pallavi
samayamu EmarakE manasA
anupallavi
su-matulau narulanu jEri 1nija
sukham(a)nubhavincuTaku 2nIk(i)di (samayamu)
caraNam
3antarangamuna kalugu bhayamuna
4Antarika bhakti mArgamu telisi
dAnta samrakshakuDaina SrI
tyAgarAja sannutuni jUDa (samayamu)h
pallavi
samayamu EmarakE manasA
O My Mind (manasA)! This is the opportune moment (samayamu); don’t be deceived (EmarakE).
anupallavi
su-matulau narulanu jEri nija
sukhamu-anubhavincuTaku nIku-idi (samayamu)
O My Mind! This (idi) is the opportune moment for you (nIku) (nIkidi) to experience (anubhavincuTaku) true (nija) comfort (sukhamu) (sukhamanubhavincuTaku) by associating (jEri) with people (narulanu) who are truly wise (su-matulau).
Don’t be deceived.
caraNam
antarangamuna kalugu bhayamuna
Antarika bhakti mArgamu telisi
dAnta samrakshakuDaina SrI
tyAgarAja sannutuni jUDa (samayamu)
With the awe (bhayamuna) (literally fear) that arises (kalugu) in the mind (antarangamuna) (literally interior),
understanding (telisi) the path (mArgamu) of internal (Antarika) bhakti,
this is the opportune moment to behold (jUDa) the Lord (SrI) well-praised (sannutuni) by this tyAgarAja, who is the protector (samrakshakuDaina) of ascetics (dAnta).
Don’t be deceived.
Notes
Variations - (Pathanthara)
2 – nIkidi – nIkidE.
4 – Antarika – AntarIka.
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References
4 – Antarika bhakti mArgamu – path of internal bhakti. This is to be contrasted with ‘bAhya (external) bhakti’ - “Our pilgrimages, our worship of images, symbols and sacred books are all examples of bAhya-bhakti”.
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Comments
1 – nija sukhamu – true comfort. In this regard the following verse in kaTha Upanishad is relevant –
SrEyasca prEyasca manushyam Etas-tau
samparItya vivinakti dhIraH |
SrEyO hi dhIrO(a)bhi prEyasO vRNItE prEyO
mandO yOga-kshEmAd-vRNItE || (I-ii-2)
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“The preferable and the pleasurable approach man. The man of intelligence, having considered them, separates the two. The intelligent one selects the electable in preference to the delectable; the non-intelligent one selects the delectable for the sake of the growth and protection (of the body etc).” (Translation by Swami Gambhirananda)
3 – antarangamuna kalugu bhayamuna – In some books, this has been translated as ‘it is time to overcome fear’. In other books, this has been translated as 'in the midst of apprehensions agitating your mind'. In my opinion, in the present context, the word ‘bhayamu’ means ‘awe’ (reverential fear) like the one that occurs when approaching somebody or something very sacred, which is an essential requisite for a devotee, particularly at the initial stages – and is generally called as ‘bhaya-bhakti’. This ‘bhaya-bhakti’ is not to be confused with bhakti practised for ‘relief from fear’.
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‘bhaya-bhakti’ is a terminology used in the category of ‘gauNa bhakti’ – bhakti with qualities (as against para-bhakti or mukhya bhakti – motiveless devotion) – to mean ‘fear’ or ‘relief from fear’ as the motive for devotion. ‘Relief from fear’ would come under the category of ‘Arta’ (distressed) as described in the following verse from SrImad-bhagavad-gItA, Chapter 7 -
catur-vidhA bhajantE mAM janAH sukRtinO(a)rjuna |
ArtO jijnAsur-arthArthI jnAnI ca bharata-rshabha || 16 ||
“Four kinds of virtuous men worship Me, O arjuna – the distressed, the seeker of knowledge, the seeker of enjoyment, and the wise, O bull among the bhAratas. (Translation by Swami Swarupananda)
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