].siva CidambaramE - nAgasvarAvaLi - muttutANDavar
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Lakshman
- Posts: 14184
- Joined: 10 Feb 2010, 18:52
shiva cidambaramE. rAgA: sAvEri. Eka tALA.
P: shiva cidambaramE darishikka manamE jananamillai idu nijamE
A: tavashigaTku naTam shei shambhO shankara shiva bhava nAsha punita pancAkSara rUpar vAzh
C1: paravum patanjali vyAgrapAdarODum pArttavarkkellAm brahmAnandamE mUDum
hariyum umanum mayangiyE tEDum Adi antamillA amalaninrADum
2: mangaLa vELviyum mAdhavar pUjaiyumaruviya Agama vEdattin Oshaiyum
tungavaddaLa tALa sangIta Oshaiyum kalandu meyyaDiyAr tudi Oshaiyum vaLar
3: vallavar vAsam shei nillaiyuL toNDu magizndu sheivAr padam shenni mErk-koNDu
allum paghalum pEribattai uNDu Ananda nirtta naTEsaraik-kaNDu
P: shiva cidambaramE darishikka manamE jananamillai idu nijamE
A: tavashigaTku naTam shei shambhO shankara shiva bhava nAsha punita pancAkSara rUpar vAzh
C1: paravum patanjali vyAgrapAdarODum pArttavarkkellAm brahmAnandamE mUDum
hariyum umanum mayangiyE tEDum Adi antamillA amalaninrADum
2: mangaLa vELviyum mAdhavar pUjaiyumaruviya Agama vEdattin Oshaiyum
tungavaddaLa tALa sangIta Oshaiyum kalandu meyyaDiyAr tudi Oshaiyum vaLar
3: vallavar vAsam shei nillaiyuL toNDu magizndu sheivAr padam shenni mErk-koNDu
allum paghalum pEribattai uNDu Ananda nirtta naTEsaraik-kaNDu
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ganesh_mourthy
- Posts: 1380
- Joined: 02 Sep 2007, 23:08
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rshankar
- Posts: 13754
- Joined: 02 Feb 2010, 22:26
Here is my attempt. The usual disclaimers apply, and I invite commets/corrections/explanations.
Siva cidambaramE. rAgA: sAvEri. Eka tALA.
pallavI:
Siva cidambaramE dariSikka manamE jananamillai idu nijamE
In the pallavI, Sri muttutANDavar is making a guarantee to himself (and us) thus: "Oh fickle mind (manamE) of mine! It (idu) is absolutely certain (nijamE) that just one vision (dariSikka) of the temple in cidmabaram (Siva cidambaramE) is enough for us to attain salvation, with no more re-births (jananamillai)." [1]
anupallavI:
tavaSigaTku naTam Sei SambhO Sankara Siva bhava nASa punita pancAkshara rUpar vAzh
In the anupallavi, the composer describes why this temple is so powerful: "It is the place where the ever auspicious (Siva), prosperity-inducing (SambhO SaMkara), holy (punita) Lord who takes the form (rUpar) of the five (panca) lettered (akshara) [2] destroyer (nASa) of worldly (bhava) cares and ties and dances (naTam Sei) for the benefit of the sages who have attained the pinnacle of penance (tavaSigaTku) [3] resides (vAzh)."
caraNam 1:
paravum patanjali vyAghrapAdarODum pArttavarkkellAm brahmAnandam UTTum
hariyum ayanum mayangiyE tEDum Adi antamillA amalan ninrADum
The composer continues to describe cidambaram: "It is the place where the spotlessly pure (amalan) Lord without (illA) a discernable beginning (Adi) or end (anatam) sought (tEDum) vishNu (hariyum) and brahmA (ayanum) who were intoxicated (mayangiyE) by his grandeur, dances (ninrADum) [4] and grants (UTTum) supreme bliss (brahmAnandam) not only to the sages patanjalI [5] and vyAghrapAda, but, in addition (ODum), to any and all (ellAm) of his devotees who happen to catch a glimpse (pArtavarukku) of him."
caraNam 2:
mangaLa vELviyum mAtavar pUjaiyum aruviya Agama vEdattin OSaiyum
tunga maddaLa tALa sangIta OSaiyum kalandu meyyaDiyAr tudi OSaiyum vaLar
The description continues: "It is the place where auspicious (maNgaLa) yAgas/spiritual sacrifices (vELviyum), prayers (pujaiyum) of mighty (mA) sages (tavar), cascading (aruviya) sounds (OSaiyum) of the recitation of sacred Saivaite texts (Agam vEdattin), sounds (OSaiyum) of excellent (tunga) music (sangIta) with drums (maddaLa) and cymbals (tALa) keep time, and sounds (OSaiyum) of true and trusted (mei) devotees (aDiyAr) chanting the Lord's praises/offering worship (tudi) all blend and come together (kalandu) and flourish (vaLar)."
caraNam 3:
vallavar vAsam Sei nilaiyuL toNDu magizndu SeivAr padam Senni mErk-koNDu
allum pagalum pErinbattai uNDu Ananda nirtta naTEsaraik-kaNDu
He concludes: "It is the place where one can partake (uNDu) of divine bliss (pErinbam) continually/day and night (allum pagalum) by placing (koNDu) the feet (padam) of those that serve (toNDu SeivAr) the Lord willingly and happily (maginzhdu) in the land (nilayuL) where the strong/good/capable (vallavar) live (vAsam Sei), on/atop (mEl) one's head (Senni), and by feasting one's eyes (kaNDu) on the image of the dancing (nritta) Lord of dance (naTESarai) performing the Ananda tANDavam."
