can someone please help me with the translation of the following varnam.
vElanaik-kANbOm (varNa). rAgA: khamAs. Adi tALA. Composer: Muttusvami Kavi.
P: vElanaik kANbOm vAri vEl vizhi mAdarai maNanda
kOlamayil mIdinil Eri bhavani varum azhaganAna guhan
A: kayilai nAthanin selva maghanaik kANak kaNgaL kOTi pOdumO
vEl tanaik koNDu paDu sUrarai venru dEvasEnApati Agiya
(muktAyi svara sAhityam)
muni tanda kani ena gaNapati iraivanE valamAga vandu kani tanai aDaiya
kani enna mayil tanil ulagai nI valam vandu tanakkilai enaduDan vegu dEgiya anda
C: kandanE kANak kaN tEDudE en manam nilai koLLAdE
(ciTTasvara sahityam)
1: vElAyudan avvai ammaikkuk kATSi tanda
2: nADi unadaruLait-tEDik-kAvaDik-koNDADum avaraik-kANa en manam ADudE
mAnait-tEDi unadu vEDanAi, vEngaiyAi, vruttanAi, vaLLi tanai maNanda
3: tA ninadaruLE tA, karuNaik-kandA, arupaDai vIDA, veTri vElAyudA,
kunril vAzhum kandA, praNava vadanA, azhagumigu
meaning of velanaik kanbom varnam
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arasi
- Posts: 16873
- Joined: 22 Jun 2006, 09:30
Pallavi:
vElanaik kANbOM vArIR= Come, let us behold vElan!(not vAri)
kOla mayil mIdinilERi=by getting on his beautiful peacock
bavani varum=one who cruises around
azhaganAna guhan=guhan who is beautiful to behold
A.Pallavi:
kailai nAdanin Selva maganaik kANa=to behold the son of the lord of kailASa
kaNgaL kODi pOdumO?=are a crore eyes enough?
vEltanaik koNDu=with the spear
paDu SUrarai venRU=by vanquishing the indomitable SUrA
dEvasEnApati Agiya=the one who became dEva sEanApati
muni tanda kani=the fruit that the sage gave
gaNapati iRaivanaiyE valamAga vandu=gaNapati by going round his father
kanitanai aDaiya=obtained the fruit
kani tinna?=to eat the fruit
mayiltanil ulagai nI valam vandu=by circling the earth on your peacock
tanakkillai enRavuDan?=when you knew it (the fruit) wasn't to be yours
veguNDEgiya=one who left in a rage
C:
kandanE! kANak kaN tEDudE!=kandA! my eyes seek you!
en manam nilai koLLAdu?=with a restless heart
1. vElAyudan=the spear holder
avvai ammaikkuk kATshi tanda=the one who appeared before avvai the old poetess
2. nADi unadaruLAit tEDi=approaching and seeking your grace
kAvaDi koNDADum=those who dance with their kAvaDIs
avaraikkANa en manam ADudE (nADudE?)=my heart seeks those who carry kAvaDis for you and dance along
mAnait tEDi=here, seeking peN man, vaLLi the deer-like woman
could it be vandu instead of unadu?
vEDanAi, vEngaiyAi, viruttanAi=as a hunter, an old man, a tiger,
vaLLitanai maNanda=one who married vaLLi
3.tA, ninadaruLE tA!=please give, give your grace
karuNiakkandA=kind kandA
aRupaDai vIDA=one who resides in the six holy kshEtrAs
veTRi vElAyudA=one who holds the spear of victory
kunRil vAzhum kandA=one who resides in the hills
praNava vadanA=the one whose face radiates the praNava mantrA
azhagu migu=one who is so beautiful
Krishnaa,
Ravi and Rajani would have given you more detailed meanings and Ravi would have added the nuances from the dance point of view as well...
vElanaik kANbOM vArIR= Come, let us behold vElan!(not vAri)
kOla mayil mIdinilERi=by getting on his beautiful peacock
bavani varum=one who cruises around
azhaganAna guhan=guhan who is beautiful to behold
A.Pallavi:
kailai nAdanin Selva maganaik kANa=to behold the son of the lord of kailASa
kaNgaL kODi pOdumO?=are a crore eyes enough?
vEltanaik koNDu=with the spear
paDu SUrarai venRU=by vanquishing the indomitable SUrA
dEvasEnApati Agiya=the one who became dEva sEanApati
muni tanda kani=the fruit that the sage gave
gaNapati iRaivanaiyE valamAga vandu=gaNapati by going round his father
kanitanai aDaiya=obtained the fruit
kani tinna?=to eat the fruit
mayiltanil ulagai nI valam vandu=by circling the earth on your peacock
tanakkillai enRavuDan?=when you knew it (the fruit) wasn't to be yours
veguNDEgiya=one who left in a rage
C:
kandanE! kANak kaN tEDudE!=kandA! my eyes seek you!
