Notations -> http://www.shivkumar.org/music/#b

Budhamaashrayaami

Ragam: Nata Kuranji (28th Mela janyam)

ARO: S R G M N D N P D N S  ||    AVA:  S N D M G M P G R S   ||

Talam: Misra Jhampa

Composer: Dikshitar

Version: Ram Kaushik

Pallavi:

Budhamaashrayaami Satatam Sura Vinutham Chandra Taaraa Sutham

Anupallavi:

Budhajanair Veditham Bhusurair Moditham Madhura Kavitaapradam Mahaneeya Ampadam

Kunkumasama Dyuthim Guruguha Mudaakrithim  Kuja Vairinam Manimakuta Haara Keyura

Kankanaadi Dharanam Kamaneeyatara Mithuna Kanyaadhipam Pustaka Karam Napumsakam

Kinkara Jana Mahitham Kilbishaadi Rahitam Sankara Bhaktha Hitam Sadaananda Sahitam

Meaning (from TK Govinda Rao’s book)

I always (“sathatham”) seek shelter (“aashrayaami”) in Budha, who is worshipped (“vinutham”) by Celestials (“sura”). Who is the son (“sutham”) of the Moon (Chandra) and Taaraa.

Who is revered (“vedhitham”) by the learned ones (“budhajanair”) and brings joy (“modhitham”) to Bhusuras. He is the bestower (“pradham”) of the sweet (“madhura”) art of poetry (“kavithaa”), the one of splendrous (“mahaneeya”) wealth (“ampadam”).

Who is brightly colored (“dyuthim”) like (“sama”) saffron (“kunkuma”). Whose form gives delight (“mudhaakrithim”) to Guruguha. He is the enemy (“vairinam”) of Kuja and He is the wearer (“dharam”) of a gem-studded crown (“manimakuta”), necklace (“haara”), armlets (“keyura”) and bracelets (“kankana”). He is the lord of the houses (“kamaneeyatara”) of Mithuna (Gemini) and Kanya (Virgo). He has a book (“pustaka”) in hand (“karam”). He is of a neuter gender (“napumsaka”). He is honored (“mahitham”) by his attendants (“kinkarajana”). He is devoid (“rahitham”) of all sins (“kilbishaadi”) and bestows benefits (“hitham”) on the devotees (“bhaktha”) of Shiva (“shankara”). He is always joyous (“sadaananda sahitham”).

Notations -> http://www.shivkumar.org/music/#c

ceDE buddhi

Ragam: Atana (29th Melakartha Janya Ragam)

https://en.wikipedia.org/wiki/Atana

ARO: S R₂ M₁ P N₃ Ṡ  ||

AVA: Ṡ N₃ D₂ P M₁ P G₃ R₂ S  ||

Talam: Adi (Ateetam Eduppu)

Composer: Tyagaraja

Version: Ram Kaushik

Lyrics / Meaning Courtesy: http://thyagaraja-vaibhavam.blogspot.com/2008/04/thyagaraja-kriti-chede-buddhi-raga.html

Youtube Class: https://www.youtube.com/watch?v=ufgTlRfdlPs

Audio MP3 Class: http://www.shivkumar.org/music/cedebuddhi-atana-class.mp3

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)

Meaning: Courtesy: http://thyagaraja-vaibhavam.blogspot.com/2008/04/thyagaraja-kriti-chede-buddhi-raga.html

P: Abandon (mAnurA) 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 the Indwelling Lord (SrI vAsudEvaH) 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.

Notations -> http://www.shivkumar.org/music/#c

Chakkani Raja

Ragam: Kharaharapriya (22nd mela kartha)

Arohana:   S R2 G2 M1 P D2 N2 S  ||

Talam: Adi (2 kalai)

Composer: Tyagaraja Swami

Version: Semmangudi Srinivasa Iyer

Pallavi:

Chakkani Raaja Maargamulundaga

Sandula Dooraneelee Oo Manasaa!

