neegama neegamanta varneeta manohara roopa nagaraja dharooda sreenarayana
neegama neegamanta varneeta manohara roopa nagaraja dharooda sreenarayana
narayana sreemannarayana narayana venkata narayana
deepeenchoo vaeeragya deevya saoomkhyambheeya
nopaka kada nannoo nodabaroopoochoo
paeepaee
paeepaeena samsara bandhamoola katevoo
na palookoo cheloona narayana
paeepaeena samsara bandhamoola katevoo
na palookoo cheloona narayana
neegama gamadanee sagamagasanee
neegama neegamanta varneeta manohara roopa nagaraja dharooda sreenarayana
neesa ga sagasagasagasaga daneesagamagasagamaga saneedhasa
neesadha sagama gamaga madanee dhaneesa magasaneedhamagasa
veeveedha neerbhandhamoola
veeveedha neerbhandhamoola vedala droyakanannoo bhavasagaramoola
dadabadajetoora..
deeveejendravandhya.sree teeroovenkadreesa
deeveejendhravandhya.sree teeroovenkadreesa navaneetachora sree narayana
neegama sagamagasaneedhamaganee
neegama gasamagadhamaneedhasa
neegama neegamanta varneeta manohara roopa nagaraja dharooda sreenarayana
Meaning:
Nigam+anta =Nigamanta —–> The godhead which is even beyond the reach of the Vedas.
Varnita -> Described
Manohara Rupa —> Literally the bewitch of hearts .
Nagaraja —–> referring to Adisesha the divine serpent on whom Lord Vishnu rests in the cosmic milky way.
Sri man Narayana ——> The form of Lord Vishnu that pervades the whole universe.
The first line literally translates to praising Lord Vishnu whose
very form is beyond the vedas , is the essence of the vedas and is very
bewitching to behold and is the same essence that preserves the universe
in the form of Lord Vishnu resting on Adi sesha.
The second line is essentially a repeat of the first line. The third line uses the term Venkata Narayana
Venkata Narayana —–>Lord Venkateshwara even though not being in
the official dasa avatara ( ten avataras of Lord Vishnu ) is still the
Kali yuga deity who is essentially the form of Vishnu. Annamayya out of
devotion has coined this term.
Deepinchu—-> Radiating
Vairagya Divya —-> divine bliss in renunciation. Vairgya is the sanskrit root for renunciation.
Soukhyambiyya—-> Soukhyam means bliss ,basically the verb form of
the word indicating the divine bliss which can be granted by the lord.
nOpaka kadaa nannu noDabarupuchu —> Nopatam is bestowing. So the
poet is actually complaining instead of bestowing me with the divine
bliss of renunciation which you are fully capable of giving….nannu
nodabarupuchu …you are entangling me with your divine maya and causing
me to get snared in wordly pleasures.
paipai paipaina samsaara bandhamula kaTTEvu—–> This line is an
continuation of the above line. You are binding us with transitory
worldly bonds.
naa paluku chellunaa naaraayaNa——-> Would you even give me a chance to make my arguement for granting me renunciation …
Then follows an carnatic sequence of ragas
Vividha nirbhandhamula—-> Nirbhandamu is confinement. Here the
poet is referring to various confinements in the form of relationships.
veDala drOyakanannu—> literally pushing one into it
bhavasaagaramula daDabaDajEturaa——> Bhava saagara refers to the
ocean of material existence or the world as we perceive it . The poet is
again pleading with the lord to not cause him to fall into this ocean
of worldly existence.
DivijEndhravandhya——> One who is praised even by the gods.As
Krishna Lord Vishnu lifts the govardhana and many a time saves the skin
of Indra from many a rakshasa.
sri tiruvEnkadriSa—–> Lord Venkateshwara.
navaneetachOra Sri naaraayaNa —-> Navaneetam is butter. Navaneeta
chora is the butter thief and the thief of hearts of the gopikas …Lord
Krishna himself.
Adi Narayana…Tirumala Narayana…Hari Hari Narayana—–> The song ends with the praise of Venkateshwara in the form of Narayana .
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