pallavi
cEsinad(e)lla maracitivO O rAma rAma
anupallavi
Asa konn(a)TTi nann(a)layincuTaku munu (cEsina)
caraNam
caraNam 1
1Alu nIk(ai)na bhakturAl(a)nucu nADu
pAlu mAlaka ravi bAluni celimiyu (cEsina)
pallavi
cEsinadi-ella maracitivO O rAma rAma
O Lord rAma rAma! Have you forgotten (maracitivO) what all (ella) You did (cEsinadi) (cEsinadella)?
anupallavi
Asa konna-aTTi nannu-alayincuTaku munu (cEsina)
O Lord rAma rAma! For harassing (alayincuTaku) (literally make wander) me (nannu) (nannalayincuTaku) – one who is (aTTi) in love (Asa konna) (konnaTTi) with You, have you forgotten what all You did earlier (munu)?
caraNam
caraNam 1
Alu nIku-aina bhakturAlu-anucu nADu
pAlu mAlaka ravi bAluni celimiyu (cEsina)
O Lord rAma rAma! Have You forgotten,
befriending (celimiyu cEsinadi) sugrIva – son (bAluni) of Sun (ravi) - that day (nADu) (for finding out sItA) without hesitation (pAlu mAlaka),
considering (anucu) sItA – Your wife (Alu) - to be Your (nIku) worthy (aina) (nIkaina) devotee (bhakturAlu) (bhakturAlanucu)?
Notes
Variations - (Pathanthara)
2 – telpu – telpa.
3 – AnjanEya – AnjanEyu : In the present context, it should be ‘AnjanEyuni’.
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References
1 – Alu nIkaina bhakturAlu – wife sItA is a worthy devotee – please also refer to kRti ‘E varamaDugudurA’, rAga kalyANi. SrI tyAgarAja states ‘vivAhanuDu nIvu anu mOhambunanu maraci sOham anu sukhamu vaidEhi pAlai uNDaga’ – though sItA is married to SrI rAma, she has rejected even the conjugal rights in order to enjoy the bliss of being One with the Lord (sOhaM) and seeing Him in her inner recess rather than outside. Indeed, she is no longer the spouse of SrI rAma – but a devotee. Therefore, the place that SrI tyAgarAja accords to bhakti is so tall that it diminishes even the role of consort of the Lord.
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Comments
3 - AnjanEya brahma cEsina – In SrImad vAlmIki rAmAyaNa, there is no such reference that hanumAn was made brahmA. In yuddha kANDa (Chapter 1), SrI rAma embraces hanumAn as a reward for finding out sITA. In uttara kANDa (whose authenticity to be part of SrImad vAlmIki rAmAyaNa is disputed), Chapter 108, hanumAn declines to accompany SrI rAma to heaven and prays to allow him to stay in the Earth till the name of SrI rAma is sung. Though as per popular belief, hanumAn was bestowed the brahmA-hood by SrI rAma – the authority for such a belief needs to be ascertained.
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The following verses of SrImad vAlmIki rAmAyaNa – yuddha kANDa – Chapter 1 are relevant in this regard –
ahaM ca raghu-vaMSaS-ca lakshmaNaS-ca mahAbalaH |
vaidEhyA darshanEnAdya dharmataH parirakshitAH ||
idaM tu mama dInasya manO bhUyaH prakarshati |
yadihAsya priyAkhyAturna kurmi sadRSam priyaM ||
Esha sarvasva-bhUtastu parishvangO hanumataH |
mayA kAlamimaM prApya dattas-tasya mahAtmanaH ||
ityuktvA prIti-hRshTAngO rAmas-taM parishvajE |
hanumantaM kRtAtmAnaM kRta-kAryam-upAgataM || 11 – 14 ||
“By finding out sItA, the raghu dynasty as well as myself and the valiant lakshmaNa too, have been rightly saved today. But it squeezes my conscience further, hopeless as I am, to think that I am not able to do a pleasant act befittingly to the bearer of these good tidings. Let me at least embrace this magnanimous hanumAn since in the present circumstances, this is all that is easily obtained from me. Thus saying, rAma vibrating with joy, clasped hanumAn in his arms who, master of himself, his mission fulfilled, had returned.”
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The following verses of SrImad vAlmIki rAmAyaNa – uttara kANDa – Chapter 108 are also relevant -
jIvitE kRta-buddhis-tvaM mA pratijnAM vRthA kRthAH |
mat-kathAH pracarishyanti yaval-lOkE harISvara || 33 ||
tAvad ramasva suprItO mad-vAkyam-anupAlayan | 34 – half ||
Lord SrI rAma said to hanumAn –
“You have made up your mind to live (on this Earth), so do not let your promise go in vain. O best among monkeys, as long as my tales circulate on this earth, so long, live happily in compliance with my words.”
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