Anupallavi:

Chikkani Paalu Meegada yundaga

Cheeyanu Gangaasaagara Mele

Charanam:

Kantiki Sundara Taramagu Roopame,

Mukkanti Nota Chelage Naamame

Tyagaraajintane Nelakonnaadi Deivamee

Yituvanti Sri Saketa Ramuni Bhaktiyane

Meaning: (TK Govinda Rao’s book & courtesy of Mrs. Jayasri Akella)

O mind(“manasaa”)  ! When the spacious (“chakkani”) royal (“raja”) path (‘marga”) to salvation is available (“undaga”), why should you take (“doora neele”) to by-lanes (“sandula”) ?

[Chakkani: Beautiful, Comfortable; Raaja: Royal  ; Margamulu: paths  ; Undaga: existing

Sandu: 1.Narrow, small opening, 2.narrow path  ; Sandula: Into those narrow paths;

Dooruta: To somehow enter, make space.  ; Ela: why?  ; Oo Manasa: oh my soul.]

When nutritious (“chikkani”) creamy (“meegada”) milk (“paalu”) is available (“yundaga”), will anyone think of (“ele”) detestable (“cheeyanu”) toddy – GANGASAGARAM ?

[Chikkani: Thick, rich  ; Paalu: milk  ; meegada: cream  ;

undaga: when existing, when available  ; cheeyanu: distateful,   ; gangasaagaramu: toddy ;

ele: why do you want?]

When you can feast your eyes (“kantiki”) on the ravishingly beautiful (“sundara”) form (“roopame”) of SRI RAMA, when LORD SHIVA (“mukkanti”) is eternally chanting (“nota chelage”)  the name (‘naamame”) of SRI RAMA, who has condescended to grace (“nelakonnadi”) the abode (“intane”) of Tyagaraja, why should you resort to devious and labyrinthine paths instead of the royal path to salvation.

[ kallu: eyes  ; kantiki: to eyes  ; Sundara taramagu: Pleasing (Sundaramu: beautiful)  ;

roopame: form, figure  ; Mukkanti(moodu + kanti): the three eyed - lord Shiva.  ;

noru: mouth  ; nota: in the mouth of  ; chelage: resound, happen, enjoy oneself  ;

namamu: name  ; Tyagaraaju+intane: in the house of Tyagaraja  ; Nelakonnatti: stay put  ;

Daivame: diety  ; Yituvanti: such  ;  Sri: Goddess lakshmi, ;  Saketa: the city of Rama, Capitol of Ayodhya kingdom.  ; Ramuni: Of Rama  ; Bhakti: Devotion  ; ane: the one by name (bhakti)

Notations -> http://www.shivkumar.org/music/#c

Chandram Bhaja

Ragam: Asaaveri (8th Mela janyam)

ARO: S R1 M1 P D1 S  ||    AVA:  S N2 S P D1 P M1 R2 G2 R1 S   ||

Talam: (Chatusra Jati) Matya

Composer: Dikshitar

Version: Ram Kaushik

Pallavi:

Chandram Bhaja Maanasa Saadhu Hrudaya Sadrusham

Anupallavi:

Indraadi Lokapaaledita Taaresham Indum Shodasa Kalaadharam Nishaakaram

Indiraa Sahodharam Sudhaakaram Anisham

Shankaramauli Vibhushanam Seethakiranam Chaturbhujam Madana Chatram Shaapakaram

Venkatesha Nayanam Viraanmano Jananam Vidhum Kumuda Mithram Vidhi Guruguha Vaktram

Sashaankam Geeshpathi Shaapaanugraha Paatram Sharacchandrikaa Dhavala Prakaasha Gaatram

Kankana Keyura Haara Makutaadi Dharam Pankaja Ripum Rohini Priyakara Chaturam

Meaning (from TK Govinda Rao’s book)

For more detailed meanings, see: http://www.medieval.org/music/world/carnatic/lyrics/navagraha.html#chandra

O mind (“manasa”)! Sing the praises (“bhaja”) of the moon, Who is like the heart (“hrudaya sadrusham”) of the pious (“sadhu”).

