Thilanas

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The   thillānā   is a short and crisp composition.The most important feature of this form is the presence of   jatis   for the most part and few sāhitya syllables which occur in the first half of the  caranam. Compared to sāhitya, the rhythmic syllables can be enjoyed more in this form. The presence of   jatis   is probably the reason for the popularity of this form.   Jatis   are always attractive and the brisk passages of   jatis   along with swara and sāhitya syllables have a quick appeal to the mind of the listener. In addition to this, the music which accompanies the sāhitya also has a direct appeal if it is appropriate.

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Rāga : Basanth Bahār
Thāḷa : Ādhi
Composer : Mahārājapuram Santhānam
Language: Thamizh(Tamil)

Pallavi
Thom Dhru Dhru Thāni Thadhara Thāni Thana Dhiranā Dhru Dhru

Thom Dhru Dhru Thāni Thadhara Thāni Thana Dhiranā Dhiranā Dhiranā Dhru Dhru
Thom Dhru Dhru Thāni Thadhara Thāni Thana Dhiranā Dhiranā Dhiranā Dhiranā Dhru Dhru

Anupallavi:
Jhaṇutha Dhim Tha Jhaṇutha Dhim Tha Jhaṇutha Dhim ThaThana Dhiranā
Jhaṇutha Dhim Tha ka Jhaṇutha Dhim Tha ka Jhaṇutha Dhim Thaka Thana Dhiranā
Jhaṇutha Dhim Thakiṭa Jhaṇutha Dhim Tha Jhaṇu Jhaṇutha Dhim Jhaṇutha Thana Dhiranā
Udhara Thāni Thadhara Thāni Thakundhari Tha Jhaṇuthaka Dhim Tha Tha Jhaṇuthaka Dhim Tha tha Jhaṇuthaka Dhim

Chara ṇam
Kaliyugam Thannil Kaṇ Kaṇḍa Dheivam Kali Thīrkkum Kānchi Māmuniye
Salikkum Manadhai Oru Nilaikkuḷ Nirutttha Undhan Sannadhiyai Nān Nāḍi Vandhen
Kaḍaikkaṇ Pārvaiyāl Kaḍaiyan Ennaiye Kāttharuḷ Sheyyum Endhan Karuṇai Dheivame
Aḍaikkalam Enḍru Undhan Thiruvaḍi Thanil Mahārājan Pāḍi Nidham Paṇindhiḍuven

Thām Thakiṭa Jham Ma Dha Pa Ga Thakiṭa Jham Tha Thām Dha Ma Ni Dha Tha
Thām Thakiṭa Jham Ma Dha Pa Ga Thakiṭa Jham Jhaṇutha Dhimitha Dhimitha Jhaṇutha
Thathith Thaguthigu Thalāngu Thaguthigu Thillānā Thillānā Thaka Dhimitha Thakiṭa Thom Tha Thom
Thaka Thakiṭa Dhimitha Thom Tha Thom Thaka Thakiṭa Dhimitha Thom Tha Thom
Thom Dhru Dhru Dhru Dhru Dhru Dhru Dhru Dhru Dhru Dhru Dhru Dhim
Thom Dhru Dhru Dhru Dhru Dhru Dhru Dhru Dhru Dhru Dhru Dhru Dhim
Thom Dhru Dhru Dhru Dhru Dhru Dhru Dhru Dhru Dhru Dhru Dhru

Meaning of Chara ṇa Sāhithyam :

Kaliyugam Thannil Kaṇ Kaṇḍa Dhaivam Kali Thīrkkum Kānchi Māmuniye
Salikkum Manadhai Oru Nilaikkuḷ Nirutttha vum Un Sannadhiyai Nān Nāḍi Vandhen
Kaḍaikkaṇ Pārvaiyāl Kaḍaiyan Ennaiye Kāttharuḷ Sheyyum Karuṇai Dhaivame
Aḍaikkalam Endru Undran Thiruvaḍi Thanil Mahārājan Pādi Nidham Panindhiḍuven

Kaliyugam – The era which we live in

Kaliyuga; Kaliyugam Thannil - in Kaliyuga

Kaṇ Kaṇḍa Dheivam – the visible deity;

Kali Thīrkkum – one who redeems our sins

Salikkum – tired, dull;

Manadhai – mind (of mine);

Oru Nilaikkuḷ - one point

Nirutttha vum - to place at (stabilize);

Un Sannadhiyai – your sanctum;

Nān – me

Nāḍi – sought, seeking;

Vandhen – came;

