pallavi
1tappaganE vaccunA 2tanuvuku lampaTa nI kRpa
anupallavi
meppulakai 3koppulu-gala 4mETi janula jUci bhajana (tappa)
caraNam
rUkalakai paiki manci kOkalakai(y)AhAramunaku
nUkalakai 5dhyAninciti tyAgarAja nutuni bhajana (tappa)
pallavi
tappaganE vaccunA tanuvuku lampaTa nI kRpa
Will Your (nI) grace (kRpa) come (vaccunA) unless I leave off (tappaganE) craving (lampaTa) for the body (tanuvuku)?
anupallavi
meppulakai koppulu-gala mETi janula jUci bhajana (tappa)
Will Your grace come unless I leave off (such ostentatious) chanting of names (bhajana) done for the sake of fame (meppulakai) looking at (jUci) the rich (mETi janula) (literally lords) having (gala) mansions (koppulu) (literally crest on the roof)?
caraNam
rUkalakai paiki manci kOkalakai-AhAramunaku
nUkalakai dhyAninciti tyAgarAja nutuni bhajana (tappa)
I concentrated (dhyAninciti) my mind only for money (rUkalakai), nice (manci) clothes (kOkalakai) for the body (paiki) and cereals (nUkalakai) (literally broken-rice) for food (AhAramunaku) (kOkalakaiyAhAramunaku);
Will Your grace come if I leave off chanting of the names (bhajana) of Lord praised (nutuni) by this tyAgarAja?
Notes
Variations - (Pathanthara)
1 – tappaganE – tappakanE. 'tappaganE' means 'if left off'; 'tappakanE' means 'if not left off' (negative meaning). In this kRti, both forms are applicable. The meaning in pallavi and (when joined to) anupallavi is ‘unless I leave off’ (tappakanE); the meaning when joined to caraNa is ‘if I leave off’ (tappaganE).
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References
Comments
2 – tanuvuku lampaTa – The saMskRta word 'lampaTa' means ‘desire’, ‘craving’ etc.; the same telugu word means ‘pain, trouble’. However, ‘lampaTuDu’ means ‘one who has much craving’. In view of the preceding word ‘tanuvuku’ (for the body), the meaning ‘craving’ seems to be appropriate.
When joining anupallavi and caraNa to pallavi, ‘tanuvuku lampaTa’ is superfluous. However, the statements contained in anupallavi - 'meppulakai' (for fame), and caraNa - 'rUkalakai kOkalakai nUkalakai' (for money, clothes, food), are amplification of 'tanuvuku lampaTa' (craving for the body). This is how SrI tyAgarAja develops his theme in his kRtis.
In all the books, the pallavi has been translated as ‘the body will be subjected to trouble if the grace of the Lord fails to come’. However, in view of the word ‘vaccunA’ (‘will it come?’), such a meaning does not seem to be appropriate.
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3 – koppu – This word also has two meanings – ‘chignon or tuft on the head’ and ‘crest on the roof’. It is not clear whether this is a euphemism for the head-gear (talapAga) worn by the Kings and rich. It has been translated as ‘mansions’ – being the implied meaning of palaces and mansions of Kings and rich where a crest (kalaSa) is placed at the top as an indication of their regality. The tamizh word ‘koppu’ has a meaning of ‘kombu’ meaning ‘branch’ or ‘horn’. In Tamil Nadu, a very proudy person is derided saying ‘he has horns’. Maybe SrI tyAgarAja is using ‘koppu’ in that sense. Further, even ‘mETi janulu’ would be sufficient to convey the meaning. However, in view of the adding further ‘koppu gala’, this clearly indicates ridicule.
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4 - mETi janulu – Here SrI tyAgarAja means kings and rich.
5 – dhyAninciti – (meditation) this is another euphemism for concentrating one’s mind towards securing one’s welfare. This cannot be added to ‘tyAgarAja nutuni’ – otherwise the thrust of the kRti would be lost.
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