English translation of Samavedam Shanmukha Sarma's Telugu commentary by Sri. T K Ramkumar. (Part 1 of 2) Nada brahma Tyagaraja was a devotee of nAda (or pure sound), the truth of Rama, and a beneficiary of the worship of Rama, and his life was an example of a devotee par excellence of Lord Vishnu. He was not merely known for his great learning in music, but he was a symbolic representative of the dharma of the ancient Indian sages of yore. As an answer to the question if it indeed was possible to lead a life on this earth in accordance with the tenets of the Vedic and Puranic sagely living, Saint Tyagaraja's life was an affirmation that it is possible. For this Tyagaraja, as an exalted devotee, worshipped the very primal sound, which like a steady glowing lamp is embedded in music and the musical notes, and not merely music comprising musical notes. It was Tyagaraja who proclaimed through his 'svara rAga sudhA' in rAga shankarAbharaNam that the recognition of the primal sound is a joyful liberation, that music is the yoga of the primal sound, and when combined with devotion (Bhakti) alone can liberation be attained. This is the reason why knowledge of yoga and Vedanta unless combined with devotion it is futile. Tyagaraja showed that devotion is principally essential. By devotion is meant sAtvik devotion; and not ego ridden rAjasik or tAmasik devotion. That is, sAtvik devotion that can be offered to God. On such a path of sAtvik devotion Tyagaraja was able to sight Rama in a very different light. Rama is an incarnation of Vishnu. Not merely looking at Rama as his favourite deity Tyagaraja looked at Rama as the very entity which the Upanishads address as Brahman. That was the manner of worship and devotion that Tyagaraja possessed. That is his greatness. With the conviction and a deeply felt attitude that Rama was the all in all God, Tyagaraja worshipped. This is an aspect that needs to be remembered. The deity that we worship must be worshipped primarily with a conviction and a deeply felt attitude that that deity alone is the all in all God. This is supreme form of worship. What kind of Rama did Tyagaraja sight? He says, Rama alone IS (unDEdi); simply (Urake) waste not, O mind! Just this pallavi alone is enough for a lifetime of reflection, with a profound exhortation to the mind. Each pallavi of the saint's compositions are great sentences (of spiritual wisdom). Rama alone IS; what IS, that is Rama alone. Don't others exist then? The one who exists as all the others IS Rama alone. What IS that is not Rama? 'That Rama IS everything', is what is being established by Tyagaraja. Rama alone IS. What is there to fear when Rama alone IS? Why anxiety? The anxiety arises because of forgetting Rama. Forgetting Rama is the cause for your wasting away (O mind!). Simply waste not. Tyagaraja has used the word 'Urake' in a great way. Wasting away happens in ignorance. What IS not, we are only imagining. Not knowing what IS, and because of our imagining what IS not, is the cause of sorrow. The entire Vedanta is said in that one line. This is the meaning of 'Simply waste not'. Here, Tyagaraja asserts that the inability to know what IS is the reason for the wasting away. Because, to be happy there is no need for anything to be acquired from anywhere. It IS all pervading. That is the reason for the exhortation to the mind to waste not simply. Where is Rama? In everyone without doubt. Primarily during worship alone, with a single pointed attention, it is possible to grasp (recognise) Rama at certain stations. The all-pervading principle that Rama is, to know him in totality there is a need to worship in certain stations. Only then will it be possible to know that all pervading principle that is Rama. It is like being able to see a brightly burning lamp with a clear glass piece. Should the glass piece be covered with dirt and when with such a glass if the lamp is not visible, where in lies the fault? In the dirty glass. That is the reason that through great means the all-pervading principle Rama should be seen. To be able to see so, what should one meditate upon first? In Uddhava Gita, Krishna answers this question. It is useful to all those engaged in the quest or sAdhana. First and foremost, one should meditate upon the Sun. This is the prime