Ennado Rakshinchite - Tyagaraja Kritis (Eng)

Pallavi

ennaḍō rakṣiñcitē nīvipuḍī vaganu uṇḍa valenā ennaḍō rakṣiñcitē nīvu-ipuḍu-ī vaganu uṇḍa-valenā

Just because You protected me some time before, should You remain now in this manner?

Anupallavi

pannaga śayana 1peddala sva- bhāvamiṭluṇḍaga bāguga nannē nīv(ennaḍō) pannaga śayana peddala svabhāvamu-iṭlu-uṇḍaga bāguga nannē nīvu-(ennaḍō)

O Lord reclining on the couch of Sesha – the serpent! As the nature of great people is like this, even if You had protected me well some time before, should You remain now in this manner?

Charanams Combined

1. cīkaṭi cētanu gāsi jendiyī lōkulu sakala karmamulakai mana rāka koraku jūcedarani telisi vibhākaraḍu madini prākaṭamuga tā 2rānu cellunani vyākuluḍai ati vēgamunanu vēkuva jāmuna tōṣamu kalaganu tā karuṇanaruṇuni panupa3 lēdā (ennaḍō) 2. nīru lēka sajjana gaṇamulu mana dārini jūcēranucu telisi 4kāvēri tānu 2rānu cellunanucu vicāra hṛdayurālai sāreku vaccunanucu santōṣamu vīrulakellanu kalga paḍamaṭi 5māruta cañcalamula panipi 6celamalūra cēya lēdā rāma (ennaḍō) 3. garviñcina ā rāvaṇa bādhalan- ōrva lēkanu vibhīṣaṇuḍu ninnu 7sarva lōka śaraṇyā vandanamana 8nirvikāruḍai nīvu sarvadā rakṣiñcedananucunu 9sārvabhauma laṅkādhipatyamuna 10sarvajnuni lakṣmaṇunimmanagā11 12sarva sannuta tyāgarājuni (ennaḍō) 1. cīkaṭi cētanu gāsi-jendi-ī lōkulu sakala karmamulakai mana rāka-koraku jūcedaru-ani telisi vibhākaraḍu madini prākaṭamuga tā rānu cellunu-ani vyākuluḍai ati-vēgamunanu vēkuva jāmuna tōṣamu kalaganu tā karuṇanu-aruṇuni panupa-lēdā (ennaḍō) 2. nīru lēka sajjana-gaṇamulu mana dārini jūcēru-anucu telisi kāvēri tānu rānu cellunu-anucu vicāra-hṛdayurālai sāreku vaccunu-anucu santōṣamu vīrulaku-ellanu kalga paḍamaṭi māruta cañcalamula panipi celamalu-ūra cēya-lēdā rāma (ennaḍō) 3. garviñcina ā rāvaṇa bādhalanu-ōrva-lēkanu vibhīṣaṇuḍu ninnu sarva lōka śaraṇyā vandanamu-ana nirvikāruḍai nīvu sarvadā rakṣiñcedanu-anucunu sārvabhauma laṅka-ādhipatyamuna sarvajnuni lakṣmaṇuni-immanagā sarva sannuta tyāgarājuni (ennaḍō)

1. Knowing that the people (of the Earth), being vexed by darkness, are looking forward for Sun-rise – his arrival- for performance of all their duties, the Sun becoming worried in his mind that he will take time for coming out openly, in order to bring joy to the people in the early hours of the morning, did he not, out of compassion, very quickly send Aruna (as a harbinger)? 2. Knowing that, without water, pious people are looking forward for her arrival, river Kaveri, becoming worried that she will take time to come, in order to bring happiness to all these people (by assuring) that she would come certainly, did she not, by sending the breeze of Western Wind, make water to spring forth in the river bed (as a harbinger)? Therefore, O Lord Rama! just because You protected me some time before, should You now remain in this manner? 3. Unable to bear the torments of that conceited Ravana, when Vibhushana called out to You as ‘O Refuge of all the Worlds! Salutations’, You, becoming non-changing (in character) (towards all), declaring that 'I ever protect (without discrimination as friend or foe'), while You asked the all-knower Lakshmana to confer the sovereign overlorship of Lanka on Vibhishana, O Lord praised by everyone! just because You protected this Thyagaraja well some time before, should You now remain in this manner?

Variations

• ⁶celama – calama : celamu - is appropriate.

