lyrics and rendition of Payum Oli (Bharathiyar)

KarnatikLover · Post by **KarnatikLover** » 05 Jan 2009, 03:59

Could someone post the lyrics...
Couldn't find any renderings on sangeethapriya...

Lakshman · Post by **Lakshman** » 05 Jan 2009, 05:28

pAyum oLi. rAgA: AbhOgi/rAgamAlikA. Adi tALA.

1: pAyum oLi nI enakku pArkkum vizhi nAn unakku tOyum madu nI enakku tumbiyaDi nAnunakku
vAyuraikka varugudillai vAzhi ninran mEnmaiyellAm tUya shuDar vAnoLiyE shUraiyamudE kaNNammA
2: vINaiyaDi nI enakku mEvum viral nAnunakku pUNum vaDam nI enakku pudu vayiram nAnunakku
kANumiDandOrum ninran kaNNin oLi vIsudaDi mANuDaiya pErarasE vAzhvu nilaiyE kaNNammA
3: vAna mazhai nI enakku vaNNa mayil nAnunakku pAnamaDi nI enakku pANDamaDi nAnunakku
jnAna oLI vIshudaDi nangai ninran jyOti mukham Unamaru nallazhagE Uru shuvaiyE kaNNammA
4: veNNIlavu nI enakku mEvu kaDal nAnunakku paNNu gati nI enakku pATTinimai nAnunakku
eNNi eNNi pArtiDilOr eNNamilai nin suvaikkE kaNNin maNi pOnrAvaLE kaTTi amudE kaNNammA
5: vIsu kamazh nI enakku viriyu malar nAnunakku pEsu poruL nI enakku pENu mozhi nAnunakku
nEsamuLLa vAn suDarE ninnazhagai EduraippEn Asai maduvE kaniyE aLLu suvaiyE kaNNammA
6: kAdalaDi nI enakku kAntamaDi nAnunakku vEdamaDi nI enakku viddaiyaDi nAnunakku
bOdamuTra pOdinilE pongi varum tIn-suvaiyE nAda vaDivAnavaLE nalla uyirE kaNNammA
7: nalla uyir nI enakku nADiyaDi nAnunakku selvamaDi nI enakku kSEma nidhi nAnunakku
ellaiyaTra pErazhagE engum nirai por-cuDarE mullai nigar punnakaiyAi pOdum inbamE kaNNammA
8: tAraiyaDi nI enakku taNmadiyam nAnunakku vIramaDi nI enakku veTriyaDi nAnunakku
dAraNiyil vAnulagil sArndirukkum inbamellAm oruvarumAi samaindAi uLLamudE kaNNammA

KarnatikLover · Post by **KarnatikLover** » 06 Jan 2009, 22:57

Thanks much Lakshman.

Lakshman · Post by **Lakshman** » 07 Jan 2009, 01:29

Bombay Sisters have sung it here:
http://www.oosai.com/tamilsongs/bharath ... _songs.cfm

new_cmfan · Post by **new_cmfan** » 03 Apr 2011, 02:21

Can someone post the meaning of this song please? I can understand parts of it - but that feels very incomplete.

rshankar · Post by **rshankar** » 03 Apr 2011, 21:31

If you can wait, I will post over the next couple of days.

vgovindan · Post by **vgovindan** » 03 Apr 2011, 23:11

Please listen to Chitra - Raidas's song 'Prabhuji tum chandan' on the same lines as that of Bharati. http://cid-bbaf7e1ca0356380.office.live ... Chitra.mp3

Lakshman · Post by **Lakshman** » 04 Apr 2011, 18:03

I have corrected some typos in the lyrics (post # 2).

Pratyaksham Bala · Post by **Pratyaksham Bala** » 04 Apr 2011, 20:45

A few corrections:-
paNNu gati -- paNNu shuti
Asai maduvE -- Ashai maduvE
pOdum inbamE -- mOdum inbamE
sArndirukkum -- shArndirukkum
oruvarumAi -- OruruvamAi

rshankar · Post by **rshankar** » 04 Apr 2011, 22:17

The emperor among poets has sung this paen to the universal mother, parASakti, imagining her to be his beloved (it is one of the many poems in this series, including the famous kATRu vELiyiDai kaNNammA, which however melodiously presented in the movie kappal OTTiya tamizhan, IMO was portrayed in an all too human, and therefore, crass fashion!). In this composition, he imagines the divine mother complimenting him. I am astounded by the examples he uses - a clear indication of the man's piercing intellect.

