: SrI tyAgarAja kriti 4 - aDigi sukhamu - madhyamAvati Raga

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SrI:

SrI rAmacandra parabrahmaNe namaH

 

 

Kriti 4

Song aDigi sukhamu

Raaga madhyamAvati

 

In the kRti ‘aDigi sukhamu’ – rAga madhyamAvati, SrI tyAgarAja pleads for compassion on him.

 

Pallavi

 

aDigi sukhamul(e)vvar(a)nubhaviJcirirA

Adi mUlamA rAma

 

Anupallavi

 

saDalani pApa timira kOTi sUrya

sArvabhauma sAras(A)kSa sad-guNa ninn(aDigi)

 

Charanam 1

 

Asrayinchii varam(a)Digina sIta

aDaviki pOnAye

Asha haraNa rakkasi(y)iSTamaDugan-

(a)puDE mukku pOye O rAma ninn (aDigi)

 

Charanam 2

 

vAsiga nArada mauni varam(a)Duga

vanita rUpuD(A)ye

Asinchi durvAsuD(a)nnamaDuga

apuDE mandamAye O rAma ninn (aDigi)

 

 

Charanam 3

 

sutuni vEDuka jUDa dEvaki(y)Duga

yazOda jUDanAye

satul(e)lla rati bhikSam(a)Duga vAri vAri

patula vIDanAye O rAma ninn (aDigi)

 

Charanam 4

 

nIkE daya puTTi brOtuvO brOvavO

nI guTTu bayalAye

sAkEta dhAma srI tyAgarAja nuta

svAmi ETi mAya O rAma ninn (aDigi)

 

Gist

 

O Lord RAma, the primordial power behind every thing! O Lord who is like a crore Suns in destroying the darkness of clinging sins! O Sovereign Lord of the Universe! O Lotus Eyed! O Virtuous One! O Slayer of demons! O Lord residing at ayOdhyA praised by this tyAgarAja! Has anyone ever enjoyed boons by asking them from You?

 

· Being dependent on You, sItA, had to go to the forest;

 

· when sUrpanakha, the demoness asked You to fulfill her desire (of being wife), then and there yOu had her nose cutoff immediately;

 

· when the famous sage nArada asked for a boon (to know the nature of mAyA), he was himself transformed into a woman;

 

· when sage durvAsa asked (the pANDavas) for food, then and there he lost appetite and became dull with his stomach due to your “anugrahamâ€;

 

· whereas dEvaki desired to behold the bala leelais (of child-hood sports) of her son, You let yaSOda have that bhAgyam;

 

· when all gOpis asked for union with the Lord, You made them leave their respective husbands.

 

I do not know whether You on Your own accord would have grace and whether You would protect me or not; Your secrets have been exposed; what kind of delusion is this?

 

Word-by-word Meaning

 

P O Lord rAma, the primordial (Adi) cause (mUlamA)! Has anyone (evvaru)

ever enjoyed (anubhaviJcirA) comforts (sukhamulu) sukhamulevvaranubhaviJcirirA) by entreating (aDigi) You?

 

A O Lord who is like a crore (kOTi) Suns (sUrya) in destroying the darkness

(timira) of clinging (saDalani) (literally which does not fall off) sins (pApa)!

O Sovereign Lord of the Universe (sArvabhauma)! O Lotus (sArasa) Eyed (akSa) (sArasAkSa)! O Virtuous One (sadguNa)! O Lord rAma, the primordial cause! Has anyone ever enjoyed comforts by entreating You (ninnu)?

 

C1 Being dependent (Asrayinchi) on You, sItA who asked (aDigina) a boon (varamu) (varamaDigina), had to go (pOnAye) to the forest (aDaviki); O Slayer (haraNa) of demons (Azara)! When sUrpanakha the demoness (rAkkasi) asked (aDuga) You to fulfill her desire (iSTamu) (rakkasiyiSTamaDuga) (of being wife), then and there (apuDE) she lost (pOye) her nose (mukku); O Lord rAma, the primitive cause! Has anyone ever enjoyed comforts by entreating You (ninnu)?

 

C2 When the famous (vAsiga) sage (mauni) nArada asked (aDuga) for a boon (varamu) (varamaDuga) (to know the nature of mAyA), he happened to attain (Aye) the form (rUpuDu) (rUpuDAye) of a woman (vanita); when sage durvAsa (durvAsuDu), asked (aDuga) (the pANDavas) desiring (AsiJci) food (annamu), then and there (apuDE) he lost appetite (mandamAye); O Lord rAma, the primordial cause! Has anyone ever enjoyed comforts by entreating You (ninnu)?