One who is worshipped (“edita”) by Indra and other (“aadi”) Lokapaalas. He is the spouse (“esham”) of Taara. He has sixteen (“shodasa”) Kalaas (digit of the moon: faces). He is the creator of night (“nishaakaram”). He is the brother (“sahodharam”) of Lakshmi (“indiraa”). He is the producer of nectar (“Amrutha or Sudhaa”). Constantly (“anisham”) sing in praise of the moon.

He is the ornament (“vibhushanam”) of Lord Shiva’s crest (“mauli”) and has cool (“seetha”) rays (“kiranam”). He has four arms (“chatur-bhujam”) and has Cupid (“madana”) as parasol (“chatram”). He is the creator of night (“shaapakaram”). He is the eyes (“nayanam”) of Venkatesha. He was born (“jananam”) out of the mind (“mano”) of Viraat. He is known as Vidhu, friend (“mithram”) of the water lily (“kumuda”). He is the face (“vaktram”) of Brahma (“vidhi”) and Guruguha. He has the figure resembling a hare (“shashaankam”). He is the object (“paatram”) of a curse (“shaapa”) as well as the blessings (“anugraha”) of Brihaspati (“geeshpathi”). He has a white body (“dhavala”) shining(“prakaasha”) like the rays of autumn (“shara”) moon (“chandrikaa”). He adorns (“dharam”) Kankana - wristlet, armlet (“keyura”), a garland (“haara”) and a crown (“makuta”). He is hostile (“ripum”) to the lotus (“pankaja”) and is the beloved (“priyakara”) of Rohini.

Notations -> http://www.shivkumar.org/music/#c

Cheta Sri Baalakrishnam

Ragam: Dwijavanti (28th Mela Hari Kambhoji Janyam) a.k.a. Jujavanthi

ARO: S R2 , G3 M1 P D2 (P) S   ||

AVA: S N2 D2 P M1 G3 M1 R2 G2 R2 S  ||

Talam: Rupakam (2 kalai)

Composer: Muthuswami Dikshitar

Version: Semmangudi Srinivasa Iyer (https://www.youtube.com/watch?v=Hhot6YD1xBU )

Details: http://guru-guha.blogspot.com/2007/11/dikshitar-kriti-chetah-sri-bala.html

YouTube Class / Lesson: https://www.youtube.com/watch?v=Z9s1bN0b8v8

MP3 Class / Lesson: http://www.shivkumar.org/music/chetashree-class.mp3

Pallavi:

Chetha Shree Baalakrishnam Bhajare

Chinthithartha Prada Charana-Aravindam Mukundam

Anupallavi:

Nuthana Neerada Sadrusha Shareeram Nandakishoram

Peetha Vasana Dharam Kambu Kandaram Giridharam

Puthanaadi Samhaaram Purushotthama-Avathaaram

Seethala Hrudaya Vihaaram Sree Rukmini Daaram

Navaneetha Gandha Vaaha Vadanam Mrudu Gadanam Nalina Pathra Nayanam Vata Pathra Shayanam

Nava Champaka Naasikam Athasee Suma Bhaasakam  Natheendraadi Loka Paalakam Mrugamada Thilakam

Navathulasee Vanamaalam Naaradaadi Munijaalam Kuvalayaadi Paripaalam Guru guha Nutha Gopaalam

Meaning (from TK Govinda Rao’s book)

Oh Mind ("cheta")! Worship ("bhajare") the Lord Sri Balakrishna. He is Mukunda, whose lotus like ("aravindam") feet ("charana") will grant ("prada") the boons one can think of ("chintita-artha").

His body is dark ("sadrusha") as a new ("nuthana") cloud ("neeradha"), the young  boy ("kishoram") of Nanda is adorned ("dharam") with yellow ("peetha") silk ("vasana"). He has a conch ("kambu") like neck ("kandaram"); he lifted ("dharam") the Govardhana hill ("giri"); destroyed ("samhaaram") Poothana and others ("aadi"); is the incarnation ("avataaram") of the Purushothama, the supreme being. He dwells ("vihaaram") in the soothing ("seethala") hearts ("hrudaya") of virtuous ones; spouse ("daaram") of Sri Rukmini.

