a~NgayaRkaNNi anthaathi-1

[Guest guest]

\center {nuul}

 

che~Nkathir aayiram kOTiyum chErnthu chivanthathuvO ?

po~Ngiya mANikkach chOthip pizambo ? puthumaNamchEr

ku~Nkumach chaaRO ? malayaththuvacha^ni^n kORRoTiyaam

a~NgayaRkaNNi thiruvuru vaayi^na ! aRputhamE .. 1 ..

[Guest guest]

Sridhar - Seshagiri wrote:

> \center {nuul}

>

> che~Nkathir aayiram kOTiyum chErnthu chivanthathuvO ?

> po~Ngiya mANikkach chOthip pizambo ? puthumaNamchEr

> ku~Nkumach chaaRO ? malayaththuvacha^ni^n kORRoTiyaam

> a~NgayaRkaNNi thiruvuru vaayi^na ! aRputhamE .. 1 ..

>

 

First line reminds me of shankara's "udyadbhAnu sahasrakoTi sadR^ishaam"

and also this verse like the first verse of abhirAmi antAdi, refers to

HER red hue. The only tough word in this verse is kORRoTi which means

bangles of fine workmanship (according to online Tamil Lexicon). SHE adorns

malaydhvaja pANDya like a excellent bangles adorning a person (that is my

understanding). In the mInAxi navaratnamAla, SHE is described in a similar

way. shriimat.h paaNDya kulaachalaagra vilasat.h ratnapradiipaayutaaM. That

is SHE shines like a diamond on the top of the family line of pANDya kings.

 

 

 

 

Thanks for starting this series. May be you can attempt a translation of

the text, as many members of the forum do not know Tamil. There is an

online Tamil Lexicon at

 

http://www.uni-koeln.de/phil-fak/indologie/tamil/otl_search.html

 

It will help you as well.

 

Ravi

[Guest guest]

kaappu (*)

 

koththu alarko^nRaiyum ga~Ngaiyum thi~NkaT kozunthum aNi

aththa^nai vETTavaL a~NgayaR kaNNi aTiyiNaikkE

chittam maLarnthiTach cheppum anthaathi chiRanthiTavE

chiththi vinaayaga^n chiiRaTi pORRuva^n chinthaiyuLLE

 

In order that this work of mine that praises the feet of mInAxI,

who has married our Father with matted locks adorned with golden

colored laburnum flowers, the Ganges and the crescent moon

be meritorious, i mentally worship the feet of SiddhiVinaayaka.

 

(*) kaapu is a verse in which the protection or grace of deities

is implored. In some ways, i think it can be thought of as a

'dhyAna shlokam'.

 

nuul

 

che~Nkathir aayiram kOTiyum chErnthu chivanthathuvO ?

po~Ngiya mANikkach chOthip pizambo ? puthumaNamchEr

ku~Nkumach chaaRO ? malayaththuvacha^ni^n kORRoTiyaam

a~NgayaRkaNNi thiruvuru vaayi^na ! aRputhamE .. 1 ..

 

Glory be to the divine form (thiruvuru) of Meenakshi, who adorns

malaydhvaja pANDya like excellent bangles adorning a person. How

are we to describe it ? As the red hue (lustre) of a thousand crore

suns shining all at once ? Or the brilliance of a column of rubies

(mANikka pizambu) ? Or the lasting redness of fragrant kumkumam ? (**)

How wonderful !

 

(**) Here I am confused if the reference is to the fragrance itself

and not the colour.

 

aRpu uLam koNTavar, allum pagalum aTi iNaiyaip

poRpu uRa Eththip pugazpavar ne~ncham pugunthathu amarum

kaRpagamE ! karuNaik kaTalAya kayaRkaNiyE !

aRpa^n e^nakkum eLivanthathu e^n^na athichayamE .. 2 ..

 

O Karpagam who (enters and) resides in the hearts of those who love

You (aRpu uLam koNTavar) and who praise Your feet day and night;

Meenakshi !, ocean of compassion. That You should so readily

(eLivanthathu) bestow Your grace upon an ordinary (aRpa^n) person

like me !

 

---

 

Namaste,

 

With some egging on and lots of help from Ravi, I am

attempting to post the translation of the verses

along with the transliteration. Needless to say, all

errors/misunderstandings in the meaning are solely

mine. Comments and corrections are welcome.

 

Regards,

Sridhar.

[Guest guest]

Sridhar - Seshagiri wrote:

>

>

> (*) kaapu is a verse in which the protection or grace of deities

> is implored. In some ways, i think it can be thought of as a

> 'dhyAna shlokam'.

>

 

kaappu is not like dhyAna shlokam here (and in many works). It is addressed

to Lord ganesha before starting the work. It becomes dhyAna only if the

same deity is adored in the verse. As you correctly point out, it is more

of requesting protection or grace. Literally the word kaappu means

protection.

 

Probably, one can say "ulagelAm uNarndhu" of periya puraNam and "ulagam

yAvaiyum" of kamba rAmAyaNam may are addressed to the respective devata-s

(shiva and nArAyaNa). They may come under the class of dhyAna. Please

correct me.

>

>

> (**) Here I am confused if the reference is to the fragrance itself

> and not the colour.

>

 

The main emphasis is on the color, keeping with the theme of rest of the

references. But instead of saying just kumkuma chArO, the poet adds "puthu

maNam chEr", the newly fragrant. It is more for poetic beauty, I think.

 

 

>

> aRpu uLam koNTavar, allum pagalum aTi iNaiyaip

> poRpu uRa Eththip pugazpavar ne~ncham pugunthathu amarum

> kaRpagamE ! karuNaik kaTalAya kayaRkaNiyE !

> aRpa^n e^nakkum eLivanthathu e^n^na athichayamE .. 2 ..

>

> O Karpagam who (enters and) resides in the hearts of those who love

> You (aRpu uLam koNTavar) and who praise Your feet day and night;

> Meenakshi !, ocean of compassion. That You should so readily

> (eLivanthathu) bestow Your grace upon an ordinary (aRpa^n) person

> like me !

>

 

kaRpagam means kalpaka, like in kalpa latA or kalpa vR^ixa. Essentially it

means SHE grants the wishes of devotees. This sentiment is reflected in

many texts. Like "avidyAna.m ..." verse of saundaryalaharI, names like

kalpavalli sama bhujA of trishati.

 

--

 

I think the red-hue of ambaaL is more a reference to HER tejas than the

skin color. Normally SHE is referred to shyAmaLa and refer to the nice

verse "maN kaLikkum pachchai" (which I wrote sometime back).

 

--

On a different note, the 1000 crore suns reminds me of the verse, "eko

vArija bhAndavaH" of shivAnandalaharI:

 

eko vaarijabaandhavaH kshitinabho vyaaptaM tamomaNDalaM

bhitvaa lochanagocharo.api bhavati tvaM koTisuuryaprabhaH |

vedyaH kinna bhavasyaho ghanataraM kiidR^igbhavenmattama\-

statsarvaM vyapaniiya me pashupate saakshaat prasanno bhava || 58||

--

 

 

My sincere thanks to Sridhar for his excellent contributions to the list.

 

With regards,

Ravi