pallavi
para lOka 1bhayamu lEka
bhava pASa baddhul(ai)yEru
anupallavi
kari vAji 2SRngAr(A)rAma
Sibik(A)dul(e)lla 3manakE kaligen(a)ni (para)
caraNam
konna kAntalanu kanna biDDalanu
vanne cIralanu vAna guDiselanu
tinnagA kani daiva lOkam(a)ni
tannukoLLalO tyAgarAja nuta (para)
pallavi
para lOka bhayamu lEka
bhava pASa baddhulu-aiyEru
Without (lEka) fear (bhayamu) of the future (para) World (lOka), people became (aiyEru) bound (baddhulu) (baddhulaiyEru) in the noose (pASa) of Worldly Existence (bhava).
anupallavi
kari vAji SRngAra-ArAma
Sibika-Adulu-ella manakE kaligenu-ani (para)
Believing that (ani) all possessions (ella) like elephants (kari), horses (vAji), charming (SRngAra) gardens (ArAma) (SRngArArAma), palanquins (Sibika) etc (Adulu) (SibikAdulella) are existing (kaligenu) (kaligenani) for one’s sake only (manakE) (literally for us),
without fear of the future World, people became bound in the noose of Worldly Existence.
caraNam
konna kAntalanu kanna biDDalanu
vanne cIralanu vAna guDiselanu
tinnagA kani daiva lOkamu-ani
tannukoLLalO tyAgarAja nuta (para)
Believing (kani) (literally see) –
their wives (konna kAntalanu) (literally women gotten in marriage), progeny (kanna biDDalanu) (literally begotten children),
colourful (vanne) garments (cIralanu) (literally saris) and cottages (vAna guDiselanu) (literally rain shelters) to be of substance (or veritable) (tinnagA),
treating such an existence as (ani) heavenly abode (daiva lOkamu) (lOkamani), and
because of consequent struggles (to perpetuate them) (tannukoLLalO),
O Lord praised (nuta) by this tyAgarAja! without fear of the future World, people became bound in the noose of Worldly Existence.
Notes
Variations - (Pathanthara)
rAga – mandAri - nAmanArAyaNi.
1 – bhayamu lEka – bhayamu lEkanE.
2 – SRngArArAma – SRngAra rAma : ‘SRngArArAma’ (SRngAra-ArAma) means ‘beautiful gardens’; ‘SRngAra rAma’ means ‘beautiful women’. In the present context, ‘SRngArArAma’ seems to be more appropriate.
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References
Comments
3 – manakE kaligenu – Existing for one’s sake. In this regard, the dialogue between sage yAjnavalkya and his wife maitrEyi (bRhadAraNyaka upanishad II.iv.4) is relevant –
“It is not for the sake of all, my dear, all is loved, but for one’s own sake that is loved. The self, my dear maitrEyi, should be realised – should be heard of, reflected on and meditated upon...” (Translation by Swami Madhavananda)
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