Kiran/Sarma, could you help me with the meaning please?
I got the lyrics from
http://www.sistla.org/Srihari-Lyrics/an ... ri/1-2.pdf
pa|| nagavulu nijamani nammEdA | voginaDiyAsalu voddanavE ||
ca|| tolliTi karmamu doMtala nuMDaga | cellabOyika jEsEdA |
yella lOkamulu yElETi dEvuDa | volla nollanika noddanavE ||
ca|| pOyina janmamu porugulanuMDaga | cIyanaka yiMdu jelagEdA |
vEyinAmamula vennuDamAyalu | O yayya yiMka noddanavE ||
ca|| nali nInAmamu nAlikanuMDaga | talakoni yitaramu daDavEdA |
balu SrI vEMkaTapati ninnugolici | voluku caMcalamu loddanavE ||
Corrections and meaning for nagavulu - annamAcharya
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pa|| nagavulu = smiles, nijamu+ani = that they are are true, nammEdA = am I to believe? (v)ogi = mere, (n)aDiyAsalu = vain hopes, voddu+anavE = say not required.||
gist: I do not want to entertain vain hopes, I do not believe in his smiles.
ca|| tolliTi = Earlier, karmamu = consequence of the action, doMtala = as a pile, (n)uMDaga = when it exists, | cellabO = alas ! (interjection), (y)ika = still further, jEsEdA = why do again?|
(y)ella = all, lOkamulu = worlds, (y)ElETi = ruling, dEvuDa = O God, | volla nolla = I will not, repeat Not, accept, (n)ika = henceforth, noddanavE = say not required. ||
gist: The (consequences of my) earlier actions are on me in piles. O God, the ruler of all worlds, why do more? Say no more is required.
ca|| pOyina = Earlier, janmamu = birth, porugula nuMDaga = is existing in the neighbourhood, | chI (y)anaka = without saying chi, (y)iMdu = herein, jelagEdA = how to be pleasant|
vEyinAmamula = of thousand names, vennuDa = of Vishnu, mAyalu = tricks, | O yayya = O my father,(interjection), (y)iMka = hereafter, noddanavE = say no. ||
Gist: How can I enjoy this life, when my earlier life is so recent ? Say no to the tricks of Vishnu of thousand names.
ca|| nalinI nAmamu = the name of the lady, nAlika = on the tongue, nuMDaga = when it stays, | talakoni = with endeavour, yitaramu = other things, daDavEdA = why grope for|
balu = several, SrI vEMkaTapati = SrI VEMkaTESwara, ninnu = you, golici = worship, | voluku = spilled, caMcalamu = flickers, loddanavE = say no. ||
Gist: When the name of the lady is on the tongue, why search in other places ? Say no to the several transcient things that He spills to entice you.
--Sarma
gist: I do not want to entertain vain hopes, I do not believe in his smiles.
ca|| tolliTi = Earlier, karmamu = consequence of the action, doMtala = as a pile, (n)uMDaga = when it exists, | cellabO = alas ! (interjection), (y)ika = still further, jEsEdA = why do again?|
(y)ella = all, lOkamulu = worlds, (y)ElETi = ruling, dEvuDa = O God, | volla nolla = I will not, repeat Not, accept, (n)ika = henceforth, noddanavE = say not required. ||
gist: The (consequences of my) earlier actions are on me in piles. O God, the ruler of all worlds, why do more? Say no more is required.
ca|| pOyina = Earlier, janmamu = birth, porugula nuMDaga = is existing in the neighbourhood, | chI (y)anaka = without saying chi, (y)iMdu = herein, jelagEdA = how to be pleasant|
vEyinAmamula = of thousand names, vennuDa = of Vishnu, mAyalu = tricks, | O yayya = O my father,(interjection), (y)iMka = hereafter, noddanavE = say no. ||
Gist: How can I enjoy this life, when my earlier life is so recent ? Say no to the tricks of Vishnu of thousand names.
ca|| nalinI nAmamu = the name of the lady, nAlika = on the tongue, nuMDaga = when it stays, | talakoni = with endeavour, yitaramu = other things, daDavEdA = why grope for|
balu = several, SrI vEMkaTapati = SrI VEMkaTESwara, ninnu = you, golici = worship, | voluku = spilled, caMcalamu = flickers, loddanavE = say no. ||
Gist: When the name of the lady is on the tongue, why search in other places ? Say no to the several transcient things that He spills to entice you.
--Sarma
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I would request Mr Sarma to consider the following two points -
(1) cIyanaka yiMdu jelagEdA - This would, IMHO, mean 'shall I live here to the detestation of others?' - the 'anaka' may not be taken in negative sense.
(2) nali nInAmamu nAlikanuMDaga - IMHO this would mean ' while Your name is there on my tongue' - 'nalinI' may need to be split as 'nali+nI' (nali - duly) because the word 'lady' in the context does not seem to fit in. It is possible to interpret that Annamayya is telling that the name of Mother is on his tongue, but, contextually, as the whole kRti is addressed to the Lord, this may not be appropriate.
