salipi’ – ‘to perform’ and ‘nilipi’ - ‘to stop’ have totally opposite meanings. The wordings of the kRti do not seem to permit ‘nilipi’ (stopping) for the following reasons –
- There are two similar words – ‘cara’ (go about) and ‘sancara’ (go about together or remain with); if 'nilipi' is accepted, one of the words will become superfluous.
- If 'sancAra' (rambling of mind) is to be stopped (nilipi), then the qualifier 'vara' (vara sancAramu) would become wrong because 'vara' always indicates something auspicious and not negative. Therefore, 'vara' will become superfluous.
- SrI tyAgarAja uses the word ‘cara’ frequently to indicate where the Lord found - ‘Agama cara’ etc; here he uses ‘mAnasa vana cara’ to mean ‘one who is found in the woods of mind’
- In the kRti ‘sundara tara dEhaM’ – rAga pantuvarALi, SrI tyAgarAja states ‘tyAgarAja hRt-sancAraM’ – one who is found in the heart of this tyAgarAja.
- ‘sancara’ has been used by SrI tyAgarAja in another kRti ‘mAnasa sancararE rAmE’ – rAga punnAgavarALi which clearly indicates the meaning of the word ‘sancararE’ is ‘going along or remaining’.
- The famous kRti of sadASiva brahmEndra ‘mAnasa sancararE’ is also worth mentioning.
- The kRti is about great personages (mahAnubhAvulu) who have already achieved perfection. Therefore, 'stopping (nilipi) rambling of mind' contravenes the kRti substantially.
Therefore, these two variations - 'canduru varNuni' and 'nilipi' - are considered as interpolations
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vinAyakuni - madhyamAvati
caraNam 3
purAna dayacE girAlu mUkuniki rA jEsi brOcu rAja dhari
O Wearer (dhari) of (digit of) the Moon (rAja) who, earlier (purAna), mercifully (dayacE) protected (brOcu) by restoring (rA jEsi) speech (girAlu) to a dumb (mUkuniki)!
Variation
girAlu mUkuniki rA jEsi – In all the books it is given as ‘girAlu mAkuniki rA jEsi’.
‘mAku’ in telugu means ‘tree’; ‘girAlu rA jEsi’ means ‘restoring speech’; restoring speech is possible only for a dumb and not to tree. Therefore from the wordings of the caraNa it is very clear that the Mother granted speech to a dumb person. The saMskRta and telugu word for ‘dumb’ is ‘mUka’ and therefore ‘mUkuniki’ is the appropriate word here; the classical work ‘mUka panca SAti’ is a very famous composition in praise of Mother kAmAkshi.
Please also visit the website to get more details about mUka kavi as explained by kAnci mahAsvAmi candraSEkharEndra sarasvati
In the Dikshitar kRti ‘SrI kamalAmbikayA kaTAkshitOhaM’ – rAga SankarAbharaNa, he states ‘mUka mukhya vAkpradayA’ – ‘She endowed speech to the dumb’.
In saundarya lahari, SlOka 98, it is stated ‘mUkAnAmapi kavitA kAraNatayA’ – ‘because it enables even a dumb to become a poet’. kALidAsa, by birth is stated to be a dumb whose speech was restored by kALi.
As 'girAlu mAkuniki rA jEsi' is appearing in all the books, it is considered to be interpolation.
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nAtha brOvavE - rAga bhairavi
caraNam 6
kala kalamanu mukha kaLa kani pura
bhAmalu valacaga tana tallula vale jUcu raghu (nAtha)
O Lord raghu nAtha who, when the women (bhAmalu) of the town (pura) were enamoured (valacaga) beholding (kani) the lustre (kaLa) of Your charming (kala kalamanu) face (mukha), considers (jUcu) (literally looks at) them as (vale) Your (tana) mothers (tallula)!
Variation -
tallula – sutula
‘talli’ means ‘mother’ and ‘suta’ means ‘daughter’. As these two words are quite distinct, this is considered as an interpolation. The original kRti would contain either the word ‘talli’ or ‘suta’. The other word has been deliberately brought into circulation.
