Jagadananda karaka - Nata : Commentary - Samavedam S Sarma ; Renditon - M Balamuralikrishna -TPK 2/6
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- čas přidán 10. 07. 2020
- We present you this album to facilitate a much deeper appreciation of Tyāgarāja’s compositions, both lyrically and musically. To enhance the overall listening experience of Muraligānam vis-á-vis these compositions.
It comprises a narration by Brahmashri Samaveda Shanmukha Sharma (SSS) on the various compositions of Tyāgarāja, from his discourses on Tyāgarāja and his works, followed by music rendition by Dr Mangalampalli Balamuralikrishna (BMK) of the same.
The objective is for you to have a comprehensively increased listening experience, which we believe can attain a newer dimension, with the additional knowledge of the compositions.
We are grateful to the sources of these recordings.
The format of the offering will be SSS’s narration on a composition first, as a fit prelude, and BMK’s rendition of it.
The narration of SSS is in Telugu. To help the non-Telugu listeners, a synopsis of the English translation of SSS’s narration would be included, as appropriate.
In this series, we present you Tyāgarāja’s Pancharatna Kritis [PRK] and here is the first one - ‘Jagadānanda kāraka in rāga Nāta, set to Ādi tāla’.
The English translation of SSS’s narration by Sri. T K Ramkumar is available in ‘Comments Section’.
Let us listen and enjoy the music, learn something new, and discuss our reflections with others.
It is to finally facilitate the process of music for posterity by sharing and listening with the younger generation.
My sincere thanks and appreciation to Sri. T K Ramkumar for his support in this project. His English translation of SSS’s Telugu commentary is posted in the comments. - Hudba
Part 1/10
TYAGARAJA PANCHARATNA KRITIS: 1st kIrtana JAGADANANDAKARAKA, rAga: gauLa
An exposition by Brahmashri Samaveda Shanmukha Sharma
Note: The lyrics of the composition are included below and identified by Pa: Pallavi; A: Anupallavi; and c: charaNam .
This pancharatna kIrtana is full of commendations. These are not merely laid out words but words composed in a wonderful order by Tyagaraja.
|Pa| jagadAnandakAraka jaya jAnakI prANanAyaka ||jaga||
Meaning: The cause of Bliss in this world, Victory to the Lord of Sita (Janaki). ||The cause||
It is a practice to begin any treatise with a word of auspiciousness. That word can be shrI, Om, or jaya or victory. If we regard the pancharatna kIrtanas of Tyagaraja as a treatise in itself, it begins with the word jaya.
The word jaya means ‘to shine forth surpassing all else’, as Tyagaraja intends it be here. The import of Tyagaraja’s imploration is for Rama to fill his heart fully.
The essence of God or the Supreme Principle is Bliss. A personage of the stature of Rama incarnated as the manifestation of the Supreme Principle--existence, consciousness, and bliss, or satchitAnanda.
Why did He incarnate ?
He incarnated to cause Bliss in the world. The objective of the incarnation has been declared in the opening phrase. Tyagaraja says, "Rama, You incarnated to deliver those who were suffering under the weight of adharma. That is why you are the cause of Bliss in this world."
When He incarnated, the pre-eminence that Rama commands is equally so for the supreme Mother Sita, His consort. Keeping this in view, Rama is first addressed as the cause of Bliss in this world, and Tyagaraja continued the address as the Lord of Sita. In looking at Rama and Sita together, there is a completeness.
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In the cause of bringing Bliss to the world, the role of Sita is prime. The reference to her is also brought out in the opening phrase through this, "Victory to the Lord of Sita."
Where did Rama incarnate ? It is answered next.
|A| gaganAdipa satkulaja rAjarAjeshvara,
|A| suguNAkara surasEvya bhavyadhAyaka sadA sakala ||jaga||
Meaning: The One who was a king born in the noble lineage of the Solar dynasty, the king of kings; a personification of all the sacred attributes; worshipped by the gods; and the giver of Bliss to all always, is ||The cause||
He incarnated in the noble lineage of the Solar dynasty as the king of kings.
The allusion to the Solar dynasty, that is to Sun, is done beautifully by referring to him as the king of the skies.
That the foremost among the kings, Rama, is also the Lord of all the gods is the import in the usage of the word rAja rAjeshvara. Kubhera, Indra, Varuna, Yama, and other such regents protect us constantly. Rama, the Lord of the kings, is the protector of these protectors. They seek refuge under Him.
With the help of scriptural connotations, the meanings of the lyrics have to be understood. That is, by going beyond just the literal meaning of the words.
Prior to any incarnation, the Supreme Principle is abstract; it is mere essence without any attribute. When born into the world to deliver Bliss, in this case as Rama, He shines with all the sacred attributes.
To Valmiki's question if any human being ever existed with all the sacred attributes, and was also considerate in following all the tenets of dharma, while amidst human beings, Narada had replied in the affirmative and pointed to Rama. The word suguNAkara says it as a personification of all the sacred attributes.