IMHO, the background is - Annamayya looks at the Lord as He keeps smiling while he (Annamayya) feels miserable about the kind of his existence in the world.
He says - Lord, I do not believe your smile to be real. Let me not engender (oddanavE) vain hopes (about Your smiling). While I have a pile of past karmas, shall I continue to commit more? Please use your saGkalpa and stop it (oddanavE). While the results of past life is in front of me, shall I continue live to the detestation (cIyanaka) of others and perpetuate my karma? No, no; please use Your saGkalpa to stop Your delusion (mAyalu oddanavE). While Your name (nI nAmamu) is there (nali) on my tongue, shall I grope for any thing else (any other name); I extolled You, veGkaTapati; please stop (oddanavE) my flickering mind (in the absence of Your grace).
Tha Lord is siddha saGkalpa - One of accomplished volition. Lord's volition is grace for the devotee. Therefore, Annamayya beseeches Lord to use his saGkalpa in order to put an end to his miserable existence.
Pardon me if I am wrong.
V Govindan
(1) cIyanaka yiMdu jelagEdA - This would, IMHO, mean 'shall I live here to the detestation of others?' - the 'anaka' may not be taken in negative sense.
(2) nali nInAmamu nAlikanuMDaga - IMHO this would mean ' while Your name is there on my tongue' - 'nalinI' may need to be split as 'nali+nI' (nali - duly) because the word 'lady' in the context does not seem to fit in. It is possible to interpret that Annamayya is telling that the name of Mother is on his tongue, but, contextually, as the whole kRti is addressed to the Lord, this may not be appropriate.
IMHO, the background is - Annamayya looks at the Lord as He keeps smiling while he (Annamayya) feels miserable about the kind of his existence in the world.
He says - Lord, I do not believe your smile to be real. Let me not engender (oddanavE) vain hopes (about Your smiling). While I have a pile of past karmas, shall I continue to commit more? Please use your saGkalpa and stop it (oddanavE). While the results of past life is in front of me, shall I continue live to the detestation (cIyanaka) of others and perpetuate my karma? No, no; please use Your saGkalpa to stop Your delusion (mAyalu oddanavE). While Your name (nI nAmamu) is there (nali) on my tongue, shall I grope for any thing else (any other name); I extolled You, veGkaTapati; please stop (oddanavE) my flickering mind (in the absence of Your grace).
Tha Lord is siddha saGkalpa - One of accomplished volition. Lord's volition is grace for the devotee. Therefore, Annamayya beseeches Lord to use his saGkalpa in order to put an end to his miserable existence.
Pardon me if I am wrong.
V Govindan
Last edited by vgvindan on 30 Sep 2006, 10:03, edited 1 time in total.
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Dear Govindan,
Thank you very much for your kind comments and interpretation given for the song. Please consider the following:
1. anu = v.t. to say, utter, speak. anaka = part. without saying, without thinking, without caring. So, anaka has negative meaning only.
ci = interj. fie!, pshaw!, pooh!, tush!, nonsense!
chi, cha = interj. fie, out on you. chi is the actual word used in the song.
2. nali = n. dust, powder; illness, indisposition; a. trivial, slight; thin.
"It is possible to interpret that Annamayya is telling that the name of Mother is on his tongue, but, contextually, as the whole kRti is addressed to the Lord, this may not be appropriate."
When I read the song, the context that came to my mind is : the nayika is telling herself (or the bhakta is telling his mind) not to fall into the maya of the Lord. With this context in my mind, I gave the literal interpretation for the song.
The verb in the pallavi as well as the caranams is 'voddanavE' = voddu+anavE. voddu is colloquial form of vaddu.
vaddu = n. third person, sing., neg of 'valayu'. Is not required,, or needed. aux. v. neg. mustnot, ought not; need not; do not.
anavE = second person singular female gender imperative form of anu. anarA = second person singular masculine gender form of anu. The form 'anavA' can be used for both genders with a negative meaning, (will you not say? )
The song can be interpreted thus: the bhakta is urging his mind not to be led astray by the deeds of mAya of the lord and to refuse small boons (and aim for the highest boon, Moksha.)
May be we have to dig deeper to get the correct interpretation.
--Rigapada
Thank you very much for your kind comments and interpretation given for the song. Please consider the following:
1. anu = v.t. to say, utter, speak. anaka = part. without saying, without thinking, without caring. So, anaka has negative meaning only.
ci = interj. fie!, pshaw!, pooh!, tush!, nonsense!
chi, cha = interj. fie, out on you. chi is the actual word used in the song.
2. nali = n. dust, powder; illness, indisposition; a. trivial, slight; thin.