FOOTNOTES:
[1] Going one up on Sri muttutANDavar, Sri GKB went on to proclaim, "oru daram Siva cidambaram enru SonnAl pOdumE, paragati pere vEru puNyam paNNa vENDumA?" "Is there any need to perform any other/more holy deeds to attain salvation when the mere chanting of the phrase 'Siva cidambaram' once is sufficient?"
[2] pancAkSara – na ma Si vA ya – can also be interpreted as the embodiment (rUpar) of the five (panca) indestructible (akshara) elements – i.e. the panca bhUtas.
[3] Refers to patanjali and vyAghrapAda – patanjali was AdisESa come to earth to witness the tANDavam.
[4] ninrADum = ninru+ADum may sound like an oxymoron, where ninru means to stand (one can either stand, or dance, right?:P). However, I think ninru in this context is to be interpreted as 'appeared' or 'existed'.
[5] The allusion here is that although the Lord came to cidambaram to fulfill his promise to AdiseSa and vyAghrapAda, the blessings and benefits are not limited to just those, but to all and sundry that get to cidambaram.
Siva cidambaramE. rAgA: sAvEri. Eka tALA.
pallavI:
Siva cidambaramE dariSikka manamE jananamillai idu nijamE
In the pallavI, Sri muttutANDavar is making a guarantee to himself (and us) thus: "Oh fickle mind (manamE) of mine! It (idu) is absolutely certain (nijamE) that just one vision (dariSikka) of the temple in cidmabaram (Siva cidambaramE) is enough for us to attain salvation, with no more re-births (jananamillai)." [1]
anupallavI:
tavaSigaTku naTam Sei SambhO Sankara Siva bhava nASa punita pancAkshara rUpar vAzh
In the anupallavi, the composer describes why this temple is so powerful: "It is the place where the ever auspicious (Siva), prosperity-inducing (SambhO SaMkara), holy (punita) Lord who takes the form (rUpar) of the five (panca) lettered (akshara) [2] destroyer (nASa) of worldly (bhava) cares and ties and dances (naTam Sei) for the benefit of the sages who have attained the pinnacle of penance (tavaSigaTku) [3] resides (vAzh)."
caraNam 1:
paravum patanjali vyAghrapAdarODum pArttavarkkellAm brahmAnandam UTTum
hariyum ayanum mayangiyE tEDum Adi antamillA amalan ninrADum
The composer continues to describe cidambaram: "It is the place where the spotlessly pure (amalan) Lord without (illA) a discernable beginning (Adi) or end (anatam) sought (tEDum) vishNu (hariyum) and brahmA (ayanum) who were intoxicated (mayangiyE) by his grandeur, dances (ninrADum) [4] and grants (UTTum) supreme bliss (brahmAnandam) not only to the sages patanjalI [5] and vyAghrapAda, but, in addition (ODum), to any and all (ellAm) of his devotees who happen to catch a glimpse (pArtavarukku) of him."
caraNam 2:
mangaLa vELviyum mAtavar pUjaiyum aruviya Agama vEdattin OSaiyum
tunga maddaLa tALa sangIta OSaiyum kalandu meyyaDiyAr tudi OSaiyum vaLar
The description continues: "It is the place where auspicious (maNgaLa) yAgas/spiritual sacrifices (vELviyum), prayers (pujaiyum) of mighty (mA) sages (tavar), cascading (aruviya) sounds (OSaiyum) of the recitation of sacred Saivaite texts (Agam vEdattin), sounds (OSaiyum) of excellent (tunga) music (sangIta) with drums (maddaLa) and cymbals (tALa) keep time, and sounds (OSaiyum) of true and trusted (mei) devotees (aDiyAr) chanting the Lord's praises/offering worship (tudi) all blend and come together (kalandu) and flourish (vaLar)."
caraNam 3:
vallavar vAsam Sei nilaiyuL toNDu magizndu SeivAr padam Senni mErk-koNDu
allum pagalum pErinbattai uNDu Ananda nirtta naTEsaraik-kaNDu
He concludes: "It is the place where one can partake (uNDu) of divine bliss (pErinbam) continually/day and night (allum pagalum) by placing (koNDu) the feet (padam) of those that serve (toNDu SeivAr) the Lord willingly and happily (maginzhdu) in the land (nilayuL) where the strong/good/capable (vallavar) live (vAsam Sei), on/atop (mEl) one's head (Senni), and by feasting one's eyes (kaNDu) on the image of the dancing (nritta) Lord of dance (naTESarai) performing the Ananda tANDavam."
FOOTNOTES:
[1] Going one up on Sri muttutANDavar, Sri GKB went on to proclaim, "oru daram Siva cidambaram enru SonnAl pOdumE, paragati pere vEru puNyam paNNa vENDumA?" "Is there any need to perform any other/more holy deeds to attain salvation when the mere chanting of the phrase 'Siva cidambaram' once is sufficient?"
[2] pancAkSara – na ma Si vA ya – can also be interpreted as the embodiment (rUpar) of the five (panca) indestructible (akshara) elements – i.e. the panca bhUtas.
[3] Refers to patanjali and vyAghrapAda – patanjali was AdisESa come to earth to witness the tANDavam.
[4] ninrADum = ninru+ADum may sound like an oxymoron, where ninru means to stand (one can either stand, or dance, right?:P). However, I think ninru in this context is to be interpreted as 'appeared' or 'existed'.
[5] The allusion here is that although the Lord came to cidambaram to fulfill his promise to AdiseSa and vyAghrapAda, the blessings and benefits are not limited to just those, but to all and sundry that get to cidambaram.
Last edited by rshankar on 08 Oct 2008, 23:07, edited 1 time in total.