pallavi
nija marmamulanu telisina vArini
nIv(a)layincEd(1E)makO 2rAma
anupallavi
aja gaja rakshaka 3gaja carm(A)mbar-
(A)di 4daiva bhEdamula lIla kalga jEsina nI (nija)
caraNam
Sruti SAstra purANa-5vid(A)di
6shaNmata nishThula 7nAma parAdula
8kshiti patulan kumatulugA jEsina
9kshEma tyAgarAja nuta SrI 10manOhara (nija)
pallavi
nija marmamulanu telisina vArini
nIvu-alayincEdi-EmakO rAma
O Lord rAma! I know not why (EmakO) You (nIvu) make even those (vArini) who have understood (telisina) (Your) true (nija) secrets (marmamulanu) languish (alayincEdi) (nIvalayincEdEmakO)?
anupallavi
aja gaja rakshaka gaja carma-ambara-
Adi daiva bhEdamula lIla kalga jEsina nI (nija)
O Lord rAma! I know not why You make even those languish who have understood Your (nI) true secrets - who
created (kalga jEsina) the grand sport (lIla) of differences (bhEdamula) of deities (daiva) of –
brahmA (aja), vishNu – the protector (rakshaka) of gajEndra – the elephant (gaja) and (Adi) (literally etc.) Siva – one who has elephant (gaja) skin (carma) as his garment (ambara) (carmAmbarAdi)?
caraNam
Sruti SAstra purANa-vid-Adi
shaNmata nishThula nAma parAdula
kshiti patulan kumatulugA jEsina
kshEma tyAgarAja nuta SrI manOhara (nija)
O Lord rAma! I know not why You make even those languish who have understood the true secrets of Your joy (kshEma) (literally comfort) in deluding (kumatulugA jEsina) (literally making fools of) –
those learned (vid) in vEdAs (SrUti), SAstra, epics (purANa) etc. (Adi) (vidAdi),
those dedicated (nishThula) to six-fold forms of worship (shaNmata), those devoted (parAdula) to chanting of Your names (nAma), and
those kings – Lords (patulan) of the Earth (kshiti)?
O Lord who has stolen (hara) the heart (manas) (literally mind) (manOhara) of lakshmI (SrI) - praised (nuta) by this tyAgarAja!
Notes
Variations - (Pathanthara)
1 – EmakO – EmokO. The word 'EmakO' is appearing in the kRti 'rAma nannu brOva' – rAga harikAmbhOji also. Therefore, the same word has been accepted here also.
The word ‘EmakO’ (or 'EmokO') is not found in the dictionary. From the context, it is clear that it means ‘for what reason’. The nearest word is ‘EmiTiko’ meaning ‘I know not why’. May be this is the colloquial version of ‘EmiTikO’.
2 – rAma – SrI rAma.
4 – daiva – gauNa : In the present context, ‘daiva’ seems to be appropriate. In fact, 'gauNa' may be an interpolation.
5 – vidAdi – vivAdi - vidhAdi. In the present context, ‘vidAdi’ is the appropriate word.
8 – kshiti patulan ku-matulugA - kshiti patulankumatulgA – kshitipatulangamatulugA : 'kshiti patulan ku-matulugA' is the appropriate word.
9 – kshEma – SrIda. In the present context, ‘kshEma’ seems to be appropriate for connecting to the pallavi.
10 – manOhara – manOhara nI.
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References
3 – gaja carmAmbara – elephant skin as garment - Refers to slaying of gajAsura by Lord Siva
6 – shaNmata – six-fold forms of worship – Siva, vishNu, Sakti, kumAra, gaNapati, sUrya.
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Comments
7 – nAma parAdula – those devoted to chanting of Your names. Here, 'Adulu' does not necessarily mean 'etc' or 'and others'.
8 - kumatulugA jEsina – made fools – In the kRti 'manasA mana sAmarthyamEmi' – rAga vardhani, SrI tyAgarAja mentions two specific instances of how the Lord (rAma) cast His spell of illusion to change the course of events – (1) the decision of King daSratha to make rAma as crown prince thwarted by the very agency of kaikEyi who was otherwise well-disposed towards rAma, and (2) the stance of sugrIva who had given up hope of ever getting back his family deprived of by his elder brother vAli. But for these two instances, the purpose of divine incarnation might not have been accomplished.
This is in keeping with the statement of Lord in SrImad-bhagavad-gItA (Chpater 7) about the inexorable nature of mAyA –
daivI hyEshA guNamayI mama mAyA duratyayA |
mAmEva yE prapadyantE mAyAm-EtAM taranti tE || 14 ||
"Verily this divine illusion of Mine, constituted of the guNAs, is difficult to cross over; those who devote themselves to Me alone, cross over this illusion." (Translation by Swami Swarupananda)
However, SrI tyAgarAja states that even those devoted to the Lord (nAma parAdulu) have not been spared by the illusion of the Lord – that is, in fact, the thrust of this kRti – nija marmamulanu telisina vArini nIvu alayincEdi – You make even those who understand the truth (and adopt the path of bhakti) to languish – why?
Please also refer to the dOha of Saint kabir –‘mAya mahA ThagnI’
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