As always, this is just my interprettation. Comments/corrections welcome!

pAyum oLi nI enakku pArkkum vizhi nAn unakku
tOyum madu nI enakku tumbiyaDi nAnunakku
vAyuraikka varugudillai vAzhi ninran mEnmaiyellAm
tUya shuDar vAnoLiyE shUraiyamudE kaNNammA

You (nI) are the piercing/lancing (pAyum) sight (oLi) [1] for me (enakku), and I (nAn) am the organ of sight (vizhi – eye) for you (unakku)!
You (nI) are pure (tOyum) [2] nectar (madhu) for me, and I am the bee (tumbi) [3] for you, (attracted to that nectar)!
I am speechless (vAyuraikka varugudillai)! May all (ellAm) your (ninran) bounty/goodness/dignity/grandeur (mEnmai) prosper (vAzhi)!
Oh pure (tUya) and lustrous/brilliant (SuDar) heavenly (vAn) light (oLiyE), my darling (kaNNammA) [4], you are the ever-flowing (Surai) ambrosia (amudE)!

vINaiyaDi nI enakku mEvum viral nAnunakku
pUNum vaDam nI enakku pudu vayiram nAnunakku
kANumiDandOrum ninran kaNNin oLi vIsudaDi
mANuDaiya pErarasE vAzhvu nilaiyE kaNNammA

You are the vINa (vINai) for me, and I am the fingers (viral) that caress (mEvum) your strings!
You are the necklace (vaDam) for my adornment (pUNum), and I am the brand new (pudu) diamond (vayiram)!
The sight (oLi) from your eyes (kaNNin) spread (vISudu) to each and every (dOrum) place (iDam) I can see (kANum)!
Oh glorious (mANuDaiya) pre-eminence (pErarasE), my darling, you are the permanence (nilaiyE) in life (vAzhvu)!

vAna mazhai nI enakku vaNNa mayil nAnunakku
pAnamaDi nI enakku pANDamaDi nAnunakku
jnAna oLi vIshudaDi nangai ninran jyOti mukham
Unamaru nallazhagE Uru shuvaiyE kaNNammA

You are the heavenly (vAna) rain (mazhai) for me, and I am the beautiful/colorful (vaNNA) peacock (mayil)!
You are the drink (pAnam) for me, and I am the meal/substance (paNDam) for you!
The light (oLi) of knowledge (jnAna) is emanating (vISudu) from your brilliant (jyOti) face (mukham/mugam)!
Oh flawless (Unamaru) beauty (nallazhagE), my darling, you are never-ending (Uru) [5] deliciousness (Suvai)!

veNNIlavu nI enakku mEvu kaDal nAnunakku
paNNu gati nI enakku pATTinimai nAnunakku
eNNi eNNi pArtiDilOr eNNamilai nin suvaikkE
kaNNin maNi pOnravaLE kaTTi amudE kaNNammA

You are the moonlight (viNNilavu) for me, and I am the ocean (kaDal) that desires (mEvu) you!
You are the rhythm/cadence (gati) of the melody (paNNu) for me, and I am the sweetness (inimai) of the song (pATTin) for you!
After trying (pArtiDil) so hard to count (eNNi eNNi) the ways you (nin) gratify my senses (SuvaikkE), I realize that it is unmeasrueable (Or eNNamilai)!
My darling, who is like (pOnravaLE) the most precious thing to me (kaNNin maNi) [6], you are distilled (kaTTi) [7] nectar (amudE)!

vIsu kamazh nI enakku viriyu malar nAnunakku
pEsu poruL nI enakku pENu mozhi nAnunakku
nEsamuLLa vAn suDarE ninnazhagai EduraippEn
Asai maduvE kaniyE aLLu suvaiyE kaNNammA

You are the spreading (vIsu) fragrance (kamzh), while I am the blossoming (viriyu) flower (malar)!
You are the essence/meaning (poruL0 of the spoken word (pEsu), while I am the cherished (pENu) language (mozhi)!
Oh loving (nESamuLLa) heavenly (vAn) light (SuDarE), how (Edu) can I describe (uraippEn) your (nin) beauty (azhagai)?
Oh nectar (madhuvE) of love (Asai), my darling, you are the taste/experience (SuvaiyE) that sweeps me off (aLLu)!

kAdalaDi nI enakku kAntamaDi nAnunakku
vEdamaDi nI enakku viddaiyaDi nAnunakku
bOdamuTRa pOdinilE pongi varum tIn-suvaiyE
nAda vaDivAnavaLE nalluyirE kaNNammA

