Meaning for Varnam Velanai Kanbom Vaarir

[Chitram]

Request meaning for this varnam: Kamas Ragam set to Adi Talam
Pallavi :

Velani Kaanbom Vaarir Vel vizhi matharai manadha
Kola mayil Medhinil Eri bhavani varum azhagan ana guhan

Anupallavi :

Kayilai nathanin selva maganai kaana kangal kodi podumo
Vael thanai kondu padu sooranai vendru theva senapadi agiya

Mukthayisvara sahityam

Muni thantha kanikenna ganapathi iraivanai valamaga vandu kani thanai adaiya
Kanikenna mayil thanil ulaginai valam vandu thankilai endravudan vegunendiya anda

Charanam:

Kanadani kaana kan theduthe en manam nilai kolladu

Chittaisavara sahityam:

1. Velaydan avvai ammaikku katchi thantha

2. Nadi undarulai thedi kavadi kondadum avari kana en manam thedude manai thedi unadvu vedanai vengayai vruttanai valli thanai manada

3. Tha ninadarulai tha, karunai kanda, arupadai vida, vetri velauda, kundril vazhum kanda, pranava vadana, azhagumigu

[rshankar]

Give me a couple of days, I will correct the lyrics and post the meaning.

[Pratyaksham Bala]

rshankar:
Here is my attempt at the lyrics.

P:
vElanai kAnbOm vArIr, vEl vizhi mAdarai maNanda
kOla mayil mIdinil ERi bhavani varum azhagan Ana guhan

A:
kayilai nAthanin selva maganai kANa kaNgaL kODi pOdumO?
vEl tanai konDu padu(ma) sUranai venDRu dEva sEnapati Agiya

M:
muni tanda kanikkena gaNapati iRaivanai valamAga vandu kani tanai aDaiya
kanikkena mayil tanil ulaginai valam vandu tanakkillai enDRavuDan vegunDEgiya anda

C:
kandanai kANa kaN tEDudE en manam nilai koLLadu

vElAyudan avvai ammaikku kaTci tanda

nADi unadaruLai tEDi kAvaDi koNDADum avarai kANa en manam tEDudE
mAnai tEDi vanda vEDanAi, vEngaiyAi, vruddhanAi, vaLLi tanai maNanda

tA, ninadaruLai tA, karuNai kandA, arupaDai vIDa,veTRi vElAyudA,
kunDRil vAzhum kandA, praNava vadanA, azhagumigu

[rshankar]

Thanks PB. I have made more corrections based on the version of Smt. Asha Ramesh - I think she is related to the composer (Smt. Lalitha). I am not sure about the literary value of the composition, but it is absolutely the distilled essence of khamAs rAgam. To me, it is beautiful beyond words...

pallavi
vElanai kAnbOm vArIr, vEl vizhi mAdarai maNanda
kOla mayil mIdinil ERi bhavani varum azhagan Ana guhan (vElanai kANbOm vArIr...)
Come (vArIr), let us behold (kANbOm) the spear wielder (vElanai), the one who married (maNanda) the women (mAdarai) with lance (vEl)-like eyes/glances (vizhi), the handsome (azhaganAna) murugan (guhan) [1] who rides in state (bavani varum) sitting (ERi) astride (mIdinil) a beautiful (kOla) peacock (mayil)!

anupallavi
kayilai nAthanin selva maganai kANa kaNgaL kODi pOdumO?
vEl tanai konDu paDu sUrarai venRu dEvasEnA pati Agiya (vElanai kANbOm vArIr....)
Will countless (kODi/kOTi = crores) eyes (kaNgaL) be enough (pOdumO) to behold (kANa) the darling/precious (Selva) son (maganai) of the Lord (nAthanin) of kailAS (kayilai)? (Come! Let us behold the spear-wielder who) became (Agiya) the husband (pati) of dEvasEnA [2], after he brandished (koNDu) his spear (vEl tanai) and defeated (venRu) the cruel (paDu) demons (sUrarai) [3]?

muktAyisvara sAhityam
muni tanda kanikkena gaNapati iRaivanai valamAga vandu kani tanai aDaiya
kanikkena mayil tanil ulaginai valam vandu tanakkillai ena guhan vegunDEgiya anda
(Come! Let us behold) that (anda) murugan (guhan) (who married the women with lancing eyes) who walked off (Egiya) in anger (veguNDu) when he discovered that the fruit was not for him (tankillai ena) after he went around (valam vandu) [4] the world (ulaginai) on (tanil) his peacock (mayil) for the fruit (kanikkena) even as gaNESa (gaNapati) went around (valamAga vandu) [4] the Lord (iRaivanai) for the fruit (kanikkena) given (tanda) by the sage (muni) and obtained (aDaiya) that fruit (kanai tanai).