His face ("vadanam") smells ("gandha") like ("vaaha") fresh ("nava") butter ("neetha"). His speech ("gadanam") is soft ("mrudu"). He has eyes ("nayanam") like lotus ("nalina") petals ("pathra"). He rests ("shayanam") on a banyan leaf ("Vata-patra"). His nose ("naasikam") is like that of a fresh ("nava") Champaka flower. From his form emanates the fragrance ("bhaasakam") of Tulasi ("athaseesuma") and other flowers. He is worshipped ("nata") by Indra ("indraadi") and the lokapalakas. He wears Kasturi ("mrugamada") tilaka. He is adorned with garlands ("vana-maalam") of tender ("nava") tulasi  ("thulasee") and other flowers. He is attended on ("jaalam") by Naarada and other ("aadi") sages ("muni"). He is the protector  ("paripaalam") of the worlds ("kuvalaya-adi") and is the Gopala praised ("nutha") by Guruguha.

Notations -> http://www.shivkumar.org/music/#c

Chintayamaam

Ragam: Bhairavi (20th mela Janyam)

ARO: S R2 G2 M1 P D2 N2 S   ||

AVA: S N2 D1 P M1 G2 R2 S  ||

Talam: Rupakam

Composer: Muthuswami Dikshitar

Version: D.K. Jayaraman

Pallavi:

Chintaya Maa Kanda Moolakandam Chetah Sri Somaaskandam

Anupallavi:

Santhatham Akhanda Satchidaanandam

Saamrajyaprada Charanaaravindam

Mangalakara Mandahaasa Vadanam

Maanikyamaya Kanchisadanam

Anga Soundarya Vijitha Madanam

Antaka Soodhanam Kunda Radanam

Utthunga Kamaneeya Vrusha Thurangam

Bhairavi Prasangam Guruguhantharangam Prithivilingam

Meaning (from TK Govinda Rao’s book)

O mind ("chetah") ! Meditate ("chintaya") on Sri Somaaskanda, seated under the mango tree ("maa-kanda").

He is eternal ("santhatham"). He is uninterrupted ("a-khanda") SACCHIDANADA.

He has the Lotus ("aravindam") feet ("charana") capable of bestowing ("prada") SAMRAJYA.

He has an auspicious ("mangalakara") smiling ("manda-haasa") face ("vadanam").

He lives ("sadanam") in KANCHI which is filled with ("maya") precious gems MANIKYA.

His body ("anga") splendour ("soundarya") surpasses ("vijitha") that of Cupid ("madanam").

One who destroyed ("soodanam")  ANTAKA.

His teeth ("radanam") are like jasmine buds ("kunda").

He has the beautiful ("kamaneeya") tall ("utthunga") bull ("vrusha") as His vehicle.

BHAIRAVI’s beloved ("prasangam").

He stays ("rangam") in the inner self ("antha") of GURUGUHA.

He manifests ("lingam") as PRITHVILINGA.

Notations -> http://www.shivkumar.org/music/#d

Dakshinamurthe

Ragam: Shankarabharanam

ARO: S R2 G3 M1 P D2 N3 S   ||

AVO: S N3 D2 P M1 G3 R2 S   ||

Talam: Misra Jhampa (2 kalai)

Composer: Dikshitar

Version: Semmangudi Srinivasa Iyer

Pallavi:

Dakshinaamoorthee vidalitha daasaarthe (Shree)

Chithaananda purthe – Sadaa Mouna Keerthee Shree

Anupallavi

Akshaya Suvarna Vata Vruksha Sthithee

Rakshamaam Sanakaadi Raaja Yogi Sthuthee

Rakshitha Sath Bhakthe Sikshitha Duryukthee

Aksharaanu Rakthe Avidyaa virakthee

Charanam

Nikhila Samsaya harana nipuna thara yukthee

Nirvikalpa Samaadi Nidraa prasakthee

Akhandaika rasa poorna Aaroodha Sakthee

Aparooksha Nithya Bodhaananda Mukthee

Sukha tharaa pravrutthee swaagnyaana nivrutthee

Swa Guruguhooth patthe Swaanubhoga thrptthee

Meaning: (TK Govinda Rao’s book)