You embody love (kAdal) for me, while I make it attractive (kAntam)!
You are the scriptures (vEdam), while I am the skill (viddai) [8]!
You are the sweet (tIn) experience (SuvaiyE) that comes (varum) rushing in (pongi) at the time (pOdinilE) of intoxication (bOdamuTRa)!
Oh embodiment (vaDivAnavaLE) of sound/music (nAda), my darling, you are my very life (nalluyirE)!

nalla uyir nI enakku nADiyaDi nAnunakku
selvamaDi nI enakku kSEma nidhi nAnunakku
ellaiyaTRa pErazhagE engum nirai por-cuDarE
mullai nigar punnakaiyAi mOdum inbamE kaNNammA

You are the life force (nalla uyir), while I am the pulse (nADi)!
You are wealth/riches (Selvam) for me, while I am the treasure (nidhi) of well-being (kshEma)!
Oh boundless (ellaiyaTRa) beauty (pErazhagE), you are the omnipresent (engum niRai) golden (por) spark (SuDarE)!
With a smile (punnagaiyAi) that dazzles like (nigar) the jasmine (mullai), you are an intoxicating (mOdum) bliss (inbamE), my darling!

tAraiyaDi nI enakku taNmadiyam nAnunakku
vIramaDi nI enakku veTRiyaDi nAnunakku
dAraNiyil vAnulagil sArndirukkum inbamellAm
oruvarumAi samaindAi uLLamudE kaNNammA

You are the star, while I am the cool (taN) moonbeam (madiyam)!
You are valor (vIram), while I am victory (veTRi)!
My inner-most (uLL) delight (amudE), my darling, you embody (SamainttAi) in one (Or) form (uruvamAi), all (ellAm) the bliss (inbam) accumulated (SArndirukkum) on this earth (dAraNiyil/dhAraNiyil) and in the heavens (vAnulagil)!

FOOTNOTES
1) oLi is light but also sight, one of the five senses (aim pulan)
2) tOyum - pure as in clean
3) the suffix of familiarity 'aDi' here and through out the poem indicates how close to parASakti he felt, and is very appropos to the fact that it is addressed to his lover
4) kaNNamA/kaNNA/kaNNappan etc, are terms of endearment used to indicate how precious the person is...as precious as the most important sense organ, the eye (kaNNu)
[5] Uru - never ending as in ever flowing
[6] If the eye is precious, the pupil is even more precious - hence, kaNNin maNi
[7] kaTTi is solid - I have interpretted it as something that has been distilled into solidness
[8] The juxtaposition of the theory (scripture) versus the practical aspect (the skill) - I just love this line

Lakshman · Post by **Lakshman** » 05 Apr 2011, 01:29

Thanks for the corrections Pratyaksham Bala.

rajeshnat · Post by **rajeshnat** » 05 Apr 2011, 02:23

ravi
The meaning of pAyum oLi was thoroughly enjoyable. Without reading your meaning , few lines I got in first pass , many I got in 2 or 3 passes , few I just did not get it all, thanks to you I got it. This is a lovely number ,especially when maharajapuram santhanam sings this number with his assertiveness .

Out of curiosity , perhaps Arasi or even veeyens can help . Most of we kids when we were raised were called kannammA or kannappA as kind of chella peyar, atleast till we grew up to 8 or 10 . Can I assume all this started in the last 2 or 3 generations and only after bharathiyAr wrote these lovely poems , these names were used .

Ranganayaki · Post by **Ranganayaki** » 05 Apr 2011, 04:10

I am writing to say first of all, thank you for this explanation. I have been trying to learn this song at the suggestion of a friend, and your explanations are really useful and clear.

My question to all in general: Has a comprehensive translation to English of all of Bharatiyar's works ever been undertaken?

Shankar, I have a few questions.

1. OLi means "light" and we all know that, but you say it also means sight. I can think of a couple of songs where OLi does mean sight, but in this case, is there a reason you have chosen the meaning as "sight", rather than "light"?

2. Could you please explain the grammar of the word "tOyum" and tell me how it means "pure" or "clean" (adj.).. to me the word reminds me of "solidify".. are the two words related? Would you explain them to me? How can you tell that this is not "solidify" (like the word for solidified ghee), but clean. After all, Madhu does solidify (the word would be a verb then, though not necessarily in Tamil).

3. You have interpreted "Vedam" as "Scripture". I find that a little literal and too limiting. "Veda" has a wider meaning of "Knowledge" and the lovely juxtaposition of theory, knowledge versus skill works in this case too, even better, in my view.. Would you agree? This juxtaposition, like much of the rest of the poem, is in line with the more universal and cosmic duality of Shakti/mind/energy/ versus Sivan/matter/action/practicality.