en manam nilai koLLAdu?=with a restless heart
1. vElAyudan=the spear holder
avvai ammaikkuk kATshi tanda=the one who appeared before avvai the old poetess
2. nADi unadaruLAit tEDi=approaching and seeking your grace
kAvaDi koNDADum=those who dance with their kAvaDIs
avaraikkANa en manam ADudE (nADudE?)=my heart seeks those who carry kAvaDis for you and dance along
mAnait tEDi=here, seeking peN man, vaLLi the deer-like woman
could it be vandu instead of unadu?
vEDanAi, vEngaiyAi, viruttanAi=as a hunter, an old man, a tiger,
vaLLitanai maNanda=one who married vaLLi
3.tA, ninadaruLE tA!=please give, give your grace
karuNiakkandA=kind kandA
aRupaDai vIDA=one who resides in the six holy kshEtrAs
veTRi vElAyudA=one who holds the spear of victory
kunRil vAzhum kandA=one who resides in the hills
praNava vadanA=the one whose face radiates the praNava mantrA
azhagu migu=one who is so beautiful
Krishnaa,
Ravi and Rajani would have given you more detailed meanings and Ravi would have added the nuances from the dance point of view as well...
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krishnaa
- Posts: 958
- Joined: 13 Sep 2007, 20:22
Thanks so much Arasi!!!!!
Details can be further added.
But your translation serves my purpose for now. Thanks so much once again.
Ravi, waiting for your suggestions.... regarding help from the dance point of view.
Details can be further added.
But your translation serves my purpose for now. Thanks so much once again.
Ravi, waiting for your suggestions.... regarding help from the dance point of view.
Last edited by krishnaa on 21 Feb 2008, 14:32, edited 1 time in total.
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rshankar
- Posts: 13754
- Joined: 02 Feb 2010, 22:26
Krishnaa,
Here are some myths that I know.
The stories related to each part of the varNam can be used to choreograph sancArIs for those parts:
Story of the pallavI:
When murugA defeats sUrapadma, just before his death the repentant asurA asks that he be granted the boon of being by muruga's side always..so muruga splits him into a rooster (and places that on his flag) and a beautiful (azhagiya) peacock (mayil) which he uses as his vAhana.
The stories of the anu pallavI:
1. the reason for the birth of muruga (kumArasambhavam) was to destroy a coterie of asurAs. indra offers him his army to fight tArakAusra, sUrapadma etc. So muruga becomes the chief (pati) of the army (sEna) of the gods (deva). When he is victorious, indra offers him his daughter's hand in marriage - so muruga becomes the husband (pati) of dEvasEnA.
2. nAradA brings a fruit (kani) a mango to mount kailAS and offers it to the one who is the fstest to go round the world. murugA proud and confident sets off on his peacock, secure in the knowledge that try as he might, ganES would never be able to be faster than he, because of the nature of his vAhana (the slow bandicoot). However, gaNES teh clever one, decides that he would go around his parents as they were his world, and was done in no time. Siva, delighted with gaNES for his quick wit, gives him the mango. muruga returns to kailAS after having really flown around the world...only to find that not only did his miscalculate, but that gaNES had eaten the fruit without sharing. He gets very upset and goes away from kailAS all the way to the South, and sets up residence a top of a hill in tamil naDu. pArvati tries to pacify him by telling him that he should not be worried about winning a fruit, when "you yourself (nI) are the fruit (pazham) of your devotees' penance" - the name of the hill from this phrase was derived 'nI pazham', 'pazham nI' - pazhani. I think murugA was pacified when pArvatI gives him her weapon - the Sakti vEl.
Story of C1:
avvaiyAr was a very devout bhakta of muruga and longed for a vision of the lord. One day, when she is out collecting berries, she sees a handsome and mischevious young lad atop one of the trees. He offers to shake the tree so that berries will fall down for her to pick. She accepts his offer, but he has a question: he asks her, "do you want hot berries, or cold ones". She says that she'd like cold ones. So he shakes the tree and she begins to pick the berries from the ground. As she picks each one, she blows on it. After a couple of times, the boy taunts her and asks, "why did you ask for cold berries if you want to blow on every one of them" - that is when avvai realizes that the boy must be her divine muruga himself. With that realization comes the vison of the lord on his peacock. Not satisfied with that, she asks for a vision with both his consorts, and is granted that too!