Kaḍaikkaṇ – corner of the eye

Pārvaiyāl – glance, vision (here- side glance);

Kaḍaiyan – a lowly person;

Ennaiye – me;

Kāttharuḷ - protect and bless (Kātthu+aruḷ); Sheyyum – one who does

Karuṇai - mercy, merciful;

Dheivame – O Lord;

Aḍaikkalam – refuge;

Enḍru – as;

Unḍran – your;

Thiruvaḍi – holy feet;

Thanil – at, in;

Mahārājan – the poet’s name is Mahārājan ;

Pāḍi – sing;

Nidham – daily;

Panindhiḍuven – I will bow down to

O sage of Kānchi, you are the one who redeems our sins in this Kali Yuga and hence are our visible God. I sought refuge in your sanctum to stabilize my tired (dull) mind. Do protect me, a lowly person, by the grace of your vision, by your side glances, O merciful God. I, who am named Mahārāja, will bow down at your holy feet daily, sing seeking refuge unto you.

 

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Rāga: Brundhāvani

Thāḷa: Ādhi

Composer: Dr. Balamuraḷikriṣṇa

Language: Thelugu

Meanings: Ravi Chitrapu

Pallavi:

Dhim Na Na Na Thillillāna Thillāna Nādhru Dhim Dhim Nādhru Dhim Nādhru Dhim Nādhru
Dhim Na Na Na Thillillāna Thillāna Nādhru Dhim Dhim Nādhru Dhim Nādhru Dhim Nādhru

Anupallavi:

Dhim Nanā Dhim Nanā Thadingiṇathom Thakita Jhamtha Jhamtha Jhamtha Thajham

Tharithajham Tharitha Jham Tharitha Nādhru

Charaṇam:

Sogasulūra Hoyalu Kōri Ni dhariche rithini Nīra Kṣhīra Nyāyamai Maimarachi

Sakala Charācharamella Puḷakinche
Thīyani Hāyani Pinchu Chiru Ravaḷi Ni Muraḷi Mādhuri Nādhru

Meaning Of Charaṇa Sāhithyam:

Sogasulūra Hoyalu Kōri Ni Dharicherithini Nīra Kṣhīra Nyayamai Maimarachi -

Sogasulūra = Sogasulū+ ra ;

Kōri -Seeking

Sogasulūra - your beauty-soaked

Hoyalu Kōri = hoyalu + Kōri - hoyalu = graceful movement;

Kōri = desiring
Ni Dharicherithini = your abode or neighborhood have reached.
Nīra = water;

Kṣhīra = milk.

Nyayamai = justice or logic;
Maimarachi = forgetting engrossingly

They all just come only for your sweet music like how the swan has an uncanny ability to imbibe only the milk – kṣhīra and leave aside the water – nīra(when both milk and water are mixed in a container).

Sakala Charācharamella Puḷakinche –

Sakala = all or whole;

Charācharamella = world (that which revolves)
Puḷakinche = becoming thrilled or ecstatic

All beings in the world are in ecstasy.

Thīyani Hāyani Pinhcu Chiru Ravaḷi Ni Muraḷi Mādhhuri - Thīyani = sweet;

Hāyani (joy) + Pinchu = experiencing

Chiru = small. Ravaḷi = sound; nī - your

Muraḷi = Bālamuraḷi or flute;

mādhhuri = sweetness.

On listening to the mellifluous sound of your flute, I have come to you.

Contextual meaning:
On listening to the mellifluous sound of your flute, I have come to you. All beings in the world are in ecstasy on listening to your flute. They all just come only for your sweet music like how the swan has an uncanny ability to imbibe only the milk – kṣhīra and leave aside the water – nīra(when both milk and water are mixed in a container).

Note:

Brahmā's vehicle is a divine swan. This divine bird is bestowed with a virtue called nīra kṣhīra viveka or the ability to separate milk and water from a mixture of the two. The significance of this is that justice should be dispensed to all creatures, however entwined it might be in a situation. Also, this virtue indicates that one should learn to separate the good from the evil and then accept that which is valuable and discard that which is worthless or evil. There is also a beautiful symbolism here. Maybe, this is also a graphic way the devotee prays for the gift of discrimination (viveka), to be like a swan (hamsa) with its uncanny ability to imbibe the milk –kṣhīra and leave aside the water - nīra. Milk stands for Śhreyas (eternal spiritual wealth) and water for more Preyas (the momentary sensory pleasure). This is the well known maxim of hamsa- nīra kṣhīra nyāya.