Sri Tyagaraja Kriti Series: Kriti:cede buddhi mAnurA Raga:aThANa

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SrI:

SrI raghunandana parabraHmaNe namaH

Song cede buddhi mAnurA

raaga aThANa

In the kRti ‘ceDE buddhi mAnurA’ – rAga aThANA srI tyAgarAja asks his mind to concentrate on the Indwelling Lord.

Pallavi:

ceDE buddhi mAnurA

Anupallavi:

iDE pAtram(e)varO jUDarA (ceDE)

CaraNam:

bhU vAsiki tagu phalamu kalgun(a)ni

budhulu palka vina lEdA manasA

srI vAsudEvas-sarvam(a)nucunu

cintincarA tyAgarAja vinutuni (ceDE)

Gist

O My Mind! Refrain from the mentality leading to ruin! Look, who the Master here (in the body) is and abandon the mentality leading to ruin. Have you not heard the wise say that, to each earthly being, results shall accrue according to what he deserves? Therefore, considering that the Indwelling Lord to be everything, reflect on the Lord praised by this tyAgarAja and abandon the mentality leading to ruin.

Word-by-word Meaning

P Refrain (mAnurA) from the mentality (buddhi) leading to ruin (ceDE)!

A Look (jUDarA), who (evarO) the Master (pAtramu) (pAtramevarO) here (iDE) (in the body) is and abandon the mentality leading to ruin.

C O My Mind (manasA)! Have you not (lEdA) heard (vina) the wise (budhulu) say (palka) that (ani) to each earthly (bhU) being (vAsiki) results (phalamu) shall accrue (kalgunu) (kalgunani) according to what he deserves (tagu)? Therefore, considering that the Indwelling Lord (srI vAsudEva:) to be (anucu) everything (sarvamu) (vAsudEvas-sarvamanucunu), reflect (cintincara) (literally meditate) on the Lord praised (vinutuni) by this tyAgarAja and abandon the mentality leading to ruin.

Notes-

A – pAtramevarO – In the book of CR, this has been translated as ‘see the really charitable one’; in the book of TSV/AKG, this has been translated as ‘give alms after ascertaing whether the receiver deserves it’. However, in my humble opinion, in view of the preceding word ‘iDE’ (here), ‘pAtram’, here refers to the Indwelling Lord – the Self. This has been clarified in the caraNa as ‘srI vAsudEva:’. Any suggestions???

C - vAsudEva - viSNu sahasranAmaM (332) – (based on Commentary of Adi saMkarAcArya) -

“One who is at once both Vaasu and Deva. Vaasu means ‘One who dwells in the physical equipments of all living creatures as its indweller’ (Jeeva); Deva means ‘One who revels or One who illumines’. Thus, Vaasudevah means ‘One who lives in the physical equipment as though conditioned by them, and yet, who is the Vital Consciousness in the light of which every experience is illumined’. The Lord is the One who dwells in all things of the universe and He is at once the Supporter of the entire world. Also, directly, it can be taken to mean, One who is born as the Son of Sri Vasudeva in the Jail of Kamsa, the Blue-Boy of Brindaavana. He is called Vaasu as He veils Himself with His own Maayaa; Deva means ‘He who sports, wishes to conquer, conducts, shines, creates and moves’. In the Udyoga Parva of Mahabharata, we read, ‘Like the Sun with his rays I am covering (Deva) in all beings and hence, I am called Vaasudeva’. Vishnupurana says, ‘as He resides everywhere in and through all things, He is termed Vaasudevah’. All beings remain in the Supreme, and He in all being and hence, the Omnipresent is called the Vaasudeva.†Source – http://www.mypurohith.com

C – srI vAsudEvas-saravamanucu – These are the exact words taken from srImad bhagavad gItA, Chapter 7, verse 19 (vAsudEva: sarvamiti) -

bahUnAM janmanAmantE jnAnavAnmAM prapadyatE |

vAsudEva: sarvamiti sa mahAtmA sudurlabha: || 19 ||

“At the end of many births, the man of wisdom takes refuge in Me, realising that all this is vAsudEva (the innermost Self). Very rare is that great soul.†(Translation by Swami Swarupananda)

