Saint Thyagaraja’s compositions on Nava Vidha Bhakthi
Introduction
Srimad Bhagavatham describes the nava vidha bhakthi or the nine forms of bhakthi, which leads us to Moksha or salvation. When the demon Hiranyakashipu asks his son Prahlada regarding the learning he has done under his Guru, Prahlada says
Sravaṇam kirtanam viṣṇoḥ smaraṇam paada-sevanam
archanam vandanam dasyam sakhyam atma-nivedanam
iti pumsaarpita viṣṇau bhaktischennava-lakshana
kriyeta bhagavati addha tan manye adhitam uttamam
(Srimad Bhagavatham — 7.5.23)
Sravanam or listening to the glory of the Lord and the Lord’s songs, kirtanam or singing of the Lord, Smaranam or contemplation of the Lord, Paada sevanam or worshipping the feet of the Lord, archanam or worshipping the lord, vandanam or saluting the lord, daasyam or doing service to the lord, sakhyam or moving with the Lord as his friend and atmanivedanam –or offering oneself to God, constitute the nava vidha bhakthi which Prahlada says is the best lesson worthy to be learnt.
The musical compositions of our great vaggeyakaras are predominantly emotional outpourings of various forms of bhakthi of the devotees. The evolution of bhakthi is based on the faith that God is not a mere abstraction but is manifested in this world and is deeply within us. Saint Thyagaraja has epitomised all these forms of bhakthi in his compositions, which reflect his devotion towards his Ishta Devatha, Rama. In this article, a few compositions of the Saint denoting the nava vidha bhakthi are looked at.
Sravanam
Sravanam or listening to the glory of the Lord is the first form of bhakthi and it is the beginning of devotion towards the Lord. Garga, one of the acharyas of bhakthi defines bhakti itself as the love for the Lord’s story and gives it prime importance. Saint Thyagaraja in his compositions, Ramakatha sudha in Madhyamavathi and Sudha maadhurya bhaashana in Sindhuramakriya explains about Sravana bhakthi. In Ramakatha sudha, Thyagaraja sings that “the drinking of the nectar of Rama’s story would confer on one a true kingdom. It would give one Dharma and all other fruits ; it would give one firm mind, spiritual bliss, material prosperity and destroy all the bonds of karma and the many ills of Kaliyuga. In Sudha maadhurya bhaashana, Thyagaraja says that his hunger for a very long time has been satiated by listening to the nectar of Rama’s story.
Kirtanam
The second form of bhakthi is kirtanam, singing the glory of the Lord. In his whole life, Saint Thyagaraja has practised this. He has sung thousands of compositions on the Lord. Thyagaraja talks about kirtanam in the compositions, Intasaukhyamanine in Kaapi and Intakannayananda in Bilahari.
In Intasaukhyamanine, Thyagaraja says that there can be no elation greater than the one derived by chanting Rama namam, the Lord’s name. In the Bilahari composition, the Saint says there is no greater bliss than dancing to the praise of the Lord on one’s lips.
Smaranam
The third form of bhakthi is Smaranam, constantly remembering the Lord and meditating on him. The saint has emphasised in his compositions, Rama niyada in Kharaharapriya and Telisi Rama chintanato in Poornachandrika, that merely uttering Rama nama without contemplating on the Lord is futile. Saint Thyagaraja sings about the greatness of Smarana bhakthi in the compositions Dhyaname varamaina in Dhanyasi, Smarane Sukhamu in Janaranjani, Sri pathe ni pada in Nagaswaravali, Rama kodanda Rama in Bhairavi, Marachu Vaadana in Kedaram and Maravakara in Devagandhari.
