Lyrics and English Meaning Request - Devano Ivan Manidhan Dhano

[durgs]

Hi!

Is anyone able to help me in finding the complete lyrics and english translation for the Rama Natkam Padam "Devano Ivan Manidhan Dhano" composed by Arunachalakavirayar?

It is danced to in this video: https://www.youtube.com/watch?v=fJywWTMjvMQ

Thank you!

[Lakshman]

dEvanO manidan (kaNNigaL). rAgA: nIlAmbari. Adi tALA.

1: dEvanO manidan tAnO yAvanO yaunamuLLa siddhanO ivan karttanO bhraman
bhAvanaiyArk-kaNDa peNgaL Aviyaik-koLLai koLenru paDaittAnO ennai uDaittAnO
2: eTTAnaikkaiyum ivan kai maTTamO shorashorarenna irukkumE uLLE shurukkumE munnE
paTTa manmathan tavam shei tiTTinda uruvAip-purappaTTAnO davashu toTTAnO
3: Ishanukku mukkaN indra rAjanukkOr Ayiram kaN eNNAccE ivarkkiru kaN AccE ivanaip-
pEshinAl en sAmi ivan kEshavan tAnO nAnonrum piriyEnE ArO ariyEnE
4: pundi pavaLattai ivan shen kanivAik-koppu shollap-pOghumO nighar AghumO ayyO
anda vArtaiyait-tuppenra nindaiyAl pavaLam tuppenru AccudE uvanai pOccudE
5: muDi vaitta kuzhal shaDaiyA muDiyAviTTAl peNgaLellAm muDiyArO manam maDiyArO ivan
aDi vaitta bhUmip-peN mEni puLakittArp-pOlallO pullai arumbinAL metta virumbinAL
6: maravuri shEr pItAmbaram adai shErAdenna mAyamO idu nyAyamO
candran ivan mukhamenrAlum vara vara adukkum kalai tEyumE kaLangam tOyumE
7: navam sheida tAmaraip-peNNum japam sheigirAL ivan mArbil nADavO vandu kUDavO ayyO
tavam sheyya vandAnO nAn mun tavam sheidadarakkAghak-kATSi tandAnO tEDi vandAnO
8: Elum ivan ilakkaNam ellAm sheida ayanE mOsam iTTAnO mati keTTAnO ivan
kAlin tULuk-kovvA indran mElulagai Alvadenna karmamO idu dharmamO
9: eDuttivan sundarattukkAm aDukkAna bhUSaNam pUNAdiruppAn en aruvaruppAn en shummA
viDuttavan allavO ponnin kuDattukkup-poTTiTTup-pArkka vENumO adhikam kANumO
10: tappilA ivanai shEra ippaDi brahmA enakkut-tandAnO ivanum vandAnO OhO
eppaDi AnAlum ivan por-bhujam tannai shErAmal iruppEnO Avi tarippEnO
11: inda vidam eNNi malarc-cendiruppOl mAya vESam iTTALE mAnam viTTAnE
nalla paindoDiyAi sUrpanakai vandu rAmacandran munnE paDarndALE kiTTa naDandALE

[rshankar]

Give me some time - I will work on it.

[durgs]

Thank you Lakshman Sir!

Thank you also Shankar sir, I look forward to hearing from you.

[ajaysimha]

Is there any recording available for the full version

[HarishankarK]

Very cinematic tune and tuning does not suit the character of Soorpanaka or the words of the song (adbhutha/aashcharya rasa)
Highlights clearly the greatness of Ariyakudi's tunes

[Rajani]

The first line must be yauvanam (not yauna)

Also Ch 4 - the last line must have uvamai and not uvanai

[rshankar]

Here is my attempt at translating 4 of these verses. I have made some corrections to the words as appropriate.
Corrections are welcome.

Such two-line verses are abundant in the rAmanATakam: each couplet is called a tipadai (the tamizh version of dvi-padam, I think)

I could not understand some of the words in the second couplet. So, I have not included it in this set. I am hoping to get some clarity over time.

