pallavi
rAma rAma rAma rAma rArA sItA rAma
caraNam
caraNam 1
santatambu padamulan(a)rcintu
EkAntamunanu ninn(A)rAdhintu sItA (rAma)
pallavi
rAma rAma rAma rAma rArA sItA rAma
O Lord SrI rAma, rAma, rAma, rAma! Please come (rArA); O Lord SrI sItA rAma!
caraNam
caraNam 1
santatambu padamulanu-arcintu
EkAntamunanu ninnu-ArAdhintu sItA (rAma)
I shall always (santatambu) worship (arcintu) Your Holy feet (padamulanu) (padamulanarcintu); I shall propitiate (ArAdhintu) You (ninnu) (ninnArAdhintu) in privacy (EkAntamunanu);
O Lord SrI sItA rAma, rAma, rAma, rAma! Please come; O Lord SrI sItA rAma!
Notes
Variations - (Pathanthara)
2 – manasuna – This is how it is given in the books. However, in the present context, it should be ‘manasunu’.
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References
4 – nIvE nEnaina - sArUpya - “Gajendra was by the touch of the Supreme Lord instantly freed from the ignorance of being bound and had achieved the selfsame form with four arms and yellow garments (sArUpya-mukti)....” Srimad-bhAgavatam, Book 8, Chapter 4 (Verse 6)
To know more about the four stages - sAlOkya, sAmIpya, sArUpya and sAyujya, the vaishNavaite SEshatva-dAsatva.
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Comments
1 – kaDama – The telugu word means 'wants', 'deficiency' etc. The same tamizh word means 'duty', 'obligation'. In view of the wordings 'dUramuna viDutu' (I shall leave far behind), the more appropriate meaning for the word (kaDama), in the overall context of the kRti, would be 'duty'. This is in keeping with exhortation of gItAcArya in Chapter 18 of SrImad-bhagavad-gItA –
sarva dharmAn-parityajya mAm-EkaM SaraNaM vraja |
ahaM tvA sarva pApEbhyO mOkshayishyAmi mASucaH || 66 ||
“Relinquishing all dharmA take refuge in Me alone; I will liberate thee from all sins; grieve not.” (Translation by Swami Swarupananda)
However, in keeping with traditional meaning 'wants' attached to the word in the books, it has been translated accordingly here.
3 – toDalananutu (toDalanu anutu) – this is how it is given in the books and the meaning derived is 'squeeze the thighs'. The word 'anutu' (squeeze) seems to be colloquial usage derived from 'aNacu'.
5 – tALa jAla raTTu – (cannot bear this disgrace) - A cry of anguish in this caraNa means that the prior statement of sArUpya (C10) (nIvE nEnaiana) (and the services referred to in earlier caraNas) are only an expectation - yet to be fulfilled - and not an accomplishment.
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General – the whole kRti is in the bhAva of kAntA-Asakti – love of God as that of a wife – please refer to nArada bhakti sUtra 82. Please refer to wordings of CharaNa 11 wherein SrI tyAgarAja says ‘ceTTa paTTu’ which literally means ‘marry me’.
pAmara vishayAdula maratu (C6) (I shall forget the base sense objects); suraTicE visarucu pilutu (C7) (while fanning with a fan, I shall solicit You); mEnosagi toDalananutu (C8) (offering my body, I shall squeeze Your thighs) - in this regard, the following nArada bhakti sUtras are relavant –
sA na kAmayamAnA nirOdha-rUpatvAt || 7 ||
yathA vraja-gOpikAnAM || 21 ||
tad-vihInaM jArANAm-iva || 23 ||
nAsty-Eva tasmin tat-sukha-sukhitvaM || 24 ||
“bhakti (described before as parama prEma or Supreme Love) is not of the nature of lust, because it is a form of renunciation.” (7) “Such indeed was the bhakti of the gOpis of vraja.” (21) “Had they lacked this knowledge of the object the Divinity of the object of their love, their love would have been similar to the base passion of a mistress for her paramour.” (23) “There, ie., in that profane love of the mistress for her paramour, her happiness does not at all consist in the happiness of the other.” (24) (Translations by Swami Tyagisananda)
It needs to be noted that SrI tyAgarAja has first made the statement ‘I shall forget the base sense objects.’ Once the sense objects drop off, the love that remains cannot be seen in the light of common sexual love. Please refer to ‘The Gospel of Sri Ramakrishna’, Chapter 23 for complete exposition on what 'divine love' means.
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