aspect. That Sun has to be meditated upon first for every activity is a part of the bhAratIya culture that is ingrained in us since ancient times. As long as one looks at Sun, the meditation is upon Sun. Likewise as long as one looks at water, the meditation is upon water. And likewise, fire. These come in handy to be able to manifest such an all-pervading principle, which is Rama here, for one to experience. The word 'manifest' for one to experience has been deliberately mentioned here. When such an all-pervading principle Rama is experienced, then the states represented by the upaniShadic sentences IshAvAsyamidam sarva, sarvam brahmamayam, everything is Rama, come to manifest. That is what can be noted in the method of worship of Tyagaraja. Rama alone IS, this saying is representative of the upaniShadic all-pervading principle, which IS immanent in creation, but is not evident. There is a characteristic of that all-pervading principle, which IS. And what is NOT that all pervading principle has a characteristic. Because we say that there is in what is NOT, we are unable to figure out what IS. The characteristics of what is NOT are birth, growth, change and death. For what IS, the characteristics are only two - sat and chit. Nothing else. Sat means Existence (Truth, Being). Chit means consciousness (comprehension). But Existence and Consciousness are the characteristics of the Supreme Being Ishvara. Being born, growing, dying, changing, crying, laughing are all the characteristics of a physical body. That both the characteristics of what IS and what is NOT co-exist, is what causes the issue. The issue is that the physical body which has characteristics of what is NOT (which perishes) is pined for to last for eternity, and that which IS always (lasts for eternity) is unable to be recognised and known. The kritis of Tyagaraja are upanishads in themselves. There is no doubt. The Truth of the Supreme Being Ishvara is just what Shankara says, "sattAmAtram sharIram praNamata gOvindam paramAnandam." sattAmAtram means the Supreme Being alone Exists. In that Existence there is Consciousness. With those two there is Bliss (Ananda), which is what makes it Existence, Consciousness, Bliss (sachidAnanda). When Tyagaraja said Rama alone IS, Rama is Existence; to further mean here that Rama means sachidAnanda or Existence Consciousness Bliss. He IS always. He who IS is fire, and the bright and luminous Sun in the mandala of Sun and Moon. Fire, Sun, Moon may even change, but Rama, the Supreme Being, will not change being the upaniShadic reality. In saying Rama alone IS, Tyagaraja has said it most beautifully in Telugu in this composition. Such a Rama, should you have to worship, then among the things that are on this earth, and among the things that we experience on this earth, the greatest among these we should worship. This is the worship of the Supreme principle, Rama, in a form (vibhUti) is what he says. The form of the Supreme Being, whichever it is best represented by and visible, is what one should hold on to, says Tyagaraja. Like we said earlier, seeing a lamp or a light means seeing well its lustre through a clear glass; not through a dark glass through which it is not visible, despite the source of lustre behind the glasses being the same. Which among these glasses should we hold on to? The clear glass. Why? To see the source of lustre. Likewise, that Supreme Being is in everybody but not visible in everybody. It has to be known through anything that is clear, rather seen through objects that are great in stature. To the question, which is the greatest among the great objects, the answer is Aditya mandala. That is why one has to meditate upon that Supreme Being in it. Who is that Supreme Being to be worshipped? This is mentioned in Upanishads -- the worship of the inner Sun. Inside the mandala of Sun the inner manifested Supreme Being has to be worshipped. Here, 'in the mandala' means the heart. Rama is the human form with the Supreme Being within. This Supreme Being within is the same Supreme Being that is in the mandala of Sun, as revealed in the Adityahrudayam hymn. Sage Agastya revealed to us through that hymn that the Supreme Being, as Narayana, in Rama is the same as that in the mandala of Sun....this is the inner secret.
