Request meaning for kaNDEn kaNDEn

[Lakshman]

A good friend has asked for word top word meaning of this song. Will someone please oblige? Thanks.


kaNDEn kaNDEn. rAgA: mukhAri. aTatALacApu.

P: kaNDEn kaNDEn sItaiyaik-kaNDEn rAghavA
A: aNDarung-kANAda lankApurattilE aravinda vEdAvait-taravanda mAtAvai
C1: kAvi vizhigaLil un uruvELi minnak-kanivAi tanilE un tirunAmamE panna
AvittuNaiyaip-pirinda maDa annam anAL nAn sholluvadenna
pUvait-tirishaDai nittam nittam shonna buddhi vazhiyE tan budhi nilai mannap-
pAvi arakkiyar kAval shiraidunnap-panju paDinda pazhan-citram enna
2: panikkAla vArijam pOla niram kUsip-paghal oru yugamAgak-kazhittALE pirayAshi
ninaittangE rAvaNan annAL varac-chIci nillaDA caNDLA enrEshi tanittuttan
uyirtanait-tAn viDa maharAji shArum pozhudu kANum samayamiduvE vAshiinit-
tAmadam sheyyal AghAdenriDar vIshi rAma rAma rAma rAma enredir pEshi
3: aDal shErum vAliyai vAnulagilE kUTTi avaniyai sugrIvan Ala muDi shUTTi
uDanE nI tUdu pO enra shol amudUTTi un ezhil …….. pArATTi
viDavanda anumantan nAn enru shIrATTi vivaram sholla uyir koNDirukkirAL shImATTi
diDamA lakSmaNan sheida parNashAlai vITTil dEvAdi dEvA un tiruvAzhitanik-kATTi

[rshankar]

Lji - I am currently traveling, and should be back in NJ by Wednesday. If it can wait, I will do it on my return.

[Lakshman]

Thanks.

[mahakavi]

4 small corrections.
1. C1: uruvELi --> uruveLi
2. C1: anAL -->AnAL
3. C1: budhi --> buddhi
4. C2: annAL --> annAn (annAL means that day. annAn means a person whose identity is rAvaNan).

[smala]

Some discussion on the joyous, celebratory, out-of-breath expression in the palavi followed by a sober recounting of the plight of Sita, here...

http://rasikas.org/forums/viewtopic.php?t=6214 ... quest.html

[Lakshman]

Thanks mahakavi for the corrections.

[sureshvv]

4 small corrections.

4. C2: annAL --> annAn (annAL means that day. annAn means a person whose identity is rAvaNan).

I have heard it sung as annAL. "That day" seems like the appropriate meaning

[sureshvv]

kaNDEn kaNDEn. rAgA: mukhAri. aTatALacApu.

Have heard this in vasantha and more recently in bagheshree. Was not aware that it was sung in Mukhari also.

[mahakavi]

I have heard it sung as annAL. "That day" seems like the appropriate meaning

sureshvv:
The Thamizh script version of rAmanATaka kIrttanaigaL by aruNAcala kavi to which Lakshman has referred mentions it as "rAvaNan annAn".
What is written in text form takes precedence over what is sung by some unless those who sung that way can prove their point. Hanuman finished his entire mission in Lanka in a single day and there is no need to mention "annAL" while describing his activities. He could have said "accamayam" or "appOdu" if he intended it that way.

[sureshvv]

Have never heard/seen the word annAn used anywhere and other variations you suggest are too long to fit the meter which is why annAL seemed more appropriate, but will defer to your explanation.

[mahakavi]

There are lots and lots of things we have neither seen nor heard nor even understood. "kaRRadu kaimaNNaLavu kallAdadu ulagaLavu"---avvaiyAr.
Visit page 345, verse #2 in the following URL to see the actual Thamizh script where it says "annAn". annAn means "avan" (he), a person of such nature. People used to say "...annAr vasam uLLadu" (it is with such and such a person)
http://www.tamilvu.org/library/libindex.htm

This site is poor in organization. When you go to that site you should click "nUlgaL" then scroll down to siRRilakkiyam, then to irAma nATaka keerthanaigaL and then go to page 345 on sundara kANDam.

[sureshvv]

Thanks. That was a nice sojourn in this site. Truly astounding!

[rshankar]

Lji - here is my attempt.

pallavi
kaNDEn kaNDEn sItaiyaik-kaNDEn rAghavA

Oh descendent of the raghu clan (rAghavA)! I have beheld (kaNDEn) sItA (sItaiyai)!!

anupallavi
aNDarung-kANAda lankApurattilE aravinda vEdAvait-taravanda mAtAvai (kaNDEn kaNDEn...)