References

• ³aruṇanu panupa – The story about aruNa becoming the charioteer of the Sun is contained in Mahabharatam – Adi Parva – Astika Parva – Section 24. For full story, please visit site – [Aruna]
• ⁵kāvēri – This story of Kaveri appears in Tamizh ‘Kanda Puranam’ written by Kacchiyappa Sivacharya’. For complete story on Kaveri, visit – [Kaveri]
• ⁷śarva lōka śaraṇya – Sri Thyagraja uses the exact words as given in the Valmiki Ramayana, Yuddha Kanda, Chapter 17 –

• 
  nivēdayata māṃ kṣipraṃ rāghavāya mahātmanē |
  sarvalōkaśaraṇyāya vibhīṣaṇamupasthitaṃ || 17 ||

  • “Communicate to the high-souled Sri Rama who is capable of protecting all the worlds, the fact of myself, Vibhishana, being present.”
• ⁸nirvikāruḍai – Generally this term is applied to Brahman in the sense of 'immutability'. However, here it means the non-changing character of Sri Rama in protecting those who take refuge in Him without discrimination of friend or foe. This is made clear from the statement of Sri Rama in response to the call of Viibhishana (Srimad Valmiki Ramayana, Yuddha Kanda, Chapter 18) -

• 
  sakṛdēva prapannāya tavāsmīti ca yācatē |
  abhayaṃ sarva bhūtēbhyō dadāmi ētat vrataṃ mama ||
  ānayainaṃ hariśrēṣṭha dattamasyābhayaṃ mayā |
  vibhīṣaṇō vā sugrīva yadi vā rāvaṇaḥ svayaṃ || 33,34

  • “To him, who comes to me, even once, yearning for protection (from me) saying ‘I am yours’, I vouchsafe his security against all living beings; such is my vow.
  • Bring him (hither), O jewel among monkeys, be he Viibhishana or Ravana himself, O Sugriva! Security has (already) been granted in his favour by me."

Commentary

• General – Sri Thyagaraja, through the examples, asks the Lord to send a harbinger pending arrival of the grace of the Lord.
• ¹peddala svabhāvamiṭluṇḍaga – the behaviour of elders was like this - Sri Thyagaraja cites three examples in the Charanas.
• ²rānu cellunu – though contextually, these words mean 'it will take time for arrival', the exact meaning of the word 'cellunu' is not clear. However, according to the context, it has been translated as 'it will take time'.
• ⁵māruta cañcalamu – During South West Monsoon, Tamil Nadu does not get much rains. However, during the month of āṣāḍa (Adi) river Kaveri gets water consequent on rains in the Western Ghats. Even today 18th day of Adi month is celebrated as ‘Adipperukku’ in Tamil Nadu. Before the water actually reaches, the Western Wind blows and springs well up in the river bed. This phenomenon is described here as a harbinger.
• ⁶celama – People living on the bank of rivers draw drinking water not directly from the flowing water but by digging small pits in the river bed. Such pits dug for drawing water are called 'celama' (in Tamil 'ūṭru').
• ⁹sārvabhauma – it is not clear whether Sri Thyagaraja uses this word as an epithet of the Lord or whether as a qualifier for the word ‘laṅkādhipatyamu’ (overlordship of Lanka). In view of flow of the Kriti this has been treated in latter sense. However, if this is used as an epithet of the Lord, then it would be translated as ‘O Universal Monarch! indeed You asked the all-knower Lakshmana to confer the overlorship of Lanka on Viibhishana’.
• ¹⁰sarvajna – the epithet used for Lakshmana is significant and is in keeping with the epithet used for Sri Rama ‘nirvikāra’. Lakshmana being the manifestation of Sesha – knew the secrets of Sri Rama’s actions – therefore, the epithet ‘all-knower’.
• ¹¹immanagā – this word is to be connected to the Pallavi to complete the sense.
• ¹²sarva sannuta – The action of Sri Rama in conferring the overlordship of Lanka to Vibhishana even before the war effort commenced is reminiscent of the statement of Sri Krishna in Srimad Bhagavad Gita, Chapter 11 and therefore worthy of praise by everyone –

• 
  tasmāttvamuttiṣṭha yaśō labhasva
  jitvā śatrūn bhuṅkṣva rājyaṃ samṛddhaṃ |
  mayaivaitē nihatāḥ pūrvamēva
  nimittamātraṃ bhava savyasācin || 33 ||

  • “Therefore, do thou arise and acquire fame. Conquer enemies, and enjoy the unrivalled dominion. Verily by Myself have they been already slain; be thou merely an apparent cause, O Savyasachin (Arjuna).” (Translation by Swami Swarupananda)