Additional Comments By SrI V. Sadagopan:

The Five states of the Supreme Brahman are: Para, Vyuha, Vibhava, archaa and antaryAmi. Para Form is that of Para VaasudEvan in Sri VaikunTham. VyUha forms are the forms like Vaasudeva, Pradhyumna, Aniruddha and SamkarshaNa. Vibhava forms are those like Raama and KrishNa. Archaa forms are those consecrated forms of the Lord made of metal, stone or wood. AntaryAmi form is the indweller form of the Lord residing inside the heart lotus of the Jeevans and all created beings.

antaryAmi Brahmam is visualized by the great Yogis through their power of penance and Bhakti yOgam. The third chapter of BruhadhAraNyaka Upanishad linked to Sage Yajn~avalkya celebrates this antaryAmi Brahman. Sage Yajn~avalkya states clearly that the essential nature of the innermost Aatman is the “SaakshAth aparOkshAth Brahmanâ€. The sage goes on to say: “yEsha tE AatmA SARVAANTHARA:†(This ParamAtmA is inside every one). The sishyan, UddAlakan requests His AchAryan, Sage Yagn~avalkya to instruct him further on the essential nature (svaroopam) of this antaryAmi Brahman. The merciful AchAryan expounds the nature of the antaryAmi Brahman as the One who dwells in all other entities and the One who is within them and whom those entities do not know and for whom all those entities are the bodies, and who rules all from within. He concludes that this antaryAmi Brahman (indwelling Supreme One) is “adhrushThO dhrashThA, aSrutO SrOtaa, avijn~AtO Vijn~AtAâ€.

Mantram 3.7.26 of BruhadhAraNyakam sums up this antaryAmi doctrine, which is the one that ties the bhEda (Plurality) and abhEda (unity) Vedic texts. This is the Ghataka Sruti, which AchArtya RaamAnujaa used to unite the different Sruti texts, which appear as though they are in conflict. The meaning of the 3.7.26 mantram is: “He who dwells in Vijn~ana (the individual Self), who is within it, whom the individual Self does not know, whose body the individual Self is, who controls the individual Self from within, He is Your atman, the inner ruler, the immortal (yEsha ta AatmAntaryAmyAmruta:)â€.

The term body (Sareeram) is used to specify the JeevAtman (individual Self) and it is supported, controlled and used by the inner Self (antaryAmi Brahman the ParamAtman) as the Sariri. This doctrine of AntaryAmi Brahman and the Sareera-Sariri relationship derived from it “harmonizes the abhEda (Unity) and BhEda (plurality) texts of the Srutis and unites all pluralities (multiplicities) with the unity of One Supreme without harming any one of themâ€. This harmonization of the bhEda and abhEda texts is the magnificent contribution of AchArya RaamAnuja thru the development of SrI VisishtAdhvaita VedAntam.

Saint ThyagarAjA as a Parama VaishNava takes the cue from BrahadhAraNyakam’s antaryAmi Brahman section and asks his mind to recognize the Lord as the antaryAmi residing in every created entity and to refrain from the mentality leading to ruin by accepting contrary doctrines. He expressly instructs his mind: “VaasudEva sarvamanucuncu cintincara†(think of VaasudEvan, the ParamAtman as the indweller of all sentients and insentients and ruling over them all).

This antaryAmi Brahma tattvam is celebrated by Saint ThyAgaraaja in a profoundly moving kriti set in VaagadheeSvaree raagam: “ParamAtmudu vElagu muchcaDa BhAga delusukOrEâ€. Here SwamigaL emphasizes as to how ParamAtman shines gloriously in aNDa CharAcharam: “Know all well how ParamAtmA, the Lord, shines in glory in everything, in Hari, Hara, dEvAs, human beings and in the innumerable worlds; He shines in all the species of creation, made of the five elements, fire, air, earth, water and ether, like animals, birds, mountains, trees and even in the good and bad and always in the holy devotees like ThyAgarAjaâ€.

Raama DhAsan, Oppiliappan Koil VaradAchAri Sadagopan

 

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