Notes

Variations - (Pathanthara)
¹ – ranjillavE - rAjillavE.

² – O manasA – manasA.
Top

References
³ - yAga – yajnA as described in SrImad bhagavad gItA (Chapter 4) are –

dravya yajnAs-tapO-yajnA yOga-yajnAs-tathA(a)parE ||
svAdhyAya-jnAna-yajnAS-ca yatayaH saMSitavratAH || 28 ||

"Others (again) offer wealth, austerity, and Yoga, as sacrifice, while still others, of self-restraint and rigid vows, offer study of the scriptures and knowledge, as sacrifice." (Offer Yoga as sacrifice: Practice the eightfold Yoga as an act of sacrifice) (Translation and notes by Swami Swarupananda).

⁴ - yOga - constituent parts are eight - known as ashThAnga yOga - yama, niyama, Asana, prANAyAma, pratyAhAra, dhAraNA, dhyAna and samAdhi. Four different methods of yOga are described in SrImad bhagavat gItA - sAMkhya (jnAna), karma, rAja, bhakti.

Top

⁵ - tyAga – renunciation is described as under in SrImad bhagavad gItA – Chapter 18 -

kAmyAnAM karmaNAM nyAsaM saMnyAsaM kavayO viduH |
sarvakarma phala tyAgaM prAhus-tyAgaM vicakshaNAH || 2 ||

“The renunciation of kAmya actions (which are accompanied with a desire for fruits), the sages understand as saMnyAsa; the wise declare the abandonment of the fruit of all works as tyAga.” (Translation by Swami Swarupananda)

Top

⁷ - sadASiva – is not same as the Siva of Trinity – brahmA, vishNu, Siva. By this word, SrI tyAgarAja means the brahman - parabrahman – paramAtmA. The praNava - OM - is the name of the brahman. The following patanjali yOga sUtra is relevant –

tasya vAcakaH praNavaH || I.27) ||

“The word which expresses Him is OM.”
(Translation by Swami Prabhavananda)
Top

Comments
⁶ – bhOga phalamu – Inclusion of the word 'bhOga' along with 'yAga', 'yOga', 'tyAga' is rather intriguing. While yAga and yOga could be practised with enjoyment as aim, 'tyAga' is opposite of enjoyment. Even kRshNa seems to make a difference between 'saMnyAsa' and 'tyAga' in the above quoted verse. 'saMnyAsa' is only 'renunciation of kAmya actions'; 'tyAga' is 'abandonment of fruits of all works'. Therefore, tyAga stands at a higher footing than even saMnyAsa. Under such circumstances what kind of enjoyments (bhOga) could accrue from tyAga? Further, assuming 'bhOga' means 'Worldly enjoyments', this (bhOga) itself is the end and there cannot be any benefit (result) (phalamu) arising from 'bhOga'. Therefore, 'bhOga' and 'phalamu' seem to contradict each other.

In my opinion, the word 'bhOga', is to be taken as an adjective of 'phalamu' and not independently. Accordingly, the 'bhOga phalamu' would refer to 'brahmAnanda' – the transcendental bliss – the end-result of 'yAga', 'yOga' and 'tyAga'. This is further substantiated by the caraNa words 'sadA-Siva mayamagu nAdOMkAra' – nAda brahmam; the end result is to become jIvan mukta – as mentioned in caraNa and not get embroiled in Worldly enjoyments. tyAgarAja is not a person who would entice people with promises of Worldly enjoyments through music. In fact, he has abhorred such people who abuse music – please refer to 'durmArga cara' – rAga ranjani.

It may also be mentioned that of 18 famous siddhas, there is one by the name 'bhOgar' (Tamil Website)

Top

⁸ – jIvan-muktulu - SrI tyAgarAja states that those well-versed (vidulu) in this nAdOMkAra, which is the state of parabrahman, are liberated while still alive – jIvan mukta (jIvan muktulu). Though SrI tyAgarAja has not made any mention of bhakti aspect here, this is implied because as he has earlier stated that mere knowledge of music devoid of bhakti will not lead one to the right path of Self-realization - nAdOMkAraM - the state of prabrahman – sadASiva (kRti ‘sangIta jnAnamu’ - sangIta jnAnamu bhakti vinA sanmArgamu kaladE). What SrI tyAgarAja refers here as ‘vidulu’ means those who perform ‘nAdOpAsana’. Please also refer to kRtis ‘mOkshamu kaladA’ and ‘nAdOpAsanacE’ also.

For some interesting information on 'nAda yOga'.
Top