In Dhyaname, Thyagaraja says that meditation on Lord Rama is itself the most potent Ganga Snaanam. In Sripathe, he mentions that Sri pathe ni pada chintana jivanamu or contemplation on Rama is his very life. In the Bhairavi composition, Thyagaraja sings Rama chintane chaalu, thinking of Lord Rama is all that is needed. In Smarane Sukhamu, the Saint says that constant memory of the Lord and Rama nama is happiness. In the Kedaram piece, he questions the Lord that is it possible to forget the Lord who is Madana Janaka, father of Madana. In Maravakara, Saint Thyagaraja says “Oh mind , never forget Lord Rama who has a form like Manmatha, Manmatha roopuni”
Paadasevanam
The next form of bhakthi is Paada sevanam or worshipping the feet of the Lord. This is a bhakthi prakaara depicted by Bharatha in Ramayanam where he worships the Lord’s Paaduka. Saint Thyagaraja has glorified Paada sevanam in some of his compositions- Sri Rama paadama in Amritavahini, Sandehamunu in Ramapriya, Ni padapankajamulu in Begada, Raghunayaka in Hamsadwani, Sri Maanini Manohara in Poornashadjam, Tiruna naaloni dugdha in Saveri, Sri raghuvara karunaakara in Devagandhari.
In Sri rama paadama nee kripa jaalune, Thyagaraja says “Oh Blessed feet of Rama, it is enough if I could get your grace”. In the Ramapriya composition, the saint says “Is your holy feet great or your elegant sandals great? O Rama, clarify my sandeha! The sages who worshipped your feet got a status equal to you but Bharatha who worshipped your sandals got you.” In Ni padapankajamulu, he says “I have always placed steadfast belief in your lotus feet”. In the Hamsadwani kriti, Thyagaraja says that he can never let go of the Lord’s lotus feet. In Sri Maanini Manohara, he sings that his long-admired wish is to perform Rama’s Paada seva like how it was done by the Lord’s brothers. In the Saveri composition, Thyagaraja says “Will my longing be satisfied until I stroke your lotus feet daily?”. In the Devagandhari song, Saint Thyagaraja says “Ni paada chintaname jivanamu — the constant thought of the Lord is his life and breath”.
Archanam
The fifth prakaara of bhakthi is archanam, the constant worship of the Lord. Saint Thyagaraja has demonstrated this form of devotion in his life through the daily worship of Lord Rama’s idol and through his utsava sampradaya kirtanas. In this set of compositions, he has composed kirtanams for the various items in the celebration of Lord Rama’s festival as well as the “Shodasha upacharam” while performing the pooja of the Lord.
In the composition, Induka I tanuvu in Mukhari, Thyagaraja says that the greatest thing for which one has been bestowed with hands is to do the worship of the Lord. In Tulasi bilva in Kedargowlai, Thyagaraja performs the pooja to the Lord with Bilva leaves, Tulasi leaves, jasmine and other flowers. The Anga pooja to the Lord is also depicted in this kriti. In Hechcharikaga rara hey Ramachandra in Yadukula Kamboji, Thyagaraja conveys welcome or swagatham to the Lord. Rara sithamani manohara in Hindolavasantham and Chetulara Sringara in Kharaharapriya depict the decoration or the alankara of the Lord. In Chetulara Sringara, Thyagaraja says “ I will decorate you with my own hands”. In Aragimpave in Todi, the Saint offers butter, milk, chitranna etc as nivedyam to the Lord. In Vidamu seyave in Kharaharapriya, Saint Thyagaraja requests the Lord to accept betel leaves and nuts. Upacharamulanu in Bhairavi depicts the offering of Chatra, Chamara and Vyanjana to Lord Rama. Laali laaliyani in Harikamboji, Uyyala loogavayya in Nilambari, Laali ugave in Nilambari, Rama sri rama in Sankarabharanam denote the offering of Andolika or swing to the Lord. Pathiki haarathi re in Surati depict the Haarathi performed to the Lord. In Pula panpu mida in Ahiri, a bed of jasmine flowers, milk, betel leaves and nut, sandal paste are offered to the Lord. In Sri rama rama rama in Nilambari, Thyagaraja puts Rama to sleep. In Melukovayya in Bowli and Meluko dayanidhi in Saurashtram, Thyagaraja prays to Lord Rama to wake up and protect the world. Koluvamare in Todi and Laali lalayya in Kedaragowlai offer pooja to the Lord with all the upacharas.
