Transliteration–Telugu

_______________________________________________________
Transliteration as per Modified Harvard-Kyoto (HK) Convention
(including Telugu letters – Short e, Short o) -

a A i I u U
R RR lR lRR
e E ai o O au M (H or :)

(e – short | E – Long | o – short | O – Long)

k kh g gh n/G
c ch j jh n/J (jn – as in jnAna)
T Th D Dh N
t th d dh n
p ph b bh m
y r l L v
S sh s h

pAhi rAma rAmayanucu-kharaharapriya

In the kRti ‘pAhi rAma rAmayanucu’ – rAga kharaharapriya, SrI

tyAgarAja describes the compassion of the Lord towards his devotess and pleads
for the same towards him too.

P pAhi rAma rAma(y)anucu bhajana sEyavE

C1 kanikarambu kalgi 1sItA kAntuni kanagA

manasu ranjilla palkE madana janakuDu (pAhi)

C2 2valvalu diddi saumitri valaci nilvagA

kaluva rEkulanu kEru kanula jUcenu (pAhi)

C3 bharatuD(A) vELa karagi karagi nilvagA

karamu paTTi kaugilincE varaduD(a)ppuDu (pAhi)

C4 3caNDa SatrughnuD(a)ppuD4(a)khaNDa vRttitOn-

(u)NDa santasillE kOdaNDa rAmuDu (pAhi)

C5 manasu telisi kalasi hanumantuD(u)NDagA

canuvu mATal(A)Duc(u)NDE sArvabhaumuDu (pAhi)

C6 5vIri karuNa kaligi(y)epuDu velasi(y)undunO

sAramaina bhakticE san-nutintunO (pAhi)

C7 6dharm(A)rtha kAma 7mOksha 8dAnam(E)lanE

9marmam(e)ruga lEni 10indra Sarmam(E)lanE (pAhi)

C8 bAga karuNa jEsi(y)epuDu bhavyam(o)sagunO

tyAgarAju 11cEyi paTTi dayanu brOcunO (pAhi)

Gist
Chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord
rAma’.
 1. When sItA looked at her beloved with kindness, SrI rAma spoke to her
to the exultation of her mind.
2. When lakshmaNa, setting right his garments, stood there
affectionately, the Lord looked at him with His beautiful eyes that put to shame
the lotus petals.
3. At that time when bharata stood before the Lord with his heart
melting, the Lord, holding his hand, embraced him.
4. At that time when the terrific Satrughna remained absorbed in the
Supreme Self, kOdaNDa rAma felt happy.
5. When AnjanEya, understanding the mind of the Lord, remained
associated (with them - lakshmaNa, bharata and Satrughna), the Universal Lord
was speaking kind words to him.
6. When shall I be shining by receiving the grace of the Lord? Will I be
able to praise Him well with nectarine devotion?
7. Why the (four-fold) division of purushArtha – pursuit of righteous
action, wealth, desires, deliverance? Of what avail the status of even indra which
is bereft of understanding of the secret (of devotion to the Lord)?
8. When will the Lord grant me good fortune by being very
compassionate? Will He compassionately protect this tyAgarAja by holding his
hand?

Word-by-word Meaning

P Chant (bhajana sEyavE) the names of Lord repeating (anucu) (literally

saying) ‘protect (pAhi) me, O Lord rAma, O Lord rAma’ (rAmayanucu).

C1 When sItA looked (kanagA) at her beloved (kAntuni) with kindness

(kanikarambu kalgi),
SrI rAma - father (janakuDu) of cupid (madana) - spoke to her (palkE)
to the exultation (ranjilla) of her mind (manasu);
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord
rAma’.

C2 When lakshmaNa – son of sumitrA (saumitri), setting right (diddi) his

garments (valvalu), stood (nilvagA) there affectionately (valaci),
the Lord looked (jUcenu) at him with His beautiful eyes (kanula) that put
to shame (kEru) the lotus (kaluva) petals (rEkulanu);
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord
rAma’.

C3 At that time (A vELa) when bharata (bharatuDu) (bharatuDA) stood

(nilvagA) before the Lord with his heart melting (karagi karagi),
the Lord – bestower of boons (varaduDu) - then (appuDu)
(varaduDappuDu), holding (paTTi) his hand (karamu), embraced (kaugilincE)
him;
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord
rAma’.

