Manavyalakinchara
A song which encourages the individual's mind to introspect
I was reading the meaning of the song ‘Manavyalakinchara’ on Suja’s music blog. I am yet to scratch the surface of the spiritual meaning of this song.
Yet, it is so soothing to the deep cuts that I have been carrying in my heart. I don’t know if they will ever go but this song probably has the potential to make it bearable.
Lyrics and Meaning of Manavyalakinchara
मनविनालकिञ्च रादटे मर्ममॆल्ल तॆल्पॆदने मनसा
(common alternate version of first word : मनव्याल)manavinAlakincha rAdaTE marmamella telpedanE manasA
(common alternate version of first word : manavyAla)Won’t you listen to my appeal , O mind? I am revealing all the secrets.
घनुडैन (श्री) राम चन्द्रुनि करुणान्तरंगमु तॆलिसिन ना
ghanuDaina (shrI) rAma chandruni karuNAntarangamu telisina nA
Won’t you (the mind) listen to my appeal? I know the compassionate heart of the great Sri Ramanchandra (implied: won’t you listen to an enlightened voice like me?)
कर्म काण्ड मताकृष्टुलै भव गहन चारुलै गासि जॆन्दग
कनि मानवा अवतारुडै कनिपिञ्चिनाडे नडत त्यागराजुkarma kANDa matAkRshTulai bhava gahana chArulai gAsi jendaga
kani mAnava avatAruDai kanipinchinADE naData tyAgarAjuSeeing those who, attracted by the opinions of the ritualistic section of the Vedas, suffer as wanderers in the forest of worldly existence , the Lord incarnated as a human and demonstrated the right conduct.
Therefore, O Mind, won’t you listen to the appeal of this Tyagaraja?
Translation reference: Suja’s Music Blog with my own edits.
My Interpretation of the Manavyalakinchara
The singer is appealing to his own better sense and face his own ‘secrets’ or rather his dark and inconsiderate side.
In a way I feel that the side of the mind which is not so refined, tries to apply a bandaid on top of negative traits by strictly following the rituals and responsibilities listed in the ‘Karmakanda’ of vedas (see note at the end of the post to know more).
However self-awareness and acknowledgement of the ‘secrets’ or the ‘dark side’ can happen only when you know that there’s someone compassionate enough to listen and empathise.
Rather than being ashamed of one’s own messed up state, the individual finds the space to overcome the chaos and find an anchor in the presence of the compassionate listener. The compassionate listener in this case is Lord Rama himself (as far as I can I understand from this song).
The way out is not through rituals but through the right path laid out by Rama. The core of this right path is the ability to match one’s words with actions. That is the foundation of trust and every other positive trait one can develop as an individual.
At this point I feel that I am adding my own interpretations to the song which was not intended by the artist. But that is quite natural for any piece of great art.
The consumer of the piece of art can reinterpret it in his/her own way and find a new meaning that addresses their own concerns.
Interpretation of Manavyalakinchara as per Suja’s Music Blog
This is yet another amazing way of looking at this song. And I believe that people should pay special attention to this bit of the post on Suja’s blog.
As I pored over the translation, my mind wandered off in a tangent with the pallavi line itself. ‘O Mind, won’t you listen to my appeal?’ says Tyagaraja. This device of addressing one’s own mind occurs in music and literature often enough for us not to be surprised by it. But today I asked myself ‘Who is the addresser and who is the addressed?’.
I was first reminded of the mindfulness exercises in some meditative techniques. One is supposed to watch the thoughts flow by without stopping them, just watching them stream past without reaction. A mind watching its own thoughts?
‘Who is the watcher?’ I wondered, ‘and who is the watched?’. I have tried this meditation technique myself and yes, it is quite possible to do this. And so another question arises – if the mind can split into the watcher and the watched, can it split into more parts? […]
Tyagaraja says ‘O Mind, won’t you listen to the one who knows the compassionate heart of Sri Ramachandra? I am revealing all the secrets’. Oh! So part of his mind knows secrets that the other part doesn’t know?
I do know unhealthy minds can keep secrets –such as in amnesia- but can a healthy mind keep secrets from itself? I don’t think so. But the subconscious can and does keep secrets from the conscious mind. Is this intended to be a song from the subconscious to the conscious?
The questions asked by the writer are really provoking. Does my subconscious plot against my conscious mind? Is that why people tend to self-sabotage.
The root cause of this self-sabotage is the lack of self-knowledge and probably a sort of negligence towards oneself. To not fall into this trap, one needs a strong anchor that can hold us when we are about to fall. And that anchor is ‘Rama’.
This probably explains why the song brings peace and joy to my mind.
Miscellaneous Note on Karmakanda
This is just some reference to the whole idea of Karmakanda which I came across during my research for this post.
The Karmakanda section of the Vedas primarily deals with rituals, ceremonies, and sacrificial acts. Here's a detailed look at what it encompasses:
Rituals and Sacrifices: This section outlines various rituals (yajñas) and sacrifices that are meant to be performed by individuals or communities. These rituals are not just acts of worship but are believed to maintain cosmic order (rita) and ensure well-being, prosperity, and even influence the natural world.
Mantras and Chants: Karmakanda includes specific mantras or chants that are to be recited during these rituals. These mantras are considered powerful, often invoking deities or cosmic forces to achieve specific outcomes.
Daily and Life-Cycle Rituals: It covers both daily (nitya) rituals like sandhyavandanam (prayer at dawn, noon, and dusk) and occasional rituals (naimittika) like those performed during life events such as birth, initiation (upanayana), marriage, and death.
Vedic Sacrifices: Detailed descriptions of complex sacrifices like the Agnihotra (fire ritual), Somayaga (Soma sacrifice), and Rajasuya (royal consecration) are found here. These sacrifices could be elaborate, involving multiple priests, precise timings, and specific materials.
Philosophical Underpinnings: While primarily ritualistic, Karmakanda also reflects philosophical ideas. The rituals are not merely mechanical but are imbued with symbolic meanings, often representing deeper truths about the universe and human existence.
Social and Ethical Codes: The rituals also serve to reinforce social structures and ethical conduct. They prescribe duties (dharma) based on one's role in society, which includes caste (varna) and stage of life (ashrama).
Purpose and Efficacy: The efficacy of these rituals is often debated. While some see them as directly influencing divine or natural forces, others view them metaphorically or as tools for spiritual discipline and focus.
Contrast with Jnanakanda: Karmakanda contrasts with Jnanakanda (the section on knowledge), which focuses more on philosophical inquiry, meditation, and understanding the nature of reality through texts like the Upanishads.
The Karmakanda, therefore, is not just about performing rites but is deeply interwoven with the Vedic worldview, where actions (karma) are seen as pathways to both material and spiritual fulfillment, maintaining harmony between the human, divine, and natural realms.
Source : Grok