English translation of Samavedam Shanmukha Sarma's Telugu commentary by Sri. T K Ramkumar. (Part 2 of 2) Based on this awareness of Narayana in Rama, Ramanarayana, the exiled king of Ayodhya killed Ravana, who was opposite him. So, when asked where Rama is, he is in the mandala of Sun. Whichever is the deity that is imagined that deity has to be worshipped in the mandala of Sun. It can be Rama, Krishna, Devi, Shiva. What kind of deity is Rama? Innately he is free of any qualities, yet with divine qualities he proclaims his name and form to rescue (us). Should it be asked what kind of qualities he possesses, the answer is--free of qualities such as tamas and others. In truth, he is one without any qualities. In saying tamas and others, TyAgarAja has shown an extraordinary felicity in usage of the expression 'tAmasadi guNa rahituDu' to mean that Rama is free of the three qualities--tamas, rajas and satva, which is essentially free of any qualities. When there are no attributes, there is to the Supreme Being no name and no form. Without name and form means free of any qualities or beyond any qualities. If there is name and form that means he should have been born with some qualities. In that case, what kind of qualities did he take birth with? He was born with pure satva quality. This is to be known here. A worshipful form of the Supreme Being and an incarnated deity that is worshipped too comprise the quality of pure satva. With such a quality of pure satva if that Supreme Being is worshipped, progressively one will move towards the state free of qualities, that is, transcend the three qualities. That is the reason as long as the qualities of tamas and rajas prevail, the Supreme Being will not be known. But what can be done? In everyone the three qualities of tamas, rajas and satva are present. It is difficult to acquire pure satva. It is almost impossible to possess the quality of satva alone. The quality of satva is present always in conjunction with tamas and rajas. Therein is the issue. What we should then be doing is to progressively reduce the qualities of tamas and rajas, and simultaneously carry out efforts to increase the quality of satva. This is sAdhana, or true spiritual effort. The trick, if it can be called so, is along with sAdhana to make use of the innately present quality of rajas and progressively reduce it with effort while simultaneously acquire the quality of rajas oriented satva. With this kind of the quality of rajas oriented satva, carry out dharma oriented sAdhana. With the progressive enhancement of the quality of satva it will transform into an inclination towards love for the Supreme Being, which will result in a state that is free of any quality. That is why tyAgarAja has shown us with two imports. The meaning of 'free of qualities' of tamas and others is being innately beyond qualities. But when he has descended with a divine and prosperous form with the quality of pure satva, there are no perturbations due to the qualities of tamas and rajas. Looking at it this way is the first import. Thus, the meaning of free of qualities of tamas and others is to not have even an atomic iota of the qualities of tamas and rajas, which is the Supreme Being itself. Imagine holding a camphor tablet with our hand and even after letting it go, the odour stays on. Likewise, with the constant grasping of the embodiment of pure satva, Rama, in the mind on a sustained basis, the quality of satva will be acquired by the mind. That is why, Rama is tAmasAdi guNa rahituDu dharmAtmuDu sarvasamuDu. Rama is sarvasamuDu, the Supreme Being that pervades equally in all. Usually, in common terms we take sarvasamuDu to mean one who harbours the same understanding towards all. It means not only this, but in addition it means that which pervades equally in all, which is, consciousness (chaitanyam). The one who knows the one who IS pervasive equally in all and the one who does NOT perish in all those that die or perish, is a jnAni; he is a sarvasamuDu. Rama was that. When he was born, he displayed an all-round capability. Where else did he display such all-around capability? He showered grace upon Shabari. He killed Ravanasura. What is this all round capability? Looking at all in the same manner is not all-around capability. Looking at people according to their abilities is all-round capability. That Supreme God, the dispenser of the fruit of action, also called Ishvara, functions like a sarva samarta or with all round capability to assess abilities appropriately according to the effort. This is the second import that we talked about earlier. In a single composition Tyagaraja has said so much. Should anything more be said for dharmATmuDu, than just say dharma means Rama? He is the very embodiment and a living deity of dharma. kShEmakaruDu means benefactor. How is he able to conduct himself in so many ways? By being a benefactor, either by offering protection or by punishing the wicked. Ravana would not turn out better till he was eliminated which meant liberation, that only a benefactor can offer. Causing wellness and offering succour is Rama's nature. That is why he is called -- The cause for Bliss in this world, jagadAnandakAraka. He came down for that. In a few sentences Tyagaraja has summed up the philosophy of the incarnation of Rama. One who is beyond the three qualities, an embodiment of Dharma, sarva samuDu, a benefactor. Where is the one who is all of these? Rama alone IS. Being IS he alone. Being in the mandala of Sun and worshipped as such, the Brahman that is the object of the gAyatri mantra, he who is beyond the three qualities, an embodiment of Dharma, sarva samuDu, a benefactor---such a person as Rama has incarnated and come down. Why did he have to incarnate? For my sake, says Tyagaraja. To intend and free oneself (from sorrow) is the reason why the Supreme Being incarnated as Rama. This has to be remembered--to intend and free oneself. Why did he have to incarnate? For the sake of tyAgarAja, Rama the giver of wellbeing to the consciousness of TyagarAja, incarnated. Where is that Rama? In the closing words of the charaNam, the image that Tyagaraja shows is marvellously grand. Where is that Rama? Rama is in jagamuninDi, the One who encompasses and pervades this entire Universe. Rama, who alone IS. Simply waste not, O mind!