In the rAmanATakam, this composition captures SUrpanakhA's rapturous and lascivious reactions when she first catches sight of rAma.

tipadai 1
dEvanO manidan tAnO yAvanO yauvanamuLLa siddhanO ivan karttanO braman
bhAvanaiyArk-kaNDa peNgaL Aviyaik-koLLai koLenRu paDaittAnO ennai uDaittAnO
Is he a god (dEvanO), or a mere (tAnO) mortal (manidan)? Who is he (yAvanO)? Is a youthful (yauvanamuLLa) supernatural being (siddhanO)? Is he (ivan) the creator (kartanO) himself? Did brahmA (brahman) create (paDaittAnO) (him) to steal (koLLai koLenRu) the souls (Aviyai) of all the women (peNgaL) he had ever imagined (bhAvanaiyAr-kaNDa)? Has he [1] broken (uDaittAnO) [2] me (ennai)?

tipadai 3
ISanukku mukkaN indra rAjanukkOr Ayiram kaN eNNAccE ivarkkiru kaN AccE ivanaip-
pEsinAl en sAmi ivan kESavan tAnO nAnonRum puriyEnE ArO aRiyEnE
The count (eNNAccE) for Siva (ISanukku) is three eyes (mukkaN) while it is one (Or) thousand (Ayiram) eyes (kaN) for king indra (indra rAjanukku), but for this man (ivarkku) it is (AccE) two (iru) eyes (kaN). If (one were to) talk (pEsinAl) of him (ivanai), I wonder if he (ivan) really (tAnO) is my (en) lord (sAmi), kESava (kESavan). I (nAn) am not able to understand (puriyEnE) anything (onRum). I do not know (aRiyEnE) who (ArO) he is.

tipadai 4
undi pavaLattai ivan sen kanivAik-koppu sollap-pOgumO nigar AgumO ayyO
anda vArtaiyait-tuppenRa nindaiyAl pavaLam tuppenRu AccudE uvamai pOccudE
Will it be admissible (pOgumO) to compare (oppu solla) his (ivan) red (sen), sweet (kani) lips (vAikku) to corals (pavaLam) from the sea (undi)? Will it even come close/equal (nigar AgumO) it? Oh no (ayyO), because of the blasphemy (nindaiyAl) of that (anda) red (tuppenRa) word (vArtiyAl), the coral (pavaLam) has become (AccudE) like spittle (tuppenRu), and the simile (uvamai) is no longer valid (pOccudE).

tipadai 5
muDi vaitta kuzhal shaDaiyA muDiyAviTTAl peNgaLellAm muDiyArO manam maDiyArO ivan
aDi vaitta bhUmip-peN mEni puLakittArp-pOlallO pullai arumbinAL metta virumbinAL
If his long hair (muDivaitta kuzhal) were not matted (SaDaiyA muDiyAviTTAl), won’t women (peNgaLellAm) stop braiding (muDiyArO) their hair? Won’t their hearts (manam) become dispirited (maDiyArO)? Like (pOlallO) the complexion (mEni) of a woman (peN) with goose-bumps (puLakitAr), the ground (bhumi) on which he has set (vaitta) foot (aDi) is sprouting (arumbinAL) grass (pullai), as (she) [3] desired (virumbinAL) (him) intensely/a lot (metta).

FOOTNOTES
[1] 'He' I think refers to brahma
[2] 'Breaking' is a figurative use - I think SUrpanakhA is refering to the breaking down of her inhibitions
[3] 'She' I think refers to bhUmi dEvi, because these couplets describe SUrpanakha's feelings in first person

[Rajani]

Very nice, Ravi,

Tuppu also means coral ( as in tuppAr tirumEni tumbikkaiyAn ) and there is a pun with that here.

Verse two says that the eight quarter-elephants' (dig-gajas) trunks are inferior to Rama's arms, as they are rough and wrinkled. And that Manmatha performed penance to appear in an even-more beautiful form

[rshankar]

Very nice, Ravi,

Tuppu also means coral ( as in tuppAr tirumEni tumbikkaiyAn ) and there is a pun with that here.

Verse two says that the eight quarter-elephants' (dig-gajas) trunks are inferior to Rama's arms, as they are rough and wrinkled. And that Manmatha performed penance to appear in an even-more beautiful form

Thank you. I am not able to edit it, so I will re-post it.