c2:
vaLLi was a foundling (born to vishNu and laskSmi - the latter was in the form of a deer - and so vaLLI is also rOhishajA - born of a deer) who was discovered by a childless hunter (nambirAjan - so she is also called pulinda kanyA - daughter of a marksman) a gypsy chieftan (and hence she is known as kurati, kura koDi, kura mAdu). She grows up as his daughter and spends her days guarding the crops the gypsies plant (mainly maize - tinai). She grew up to be a beautiful and fearless maiden, afraid only of the elephant. Hearing of muruga's beauty, she falls in love with him. muruga learns of her from nArada. Already married to dEvasEna, muruga decides to reconnoiter the lay of the land. He disguises himself as a hunter (vEDan) and comes to vaLLI's tiNai (the raised muond atop which girls sit to guard the crops) to obeserve her. He claims that he wandered there because he was so engrossed in follwing a deer (mAn), he did not realize he had come close to the tiNai. (tiNais, like the kanni mADam were places where young unmarried girls were cloistered, and men unrelated to the girls were not supposed to be there). Just as he is trying to flirt with vaLLI, her father arrives - and, rather than braving a confrontation, muruga turns himself into a tree (a vENgai maram). The following day, he returns, but this time as an old man (virudan), and asks for something to eat. vaLLi offers him some honey (tEn) and some tinai mAvu (maize flour) which is the staple diet of the gypsies. It is a very dry offering, so, not surprisingly, muruga is overcome with hiccups. He asks for water, and when she brings him some, he tries to hold her hand and generally misbehave. He asks her to marry him. She refuses, and laughs at him for even thinking about such a May-December pairing. muruga, knowing her fear of elephants, invokes his brother - gaNES comes to his help as an elephant. The frightened vaLLi tells the old man that she'd marry him if he made the elephant go away. muruga does that, and when the elephant goes away, she laughs her promise away, by saying that she can't be held responsible for promises made when she was not fully herself. So, muruga invokes the elephant once again. This time, the elephant actually picks her up in his trunk. Although terrified, she agress to marry him, and makes a sincere promise - and when she does that, the elephant gently places her in the old man's hands who reveals his true self, and what follows is holy matrimony - vaLLI kalyANam[1]
The aru paDai vIDu are:
pazhani - described avove
svAmimalai - where he becomes the guru of his father and is called svAminAthan
tiruccendUr - where he vanquishes sUrapadma
tiruttaNi - where he married vaLLI
tiruparankunram - where he marries dEvasEnA
pazham-udir-cOlai - where he revealed himself to avvai
Some believe that pazham-udir-cOlai is not the sixth paDai vIDu, and that the 6th is actually the muruga temple in SrIlankA - kadirkAmam
The temples are all on top of hills. So, muruga is kunram (mount/hill) mEviya (one who became manifest) perumAn (god)
[1] I don't like this story too much - feels like vaLLi got bullied into marriage!
Here are some myths that I know.
The stories related to each part of the varNam can be used to choreograph sancArIs for those parts:
Story of the pallavI:
When murugA defeats sUrapadma, just before his death the repentant asurA asks that he be granted the boon of being by muruga's side always..so muruga splits him into a rooster (and places that on his flag) and a beautiful (azhagiya) peacock (mayil) which he uses as his vAhana.
The stories of the anu pallavI:
1. the reason for the birth of muruga (kumArasambhavam) was to destroy a coterie of asurAs. indra offers him his army to fight tArakAusra, sUrapadma etc. So muruga becomes the chief (pati) of the army (sEna) of the gods (deva). When he is victorious, indra offers him his daughter's hand in marriage - so muruga becomes the husband (pati) of dEvasEnA.
2. nAradA brings a fruit (kani) a mango to mount kailAS and offers it to the one who is the fstest to go round the world. murugA proud and confident sets off on his peacock, secure in the knowledge that try as he might, ganES would never be able to be faster than he, because of the nature of his vAhana (the slow bandicoot). However, gaNES teh clever one, decides that he would go around his parents as they were his world, and was done in no time. Siva, delighted with gaNES for his quick wit, gives him the mango. muruga returns to kailAS after having really flown around the world...only to find that not only did his miscalculate, but that gaNES had eaten the fruit without sharing. He gets very upset and goes away from kailAS all the way to the South, and sets up residence a top of a hill in tamil naDu. pArvati tries to pacify him by telling him that he should not be worried about winning a fruit, when "you yourself (nI) are the fruit (pazham) of your devotees' penance" - the name of the hill from this phrase was derived 'nI pazham', 'pazham nI' - pazhani. I think murugA was pacified when pArvatI gives him her weapon - the Sakti vEl.