Vandanam
Vandanam or paying salutations to the Lord, the sixth prakaara of bhakthi, is portrayed in the compositions Vandanamu Raghunandana in Sahana and Dandamu pettedanu ra in Balahamsa. In Vandanamu Raghunandana, Saint Thyagaraja says “salutation to you, O Rama, who built the bridge over the ocean, one who fulfils devotees wishes”. In the Balahamsa composition, the Saint says “O Garuda Vahana, having the Sun and the Moon as your eyes, Seshasayana, I salute you”.
Dasyam
Dasyam or serving the Lord is the seventh form of devotion. Saint Thyagaraja in a few of his compositions, exemplifies Lakshmana and Hanuman doing Kainkarya or Dasya to the Lord. In the kriti, Vidamuseyave in Kharaharapriya, Lakshmana is described as holding the gem studded spittoon. In Pahi Rama in Vasanta varali and Kaluguna in Poorna Lalitha, Saint Thyagaraja portrays Hanuman as doing Paada seva, sitting near the Lord’s feet. In the composition, Tava dasoham in Punnagavarali, the Saint says to Rama “Oh Dasarathi, I am your servant”. In Upacharamu in Bhairavi, Thyagaraja requests Rama to accept his services and not reject him, as the Lord is surrounded by Sita, his brothers and Anjaneya to serve him. In the Hamsanadam kriti, Bantureeti kolu viyya vayya rama, Saint Thyagaraja pleads to Rama to accept him as his true servant. He goes on to add that he has horripilated hair as his armour, Ramabhakta as the badge and Rama nama as his sword. In Koluvaiyunnade in Devagandhari, Saint Thyagaraja says that he will serve the Lord by spreading the carpet in front of Rama while Rama is holding court. In Chentanesada in Kuntalavarali, Thyagaraja prays to Rama to keep him by his side just as Bharatha and Hanuman. In the composition, Varada navanitaasa in Ragapanjara, Thyagaraja calls himself as “Dasajana agresara” or head peon”. In the kriti, Brindavanalola in Todi, he calls himself Ramadasadasa, servant of servants of the Lord which is a philosophy stressed in Vaishnavism. The same philosophy is seen in the Pallavi of the Divya nama kriti, Sri Ramadasadasoham in Dhanyasi.
Sakhyam
Sakhyam or moving with the Lord as a friend or treating him as a friend. In Chelimini jalajakshu in Yadukula Kamboji and Samiki Sari in Begada, Saint Thyagaraja mentions Lord Rama as “Thyagaraja Sakhudani”. In Oh Rama oh Rama in Arabhi, he mentions Thyagarajuni Mitra. A similar phrase, Thyagarajuni mitru is seen in the composition Amma Ravamma in Kalyani where Lord Vishnu is depicted as a friend of Thyagaraja.
Atmanivedanam
Atmanivedanam or surrender of oneself is the ninth prakaara of bhakthi. This is also seen in the Bhagavad Gita “Sarva dharmaan parityajya maamekam sharanam vraja”. In Kalaharana mela ra hare in Suddha saveri, Thyagaraja sings that “I have surrendered myself, my body and all my possessions”. In Rama Pahi Meghashyama in Kaapi, Thyagaraja says that he has surrendered himself and all hid good deeds to Lord Rama. In Nannu vidachi in Rithigowlai and Enatinomu phalamu in Bhairavi, the saint says that he and his body are the Lord’s property.
In Makelara vicharamu in Ravichandrika, Thyagaraja sings, “why should there be any worry”. This is sharanagathi, total surrender with the belief that the Lord will protect one. In Ni chittamu na bhagyamayya in Vijayavasantham, Thyagaraja sings, “Why should I have any concern when I have taken refuge under you?” This is also seen in Oh Rama oh Rama in Arabhi, where Thyagaraja says ninne nera nammiti.
Conclusion
In this article, we have enumerated a few kritis of Sri Thyagaraja on Nava vidha bhakthi.
References
1. T.K.Govinda Rao, Compositions of Thyagaraja, Music series-V, Ganamandir Publications, India, Second Edition, 1999
2. Dr. V.Raghavan & C. Ramanujachari, The spiritual heritage of Thyagaraja, Sri Ramakrishna Math, India, 1958
