THYAGARAJA RAMAYANAM : EXTRACTS

ప. ఉయ్యాలలూగవయ్య శ్రీ రామ

అ. సయ్యాట పాటలను సత్సార్వభౌమ (ఉ)

చ1. కమలజాద్యఖిల సురులు నిను కొల్వ
విమలులైన మునీంద్రులు ధ్యానింప
కమనీయ భాగవతులు గుణ
కీర్తనములనాలాపంబులు సేయగ (ఉ)

చ2. నారదాదులు మెరయుచు నుతియింప
సారములు బాగ వినుచు నిను నమ్ము
వారల సదా బ్రోచుచు వేద
సార సభలను జూచుచు శ్రీ రామ (ఉ)

చ3. నవ మోహనాంగులైన సుర సతులు
వివరముగ పాడగ నా భాగ్యమా
నవ రత్న మంటపమున త్యాగరాజ
వినుతాకృతి పూనిన శ్రీ రామ (ఉ) (2)

Mannu pugazh kausalaidan manhivayiru vaayththavaneh

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Engalh kulaththu innamudeh! Iraagavaneh! Thalehloh!

(Kulasekara Azhvaar: Perumaalh Thirumozhi) (1)

ప. క్షీర సాగర శయన నన్ను
చింతల పెట్ట వలెనా రామ

అ. వారణ రాజును బ్రోవను వేగమే
వచ్చినది విన్నానురా రామ (క్షీ)

చ. నారీ మణికి చీరలిచ్చినది నాడే నే విన్నానురా
ధీరుడౌ రామ దాసుని బంధము తీర్చినది విన్నానురా
నీరజాక్షికై నీరధి దాటిన నీ కీర్తిని విన్నానురా
తారక నామ త్యాగరాజ నుత దయతోనేలుకోరా రామ (క్షీ) (3)

ప. ఆడ మోడి గలదే రామయ్య మాట(లాడ)

అ. తోడు నీడ నీవేయనుచును భక్తి
కూడిన పాదము పట్టిన నాతో మాట(లాడ)

చ. ప. ఆడ మోడి గలదే రామయ్య మాట(లాడ)

అ. తోడు నీడ నీవేయనుచును భక్తి
కూడిన పాదము పట్టిన నాతో మాట(లాడ)

చ. చదువులన్ని తెలిసి శంకరాంశుడై
సదయుడాశుగ సంభవుడు మ్రొక్క  
కదలు తమ్ముని పల్క జేసితివి గాకను
త్యాగరాజు ఆడిన మాట (లాడ) (4)

ప. మాకేలరా విచారము
మరుకన్న శ్రీ రామ చంద్ర

అ. సాకేత రాజ కుమార
సద్భక్త మందార శ్రీ-కర (మా)

చ. జత కూర్చి నాటక సూత్రమును
జగమెల్ల మెచ్చగ కరముననిడి
గతి తప్పక ఆడించెదవు సుమీ
నత త్యాగరాజ గిరీశ వినుత (మా) (5)

Kulasekhara Alvar’s lullaby on Rama, “Mannu pugazh kosalai” is famous. Equally popular both with performers as well as the audience is Thyagaraja’s “Uyyaala luga vaiya Sri Rama” in Neelambari raga. (1) & (2)

Sugreeva was lamenting loudly that his wife was carried away by his brother Vaali and wondering when he would get her back. Thyagaraja’s song “Ksheera saagara sayana” seems to be a reflection of Hanuman’s response to Sugreeva. (3)

Sugreeva doubts whether God would also help animals like him. Hanuman comfirms that God extends his assistance to all living beings. In Kishkindha Kanda of Valmiki Ramayanam, Hanuman’s first meeting with Rama and Lakshmana is dramatically described.  Rama tells his brother that “It is not possible for one to speak thus if he were not well versed in all the Vedas. Indeed the whole of grammar must have been learnt well by him. Though he has spoken much, not even a single grammatical or substance error has been made by him.” Thyagaraja, on the other hand, asks God whether His silence is due to lack of his education of Hanuman’s standard. He pleads with God to talk with him, in the song “Aada modi galade Ramaiyya.” (4)