 

C3 Whereas dEvaki desired (aDuga) (dEvakiyaDuga) to behold (jUDa) the spectacle (vEduka) (of child-hood sports) of her son (sutuni), it was yaSOda who happened to behold (jUDanAye) that; When all (ella) gOpis (satulu) (satulella) (literally virtuous women) asked (aDuga) for union (rati bikSamu) (bikSamaDuga) (literally amorous play) with the Lord, they had to abandon (vIDanAye) their respective (vAri vAri) husbands (patula); O Lord rAma, the primordial cause! Has anyone ever enjoyed comforts by entreating You (ninnu)?

 

C4 I do not know whether You on Your own accord (nIkE) would have (puTTi) grace (daya) and whether You would protect (brOtuvO) me or not (brOvavO) (literally not protect); Your (nI) secrets (guTTu) have been exposed (bayalAye); O Lord (svAmi) residing (dhAma) at ayOdhyA (sAkEta) praised (nuta) by this tyAgarAja! What kind of (ETi) delusion (mAya) is this? O Lord rAma, the primordial cause! Has anyone ever enjoyed comforts by entreating You (ninnu)?

 

Notes –

 

C1 – sIta aDaviki pOnAye - In the kRti ‘sari evvarE mA jAnaki’, SrI tyAgarAja extols sIta for the courage she showed in going to the forest in the following words –

 

vanamandu bhayaGkaramaina

tAvuna niltunani manasu telisi

kanakAGgiyandanduna rAja sukhambunu

kalga jEsitivE tyAgarAja nutE

 

“Having deliberately taken a decision to remain in the terrible forest abode, You brought such impossible royal pleasures to your spouse.â€

 

Therefore, what SrI tyAgarAja means by ‘she had to go to forest’, may be the banishment of sItA. Though there is doubt about the authenticity of uttara kANDa – whether it is indeed part of vAlmIki rAmAyaNa, the following verses

from Chapter 42 of uttara kANDa are relevant –

 

tapOvanAni puNyAni draSTumicchAmi rAghava |

gaGgAtIrOpaviSTAnAmRSINAmugratejasAM ||

phalamUlAzinAM dEva pAdamUlESu vartituM |

ESa mE parama: kAmO yanmUlaphalabhOjinAM || 33,34 ||

 

sItA said -

“O rAghava! I wish to visit the holy penance-groves and to stay, O Lord! At the feet of sages, endowed with an overwhelming effulgence living on the banks of the gangA, and living only on fruits and (edible) roots.â€

 

This entreaty was, perhaps, an excuse for sending sItA to the forest on banishment.

 

C1 – rakkasi mukku pOye – episode of zUrpanakha – zrImad vAlmIki rAmayaNa – AraNya kANDa, Chapters 17 and 18 refers.

 

C2 – nArada – vanita rUpuDu - sage nArada becomes a woman being caught in the web of mAyA – For complete story, please refer to dEvi bhAgavatam – 6th Book – Chapters 28 and 29 – Please visit the web site for the story - http://www.sacred-texts.com/hin/db/db03.htm - (6th Book - 28,29)

 

 

C2 – durvAsuDu annamaDaga – this refers to episode of sage durvAsa along with his great number disciples visited pANDavas at the behest of duryOdhana. MahAbhArata – vana parva – draupadi haraNa parva – Section 261 (CCLXI) refers. For a brief of the story, please visit web site

http://www.suite101.com/article.cfm/mythology_from_india/97554

 

C3 – dEvaki - “The Balakrishna temple at Udupi enshrines an image of Krishna believed to have been made by the divine architect Viswakarma. Legend has it that Krishna's mother Devaki and his wife Rukmini wished to enjoy his childhood pranks, at the end of the Dwapara yuga. The divine architect Viswakarma then created this image of Krishna bearing a churn in his right hand and a string in his left. Rukmini worshipped this image every day.â€

http://www.templenet.com/Karnataka/udupi.html

http://www.rukminiresidency.com/in_around.html

 

C3 – yaSoda who could not see the marriage of her son kRSNa, in the next birth becomes ‘vakulA dEvi’ and arranges the marriage of Lord SrInivAsa at tirumala. Please visit the website for full story –

http://www.ibiblio.org/sripedia/ramanuja/archives/apr05/msg00041.html

For pictures of SrinivAsa kalyANam visit –

http://www.tirumala.org/maintemple_kalyanamstart.htm

 

