pallavi
nata jana paripAla ghana 1nannu brOvavE
anupallavi
2Sruti moral(i)Da lEdA 3bhU-sUtra dhAri nIvE kadA (nata)
caraNam
4jita manOrathulaku mauna yatula 5tapO niyatulakai
hitamu sEya tanak(6a)hitapu vrAtalanu jendina
Srita padambu jIvan(A)mRta phalambu nIv(a)ni nA
7hitamu 8pUja viDanADina 9ataDE tyAgarAja nuta (nata)
pallavi
nata jana paripAla ghana nannu brOvavE
O Great (ghana) Protector (paripAla) of those (jana) who supplicate (nata)! Please protect (brOvavE) me (nannu).
anupallavi
Sruti moralu-iDa lEdA bhU-sUtra dhAri nIvE kadA (nata)
Are You (nIvE) not (kadA) the puppeteer (sUtra dhAri) of this World (bhU)? Haven’t (lEdA) the vEdAs (Sruti) declared (moralu iDu) (moraliDa) so?
O Great Protector of those who supplicate! Please protect me.
caraNam
jita manOrathulaku mauna yatula tapO niyatulakai
hitamu sEya tanaku-ahitapu vrAtalanu jendina
Srita padambu jIvana-amRta phalambu nIvu-ani nA
hitamu pUja viDanADina ataDE tyAgarAja nuta (nata)
Realising that (ani) You (nIvu) (nIvani) are indeed the Lord (ataDE) (literally He), praised (nuta) by this tyAgarAja,
who dispensed (jendina) (literally got) for Himself (tanaku) unfavourable (ahitapu) (tanakahitapu) fate (vrAtalanu) (literally writing) in order to do (sEya) good (hitamu) for -
those who have overcome (jita) their wishes (manOratha) (manOrathulaku),
those silent (mauna) sages (yatula), and
those restrained (niyatulu) (niyatulakai) ascetics (tapO),
whose feet (padambu) are sought for by those dependent (Srita) on You and,
who is the end result (phalambu) called the nectar (amRta) of Life (jIvana) (jIvanAmRta),
I abandoned (viDanADina) even my (nA) pleasurable (hitamu) (ritualistic) worship (pUja);
O Great Protector of those who supplicate! Please protect me.
Notes
Variations - (Pathanthara)
1 – nannu brOvu – nannu brOvu mA.
3 – bhU-sUtradhAri – sUtradhAri.
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References
Comments
2 – Sruti moraliDa lEdA – this does not seem to be appropriate usage.
3 – bhU-sUtradhAri – This does not seem to be appropriate usage.
4 – jita manOratha – This does not seem to be appropriate usage.
5 – tapO niyatula – This does not seem to be appropriate usage.
6 - ahitapu vrAtalanu jendina – ‘vrAtalanu jendina’ does not seem to be appropriate usage.
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7 – hitamu pUja – this form of the word ‘hitamu’ does not seem to be appropriate. It should be ‘hitapu’.
8 – pUja viDanADina – This is how it is given in the books. However, in the books the meaning derived is ‘who did not abandon the worship’. As, the word ‘viDanADu’ means ‘abandon’, the meaning taken in these books is quite opposite. Therefore, ‘viDanADina’ is not appropriate.
However, if the purport of the kRti is that SrI tyAgarAja has abandoned even daily ritualistic worship in favour chanting of names uniterruptedly, then ‘viDanADina’ may be correct.
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9 - ataDE - the kRti is in second person; however, the word 'ataDE' is in third person. This is a contradiction. This word does not at all fit into caraNam; neither it can be joined to pallavi.
In one book, this kRti is listed in the category of ‘doubtful kRtis’, which means it is doubtful whether this kRti was indeed composed by SrI tyAgarAja.
There is every reason to believe that this kRti might not have been composed by SrI tyAgarAja.
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