Story of C1:
avvaiyAr was a very devout bhakta of muruga and longed for a vision of the lord. One day, when she is out collecting berries, she sees a handsome and mischevious young lad atop one of the trees. He offers to shake the tree so that berries will fall down for her to pick. She accepts his offer, but he has a question: he asks her, "do you want hot berries, or cold ones". She says that she'd like cold ones. So he shakes the tree and she begins to pick the berries from the ground. As she picks each one, she blows on it. After a couple of times, the boy taunts her and asks, "why did you ask for cold berries if you want to blow on every one of them" - that is when avvai realizes that the boy must be her divine muruga himself. With that realization comes the vison of the lord on his peacock. Not satisfied with that, she asks for a vision with both his consorts, and is granted that too!
c2:
vaLLi was a foundling (born to vishNu and laskSmi - the latter was in the form of a deer - and so vaLLI is also rOhishajA - born of a deer) who was discovered by a childless hunter (nambirAjan - so she is also called pulinda kanyA - daughter of a marksman) a gypsy chieftan (and hence she is known as kurati, kura koDi, kura mAdu). She grows up as his daughter and spends her days guarding the crops the gypsies plant (mainly maize - tinai). She grew up to be a beautiful and fearless maiden, afraid only of the elephant. Hearing of muruga's beauty, she falls in love with him. muruga learns of her from nArada. Already married to dEvasEna, muruga decides to reconnoiter the lay of the land. He disguises himself as a hunter (vEDan) and comes to vaLLI's tiNai (the raised muond atop which girls sit to guard the crops) to obeserve her. He claims that he wandered there because he was so engrossed in follwing a deer (mAn), he did not realize he had come close to the tiNai. (tiNais, like the kanni mADam were places where young unmarried girls were cloistered, and men unrelated to the girls were not supposed to be there). Just as he is trying to flirt with vaLLI, her father arrives - and, rather than braving a confrontation, muruga turns himself into a tree (a vENgai maram). The following day, he returns, but this time as an old man (virudan), and asks for something to eat. vaLLi offers him some honey (tEn) and some tinai mAvu (maize flour) which is the staple diet of the gypsies. It is a very dry offering, so, not surprisingly, muruga is overcome with hiccups. He asks for water, and when she brings him some, he tries to hold her hand and generally misbehave. He asks her to marry him. She refuses, and laughs at him for even thinking about such a May-December pairing. muruga, knowing her fear of elephants, invokes his brother - gaNES comes to his help as an elephant. The frightened vaLLi tells the old man that she'd marry him if he made the elephant go away. muruga does that, and when the elephant goes away, she laughs her promise away, by saying that she can't be held responsible for promises made when she was not fully herself. So, muruga invokes the elephant once again. This time, the elephant actually picks her up in his trunk. Although terrified, she agress to marry him, and makes a sincere promise - and when she does that, the elephant gently places her in the old man's hands who reveals his true self, and what follows is holy matrimony - vaLLI kalyANam[1]
The aru paDai vIDu are:
pazhani - described avove
svAmimalai - where he becomes the guru of his father and is called svAminAthan
tiruccendUr - where he vanquishes sUrapadma
tiruttaNi - where he married vaLLI
tiruparankunram - where he marries dEvasEnA
pazham-udir-cOlai - where he revealed himself to avvai
Some believe that pazham-udir-cOlai is not the sixth paDai vIDu, and that the 6th is actually the muruga temple in SrIlankA - kadirkAmam
The temples are all on top of hills. So, muruga is kunram (mount/hill) mEviya (one who became manifest) perumAn (god)
[1] I don't like this story too much - feels like vaLLi got bullied into marriage!
Last edited by rshankar on 22 Feb 2008, 16:41, edited 1 time in total.
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krishnaa
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rshankar
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rshankar
- Posts: 13754
- Joined: 02 Feb 2010, 22:26
Meena,
I have no clue, but this is what I found when I googled for it:
http://envis.frlht.org.in/botanical_sea ... upium+ROXB.
I have no clue, but this is what I found when I googled for it:
http://envis.frlht.org.in/botanical_sea ... upium+ROXB.
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vasanthakokilam
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- Joined: 03 Feb 2010, 00:01
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arasi
- Posts: 16873
- Joined: 22 Jun 2006, 09:30
Ravi,
You got it right! My age old book has the entry. No illustrations, though.
Kino tree (Pterocarpus Marsupium)
tamizh: vEngai telugu: yEgi kannaDA: bEnge marA mlayALam: vEinga sanskrit: mahA kuTaja
VK, I don't remember the foliage to be rubber plant-like as in the photograph whereas the illustration seems more convincing.
You got it right! My age old book has the entry. No illustrations, though.
Kino tree (Pterocarpus Marsupium)
tamizh: vEngai telugu: yEgi kannaDA: bEnge marA mlayALam: vEinga sanskrit: mahA kuTaja
VK, I don't remember the foliage to be rubber plant-like as in the photograph whereas the illustration seems more convincing.
Last edited by arasi on 24 Feb 2008, 19:23, edited 1 time in total.