(I beheld) the mother (mAtavai) who gave (taravanda) us brahmA (aravinda vEdAvai) [1] in the fortress of lankA (lankApurattilE) [2] that even the gods (aNDarum) are unable to see (kANAda).

caraNam 1
kAvi vizhigaLil un uruveLi minnak-kanivAi tanilE un tirunAmamE panna
AvittuNaiyaip-pirinda maDa annam AnAL nAn Solluvadenna
pUvait-tiriSaDai nittam nittam Sonna buddhi vazhiyE tan buddhi nilai mannap-
pAvi arakkiyar kAval Siraidunnap-panju paDinda pazhan-citram ena (kaNDEn...)

In this caraNam, hanumAn describes how he found sItA:
(Oh rAghavA, I beheld her) like (ena) a faded (panju paDinda), old (pazham) painting (citiram) imprisoned (Sirai) by the sinful (pAvi) demonesses (arakkiyar) who guard her (kAval) by crowding (dunna) her, with your likeness (uruveLi) shining (minna) in her red (kAvi) tear-rimmed eyes (vizhigaLil), and only your divine (tiru) name (nAmamE) ringing (panna) from (tanilE) her tender lips (kanivAi); she has become (AnAL) like the female (maDa) swan (annam) that has been separated (pirinda) from its ever-present companion (AvittuNaiyai) [3]. What (enna) more can I (nAn) say (Solluvadu)? I found her trying to keep her (tan) thoughts (buddhi) in a stable (manna) state (nilai) based on the counsel (buddhi) imparted (Sonna) to her on a daily basis (nittam nittam) by the woman (pUvai), trijaTa (tiriSaDai).

caraNam 2
panikkAla vArijam pOla niram kUSip-pagal oru yugamAgak-kazhittALE pirayAshi
ninaittangE rAvaNan annAn varac-chIchI nillaDA caNDALA enrESi tanittuttan
uyirtanait-tAn viDa maharAsi SADum pozhudu kANum samayamiduvE vASi init-
tAmadam Seyyal AgAdenriDar vISi rAma rAma rAma rAma enredir pESi (kaNDEn kaNDEn...)

He continues to describe how he found her:
With a complexion (niram) that had become wan (kUSi) [4] like (pOla) that of a lotus (vArijam) that is so pale in the autumn (pani kAla) [5], I found my lady (prayASi) [6] spending (kazhittAlE) every day (pagal) [7] as an (oru) eon (yugamAga). And, when that man (annAn) rAvaNa (rAvaNan), thinking of her (ninaittu) came (vara) there (angE), I saw her scold/abuse (ESi) him thus (enru) – 'chI chI, stop there (nillaDA), you sinful, low-born villain (caNDALA)'! But it was when (pozhudu) I caught sight (kANum) of the blessed woman (maharASi) trying to commit suicide (tan uyir tannai tAn viDa) [8] by jumping (cADum) when she was alone (tanittu), that I decided any further delay (tAmadam) was not appropriate (AgAdu enru) and that this (iduvE) was the propitious (vASi) time (samayam) to reveal all. So, throwing caution to the winds (iDar vISi) [9] I started chanting (edir pESi) thus (enru): 'rAmA rAmA rAmA'!

caraNam 3
aDal SErum vAliyai vAnulagilE kUTTi avaniyai sugrIvan ALa muDi SUTTi
uDanE nI tUdu pO enra Sol amudUTTi un ezhil pArATTi
viDavanda anumantan nAn enru SIrATTi vivaram Solla uyir koNDirukkirAL SImATTi
diDamA lakshmaNan Seida parNaSAlai vITTil dEvAdi dEvA un tiruvAzhitanik-kATTi (kaNDEn...)

In the final caraNam, he tells rAma how he communicated with her and prevented her from committing suicide.
(Oh rAghavA), it was only after I extolled (SIrATTi) your virtues, and gave her a detailed explanation (vivaram Solla) as to how you sent the powerful (aDal Serum) vAli (vAliyai) on his way to the heavens (vAnulagilE kUTTi), crowned (muDi SUTTi) sugrIva to rule (ALa) the kingdom/earth (avaniyai), and immediately thereafter (uDanE) [10] poured (UTTi) nectar (amudu) into my ears with the words (enra Sol) 'you (nI) go (pO) as my messenger (tUdu)', praised (pArATTi) your (un) beauty (ezhil) so that I would recognize you, and that I (nAn enru) was that person, hanumAn (anumantan) who was sent away (viDavanda), and after I showed (kATTi) her your signet-ring (tiruvAzhi tanai) in the sturdy (diDamA) hut/cottage (parNaSAlai vITTil) [11] that was built (Seida) by lakshmana (lakshmaNan), that the graceful lady (SImATTi) was revived from her depression and is alive (uyir koNDirukkirAL) now.