C4 At that time (appuDu) when the terrific (caNDa) Satrughna

(SatrughnuDu) remained (uNDa) absorbed (vRttitOnu) (vRttitOnuNDa) in the
Supreme Self (akhaNDa) (literally unfragmented or pUrNa)
(SatrughnuDappuDakhaNDa),
Lord rAma (rAmuDu) – wielder of bow kOdaNDa – felt happy
(santasillE);
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord
rAma’.
C5 When AnjanEya (hanumantuDu), understanding (telisi) the mind
(manasu) of the Lord, remained (uNDagA) (hanumantuDuNDagA) associated
(kalasi) (with them - lakshmaNa, bharata and Satrughna),
the Universal Lord (sArvabhamuDu) was speaking (ADucu uNDE) kind
(canuvu) words (mATalu) (mATalADucuNDE) to him;
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord
rAma’.

C6 When (epuDu) shall I be (undunO) shining (velasi) (velasiyundunO) by

receiving (kaligi) (literally arise) (kaligiyepuDu) the grace (karuNa) of the Lord
(vIri) (literally He)?
Will I be able to praise Him well (san-nutintunO) with (cE) nectarine
(sAramaina) devotion (bhakti) (bhakticE)?
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord
rAma’.

C7 Why (ElanE) the (four-fold) division (dAnamu) (dAnamElanE) of

purushArtha – pursuit of righteous action (dharma), wealth (artha), desires
(kAma), deliverance (mOksha)?
Of what avail (ElanE) the status (Sarmamu) (literally title) of even indra
which is bereft of (lEni) understanding (eruga) of the secret (marmamu)
(marmameruga) (of devotion to the Lord)?
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord
rAma’.

C8 When (epuDu) will the Lord grant (osagunO) me good fortune

(bhavyamu) (bhavyamosagunO) by being (jEsi) (jEsiyepuDu) very (bAga)
compassionate (karuNa)?
Will He compassionately (dayanu) protect (brOcunO) this tyAgarAja
(tyAgarAju) by holding (paTTi) his hand (cEyi)?
chant the names of Lord repeating ‘protect me, O Lord rAma, O Lord
rAma’.

Notes –
Variations –
1 – sItA –sITa.
4 – akhaNDa vRttito – akhaNDa bhaktito : In all the books, it is given as

'akhaNDa vRttitO'; only in one book it is given as 'akhaNDa bhaktitO'; in the

same book, 'akhaNDa vRttitO' is given as an alternative. While 'akhaNDa vRtti' is
'advaitic', 'akhaNDa bhakti' is 'dvaita'. Whatever may have been the final opinion
of SrI tyAgarAja, he has sung many kRtis which brings out his advaitic leanings
notwithstanding his bhakti. For example, please refer to kRti 'dvaitamu
sukhamA' – rAga rIti gauLa'. Therefore, this cannot be taken as normal
pAThAntara but an interpolation. As 'akhaNDa vRttitO' is given in all the books,
'akhaNDa bhaktitO' is to be taken as an interpolation.
5 – vIri –vAri.
11 – cEyi paTTi dayanu brOcunO –cEyi paTTE dayanu jUtunO.

References –
4 – akhaNDa vRtti – The following quote from website shall explain the

meaning - http://www.geocities.com/snsastri/panchadasi-chapter-5.html

“The Mahavakya gives rise to Self-knowledge by making the mind take

the form of Brahman. The question arises—since Brahman has no form, what is
meant by saying that the mind takes the form of Brahman (akhanda-aakaara-
vritti)? This is explained by Vidyaranya in Jivanmuktiviveka, chapter 3 by taking
an example. A pot made of clay is full of the all-pervading space as soon as it is
made. Filling it afterwards with water, rice or any other substance is due to
human effort. Though the water, etc, in the pot can be removed, the space inside
can never be removed. It continues to be there even if the mouth of the pot is
hermetically sealed. In the same manner, the mind, in the act of being born,
comes into existence full of the consciousness of the self. It takes on, after its
birth, due to the influence of virtue and vice, the form of pots, cloths, colour,
taste, pleasure, pain, and other transformations, just like melted copper, cast into
moulds. Of these, the transformations such as colour, taste and the like, which
are not-self, can be removed from the mind, but the form of the self, which does
not depend on any external cause, cannot be removed at all. Thus, when all other
ideas are removed from the mind, the self is realized without any impediment. It
has been said-“One should cause the mind which, by its very nature, is ever prone
to assume either of the two forms of the Self and the not-Self, to throw into the
background the perception of the not-Self, by taking on the form of the Self
alone”. And also—“The mind takes on the form of pleasure, pain and the like,
because of the influence of virtue and vice, whereas the form of the mind, in its
native aspect, is not conditioned by any extraneous cause. To the mind devoid of
all transformations is revealed the supreme Bliss”. Thus, when the mind is
emptied of all other thoughts Self-knowledge arises.”

