[Y-Indology] VidyAkara's poem 423 (p. 171, Ingalls' edition)

[Guest guest]

--- naga_ganesan wrote:

>

> Dear List,

>

> I need the translation of poem 423 mentioning

> navamallikA(=

> spring creeper, mAdhavI flower) in VidyAkara's

> subhASitaratnakoSa.

>

> My copy of Ingalls' An anthology of Sanskrit court

> poetry, 1965

> leaves many pages blank :-( including page 171.

>

> on p. 110, Ingalls writes:

> "4. The spring jasmine (kunda) is the first of

> flowers to appear,

> its petals falling before the new leaves are on the

> trees (159,

> 162, 164). It is the sweetest scented of Indian

> flowers and is

> thus a favourite of bees (159). The flower is small

> and white,

> as is that of the similarly sweet-scented

> navamallikA or spring

> creeper, and both are likened to a girl's teeth as

> she smiles

> (423, Rtu. 6.23, zRG. Til. 3)".

>

> Of course, flowers on spring-creepers are called

> mAdhavI.

> The gaNikA in Manimekalai epic is mAtavi(=mAdhavI).

> In Tamil tradition, mullai is both jasmine and

> spring-flowers.

>

> Pl. give me translation by Ingalls (or by someone

> else) for

> poem number 423 in Ingalls' edition. It must be in

> page 171.

>

> Thanks,

> N. Ganesan

>

 

Here is the Ingalls translation of 423-

 

Cherry-lipped maiden, this is no lip,

on which we see fresh scarlet;

nor are these teeth, fair-smiling lass,

that shame white jasmine.

Rather, I think, this is a seal,

beautifully drawn with bright minium,

and this a treasured store of pearls

sealed by King KAma.

 

[in case you needed hints from the original-

cherry=bimba, jasmine=kunda, seal=mudrA.]

 

Best.

 

Jogesh Panda

 

 

 

 

 

 

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[Guest guest]

Thanks, Dr. Panda,

 

There is a confusion between springflower-gaertnera

and jasmines in both Tamil and Sanskrit.

 

I've translated a classical Tamil poem,

you may find it of interest.

 

----------------------

 

CT commentators write that "bard is one who acts

as messenger for the chieftain in arranging prostitutes".

In Tamil words, it is:

"pANan2 = tUtu cen2Ru parattaiyaip puNarppippavan2"

(pin2n2attUr a. nArAyaNacAmi aiyar, naRRiNai,

SISS Society, 1962, p. 55).

 

When Cologne database is searched with

two strings "poy*" and "pANa*" together, several

instances can be found where the wife of the

chief accuses the bard of speaking untruths.

The situation is usually such that the bard helps

the chief in his extramarital affairs.

 

Let me translate an example, where 'eGkai'

("my sisters/women") in early occurence in Tamil

refers to such parattai women:

 

pOtu Ar vaNTu Utum pun2al vayal UraRkut

tUtAyt tiritarum pAN makan2E! - nI tAn2

aRivu ayarntu em illuL en2 ceyya vantAy?

neRi atukAN egkaiyar iRku

 

- aintiNai aimpatu 22

 

My rough translation:

 

What the wife said to the bard

while shutting the door out.

 

You, the bard carrying messages

for the chief from place to place!

His village is full of

fertile fields, well watered.

In those fields, honey bees hop

from flower to flower enjoying themselves.

Did you lose your brain, and

lost your usual way? Why did you come here!

"My sisters" homes are along the

other street, you may go there!

 

Notes: 1) "My sisters" refers to prostitutes

whom the wife does not exactly like.

2) Honey bee is a metaphor for men wandering

into brothels.

3) "well-watered fields" is a standard CT

sexual motif. kayal/vALai fish are said to

jump out in the waters in many, many CT poems

and here obviously the fish refers to men,

and waters women. Cf. apsaras = water-nymphs.

 

The Tamil commentary from

R. Raghavaiyangar, mARan2poRaiyan2Ar iyaRRiya

aintiNaiyaimpatu mUlamum, uraiyum,

Madurai Tamil Sangam, 1935, p. 9,

 

e-tu pANaRkut talaimakaL vAyin2maRuttatu.

 

(i-L) malarkaLai nukarAnin2Ra vaNTukaL Utum

pun2al vayalUraRkut tUtAy uzalkin2Ra pANmakan2E!

nItAn2 aRivukalaGki eGkaL man2yuL en2ceyyavantAy?

eGkaiyar man2aikku vazi atukAN e-Ru.

 

Regards,

N. Ganesan

INDOLOGY, Jogesh Panda <yogeshpanda> wrote:

 

> Here is the Ingalls translation of 423-

>

> Cherry-lipped maiden, this is no lip,

> on which we see fresh scarlet;

> nor are these teeth, fair-smiling lass,

> that shame white jasmine.

> Rather, I think, this is a seal,

> beautifully drawn with bright minium,

> and this a treasured store of pearls

> sealed by King KAma.

>

> [in case you needed hints from the original-

> cherry=bimba, jasmine=kunda, seal=mudrA.]

>

> Best.

>

> Jogesh Panda

>