eTula brOtunO

[Guest guest]

emdarOmahAnuBAvulu amdariki aBivamdanAlu (salutations

to all the great people)

 

More explanation on the Saint tyAgarAja swami’s lyric

eTula brOtuvO ----

 

pallavi: eTula brOtuvO teliya ekAmta rAmayya

eTula brOtuvO (how are you going to save me) teliya

(I donot know) ekAmta ((sustaing support (AdhAram)

and safety-net (Asrayam) for the entire universe))

rAmayya ! (O rAma, the Father)

 

Summary: i.e., O rAma, the father, sustaining support

and safety net of this entire universe, how are you

going to save me – I donot know

 

anupallavi: kaTakATa nA caritamu karNa kaThOramayya

kaTakATa (desparate way of expressing grief) nA

caritamu (my history – i.e. life story) karNa

kaThOramayya ( is awfuuly sounding to hear)

 

Summary: i.e., My life story is awfull to hear.

 

caraNam:

Line 1: paTTi goDDurIti Bakshimci tirigiti

paTTi goDDUrIti (like a calf of an animal) Bakshimci

(eating ((implying all types of grass)) tirigiti

(wandered around)

 

Summary: Like a calf of an animal wandered around

eating all types of grass.

 

Line2: puTTu lObulanella poTTakai poagaDiti

puTTu lObulanella (money-greedy fellows) poTTakai (in

order to support myself, i.e., for bread and butter)

pogaDiti (praised, i.e, if they they desrve or not,

they are praised)

 

Summary: In order to earn my bread and butter I

praised all types of money-greedy fellows.

 

Line 3: dushTulatO gUDi dushkR^ityamulu salpi

dushTulatO (with the vicious and bad people) gUDi

(joining hands, i.e. making friendship)

dushkR^ityamulu salpi (doing bad things)

 

Summary : Making friendship with bad and vicious

people, doing bad things

 

Line 4: raTTu cEsina tyAgarAjuni dayatO

raTTu cEsina (causing havoc) tyAgarAjuni dayatO (with

kindness i.e., compassion)

 

Summary : Thus misbehaving (by causing havoc)

tyAgarAju, please with copassion ----

eTula brOtuvO (how are you going to save) teliya (I

do not know) --- etc as per the pallavi.

 

If you look at the meaning of the lyric, it is a way

of expressing the popular SlOka:

“pApO'ham pApakarmA'ham pApAtmA pApasamBavah

trAhimAm kRpayA dEva SaraNAgata vatsalam

anyathA SaraNam nAsthi tvamEva SaraNam mama

tasmAt kAruNya BavEna raksharakshO janArdana”

 

in a lyric form in a touching and melodious rAga to

console the day to day drudgery of the mandane pain by

invoking the Lord to redeem the soul from the human

bondage.

Om tatsat Om tatsat Om tatsat

Sree Sistla

 

 

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