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Sri raghuvara suguNAlaya - rAga bhairavi
caraNam 2
kalaSa jaladhilO lakshmitO nADE
kala kAlamuna nI sEva rA jEsE (SrI)
O Lord SrI raghuvara, who that day itself (nADE) bestowed (rA jEsE) (literally make it come) on me for ever (kala kAlamuna) the privilege of service (sEva) to You (nI) together with lakshmI (lakshmitO) in the Milk (kalaSa) (literally pitcher) Ocean (jaladhilO)!
Variation -
- In the second line, in some books, for 'kalakAlamula nI sEva rA jEsE' - 'nA manaserigi palkumikanu' is given;
in some books both 'kalakAlamula nI sEva rA jEsE' and 'nA manaserigi palkumikanu' are given; in some books this caraNa is not found.
In anupallavi Sri tAyagarAja asks 'nanu brOvaga rAdA' (can't You protect me?); in caraNa 1 he says 'manninca rAdA' (can't You pardon or show regard?); in caraNa 3 he says 'palka rAdA' (can't you speak?); in caraNa 4 he says 'vEgamE telusukO' (understand at the earliest).
However, in this caraNa, it is stated 'kalaSa jaladhilO kala kAlamuna nI sEva rA jEsE' (You bestowed for ever your Service at Milk Ocean); The alternative 'nA manaserigi palkumikanu' (understanding my mind please speak to me now) does not connect with 'kalaSa jaladhilO' (in the Milk Ocean).
In some books 'kala kAlamuna nI sEva rA jEsE' and 'nA manaserigi palkumikanu' are given which conveys no meaning at all.
Either way, this caraNa runs counter to what is contained in anupallavi and other caraNas. Therefore, this caraNa is considered as an interpolation.
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pAhi rAma rAmayanucu-kharaharapriya
caraNam 4
caNDa SatrughnuD(a)ppuD(a)khaNDa vRttitOn-
(u)NDa santasillE kOdaNDa cararAmuDu (pAhi)
At that time (appuDu) when the terrific (caNDa) Satrughna (SatrughnuDu) remained (uNDa) absorbed (vRttitOnu) (vRttitOnuNDa) in the Supreme Self (akhaNDa) (literally unfragmented or pUrNa) (SatrughnuDappuDakhaNDa),
Lord rAma (rAmuDu) – wielder of bow kOdaNDa – felt happy (santasillE);
Variation -
akhaNDa vRttito – akhaNDa bhaktito : In all the books, it is given as 'akhaNDa vRttitO'; only in the book of TKG, it is given as 'akhaNDa bhaktitO'; in the same book, 'akhaNDa vRttitO' is given as an alternative. While 'akhaNDa vRtti' is 'advaitic', 'akhaNDa bhakti' is 'dvaita'. Whatever may have been the final opinion of SrI tyAgarAja, he has sung many kRtis which brings out his advaitic leanings notwithstanding his bhakti. For example, please refer to kRti 'dvaitamu sukhamA' – rAga rIti gauLa. Therefore, this cannot be taken as normal pAThAntara but an interpolation. As 'akhaNDa vRttitO' is given in all the books, 'akhaNDa bhaktitO' is to be taken as an interpolation.
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muccaTa-madhyamAvati
caraNam 1
cillara vElpula rIti narula kara
pallavamulanu taLukkanucu birudulu-
ella meraya nija bhaktulu pogaDaga
As all (ella) the paraphernalia (birudulu) (of the Lord) charmingly (taLukku anucu) (taLukkanucu) shine (meraya) in the hands (kara pallavamulanu) (literally fingers of hands) of people (narula) resembling (rIti) demi-Gods (cillara vElpula),
as true (nija) devotees (bhaktulu) extol (pogaDaga) Him .....
Variation - cillara vElpula rIti narula - callarE vElpula rIti virula;
Going by the tone of the kRti, SrI tyAgarAja is exhorting people to behold the spectacle of the Lord going on procession. Accordingly, the variation 'callarE vElpula rIti virula' (shower flowers like Gods), not only goes against the context but also it cannot be suitably joined to the remaining portion.
Therefore, 'callarE vElpula rIti virula' is considered as an interpolation.
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