Please also refer to the website for the song of Tamil Saint tAyumAnavar
regarding akhaNDAkAra yOgAnubhUti –
http://www.tamil.net/erumbugal/?p=125

“The mental ‘thought’ that occurs at the moment of realization, when

Brahman is effectively ‘known’ is called akhaNDAkAra vRRitti but ... this is not a
knowing as such but the mind ‘taking on the form of the undivided.’” Source -
http://www.advaita.org.uk/discourses/backto_truth/knower_known.htm

Comments -
General – In the book of CR, the statements in caraNas 1 to 5 are
attributed to a ‘darSana’ (beholding) which SrI tyAgarAja had.
2 – valvalu diddi – lakshmaNa is stated to be always busy carrying out the

orders SrI rAma; when he goes near the Lord, he makes up his garments to be
presentable.
3 – caNDa Satrughna – Satrughna is considered a terror to his enemies.
6 – dharma artha kAma mOksha – pursuit of all these, for their own sake,

results only in rebirths for enjoyment of the fruits thereof. The great telugu
composer and devotee of Lord venkatESvara – annamAcArya, in his kRti
‘nAnATi batuku’ says - tegadu pApamu tIradu puNyamu – meaning ‘the sins will
not abate and the merits would not be exhausted’. For the complete song, please
visit the web site - http://www.karnatik.com/c1508.shtml
7 – mOksha –SrI tyAgarAja considers even mOksha to be of lesser value

because, in that state, the distinction of Lord and devotee vanishes and,
consequently, the devotee cannot express his devotion to the Lord. See note also.
8 – marmamu – SrI tyAgarAja has not spelt out the ‘nature of secret’;

However, from the context, it is clear that devotion to Lord is both the path and
the goal – and that is the secret. This is what nArada bhakti sUtras say on
devotion –

amRtasvarUpA ca || 3 ||

“And in it own intrinsic nature, Divine Love is nothing less than the
immortal bliss of freedom (Mukti) itself, which comes unsolicited by the grace of
God and by self-sacrifice.” (Translation by Swami Tyagisananda)
For complete nArada bhakti sUtras, please refer to -
http://www.celextel.org/othervedantabooks/naradabhaktisutras.html
 9 – dAnamu – In view the four-fold purushArtha – dharma, artha, kAma

and mOksha specified, this word ‘dAnamu’ seems to stand apart. Therefore, in
my humble opinion, this may not refer to ‘gift’ or ‘donation’. This word has
another meaning – ‘dividing’. It has accordingly been translated.
10 – indra Sarmamu – indra is always worried of losing his status to a

more meritorious person.

