pallavi
1mitri bhAgyamE bhAgyamu manasA 2sau(mitri)
anupallavi
citra ratna-maya 3SEsha talpam(a)ndu
sItA patini 4unici(y)Ucu sau(mitri)
caraNam
bAguga vinta rAgamulan(A)lApamu
sEyaga mEnu pulakarincaga
tyAgarAja nutuDagu SrI 5rAmuni
tatv(A)rthamunu pogaDi jucu sau(mitri)
pallavi
mitri bhAgyamE bhAgyamu manasA sau(mitri)
O My Mind (manasA)! The fortune (bhAgyamE) of lakshmaNa - son of mitrA – sumitrA (mitrA) (saumitri) is indeed the real fortune (bhAgyamu).
anupallavi
citra ratna-maya SEsha talpamu-andu
sItA patini unici-Ucu sau(mitri)
O My Mind! The fortune of lakshmaNa,
who has the privilege of seating (unici) the Lord SrI rAma – Consort (patini) of sItA – on (andu) the pretty (citra) gem-studded (ratna-maya) couch (talpamu) (talpamandu) of SEsha and gently rocking (Ucu) (uniciyUcu) it,
is indeed the real fortune.
caraNam
bAguga vinta rAgamulanu-AlApamu
sEyaga mEnu pulakarincaga
tyAgarAja nutuDagu SrI rAmuni
tatva-arthamunu pogaDi jucu sau(mitri)
The fortune of lakshmaNa,
who, while exposition (AlApamu) of exquisite (vinta) rAgAs (rAgamulanu) (rAgamulanAlApamu) is nicely (bAguga) performed (sEyaga) (by tyAgarAja),
appreciates (pogaDi jucu) (literally praise) the true purport (tatva arthamunu) (tatvArthamunu) of SrI rAma (rAmuni) – praised (nutuDagu) by this tyAgarAja -
such that he (lakshmaNa) experiences horripilation (mEnu pulakarincaga) (literally bodily horripilation),
is indeed the real fortune.
Notes
Variations - (Pathanthara)
1 – mitri bhAgyamE bhAgyamu manasA sau(mitri) – mitri bhAgyamE bhAgyamu saumitri bhAgyamE bhAgyamu
4 – unici – uniki : unici – is appropriate.
References
2 – saumitri bhAgyamu – The characterisation of sumitrA by Tulasidas as given in the website goes to prove that lakshmaNa imbibed those qualities from his mother.
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Comments
1 – mitri – the form of the word is not clear. This word is not found in Sanskriti or Telugu Dictionary. ‘mitrA’ (su-mitrA) is the name of mother of lakshmaNa. Therefore, by dropping ‘sau’ from ‘saumitri’, ‘mitri’ would also mean lakshmaNa only. Thereofore, this word has been translated as ‘lakshmaNa’.
3 – SEsha – (literally ‘remainder’) Adi SEsha embodied as lakshmaNa. The portrayal of anupallavi is indeed very interesting. SrI tyAgarAja states ‘seating the Lord (unici) in the SEsha talpa’; as lakshmaNa himself is SEsha, where is he seating the Lord? Further SrI tyAgarAja states that he (lakshmaNa) rocks (Ucu) the Lord. Therefore, the whole portrayal means that ‘lakshmaNa is mentally enjoying his own nature as SEsha - in relation to SEshi (see below)’.
5 - rAmuni tatvArthamu pogaDi –SrI tyAgarAja considers SrI rAma as ‘parabrahman’ ie ‘pUrNa’ and not as ‘vishNOrardhaM’ (one half of Lord vishNu)-
OM pUrNamada: pUrNamidaM pUrNAt pUrNamudacyatE |
pUrNasya pUrNamAdAya pUrNamEva 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.”
brahaman is called 'SEshi' (or ucchishTa) and the empirical reality is 'SEsa' : SEshi - SEsha
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