mA jAnakI

As I continue to immerse myself in the intricate Chaturdasha Rāgamālika, we've now begun exploring a new and captivating kriti, adding a fresh dimension to my musical journey.

ma janaki

rAga: kAmbhoji

tAla: Adi

Some additional sociological context:

When a person achieves greatness, there is usually a tendency for the relatives and friends of the wife to claim some credit for the achievements of the person. This is also seen in devotional literature. In Valmiki’s Ramayana we see how great the love between Rama and Sita was. The last chapter of Balakanda describes that Rama and Sita spoke with their hearts, implying that Rama knew the heart of Sita and she in turn knew Rama’s heart. It also means that Rama was in Sita’s heart and Sita in his heart. There would never be any discord in such love. Hence the devotees take liberty to praise one against the other, but such praise does not anger them but instead, makes them happy. In the present song, by praising Sita, the devotee is not downplaying the power of the Lord, but he is pleasing the Lord by praising his consort. Tyagaraja is taking that role, speaking on behalf of Sita, saying that Rama achieved fame because he married Sita. When Sita was abducted by Ravana, she had the power to turn Ravana into ashes by the powers of her austerity, but she did not do so because she wanted the credit of killing Ravana to go to Rama. Valmiki, too, describes so in the Ramayana.

Pallavi

mā jānakī (Our Janaki), cetta-baṭṭaga (after holding each other’s hand, i.e., after marrying her), maha-rāju-vaitivi (you became an emperor) _ you became an emperor by marrying our Janaki (Sita, the daughter of king Janaka).

Anupallavi

raja-rāja-vara (O eminent among great kings), rājīvākṣa (lotus-eyed one), vinu (listen), rāvaṇāri vani (the slayer of Ravana), rājillu kīrtiyu (the shining fame) – listen, O eminent among kings, even the fame that you are the slayer of Ravana is because you held her hand (married her).

Caranam

Kānakegi (after having gone to forest) ājña-mīraka (without violating Rama’s order),

māyā-kāramunici (assuming a false form) śikhi-centane unḍi (her real self, depositing in the Fire god),

dānavuni venṭane cani (having gone in her false form with the demon),

aśoka-taru-mūla nunḍi (having stayed under the Ashoka tree)

vāni māṭalaku kopaginci (having grown angry with Ravana’s amorous overtures)

kanṭa vadhiyincakane unḍi (but not turning him to ashes with her angry looks)

śrī-nāyaka! (O lord of Lakshmi!) yaśamu nīke kalga-ceyaga ledā ? (did she not ensure that you would attain fame for slaying Ravana?)

tyāgarāja paripāla (O lord of Tyagaraja!)

She accompanied you to the forest. As per your order she did not cross the line drawn by Lakshmana and when Ravana (disguised as a sage) insisted that she had to walk out of the line and offer alms to him, she kept her real form in the Fire god and came out with a false form and accompanied Ravana. She was confined under an Ashoka tree. Though she grew angry with Ravana’s overtures, she did not turn him to ashes with her very looks. She had the ability to do so due to the power of her (tapas) austerity. O lord of Lakshmi! Did she not allow you the fame that you killed Ravana? O my lord!

Unfortunately, I do not have a video recording of this as I used my phone to record the class. I will update with a recording of my practice at home :)