As the famous proverb "But for Nile..Egypt would be a barren land". In the same way But for Brahmashri S S Sharma, we ordinary music lovers would probably would not have got to the bottom of the intrinsic value of the glorious compositions of the great Saint. Having said that we should never forget that But for Sri. Sreenivasa Murthy garu, the Samaagama of the above would never be possible. Salutations to all🙏🙏
Strange coincidence! I felt an urge to listen to Harikambhoji last night around 2 am, and here it was when I logged in to UA-cam in the morning! Many thanks.
Excellent Sir. Composition, prelude with commentary by SSS and transliteration by TK accompanied by translation of commentary by you, is of great help to normal people with ordinary music listeners to know the intrinsic meaning of kritis by such great sages. I can not find any suitable words to express my gratitude to all of you for your relentless efforts not only in preserving such invaluable music but also disseminating the same to all. Many more with commentary are expected from you. A short commentary on the raga of rendition may also please be added Sir.
English translation of Samavedam Shanmukha Sarma's Telugu commentary by Sri. T K Ramkumar. (Part 1 of 2)
Nada brahma Tyagaraja was a devotee of nAda (or pure sound), the truth of Rama, and a beneficiary of the worship of Rama, and his life was an example of a devotee par excellence of Lord Vishnu.
He was not merely known for his great learning in music, but he was a symbolic representative of the dharma of the ancient Indian sages of yore.
As an answer to the question if it indeed was possible to lead a life on this earth in accordance with the tenets of the Vedic and Puranic sagely living, Saint Tyagaraja's life was an affirmation that it is possible.
For this Tyagaraja, as an exalted devotee, worshipped the very primal sound, which like a steady glowing lamp is embedded in music and the musical notes, and not merely music comprising musical notes.
It was Tyagaraja who proclaimed through his 'svara rAga sudhA' in rAga shankarAbharaNam that the recognition of the primal sound is a joyful liberation, that music is the yoga of the primal sound, and when combined with devotion (Bhakti) alone can liberation be attained. This is the reason why knowledge of yoga and Vedanta unless combined with devotion it is futile. Tyagaraja showed that devotion is principally essential.
By devotion is meant sAtvik devotion; and not ego ridden rAjasik or tAmasik devotion. That is, sAtvik devotion that can be offered to God. On such a path of sAtvik devotion Tyagaraja was able to sight Rama in a very different light.
Rama is an incarnation of Vishnu. Not merely looking at Rama as his favourite deity Tyagaraja looked at Rama as the very entity which the Upanishads address as Brahman. That was the manner of worship and devotion that Tyagaraja possessed. That is his greatness.
With the conviction and a deeply felt attitude that Rama was the all in all God, Tyagaraja worshipped. This is an aspect that needs to be remembered. The deity that we worship must be worshipped primarily with a conviction and a deeply felt attitude that that deity alone is the all in all God. This is supreme form of worship.
What kind of Rama did Tyagaraja sight? He says,
Rama alone IS (unDEdi); simply (Urake) waste not, O mind!
Just this pallavi alone is enough for a lifetime of reflection, with a profound exhortation to the mind. Each pallavi of the saint's compositions are great sentences (of spiritual wisdom).
Rama alone IS; what IS, that is Rama alone. Don't others exist then? The one who exists as all the others IS Rama alone. What IS that is not Rama? 'That Rama IS everything', is what is being established by Tyagaraja.