[rshankar]

EDITED: Incorporating Rajani's corrections. Also added a few more couplets.

tipadai 1
dEvanO manidan tAnO yAvanO yauvanamuLLa siddhanO ivan karttanO braman
bhAvanaiyArk-kaNDa peNgaL Aviyaik-koLLai koLenRu paDaittAnO ennai uDaittAnO
Is he a god (dEvanO), or a mere (tAnO) mortal (manidan)? Who is he (yAvanO)? Is a youthful (yauvanamuLLa) supernatural being (siddhanO)? Is he (ivan) the creator (kartanO) himself? Did brahmA (brahman) create (paDaittAnO) (him) to steal (koLLai koLenRu) the souls (Aviyai) of all the women (peNgaL) he had ever imagined (bhAvanaiyAr-kaNDa)? Has he [1] broken (uDaittAnO) [2] me (ennai)?

tipadai 2
eTTAnaikkaiyum ivan kai maTTamO SoraSorarenna irukkumE uLLE SurukkumE munnE
paTTa manmathan tavam seidiTTinda uruvAip-purappaTTAnO davashu toTTAnO
Will the trunks (kaiyum) of eight (eTTu) elephants (Anai) equal (maTTamO) the length and strength of this man's (ivan) arms (kai)? To start with (munnE), they (the trunks) will be (irukkumE) rough (Sora Soraenna) and wrinkled (surukkumE). Did that manmatha (manmathan) who was felled (paTTa) (by Siva) perform (seidiTTu) penance (tavam) to come into (purapaTTAnO) this (inda) form (uruvAi), and be touched (toTTAnO) by religious austerity (davasu)?

tipadai 3
ISanukku mukkaN indra rAjanukkOr Ayiram kaN eNNAccE ivarkkiru kaN AccE ivanaip-
pEsinAl en sAmi ivan kESavan tAnO nAnonRum puriyEnE ArO aRiyEnE
The count (eNNAccE) for Siva (ISanukku) is three eyes (mukkaN) while it is one (Or) thousand (Ayiram) eyes (kaN) for king indra (indra rAjanukku), but for this man (ivarkku) it is (AccE) two (iru) eyes (kaN). If (one were to) talk (pEsinAl) of him (ivanai), I wonder if he (ivan) really (tAnO) is my (en) lord (sAmi), kESava (kESavan). I (nAn) am not able to understand (puriyEnE) anything (onRum). I do not know (aRiyEnE) who (ArO) he is.

tipadai 4
undi pavaLattai ivan sen kanivAik-koppu sollap-pOgumO nigar AgumO ayyO
anda vArtaiyait-tuppenRa nindaiyAl pavaLam tuppenRu AccudE uvamai pOccudE
Will it be admissible (pOgumO) to compare (oppu solla) his (ivan) red (sen), sweet (kani) lips (vAikku) to corals (pavaLam) from the sea (undi)? Will it even come close/equal (nigar AgumO) it? Oh no (ayyO), because of the blasphemy (nindaiyAl) of that (anda) word (vArtiyAl), equating the lips to coral (tuppenRa), the coral (pavaLam) has become (AccudE) like spittle (tuppenRu), and the simile (uvamai) is no longer valid (pOccudE).

tipadai 5
muDi vaitta kuzhal shaDaiyA muDiyAviTTAl peNgaLellAm muDiyArO manam maDiyArO ivan
aDi vaitta bhUmip-peN mEni puLakittArp-pOlallO pullai arumbinAL metta virumbinAL
If his long hair (muDivaitta kuzhal) were not matted (SaDaiyA muDiyAviTTAl), won’t women (peNgaLellAm) stop braiding (muDiyArO) their hair? Won’t their hearts (manam) become dispirited (maDiyArO)? Like (pOlallO) the complexion (mEni) of a woman (peN) with goose-bumps (puLakitAr), the ground (bhumi) on which he has set (vaitta) foot (aDi) is sprouting (arumbinAL) grass (pullai), as (she) [3] desired (virumbinAL) (him) intensely/a lot (metta).

tipadai 6
maravuri sEr pItAmbaram adai sErAdenna mAyamO idu nyAyamO
candran ivan mukhamenrAlum vara vara adukkum kalai tEyumE kaLangam tOyumE
Tree (mara) bark (uri) with (sEr) golden yellow (pIta) garments (ambaram); what is this illusion (mAyamO) that prevents them (adai) from blending (sErAdenna)? Is this (idu) appropriate/right (nyAyamO)? If it is said that (enRAlum) this man's (ivan) face (mugam) is (like the) moon (candran), these days (vara vara), the moon's (adukkum) splendor/size (kalai) will wane (tEyumE); it will be ruined (tOyumE) by its blemish (kaLankam).