Sugreeva welcomes Rama and Lakshmana. He tells Rama “I shall help in regaining your wife. Kindly help me in recovering my wife.” The monkeys in Sugreeva’s 70000-strong army doubted whether they could win the forthcoming war. Sugreeva’s instant answer was “Why should I worry?” This supreme faith in God is the basis of Thyagaraja’s song “Maa kelara vichaaramu” (5)

TIRUVIRUTTAM 20

சின்மொழி நோயோ கழிபெரும் தெய்வம்

இந்நோயினதென்று

இன்மொழி கேட்கும் இளம் தெய்வம் அன்று இது வேல,

நில் நீ

என்மொழிகேண்மின் என் அம்மனைமீர்

உலகேழுமுண்டான்

சொன்மொழி மாலை அந்தண்ணந்

துழாய் கொண்டு சூட்டுமினே

Chinmozhi noyo kazhiperum deivam

Innoyinadendru

Inmozhi ketkum ilam deivam andru idu vela,

Nil nee

Enmozhikenhmin en ammanaimeer

Ulagezhumunhdaan

Chonmozhi maalai andanhnhan

Tuzhaai kondu chootumine

(Thiruviruttam: 20)

Kattuvichi is a woman whose advice is sought on the supposition that the heroine is possessed. The Kattuvichi diagnoses that the heroine’s condition is caused by her suffering on separation from her lover. The heroine speaks only a few words. Here is her condition. Her disease has been caused by the love for the supreme God Thirumal (Vishnu). It is not due to junior gods who are easily pleased by being praised. Please recite the name of the Lord of the Immortals who kept all the universe in his stomach during the great deluge; and garland her with His tulasi (Holy Basil) garland. This is the only remedy for her illness. The inner meaning of this poem is that the Alvar indulges himself in the excellent attributes of the Lord and eagerly waits for Him. The time for the Lord’s grace for the Alvar has neared. The poem is addressed as one by the seers pitying the Alvar’s miseries.

There is a poem of similar purport in Aganaanooru, an ancient Tamil composition.   

THIRUVIRUTTAM 68

மலர்ந்தே ஒழிந்தில மாலையும்

மாலைப்பொன் வாசிகையும்

புலந்தோய் தழைப்பந்தர்

தண்டுற நாற்றி, பெருங்கடல்சூழ்

நிலந்தாவிய எம் பெருமான் தனது

வைகுந்தமன்னாய்!

கலந்தார் வரவு எதிர்கொண்டு,

வன்கொன்றைகள் கார்தனவே

Malarnte ozhintila maalaiyum

Maalaiponvaacikaiyum

Pularnte tazhaippantar

Tanturha naarhrhi, perunkadalcoozh

Nilantaaviya emperumaan tanatu

Vaikuntamannai!

Kalandaar varavedirkondu,

Vankonrhaikal kaarththanave

(Thiruviruttam: 68)

They haven’t flowered yet,

The fat konrai trees,

Nor hung out their garlands

And golden circlets

In their sensual canopy of leaves

Along the branches

Dear girl,

Dear as the paradise of our lord

Who measured the earth

Girdled by the restless sea,

They are waiting

With buds

For the return of your lover

Once twined in your arm

(Translation: A.K. Ramanujan)

The maid/friend addresses the woman-in-love in this poem. The buds of the konrai (cassia fistula) trees have opened into flowers. The woman is sad that the lover has not returned at the rainy season as promised. The flowers are opening up in expectation of the lover’s return. The friend’s declaration is made to console the woman. This is a time-illusion. The poem is interpreted as the colleagues consoling the Alvar to relieve his distress on the delay in enjoying the grace of the Lord and the company of his devotees.

Similar poem occurs in kuruntokai of ancient Tamil era.