FOOTNOTES
[1] I have translated this contextually - since rAma/vishNu is considered the father of brahmA (brahmaku tanriyunitaDE), I think here, sItA is referred to as the mother of brahmA
[2] I have heard this sung as 'lankApuriyil'
[3] Swans are thought to mate for life and live inseparable lives, and separated lovers are always referred to as a pair of swans that have been parted (dO hansOn kA jODA bichaD gayO rE)
[4] kUSi – literally means to have become weak or shrunken
[5] pani kAlam – the season of dew (pani)
[6] I think prayAsi literally means someone who is trying hard
[7] pagal literally means the daytime
[8] tan = her, uyir tannai = life, tAn = by herself, viDa = take leave of/let go (aka suicide)
[9] iDar is an obstacle – I have translated iDar vISi contextually
[10] uDanE is a bit of poetic license – according to vAlmIki rAmAyaNa, sugrIva spent all of the monsoon season after he became king partying
[11] True to the kamba rAmAyaNam, Sri AK also describes rAvaNa as having carried sItA away in her cottage

[Lakshman]

Thanks very much rshankar.

[sureshvv]

Excellent moving translation. Thank you.

[rshankar]

Thank you!
I have only heard the second caraNam being sung. Any links to a full rendition will be appreciated. Once again, the bhAgESrI version would be lovely!

[krishnaa]

Ravi, very good translation....

[smala]

Thanks for bringing out the pathos in Sita's plight, the august description in the song by A. Kavirayar.

The bageshree version with only C2 is here....http://www.hummaa.com/music/song/Kanden ... iyai/91316

[rshankar]

Sri AK seems to be basing quite a few of his compositions off of the words used by kambanATTAzhvAr - for instance, kamban describes sItA walking to the bridal maNTapam resplendent in ponnin oLi (light from her golden ornaments) with pUvin veRi (fragrance from flowers) wafting from her, and Sri AK in his composition, 'annai jAnaki vandALE' describes jAnaki enveloped in a golden glow (ponnin oLi) and emitting the fragrance of flowers (pUvin maNam koNDu).
Kamban describes hanumAn's announcement to rAma as 'kaNdanan karpinirkaNiyai' [1] - that may have prompted the 'kaNDEn kaNDEn kaNDEn' start to this composition.
[1] hanumAn calls sIta as the adornment/ornament/jewelry (aNi) for chastity (karpinirku) - normally, jewels and adornments, embellish and enhance the person wearing them - so, here, instead of calling sItA the embodiment of chastity, kamban goes a step further, and describes her as someone who embellishes chastity!

[Rajani]

Beautiful, Ravi!
Some minor corrections :
vizhigaLil - would only mean in the eyes, there is nothing to suggest tear-rimmed

Also "maDa" in "maDa annam" means female, not mad. As in "maDavAr" for women.

vArijam would be lotus, not lily. During winter, the lotus plant looks dull and lifeless.

[rshankar]

Thanks for the corrections Rajani - the tear-rimmed part was an extension of her 'red' eyes.

I will edit my post based on these...

[Rajani]

thanks Ravi

[mahakavi]

Have never heard/seen the word annAn used anywhere and other variations you suggest are too long to fit the meter which is why annAL seemed more appropriate, but will defer to your explanation.

Further to my previous post on this I am giving below the meaning for "annAn" in the song "kaNDEn kaNDEn"

It is from the Madras University Thamizh Lexicon at the site of Tamil Virtual Academy at the following URL
http://www.tamilvu.org/library/libindex.htm
Look under akarAdigaL. Choose chennaip palkalaikkazhaga akarAdi.
Then type on the virtual keyboard in Thamizh.
Üù¢ù£ù¢ a‹‹ƒ‹
அன்னான்
pron. <Ü.
1. Such a man;
Üù¢ùõù¢. அன்னவன்
2. He;
Üõù¢.அவன்

[sureshvv]

After hearing the audio of this song provided by shyama-priya once again, I have to conclude that this may become the case of a "corruption" over shadowing the original version.