tipadai 7
navam seida tAmaraip-peNNum japam seigirAL ivan mArbil nADavO vandu kUDavO ayyO
tavam seyya vandAnO nAn mun tavam seidadarakkAgak-kATshi tandAnO tEDi vandAnO
The loving (navam seida) [4] lakshmi (tAmaraip-peNNum) [5] is praying (japam seigirAL) on this man's (ivan) chest (mArbil)! Is it to pursue (nADavO) (him), or, Oh no (ayyO), is to come (vandu) (here) and unite (kUDavO) with him?
Has (he) come (vandAnO) to perform (seyya) penance (tavam)? Has he granted (tandAnO) (me this) vision (kATshi) because of the penance (tavam) I (nAn) have performed (seidadarkkAga) in the past (mun)? (Has he) come (vandAnO) in search (tEDi) (of me)?

tipadai 8
Elum ivan ilakkaNam ellAm seida ayanE mOsam iTTAnO mati keTTAnO ivan
kAlin dULuk-kovvA indran mElulagai ALvadenna karmamO idu dharmamO
Did brahmA himself (ayanE), who had previously (Elum) created (seida) this man's (ivan) beauty/character (ilakkaNam ellAm), make (iTTAnO) a mistake (mOsam)? Did he suffer some brain (madi) damage (keTTAnO)? How (enna) can indra (indran), who cannot equal (ovvA) even the dust (dULukku) from this man's (ivan) feet (kAlin), be fit to rule (ALvadu) the heavens (mElulagai) [6]? (Is it because of) the consequences of his past deeds (karmamO)? (Is) this (idu) justice (dharmamO)?

FOOTNOTES
[1] 'He' I think refers to brahma
[2] 'Breaking' is a figurative use - I think SUrpanakhA is refering to the breaking down of her inhibitions
[3] 'She' I think refers to bhUmi dEvi, because these couplets describe SUrpanakha's feelings in first person
[4] navam means love
[5] tAmarai peN - alarmEl mangai - padmA - lakshmI
[6] mElulagu - literally means the world (ulagu) above (mEl) - i.e., the heaven

[rshankar]

The last three couplets:

tipadai 9
eDuttivan sundarattukkAm aDukkAna bhUSaNam pUNAdiruppAn en aruvaruppAn en shummA 
viDuttavan allavO ponnin kuDattukkup-poTTiTTup-pArkka vENumO adhikam kANumO
To highlight (eDuttu) this man’s (ivan) beauty (sundarattykkAm), he does not wear (pUNAdiruppAn) adorning (aDukkAna) jewelry (bhUshaNam); has he not (allavO) given them up (summa viDuttavan)? From disgust (aruvaruppAn)? But then, does one need to adorn (iTTu) a golden (ponnin) pot (kuDattukku) with a poTTu to appreciate it (pArkka vENumO) [7] And will it appear (kANumO) more beautiful (adhigam)?

tipadai 10
tappilA ivanai sEra ippaDi brahmA enakkut-tandAnO ivanum vandAnO OhO 
eppaDi AnAlum ivan por-bhujam tannai shErAmal iruppEnO Avi tarippEnO
Oh! Has brahmA given (tandAnO) me (enakku) this opportunity to unite (sEra) with this man (ivanai) who is blemish-less (tappillA), in this manner (ippaDi)? And did this man (also) (ivanum) accede, and come (vandAnO) here? Whatever (eppaDi) it may take (AnAlum), will I be able to exist/live (iruppEnO) without uniting (sErAmal) with this man's (ivan) broad/strong (pOr) arms (bhujam tanai)? Will my soul (Avi) endure (tarippEnO) (that)?

tipadai 11
inda vidam eNNi malarc-cenduppOl mAya vESam iTTALE mAnam viTTALE 
nalla paindoDiyAi sUrpanakai vandu rAmacandran munnE paDarndALE kiTTa naDandALE
Thinking (eNNi) in this (inda) manner (vidam), letting go (viTTALE) of her honor/dignity/chastity/pride (mAnam), and assuming (iTTALE) an illusory (mAya) form (vESam) like (pOl) a bouquet (cendu) of flowers (malar), SUrpanakhA (sUpanakai vandu) walked (naDandALE) by (kiTTa) and draped herself (paDarndALE) like a beautiful (nalla) bracelet (paintODiyAi) in front of (munnE) Sri Rama (rAmacandran).

[7] pArkka vENumO literally means "(does one) need (vENumO) to see (pArkka)?"

[SaiDivyaKatchi]

Hi..
Can anyone help me with the audio for this song