Devanagari
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English with Special Characters
pa. p¡hi r¡ma r¡ma(ya)nucu bhajana s®yav®
ca1. kanikarambu kalgi s¢t¡ k¡ntuni kanag¡
manasu raμjilla palk® madana janaku·u (p¡)
ca2. valvalu diddi saumitri valaci nilvag¡
kaluva r®kulanu k®ru kanula j£cenu (p¡)
ca3. bharatu(·¡) v®½a karagi karagi nilvag¡
karamu pa¶¶i kaugiliμc® varadu(·a)ppu·u (p¡)
ca4. ca¸·a ¿atrughnu(·a)ppu(·a)kha¸·a v¤ttit°-
(nu)¸·a santasill® k°da¸·a r¡mu·u (p¡)
ca5. manasu telisi kalasi hanumantu(·u)¸·ag¡
canuvu m¡¶a(l¡)·u(cu)¸·® s¡rvabhaumu·u (p¡)
ca6. v¢ri karu¸a kaligi(ye)pu·u velasi(yu)ndun°
s¡ramaina bhaktic® sannutintun° (p¡)
ca7. dha(rm¡)rtha k¡ma m°kÀa d¡na(m®)lan®
marma(me)ruga l®ni indra ¿arma(m®)lan® (p¡)
ca8. b¡ga karu¸a j®si(ye)pu·u bhavya(mo)sagun°
ty¡gar¡ju c®yi pa¶¶i dayanu br°cun° (p¡)
Telugu
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Tamil
T. Tô¶ WôU WôU(V)àÑ T4_] ú^VúY
N1. L²LWm×3 Lp¡3 ÊRô LôkÕ² L]Lô3
U]^÷ Wg´pX TpúL UR3] _]ÏÓ3 (Tô¶)
N2. YpYÛ §3j3§3 ù^üªj¬ YX£ ¨pYLô3
LÛY úWÏXà úLÚ LàX _øùNà (Tô¶)
N3. T4WÕ(Pô3) úY[ LW¡3 LW¡3 ¨pYLô3
LWØ Th¥ ùLü¡3−gúN YWÕ3(P3)l×Ó3 (Tô¶)
N4. NiP3 ^jÚd4à(P3)l×(P3)L2iP3 qÚj§úRôþ
(à)iP3 ^kR³púX úLôR3iP3 WôØÓ3 (Tô¶)
N5. U]^÷ ùR−³ LX³ aàUkÕ(Ó3)iPLô3
NàÜ UôPXôÓ3(Ñ)iúP3 ^ôoYùTü4ØÓ3 (Tô¶)
N6. Ŭ LÚQ L−¡3(ùV)×Ó3 ùYX³(Ù)kÕ3ú]ô
^ôWûU] T4d§úN ^kþÖ§kÕú]ô (Tô¶)
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UoU(ùU)ÚL3 úX² Ckj3W ^oU(úU)Xú] (Tô¶)
N8. Tô3L3 LÚQ ú_³(ùV)×Ó3 T4qV(ùUô)^Ï3ú]ô
jVôL3Wô_÷ úN« Th¥ R3Và l3úWôÑú]ô (Tô¶)

'LôYôn CWôUô, CWôUô' ùV] TNû] ùNnYôn!

1. L²Ü ùLôiÓ ºûR LQYû] úSôdL,

U]Õ L°dLl TLokR]u, LôUû]Âuú\ôu;
'LôYôn CWôUô, CWôUô' ùV] TNû] ùNnYôn!

2. BûPLû[ ºoTÓj§, CXdÏYu Au×Pu ¨tL,

RôUûW«RrLû[l T¯dÏm LiL[ôp
(AYû] CWôUu) úSôd¡]ôu;
'LôYôn CWôUô, CWôUô' ùV] TNû] ùNnYôn!

3. TWRu AqYUVm (Es[m) EÚ¡ÙÚ¡ ¨tL,

ûLl Tt± AûQj§hPôu, YWRu AlúTôrÕ;
'LôYôn CWôUô, CWôUô' ùV] TNû] ùNnYôn!
4. L¥V NjÕÚd¡]u AqúYû[ ALiP ®Új§«p
CÚdL, U]Õ U¡rkRôu, úLôRiPWôUu;
'LôYôn CWôUô, CWôUô' ùV] TNû] ùNnYôn!

5. U]R±kÕ, LXkÕ, AàU²ÚdL,

Au× ùUô¯Ls (AYàPu) TLok§ÚkRôu,
AiPUôsúYôu;
'LôYôn CWôUô, CWôUô' ùV] TNû] ùNnYôn!

6. CY¬u LÚûQ ¡ûPj ùRlúTôrÕ §Lrk§ÚlúTú]ô?

NôWUô] Tj§ÙPu SuÏ úTôt± ùNnúYú]ô?
'LôYôn CWôUô, CWôUô' ùV] TNû] ùNnYôn!
7. A\m, ùTôÚs, CuTm, ÅùPàm TôÏTôÓLú[ú]ô?
EhùTôÚ[±Vô Ck§Wl ThPØúUú]ô?
'LôYôn CWôUô, CWôUô' ùV] TNû] ùNnYôn!

8. SuÏ LÚûQ ùLôiÓ GlúTôÕ úT\ÚsYôú]ô?

§VôLWôN²u ûLlTt±, RVÜPu LôlTôú]ô?
'LôYôn CWôUô, CWôUô' ùV] TNû] ùNnYôn!
ALiP ®Új§ þ EÚYUt\ TWmùTôÚ°²p ¨ûXjRp

Kannada
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OÚÁÚÈÚßß ®Úno OèWÆjÜæ`Þ ÈÚÁÚ¥Úß(sÚ)®Úâý°sÚß (®Û)
^Ú4. ^Úyu ËÚ}ÚßÃYÚß−(sÚ)®Úâý°(sÚ)Ryu ÈÚä~¡}æàÞ-
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Bengali
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Oriya
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nsjg¤` euEYM~ n°`xuY`Yx`© (as)
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