Now let us go to the song itself.
Pallavi
Jambupathe maam paahi
Nijanandamrita bodham dehi
Oh Jambupathe protect me( maam paahi)
Bodham – knowledge/understanding/perception
Dehi – self
Nijanandamrita – nija(true), aananda( bliss), amrita(
nectar)
Give me the nectar like bliss of true knowledge
Anupallavi
Ambujasanadi sakala deva namana
Tumburunatha hridaya Taaposamana
Ambudi ganga kaveri Yamuna
Kambhu kanthyakhilandeswari ramana
He is honoured by Brahma and other devas.
Ambujasanaadi – Brahma( Ambu- water; ambuja- that arising
from water i.e. lotus; ambujasanaadi- one seated on a lotus i.e. Brahma)
Namana – salutations
Sakala deva – all devas
He mitigates the afflictions of Tumburu’s heart. Now who is
this Tumburu? Tumburu, is believed to be the best among the gandharvas or
celestial singers. He is supposed to have performed severe austerities and
pleased Shiva who granted him his wishes( a horse face, immortality, liberty to
travel the universe, skill in music and dance and the ability to reside and
serve Shiva)
Taapa – warmth/heat/distress
Shamana – allaying/appeasing
Naatha – lord/master
Tumburunatha makes more sense. Tumburu’s master( Shiva)
allays the distress of his heart( hridaya)
kaNThi is neck.
Charanam
Parvatajaprarthithaplinga vibho
Blessed is the water linga Parvathi prayed to
Pancha buta maya prapancha prabho
Prapancha – manifestation
He is the Lord who manifests as the five elements
Sarvajiva dayakara Shambho
Sarvajiva – all living things( sarva + jeeva)
Dayakara – showing compassion
Shambho shows compassion to all living things
Saamajatavi nilaya svayambho
He manifests of his own accord in the forest inhabitated by
the elephants
Samaja- elephant
Nilaya dwelling place
Swayambho – self manifestation
Again could the word be samajavana. Since vana means forest
Samajavana nilaya swayambho makes more sense
Sarva karuna sudhasindho
Sarva – all
Karuna – compassion
Sudha – nectar
Sindhu – ocean
He is the nectar like ocean of compassion for all
Again should it be sudhasindhu and not sudhasindho? ( Maybe
just poetic licence)
Sharanagatha vatsalartha bandho
He provides succour to those who take refuge with him
Sharanagatha- one who comes for refuge/protection
Vatsala – kind/ loving
Bandhu – brother
He is a kind /loving brother to those who come to him for
refuge
Anirvachaniya naada bindho
Vachanam – what we say
Anivarchanam – we cannot describe( indescribable)
Naada bindho
He is the indescribable naadha bindhu
Nitya mauli vidhrta gangendo
He holds the moon and ganga on his head
Nitya – daily/eternal
Mauli- head
Vidhrta – borne
Nirvikalpa samaadhi nishta shiva kalpataro
Nirvikalpa- admitting no doubt/not wavering/without
hesitation
Sammadhi – profound meditation/ union with the universal
consciousness
Kalpataru- mythological wish fulfilling tree
Nishtha – steady.
He is steady, without hesitation and engaged in samaadhi. He
is like the kalpataru
Nirviseshachaitanya niranjana guru guha guro
Nivishesha – Absolute/undiscriminating
Chaitanya – Intelligence/ Consciousness
Niranjana – spotless/pure/void of passion or emotion
He is the source/guru/preceptor of the absolute pure
consciousness
The krithi, both in it’s raga and it’s kalapramana is
indicative of fluidness and movement. It is prasa laden.
The pallavi has maam paahi and bodham dehi
The anupallavi has both dwitiya akshara prasa( ambu, tumbhu,
ambu and kambu) and antim akshara praasa( namana, samana, Yamuna and ramana)
The charanam has antim akshara praasa through out( vibho,
prabho, shambho,svayambho,sindho,bandho, bindo,gangendo, kalpataro and
guruguhaguro)
The raga mudra appears in the anupallavi( Yamuna) and the
vaggeyakara mudra( guruguha) in the very last word of the charanam.
It is my hope and desire that I can someday sing this krithi
to both Dikshithar and Shambho’s satisfaction
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