"It is possible to interpret that Annamayya is telling that the name of Mother is on his tongue, but, contextually, as the whole kRti is addressed to the Lord, this may not be appropriate."
When I read the song, the context that came to my mind is : the nayika is telling herself (or the bhakta is telling his mind) not to fall into the maya of the Lord. With this context in my mind, I gave the literal interpretation for the song.
The verb in the pallavi as well as the caranams is 'voddanavE' = voddu+anavE. voddu is colloquial form of vaddu.
vaddu = n. third person, sing., neg of 'valayu'. Is not required,, or needed. aux. v. neg. mustnot, ought not; need not; do not.
anavE = second person singular female gender imperative form of anu. anarA = second person singular masculine gender form of anu. The form 'anavA' can be used for both genders with a negative meaning, (will you not say? )
The song can be interpreted thus: the bhakta is urging his mind not to be led astray by the deeds of mAya of the lord and to refuse small boons (and aim for the highest boon, Moksha.)
May be we have to dig deeper to get the correct interpretation.
--Rigapada
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Rigapada,
Thanks for clarifications. I may submit the following.
(1) voddanavE - While it seems possible that annamayya is addressing his own mind, but caraNa 1 says yella lOkamulu yElETi dEvuDa; caraNa 3 says balu SrI vEMkaTapati ninnugolici; therefore, IMHO this kRti is addressed to the Lord only.
(2) I had problem with this word nali. In its adverbial form, this word means duly, fitly, properly. With this meaning, nali nI nAmamu nAlikanuNDaga makes correct reading; further this is substantiated by the wording talakoni yitaramu daDavEda; IMHO this would be rendered as when Your name is duly on my tongue, should I make effort to search for something else?.
(3) chIyanaka - On the face of it, what you say is correct - anaka would mean without; but it militates against the context. IMHO, annamayya seems to say should I live to the detestation of others?; otherwise, it becomes very difficult to given any other meaning.
(4) Taking these together, voddanavE seems to be addressed to the Lord. Regarding the feminine gender form of the word, I have come across a number of instances in tyAgarAja kRtis, where, this form of addressing is resorted to. One such example is 'zrI rAma pAdamA cittAniki rAvE - dhanyu sEyavE' in the kRti 'zrI rAma pAdamA' rAga amRta vAhini.
Having undertaken translation of kRtis of tyAgarAja, I understand that it is next to impossible for an ordinary mortal to peep into the minds of people like annamayya and tyAgarAja in order to arrive at the appropriate meanings.
However, I would like to add one thing - in interpreting the kRtis of persons like annamayya, mere knowledge of language and their usage are not sufficient, but something more is required - a bent of mind to understand what is implied. I would confess that I cannot boldly say that I fully understand what annamayya means. But, with my limited understanding, if I am asked to translate, then my version would go on these lines.
May be, as you have rightly said, we will have to dig deeper to understand the meaning.
May annamayya illuminate our minds.
V Govindan
Thanks for clarifications. I may submit the following.
(1) voddanavE - While it seems possible that annamayya is addressing his own mind, but caraNa 1 says yella lOkamulu yElETi dEvuDa; caraNa 3 says balu SrI vEMkaTapati ninnugolici; therefore, IMHO this kRti is addressed to the Lord only.
(2) I had problem with this word nali. In its adverbial form, this word means duly, fitly, properly. With this meaning, nali nI nAmamu nAlikanuNDaga makes correct reading; further this is substantiated by the wording talakoni yitaramu daDavEda; IMHO this would be rendered as when Your name is duly on my tongue, should I make effort to search for something else?.
(3) chIyanaka - On the face of it, what you say is correct - anaka would mean without; but it militates against the context. IMHO, annamayya seems to say should I live to the detestation of others?; otherwise, it becomes very difficult to given any other meaning.
(4) Taking these together, voddanavE seems to be addressed to the Lord. Regarding the feminine gender form of the word, I have come across a number of instances in tyAgarAja kRtis, where, this form of addressing is resorted to. One such example is 'zrI rAma pAdamA cittAniki rAvE - dhanyu sEyavE' in the kRti 'zrI rAma pAdamA' rAga amRta vAhini.
Having undertaken translation of kRtis of tyAgarAja, I understand that it is next to impossible for an ordinary mortal to peep into the minds of people like annamayya and tyAgarAja in order to arrive at the appropriate meanings.
However, I would like to add one thing - in interpreting the kRtis of persons like annamayya, mere knowledge of language and their usage are not sufficient, but something more is required - a bent of mind to understand what is implied. I would confess that I cannot boldly say that I fully understand what annamayya means. But, with my limited understanding, if I am asked to translate, then my version would go on these lines.
May be, as you have rightly said, we will have to dig deeper to understand the meaning.
May annamayya illuminate our minds.
V Govindan
Last edited by vgvindan on 08 Oct 2006, 19:30, edited 1 time in total.