C3– patula – this is how it is given in all the books other than that of TSV/AKG, wherein it is given as ‘putulella’. ( Patula is fine.. V.Sadagopan)

 

C3- patula vIDanAye – In response to query of parIkSit, sage suka tells him the following (among other things) (SrImad-bhAgavataM, Book 10, Chapter 33 refers)

 

“Deluded by His mAya the men of vraja did not regard srI kRSNa with jealousy; (for) each of them took his woman kind to be present by his side.†(38) In an earlier episode brahmA, in order to find out who kRSNa indeed was, steals cows, calves and cowherds and hides them for one year. During that period, kRSNa becomes all the cows, their calves and cowherds and returns home, Himself driving the cattle - SrImad-bhAgavataM, Book 10, Chapter 13 refers.

 

General – This kRti is a 'nindA stuti'. Therefore, the statements contained are to be taken at face value only.

 

Additional Comments By SrI V Sadagopan :

The mood here is Narma-PrarthanA (Playfully expressed prayer). The devotee takes liberty with the Lord. This can take the form of Narma-stuti or Narma PrArthana. There are many kritis set in the mood of narma-prArthana such as “Kula Birudhunu BhOchukOmmu rammu (DevamanOhari Raagam), YE varamaDugudhurA raama ni (KalyANi), BadalikadheerA pavvaLinchavE (Reethi GouLai), yEmi dhOva Balkumaa yikanu nEnEndhu BhOdhu? SrI RaamA†(Saaranga) made famous by Sangeetha Kalaanidhi MaharAjapuram ViswanAtha Iyer, naa moralanu vini yEmara valEnA? paamara manujulalO Oh Raama! (Aarabhi), dharidhApulEka vEDiti –dhayarA dhEmO? SrI Raama (SaavEri Raagam), Raamachandra needaya! Raama yElarAdhaya (SuraDi Raagam) and this kriti in MadhyamAvati.

 

Narma-Stuti can change to Narma prArthana and from there on to Narma-rOshOkti (Remonstrance playfully expressed). One day, as Saint Tyagaraja sat before his archaa moorthy and took the liberty of teasing the Lord by asking the Lord: “Have You run away to Sri Rangam and comfortably laid Yourself down there, to prevent devotees approaching You with harrowing appeals?†This is an example of a Narma stuti Kriti (ReethigouLa kriti, SeethA Naayaka Sritajana pOshaka Sri Raghukula tilaka Oh Raama)†.

 

The mood will now shift to Narma PrArtanaas in the DEvamanOhari kriti: “Sri Rama! You are pervading the VedAs and AagamAs. Do not do unbecoming acts. You will earn for Yourself eternal prosperity by coming to the rescue of all the pious souls of the worldâ€.

 

After Narma prArthanA, the Saint will become impatient with the indifference of the Lord and will result in the playful expression of grievance/remonstrance (Narma-RoshOkti) as recorded in the DharbhAr Kriti (Yedi nee Baahubala parAkrama-mEnnALLa kEnnALLu ?). Here, the Saint asks: “Oh Raama! Have not the troubles of the pious and the devout reached Your ears and set You indignant? Should You not in response to their piteous cries stop Your YoganidrA and show them Your face to comfort them? ----Your true devotees are panting to see You--- The world has not seen Your martial powers in action for long ---do come soon “.

 

This mood will shift next to one of Sva-yOga katanaa (statement of his own qualifications as a bhakthan with MahA Viswaasam in the Lord to gain His anugraham). Myriad indeed are the mood shifts of this Parama Bhakthar of Lord Raamachandra and the songs that sprung out of his mind during all these occasions are our bhAgyam to experience.

 

Please enjoy the kriti sung by Dr D.K. Jayaraman here

http://www.ibiblio.org/sadagopan/tyagaraja_kritis_project/audio/4adigi_sukhamu.mp3

 

NamO SrI RaamachandrAya,

dAsan, Oppiliappan Koil VaradAchAri Sadagopan

 

NOTE: Those who prefer to have a PDF or WORD document copy of this write-up can download either of the format from the following links: WORD doc: http://www.ibiblio.org/sadagopan/tyagaraja_kritis_project/word_docs/krti4_adigisukhamu.doc PDF: http://www.ibiblio.org/sadagopan/tyagaraja_kritis_project/pdf/krti4_adigisukhamu.pdf