Even when He incarnated and moved about as a mere human being, the gods worshipped Him as Ramachandra. That He was Narayana, an aspect of the Supreme Principle, was known to the gods. That is the reason the gods adored Him at every step of His human saga till the time of the annihilation of Ravana, and even during His coronation after return to Ayodhya when they all attended. This is the import of the word surasEvya.
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Therefore He was not merely the Lord, born in a glorious lineage, of a territory on this earth, but the Lord of the entire universe. The mere thought of Rama yields happiness to the beings of all the fourteen worlds. He is bhavyadAyaka: the giver of Bliss to all of them. The point highlighted is that He is the one who delights all the
beings at all times with Bliss.
Rama is most pre-eminent to the gods and therefore worshipped by them. It doesn't mean he is one among the gods.
How did the gods look up to Him ? Tyagarja answers as follows.
c1: amaratAraka nichaya kumuda hita paripUrNAnagha
c1: sura surabhUja dadhipayOdhivAsa haraNa
c1: sundara taravadana sudAmaya vachO brunda gOvinda
c1: sAnanda mAvara ajarApta shubhakarAnEka ||jaga||
Meaning: The One who is complete and shines amidst gods, like a moon among lilies; faultless; who is the wish yielding tree to the gods; the butter stealer; the one with a beautiful face; who can be known as Govinda (or Rama) through vedas; the Lord of Sita; the friend of yogis and gods; who is Bliss itself; and auspiciousness in plenty, is ||The cause||
Tyagaraja's Sanskrit and the terms that he uses are soft and easy. We only have to make the minimum effort to understand them.
He says that if the gods are all like the groups of stars, Rama shone among them like the moon amidst water lilies. This is to drive home to us that Rama was the god of the gods. The glory of the gods is much less compared to that of Rama because of whom the rest of the gods shine. He is therefore the one who is complete as the Supreme Principle.
Rama’s conduct was free of any faults; and an adherent of dharma. That earned him the reference to Him as rAmo vigrahavAn dharmah-Rama was dharma personified.
If what mortals wish for is fulfilled by the gods, the wishes of the gods are fulfilled by Him.
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Tyagaraja refers to Krishna in this stanza. It may seem odd but it is an interesting feature. He starts speaking about Rama as belonging to the Solar dynasty, then refers to the milk and butter stealer Krishna, and comes back to Rama. That speaks of the essential non-difference between Rama and Krishna to Tyagaraja. However much Rama was a complete personage, so was Krishna too. The essence of both the incarnations of Rama and Krishna merge into becoming one when they come into the sight of Tyagaraja.
Tyagaraja seems to say in a light hearted manner, “The complete one that You are,
who shines beyond all amidst the gods, having come down to shower Your mercy upon us, are having a good time roaming about stealing milk and butter from people.”
Tyagaraja presents to us through this stanza two ways of looking at Rama, the manifestation of the Supreme Principle. While looking at Rama as Krishna, one way is to look at Him as the teacher of Bhagavad Gita, whose speech is soaked in ambrosia. It was in His incarnation as Krishna.
The other way of looking at it is like this. gOvulu also means vedas and related literature. We will refer to it as vedas. The one who can be known through vedas, He is Govinda.
The phrase 'sudhAmaya vachO brunda gOvinda’, must be understood as follows. vedas are ambrosia soaked words. In His incarnation as Rama, all the words and speech uttered by Him, were ambrosia soaked and as valuable and worthy as vedas. The aggregate of such vedas is the form of Rama.
The word ajarApta is meant as one who is the friend of yogis and gods. That is, the friend of those who dod not suffer the burden of old age; they are, yogis and gods.
c2: nigama nIrajAmruta ja pOShaka animiShavairi
c2: vArida samIraNa khagaturanga satkavi hrudAlaya
c3: agaNita vAnarAdhipa natAnghri yuga |jaga|
Meaning: The protector of vedanta; the destroyer of the asuras like a strong breeze that blows off dark clouds; the One who avails Garuda for His travel; who resides in the hearts of noble poets; who is beyond measure; and worshipped by the king of the vAnaras, is ||The cause||
The phrase nigama nIrajAmruta ja pOShaka has to be understood by taking the extra step of appreciating the heart of Tyagaraja.
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All the vedas are seen as a lotus. In it is an immortal core, the heart of the vedas, which are the upanishads or the vedanta. Collectively these are also called Atma jnAna or the knowledge of the Self. In essence vedanta is the real gist of the vedas.
Such a knowledge, also known as brahma vidya [the knowledge of Brahman] and, which is immortal, is always protected by the Lord.
When the tradition of such knowledge is threatened, the Lord incarnates periodically to protect it. This is what we gather from Bhagavatham too. Every incarnation is thus to establish the tradition of the knowledge of Self. The Lord is the pOShaka or the
protector of that tradition of the knowledge of brahman, vedanta. Tyagaraja here refers to vedanta as nigama nIrajAmruta ja.