Rama alone IS. What is there to fear when Rama alone IS? Why anxiety? The anxiety arises because of forgetting Rama. Forgetting Rama is the cause for your wasting away (O mind!).
Simply waste not. Tyagaraja has used the word 'Urake' in a great way. Wasting away happens in ignorance. What IS not, we are only imagining. Not knowing what IS, and because of our imagining what IS not, is the cause of sorrow. The entire Vedanta is said in that one line. This is the meaning of 'Simply waste not'. Here, Tyagaraja asserts that the inability to know what IS is the reason for the wasting away.
Because, to be happy there is no need for anything to be acquired from anywhere. It IS all pervading. That is the reason for the exhortation to the mind to waste not simply. Where is Rama? In everyone without doubt.
Primarily during worship alone, with a single pointed attention, it is possible to grasp (recognise) Rama at certain stations. The all-pervading principle that Rama is, to know him in totality there is a need to worship in certain stations. Only then will it be possible to know that all pervading principle that is Rama.
It is like being able to see a brightly burning lamp with a clear glass piece. Should the glass piece be covered with dirt and when with such a glass if the lamp is not visible, where in lies the fault? In the dirty glass.
That is the reason that through great means the all-pervading principle Rama should be seen. To be able to see so, what should one meditate upon first?
In Uddhava Gita, Krishna answers this question. It is useful to all those engaged in the quest or sAdhana.
First and foremost, one should meditate upon the Sun. This is the prime aspect. That Sun has to be meditated upon first for every activity is a part of the bhAratIya culture that is ingrained in us since ancient times. As long as one looks at Sun, the meditation is upon Sun. Likewise as long as one looks at water, the meditation is upon water. And likewise, fire. These come in handy to be able to manifest such an all-pervading principle, which is Rama here, for one to experience.
The word 'manifest' for one to experience has been deliberately mentioned here.
When such an all-pervading principle Rama is experienced, then the states represented by the upaniShadic sentences IshAvAsyamidam sarva, sarvam brahmamayam, everything is Rama, come to manifest. That is what can be noted in the method of worship of Tyagaraja.
Rama alone IS, this saying is representative of the upaniShadic all-pervading principle, which IS immanent in creation, but is not evident. There is a characteristic of that all-pervading principle, which IS. And what is NOT that all pervading principle has a characteristic. Because we say that there is in what is NOT, we are unable to figure out what IS. The characteristics of what is NOT are birth, growth, change and death. For what IS, the characteristics are only two - sat and chit. Nothing else.
Sat means Existence (Truth, Being). Chit means consciousness (comprehension). But Existence and Consciousness are the characteristics of the Supreme Being Ishvara. Being born, growing, dying, changing, crying, laughing are all the characteristics of a physical body. That both the characteristics of what IS and what is NOT co-exist, is what causes the issue. The issue is that the physical body which has characteristics of what is NOT (which perishes) is pined for to last for eternity, and that which IS always (lasts for eternity) is unable to be recognised and known.
The kritis of Tyagaraja are upanishads in themselves. There is no doubt.
The Truth of the Supreme Being Ishvara is just what Shankara says, "sattAmAtram sharIram praNamata gOvindam paramAnandam." sattAmAtram means the Supreme Being alone Exists. In that Existence there is Consciousness. With those two there is Bliss (Ananda), which is what makes it Existence, Consciousness, Bliss (sachidAnanda).
When Tyagaraja said Rama alone IS, Rama is Existence; to further mean here that Rama means sachidAnanda or Existence Consciousness Bliss. He IS always. He who IS is fire, and the bright and luminous Sun in the mandala of Sun and Moon.
Fire, Sun, Moon may even change, but Rama, the Supreme Being, will not change being the upaniShadic reality. In saying Rama alone IS, Tyagaraja has said it most beautifully in Telugu in this composition.
Such a Rama, should you have to worship, then among the things that are on this earth, and among the things that we experience on this earth, the greatest among these we should worship. This is the worship of the Supreme principle, Rama, in a form (vibhUti) is what he says. The form of the Supreme Being, whichever it is best represented by and visible, is what one should hold on to, says Tyagaraja. Like we said earlier, seeing a lamp or a light means seeing well its lustre through a clear glass; not through a dark glass through which it is not visible, despite the source of lustre behind the glasses being the same.