caraNam
kandanai kANa kaN tEDudE en manam nilai koLLAdu
My (en) mind (manam) is unable to stay grounded (nilai koLLAdu) as my eyes (kaN) search for (tEDudE) a glimpse (kANa) of murugan (kandan) [5].

caraNa svara sAhityam 1
vElAyudhan avvai ammaikku kaTSi tanda (kandanai kANa kaN tEDudE...)
(My eyes search for a glimpse of murugan), the one who has a spear (vEl) for a weapon (Ayudhan) who gave (tanda) darSan (kATSi) to the lady, avvaiyAr (avvai ammaikku).

caraNa svara sAhityam 2
nADi unadaruLai tEDi kAvaDi koNDADum pavarai kANa en manam tEDudE
mAnai tEDi punattu vEDanAi, vEngaiyAi, vruddhanAi, vaLLi tanai maNanda (kandanai kANa kaN tEDudE...)
My (en) mind (manam) seeks (tEDudE) to behold (kANA) the sinners (pavarai) who earnestly desire (nADi) you and search (tEDi) for your (unadu) grace (aruLai) and celebrate you (koNDADum) by carrying a kAVaDi [6]. (My eyes search for a glimpse of that murugan) who, searching (tEDi) for a deer (mAnai) [7] wed (maNanda) vaLLi (vaLLi tanai) after becoming, in rapid succession, a wild (punattu) hunter (vEDanAi), a tree (vEngaiyAi), and an old man (vRddhanAi) [9].

caraNasvara sAhityam 3
tA, ninadaruLai tA, karuNai kandA, arupaDai vIDA,veTRi vElAyudhA,
kunRil vAzhum kandA, arumukha nAthA, praNava vadanA, azhagumigu (kandanai kANa kaN tEDudE...)
Please grant (tA tA) me your (ninadu) grace (aruLai), Oh compassionate (karuNai) murugA (kandA), the one who lives in 6 houses/temples (arupaDai vIDA) [8], the victorious (veTRi) one with a spear (vEl) for a weapon (AyudhA). (My eyes serach for a glimpse of that) handsome (azhgumigu) (murugan), the lord (nAthA) with six (aru) faces (mukha), whose face (vadanA) embodies the OmkAra (praNava), who resides (vAzhum) on hills (kunRil)!

FOOTNOTES
[1] guhan refers to the fact that murugan occupies our cavernous subconscious space
[2] muruga was appointed the leader (pati) of the army (sEnA) of the gods (dEva) by indra - so, he is dEva sEnApati; after he vanquishes the demons, indra offers him his adoptive daughter, dEvasEnA's hand in marraige, and he becomes dEvasEnA pati - in this instance, it refers to the latter - muruga as the husband of dEvasEnA
[3] Demons, in plural, refers to the slaying of sUrapadman, tArakAsuran, and simhamukhan, three brothers
[4] valamAga vandu/valam vandu - refers to the fact that you go around something/someone from their right (valam) to their left...clock-wise
[5] kanda is the tamizh version of skanda, referring to the fact that murugan was born from a spurt of energy that emerged from Siva's third eye, and to the fact that this energy that was carried by agni spilled into the gangA
[6] kAvaDi is a pole for burdens carried by devotees, who in their ecstasy are oblivious to the pain they should be feeling from carrying these heavy loads - these loads represent the sins that the devotees have incurred, and they symbolically put them down inside the temple, as if they've laid down their worldly burdens at the feet of muruga
[7] Although literally mAn is a doe/deer, it is also used to describe vaLLi herself, both because she was beautiful, and also because she was born of lakshmi who had taken the form of a doe
[8] The six temples of muruga where hordes of devotees descend are called the arupaDai vIDu - pazhani, svAmimalai, tiruccendUr, tiruparankunram, tiruttaNi, pazhamudirSOlai
[9] Although not possible in the version by Smt. Ramesh, I think this caraNasvara sAhityam offers scope for a sancAri on vaLLi kalyANam

[Chitram]

Ravishankar Sir - Thanks so much! Appreciate it.

[Unnykrish]

Thanks a lot for the lyrics ? Could anyone provide me the notes in music ?

[Sindu]

Hi,

Does anyone have mp3 version of this full varnam?

[Lakshman]

https://www.youtube.com/watch?v=vmhWyGvgHpI