The gods are referred to as animiSha, which means those who do not have eyelids. The asuras, who oppose the gods, are referred to animiShavairi. The asuras caused frequent trouble to those who pursued the tradition of the knowledge of the Self.
The manifestation of Rama to disturb, contain, and finally eliminate the asuras was like a strong breeze, that blows to disperse off a group of thick dark clouds. In short, He was the eliminator of the asuras, the enemies of the gods. Tyagaraja, thus starting with Rama, spoke of Krishna, finally mentioned Vishnu, by referring to the latter as the one who availed Garuda as his vehicle.
Rama is described as the one who is resident in the hearts of the noble poets. Any poet, worth the salt, must necessarily speak of Ramayana. The reason is, such a poet should fancy, imagine and write upon a great subject that is worthy of and for the full flowering of the poet’s creativity. Tyagaraja avers that Rama is such a subject. After referring to Krishna and Vishnu, again portrays Rama in the next stanza.
c3: indranIlamaNi sannibhApaghana candra sUryanayanA pramEya vA
c3: gIndra janaka sakalEsha shubhra nAgEndrashayana shamana vairi sannuta ||jaga||
Meaning: The One who has a body with the lustre of the Indranilamani sapphire; with Moon and Sun as His two eyes; immeasurable; the father of Brahma; the Lord of all who reclines on the white serpent; and worshipped by Shiva, the enemy of the Lord of Death, is ||The cause||
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The references by Tyagaraja to Sun and Moon as the two eyes of the Supreme Principle in the manifested form; and that Rama is worshipped by the enemy of the Lord of Death, Shiva, the one among the Trinity, are noteworthy.
c4: pAda vijita maunishApa sava paripAla varamantra grahaNalOla
c4: parama shAnta citta janakajAdhipa sarOjabhava varadAkhila. ||jaga||
Meaning: The One who with the mere touch of His foot liberated Ahalya; the protector of yajna; the receiver of many sacred hymns; of a serene and peaceful disposition; and the giver of many boons to Brahma, is ||The cause||.
The incarnation of Rama is one long saga of a protector of yajna or sacrifice. A deeper look at Ramayana reveals the following.
Rama was born as a consequence of a yajna performed by Dasaratha. Rama started out while young along with the sage Vishvamitra as a protector of yajna.
Rama’s consort was Sita, who was found in the earth when her father king Janaka was ploughing to prepare the place for a yajna. Rama killed the asuras who were causing trouble to the sages who wanted to perform yajna. Rama took along with him the vAnaras, who were all born in the lineage of those who are adored in any yajna--the gods. Hence the whole of Ramayana is a compilation of the nuances of yajna.
These nuances are shown by Tyagaraja by the usage of just two words--sava paripAla. sava means yajna or sacrifice, and paripAla means protection.
Rama is depicted not only as a protector of sacrifice, the sacrifice performed by the sage Vishvamitra, but also as the protector who ensures the tradition of veda dharma as a yajna in itself.
Tyagaraja has portrayed Rama as the received of many sacred hymns. When and where here did He receive them ?
He received the sacred hymns from the sage Vishvamitra when Rama accompanied the sage to protect the sage’s yajna. The sacred hymns were bala atibala and they were about the knowledge of superior weapons. Rama received them enthusiastically. Despite possessing the knowledge of the various superior weapons, He exuded a serene and a peaceful disposition. There is a reason for Tyagaraja to highlight this.
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శ్రీనివాసమూర్తి గారూ....వజ్రపు గనులు మాకందిస్తున్నారు!🙏🏼 ధన్యవాదాలు!
Great work.....
Blessed to know the meaning and Enjoy the bliss accordingly from our Legend.....
Very nice arranging of the vedio with the meaning first....It has projected more impact while listening......
🙏❤️🙏❤️🙏
Srinivasa murthy garu... Meeru Kooda dhanyulu
My humble thanks to sri Sreenivasamurthy Sir for his efforts to make understand the essence of Pancharathna kritis to entire music world through meaningful and detailed commentary By Vidwan sri Shanmukha Sharma. Thank you very much Sir
🙏🏻🙏🏻🙏🏻
Namasthe for all the persons who are working to get this album..Very nice..
Thanks for listening
Please share the 108 Namams of Rama in this pancharatnam
Super thanks for keeping this..very useful
A great tribute to guruji...Excellent commentary in telugu....
Gurugaru keerthanaki poorthi nyaayam chesaaru. Ilanti vivaranakosam 30 samvatsaraalanundi eduru choosthunnamu. 🙏🏽🙏🏽
The speciality in "Bala Murali" Ayyagaaru.....is...His rendition will be one of the explanatory method by itself...
While he projects the proper cutting for entire krithi......
Thank you so much
Very nice 👌👌👌
Amrutatulyam.
One Suggestion
to Respected Sreenivasa murthy gaaru....
Please try to add subtitles in English for the Non Telugu Rasikaas....While the Explanation is going on....
English translation of the commentary is posted in the comments section.