Which among these glasses should we hold on to? The clear glass. Why? To see the source of lustre. Likewise, that Supreme Being is in everybody but not visible in everybody. It has to be known through anything that is clear, rather seen through objects that are great in stature.
To the question, which is the greatest among the great objects, the answer is Aditya mandala. That is why one has to meditate upon that Supreme Being in it.
Who is that Supreme Being to be worshipped? This is mentioned in Upanishads -- the worship of the inner Sun. Inside the mandala of Sun the inner manifested Supreme Being has to be worshipped. Here, 'in the mandala' means the heart. Rama is the human form with the Supreme Being within. This Supreme Being within is the same Supreme Being that is in the mandala of Sun, as revealed in the Adityahrudayam hymn. Sage Agastya revealed to us through that hymn that the Supreme Being, as Narayana, in Rama is the same as that in the mandala of Sun....this is the inner secret.
English translation of Samavedam Shanmukha Sarma's Telugu commentary by Sri. T K Ramkumar. (Part 2 of 2)
Based on this awareness of Narayana in Rama, Ramanarayana, the exiled king of Ayodhya killed Ravana, who was opposite him. So, when asked where Rama is, he is in the mandala of Sun. Whichever is the deity that is imagined that deity has to be worshipped in the mandala of Sun. It can be Rama, Krishna, Devi, Shiva. What kind of deity is Rama? Innately he is free of any qualities, yet with divine qualities he proclaims his name and form to rescue (us).
Should it be asked what kind of qualities he possesses, the answer is--free of qualities such as tamas and others. In truth, he is one without any qualities. In saying tamas and others, TyAgarAja has shown an extraordinary felicity in usage of the expression 'tAmasadi guNa rahituDu' to mean that Rama is free of the three qualities--tamas, rajas and satva, which is essentially free of any qualities. When there are no attributes, there is to the Supreme Being no name and no form.
Without name and form means free of any qualities or beyond any qualities. If there is name and form that means he should have been born with some qualities. In that case, what kind of qualities did he take birth with? He was born with pure satva quality. This is to be known here.
A worshipful form of the Supreme Being and an incarnated deity that is worshipped too comprise the quality of pure satva. With such a quality of pure satva if that Supreme Being is worshipped, progressively one will move towards the state free of qualities, that is, transcend the three qualities. That is the reason as long as the qualities of tamas and rajas prevail, the Supreme Being will not be known. But what can be done? In everyone the three qualities of tamas, rajas and satva are present. It is difficult to acquire pure satva. It is almost impossible to possess the quality of satva alone. The quality of satva is present always in conjunction with tamas and rajas. Therein is the issue.
What we should then be doing is to progressively reduce the qualities of tamas and rajas, and simultaneously carry out efforts to increase the quality of satva. This is sAdhana, or true spiritual effort.
The trick, if it can be called so, is along with sAdhana to make use of the innately present quality of rajas and progressively reduce it with effort while simultaneously acquire the quality of rajas oriented satva. With this kind of the quality of rajas oriented satva, carry out dharma oriented sAdhana. With the progressive enhancement of the quality of satva it will transform into an inclination towards love for the Supreme Being, which will result in a state that is free of any quality.
That is why tyAgarAja has shown us with two imports. The meaning of 'free of qualities' of tamas and others is being innately beyond qualities. But when he has descended with a divine and prosperous form with the quality of pure satva, there are no perturbations due to the qualities of tamas and rajas. Looking at it this way is the first import. Thus, the meaning of free of qualities of tamas and others is to not have even an atomic iota of the qualities of tamas and rajas, which is the Supreme Being itself.
Imagine holding a camphor tablet with our hand and even after letting it go, the odour stays on. Likewise, with the constant grasping of the embodiment of pure satva, Rama, in the mind on a sustained basis, the quality of satva will be acquired by the mind.