Oh Lord Dakshinaamurthi! The ameliorator (“Vidhalitha”)  of the sufferings of the devotees (“Daasaarthe”). He is the form (“Moorthe”) of Chidaananda and is always (“Sadaa”)  steeped in silent (“Mouna”) meditation (“Keerthe”).

He is seated (“Sthithe”) under the imperishable (“Akshaya”) golden (“Suvarna”)  peepal (“Vata”)  tree (“Vruksha”). He  is praised (“Sthuthee”)  by the eminent Rajayogis like Sanaka and others. He is the savior (“Rakshitha”) of true (“Sath”)  devotees (“Bhakthe”)  and eradicates (“Sikshitha”)  the evil thoughts (“Duryukthe”). He is devoted to different forms of knowledge and is beyond illusion. He is lord Siva

He is very skilful (“Nipuna”)  in clearing (“harana”) all the doubts (“ Nikhila Samsaya”) and is steeped in Yogic state of abstract (“Nirvikalpa”) meditation – Samaadhi. He is firm (“prashakthe”)  in meditation (“Nidraa”) and is of the form of divine (“Arooda”) power (“Sakthe”)  brimming(“Poorna”)  with ever-flowing (“Akhandaika”)  bliss (“rasa”)  – established in supreme joy.. He is the form of liberation, which is imperceptible knowledge and bliss. He is the bestower (“pravrute”) of happiness (“sukhatara”)  and the obliterator of ignorance.

Notations -> http://www.shivkumar.org/music/#d

Darithapu Leka

Ragam: Saveri  (15th Melakartha (Mayamalavagowla) Janyam)

ARO:   S R1 M1 P D1 S     ||

AVA:   S N3 D1 P M1 G3 R1 S  ||

Talam: Deshadi

Composer:  Tyagaraja

Version: Neyveli Santhanagopalan

Pallavi:

Darithaapu Leka Vedithe Dayaraademo? Sri Raama

Anupallavi:

Kari Dhanamulu Galgite Karunichi Brotuvemo!

Charanams:

Alanaadu Nirjara Vairi Baaluni Juchi Brochitivi Gaani

Valachi Padamula Nammite Varami Dochunaa ? Tyaagaraaju

Meaning: (From TK Govinda Rao’s Book)

Sri Rama! Perhaps you will not (“raademo”) care (“daya”) for one, poor and helpless(“daridaapa leka vedithe”)  like me. Probably one must parade a paraphernalia of elephants (“kari”) and pompous show (“galgite”) of wealth (“dhanamu”) to attract your grace (“karuninchi Brotuvemo”).

Once (“alanadu”), did you not, protect “juchi brochitivi”) Prahlada (“baaluni”) from the terrible wrath of his father – Hiranya Kashipu who was the arch enemy (“vairi”) of the celestials (“nirjara”)? But (“gaani”)  you hesitate to oblige (“varami dochuna”) this Tyagaraja who has also clung (“valachi”) to your feet (“padamula”) with firm devotion (“nammite”).

Notations -> http://www.shivkumar.org/music/#d

Dasharatha Nandana

Ragam: Asaveri (8th Mela janyam)

ARO: S R1 M1 P D1 S  ||    AVA:  S N2 S P D1 P M1 R2 G2 R1 S   ||

Talam: Adi

Composer: Tyagaraja

Version: Hyderabad Brothers

Pallavi:

Dasharatha Nandana Daanava Mardana Dayayaa Maam Paahi

Charanam 1:

Chaalunu Maayaa Jaalamu Cheya Jaalanu Toyajaalayaa Raaya

Charanam 2: (NOT NOTATED)

Manasuna Naareemanulanu Gori Janulat Jeri Jeppa Nee Daari

Charanam 3: (NOT NOTATED)

