pallavi
jnAnam(o)saga rAda garuDa gamana vAdA
anupallavi
nI nAmamu cE nA madi 1nir-malam(ai)nadi (jnAna)
caraNam
paramAtmuDu jIvAtmuDu 2padu nAlugu lOkamulu
nara 3kinnara kimpurushulu nArad(A)di munulu
4paripUrNa nish-kaLanka niravadhi sukha dAyaka
vara tyAgarAj(A)rcita vAramu 5tAn(a)nE (jnAna)
pallavi
jnAnamu-osaga rAda garuDa gamana vAdA
O Lord who rides (gamana) garuDa! Won’t you condescend (rAdA) to bestow (osaga) (on me) the true wisdom (jnAnamu) (jnAnamosaga)? Or is it contentious (vAdA)?
anupallavi
nI nAmamu cE nA madi nir-malamu-ainadi (jnAna)
My (nA) mind (madi) has become (ainadi) pure (nir-malamu) (nirmalmainadi) by chanting (cE) Your (nI) name (nAmamu);
O Lord who rides garuDa! Won’t You condescend to bestow (on me) the true wisdom? Or is it contentious?
caraNam
paramAtmuDu jIvAtmuDu padu nAlugu lOkamulu
nara kinnara kimpurushulu nArada-Adi munulu
paripUrNa nish-kaLanka niravadhi sukha dAyaka
vara tyAgarAja-arcita vAramu tAnu-anE (jnAna)
O Perfect (paripUrNa)! O Blemish-less (nish-kaLanka)! O Bestower (dAyaka) uninterrupted (nir-avadhi) bliss (sukha) (literally comfort)! O Holy (vara) Lord worshipped (arcita) by this tyAgarAja (tyAgarAjarcita)!
O Lord who rides garuDa! Won’t you condescend to bestow (on me) the true wisdom that (anE) indeed You (tAnu) (tAnanE) are ever (vAramu) –
the Supreme-Self (paramAtmuDu), the Individual-Self (jIvAtmuDu), all the fourteen (padu nAlugu) worlds (lOkamulu), men (nara), celestial beings (musicians) kinnara, kimpurusha (kimpurushulu), sages (munulu) nArada etc. (Adi) (nAradAdi)? Or is it contentious?
Notes
Variations - (Pathanthara)
rAga – pUri kalyANi - shadvidha mArgiNi – gamanaSrama.
1 – nirmalamainadi – nirmalamaiyunnadi.
2 - padu nAlugu – padi nAlugu.
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References
2 – padu nAlugu lOkamulu - Fouteen Worlds – (upper regions) bhUlOka, bhuvarlOka, svarlOka, maharlOka, janarlOka, tapOlOka, satyalOka – (lower regions) Atala, vitala, sutala, rasAtala, talAtala, mahAtala and pAtAla.
3 - kinnara – kimpurusha – reckoned among the gandharva – celestial choristers – and celebrated as musicians; also attached to the service of kubEra.
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4 - paripUrNa – The term is indefinable. However, the following SAnti pAtha (peace chant) of ISAvasya upanishad is relevant –
OM pUrNamadaH pUrNamidaM pUrNAt pUrNam-udacyatE |
pUrNasya pUrNam-AdAya pUrNam-Eva avaSishyatE ||
“OM. That (Brahman) is infinite, and This (universe) is infinite. This infinite proceeds from That infinite. Taking the infinitude of This inifinte (universe) That infinite remains same (Brahman) alone.”
Please alse refer to an Article on the SlOka
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Comments
5 – tAnanE – The word ‘tAnu’ means ‘oneself’. In one book, this has been translated as ‘realise that I am myself paramAtma etc’; in another book, this has been translated as ‘realise and experience the unity of Supreme paramAtma and the individual jIvAtma and identify myself with the entire creation of the fourteen worlds etc’; in yet another book, this has been translated as ‘paramAtma, jIvAtma and everything is You alone’.
As ‘jIvAtma’ is already mentioned (paramAtma – jIvAtma), the word ‘tAnu’ might not mean ‘one’s Self’. Therefore, ‘tAnu’ has been translated as ‘You’.
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In my humble opinion, it is not correct to say ‘I am paramAtma’. Please refer to shaT-padI SlOka of Adi Sankara –
satyapi bhEdApagamE nAtha tavAhaM na mAmakInastvam |
sAmudrO hi tarangaH kvacana samudrO na tArangaH || 3 ||
"Oh! Protector! Even with the difference (between You and me) passing off, I become Yours but You do not become mine. Indeed (though there is no difference between the waves and the ocean) the wave belongs to the ocean but nowhere (never) does the ocean belongs to the wave." (3)
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