That is why, Rama is tAmasAdi guNa rahituDu dharmAtmuDu sarvasamuDu. Rama is sarvasamuDu, the Supreme Being that pervades equally in all. Usually, in common terms we take sarvasamuDu to mean one who harbours the same understanding towards all. It means not only this, but in addition it means that which pervades equally in all, which is, consciousness (chaitanyam).
The one who knows the one who IS pervasive equally in all and the one who does NOT perish in all those that die or perish, is a jnAni; he is a sarvasamuDu. Rama was that.
When he was born, he displayed an all-round capability. Where else did he display such all-around capability? He showered grace upon Shabari. He killed Ravanasura. What is this all round capability? Looking at all in the same manner is not all-around capability. Looking at people according to their abilities is all-round capability. That Supreme God, the dispenser of the fruit of action, also called Ishvara, functions like a sarva samarta or with all round capability to assess abilities appropriately according to the effort. This is the second import that we talked about earlier.
In a single composition Tyagaraja has said so much.
Should anything more be said for dharmATmuDu, than just say dharma means Rama? He is the very embodiment and a living deity of dharma.
kShEmakaruDu means benefactor. How is he able to conduct himself in so many ways? By being a benefactor, either by offering protection or by punishing the wicked. Ravana would not turn out better till he was eliminated which meant liberation, that only a benefactor can offer.
Causing wellness and offering succour is Rama's nature. That is why he is called -- The cause for Bliss in this world, jagadAnandakAraka. He came down for that. In a few sentences Tyagaraja has summed up the philosophy of the incarnation of Rama. One who is beyond the three qualities, an embodiment of Dharma, sarva samuDu, a benefactor. Where is the one who is all of these? Rama alone IS. Being IS he alone. Being in the mandala of Sun and worshipped as such, the Brahman that is the object of the gAyatri mantra, he who is beyond the three qualities, an embodiment of Dharma, sarva samuDu, a benefactor---such a person as Rama has incarnated and come down.
Why did he have to incarnate? For my sake, says Tyagaraja. To intend and free oneself (from sorrow) is the reason why the Supreme Being incarnated as Rama. This has to be remembered--to intend and free oneself. Why did he have to incarnate? For the sake of tyAgarAja, Rama the giver of wellbeing to the consciousness of TyagarAja, incarnated. Where is that Rama?
In the closing words of the charaNam, the image that Tyagaraja shows is marvellously grand.
Where is that Rama? Rama is in jagamuninDi, the One who encompasses and pervades this entire Universe. Rama, who alone IS. Simply waste not, O mind!
Dhanyavadaalu Murthy Garu! Klishtamina paristhithulalo ishta devuni Shruthi!🙏🙏🙏
Truly sublime - you have earned Moksha with these endeavours 🙏🏽
Aho dhanyosmi guruvugaru
Thank you 🙏
An awesome full meal from you Sir 🙏🙏
Namasthe.
As the famous proverb "But for Nile..Egypt would be a barren land". In the same way But for Brahmashri S S Sharma, we ordinary music lovers would probably would not have got to the bottom of the intrinsic value of the glorious compositions of the great Saint. Having said that we should never forget that But for Sri. Sreenivasa Murthy garu, the Samaagama of the above would never be possible. Salutations to all🙏🙏
Strange coincidence! I felt an urge to listen to Harikambhoji last night around 2 am, and here it was when I logged in to UA-cam in the morning! Many thanks.
It is a medicine.
Excellent Sir.
Composition, prelude with commentary by SSS and transliteration by TK accompanied by translation of commentary by you, is of great help to normal people with ordinary music listeners to know the intrinsic meaning of kritis by such great sages.
I can not find any suitable words to express my gratitude to all of you for your relentless efforts not only in preserving such invaluable music but also disseminating the same to all.
Many more with commentary are expected from you.
A short commentary on the raga of rendition may also please be added Sir.
Adbhutam guruvugaru
ధన్యవదములు
Dhanyavadamulu 🙏🙏🙏 Srinivasamurthy garu
ధన్యవదములు
Namaskaram...r u doing this work for all tyagaraja Swamy songs ?
🙏🙏🙏🙏🙏...