Dhanikuni Nenci Tanuvunu Benci Vanitala Kaanci Varadudu Ponchi

Charanam 4:

Ne Paradeshi Nerpuna Gaasi Baapave Daasi Paavanu Jesi

Charanam 5: (NOT NOTATED)

Sarvamu Neevu Saareku Raavu Garvamulu Levu Grakkuna Brovu

Charanam 6: (NOT NOTATED)

Valachiti Neelavarna Susheela Chalamika Nela Svaami Ne Taala

Charanam 7:

Saagara Shayana Saarasa Nayanaa Tyaagaraajaavana Taaraka Sugunaa

Meaning (from TK Govinda Rao’s book)

O son ("nandana") of Dasharatha! Destroyer ("mardhana") of Rakshasas ("daanava")! Show me mercy ("dayayaa") and protect ("paahi") me ("maam").

Enough ("chaalunu") of your deceptive tricks ("maaya jaalanu cheya"). I can no longer stand them ("toyajaalaya"). Lord of the lotus heart!

I am a stranger ("paradesi") to the path of righteousness ("nerpuna gaasi"). Realising the hopelessness of my plight ("baapave daasi"), do condescend to come near me and purify me ("paavana jesi"), ridding me of my moral depravity.

With an attractive blue complexion, beautiful eyes ("saarasa nayana") and virtuous attributes ("taaraka suguna "), how long do you propose to sleep on your serpent couch ("saagara shayana")  disregarding the cries of distress of your devotees? Shed your anger and pray protect me now ("Tyaagarajaavana").

Notations -> http://www.shivkumar.org/music/#d

Dayaleni

Ragam: Naayaki (22nd Mela Janyam)

ARO: S R2 M1 P D2 N2 ,  D2 P S ,  ||

AVA: S N2 , D2 P M1 R1 G2 , R2 S ,  ||

Talam: Khanda Chapu (Jhampa)

Composer:  Tyagaraja

Version: Semmangudi (https://www.youtube.com/watch?v=dYFfSSrEqxc )

Meaning Courtesy: http://thyagaraja-vaibhavam.blogspot.com/2007/09/thyagaraja-kriti-daya-leni-raga-naayaki.html

Sahityam: daya lEni bratuk(E)mi  daSaratha rAma nI

Meaning: O Lord SrI rAma, son of King daSaratha! What for (Emi) such a livelihood (bratuku) (bratukEmi) without (lEni) Your (nI) grace (daya)?

Sahityam: vayasu nUr(ai)na(y)I

Meaning: Even (aina) if one is lives a hundred (nUru) years (vayasu) (literally old),

Sahityam: vasudhan(E)lina kAni (daya)

Meaning: And (kAni) even if one rules (Elina) this (I) (nUrainayI) whole World (vasudhanu) (vasudhanElina) …

[O Lord SrI rAma son of King daSaratha! what for such a livelihood without Your grace?]

Sahityam: rAj(A)dhirAja rati rAja Sata lAvaNya

Meaning: O Overlord (adhirAja) of Kings (rAja) (rAjAdhirAja)! O Lord whose beauty (lAvaNya) is like that of a hundred (Sata) cupids – Lord (rAja) of rati – (wife of cupid)!

Sahityam: pUja japamula vELa pondugAn(e)duTa

Meaning: … during (vELa) worship (pUja) and prayer (japamula), if you don’t appear (pondugAnu) before (eduTa) me (pondugAneduTa), and

Sahityam: rAjilli lOk(A)ntaranga marmamu telipi

Meaning: … shining (rAjilli) befittingly, and not explaining (telipi) (literally informing) the inner (antaranga) secrets (marmamu) of the World (lOka) (lOkAntaranga)?

Sahityam: rAji sEyani tyAgarAja sannuta nIdu (daya)

Meaning:… not satisfying (rAji sEyani) me …  O Lord well-praised (sannuta) by this tyAgarAja!... what for such a livelihood, without Your (nIdu) grace…