4. You say that he has sung this to the Universal Mother, and you also say that he imagines Her complimenting him. I really don't see this.. Can you explain:
a) Why you say that this is addressed to Parashakti
b) How you can tell that here he imagines her complimenting him.

Again, thanks so much!

rshankar · Post by **rshankar** » 05 Apr 2011, 06:36

Rajesh and Ranganayaki - thank you!

Ranganayaki wrote:My question to all in general: Has a comprehensive translation to English of all of Bharatiyar's works ever been undertaken?

Not that I am aware of. We've discussed several of his compositions here. Always a challenge. And again, these are my interprettations based on what I know/comprehend of the mahAkavi.

Ranganayaki wrote:1. OLi means "light" and we all know that, but you say it also means sight. I can think of a couple of songs where OLi does mean sight, but in this case, is there a reason you have chosen the meaning as "sight", rather than "light"?

One of the meanings for the word oLi means sight and it fits, because, he says he is the eye - what's the use of having an eye, if it is sightless?

Ranganayaki wrote:2. Could you please explain the grammar of the word "tOyum" and tell me how it means "pure" or "clean" (adj.).. to me the word reminds me of "solidify".. are the two words related? Would you explain them to me? How can you tell that this is not "solidify" (like the word for solidified ghee), but clean. After all, Madhu does solidify (the word would be a verb then, though not necessarily in Tamil).

tOytal means to temper...which seemed incongruous with madhu, while tOyttal means to cleanse...I interpreted it in that fashion. Rajani/Arasi/PB or someone else who knows tamizh can clarify.

Ranganayaki wrote:3. You have interpreted "Vedam" as "Scripture". I find that a little literal and too limiting. "Veda" has a wider meaning of "Knowledge" and the lovely juxtaposition of theory, knowledge versus skill works in this case too, even better, in my view.. Would you agree? This juxtaposition, like much of the rest of the poem, is in line with the more universal and cosmic duality of Shakti/mind/energy/ versus Sivan/matter/action/practicality.

Yes... It is a foil to viddai (skill)....

Ranganayaki wrote:4. You say that he has sung this to the Universal Mother, and you also say that he imagines Her complimenting him. I really don't see this.. Can you explain:
a) Why you say that this is addressed to Parashakti
b) How you can tell that here he imagines her complimenting him.

In a book of bhAratiyAr's compositions I have, the kaNNammA songs are grouped together - and further subdivided into kaNNammA yen kuzhandai (parASaktiyai kuzhandaiyAi bhAvittu..) and kaNNammA yen kAdali (parASaktiyai kAdaliyAi bhAvittu...). cinnanciru kiLiyE kaNNammA is an example of a poem in the former subgroup, and this one belongs to the latter group. The metaphors he uses for her compliment how he describes himself - she is the honey, he is the bee; he is the eye, she is the sight; she is the vINa, he is the fingers..etc.....one would be incomplete without the other....

Pratyaksham Bala · Post by **Pratyaksham Bala** » 05 Apr 2011, 08:56

rshankar:
Thanks for the expert translation of this wonderful poem!

tOi (தோய்) has a number of meanings:-
- to bathe
- soak
- temper/curdle
- wash/clean
- spring/outflow

tOyum madhu may refer to oori-tadumbum or shurakkum tEn

tOyum madhu nI enakku tumbiyaDi nAnunakku
For me you are the honey in the flower, and for you I am the bee!

mohan · Post by **mohan** » 05 Apr 2011, 09:17

The version rendered by MLV, Sudha and others in Khamas, Kalyanavasantam, Amritavarshini and Sindhubhairavi has been tuned by Charumathi Ramachandran.

arasi · Post by **arasi** » 05 Apr 2011, 18:36

Rajesh,
You asked if the endearing usage of the word 'kaNNammA' is new. Well, had Bharthi been around, he would have said that he picked it up from the AzhvArs whom he adored! AruLargaLE kaNNammA, aranga mA nagaruLAnE is something you are familiar with (UrilEn kANi illai)

Pratyaksham Bala · Post by **Pratyaksham Bala** » 05 Apr 2011, 19:08

It is a strange suggestion that Bharati might have been influenced by the expression 'AruLark kaLaikkaNamma' (ஆருளர்க் களைக்கணம்ம) by shrI tonDaraDippoDi AzhvAr (ஸ்ரீ தொண்டரடிப்பொடியாழ்வார்) in tirumAlai (திருமாலை).

Most probably he was influenced by a well-known Siddhar song where continuously in 32 stanzas (of five lines each) the expression 'en kaNNammA' (என் கண்ணம்மா!) has been used!
Check this: http://projectmadurai.org/pm_etexts/utf8/pmuni0076.html

Ranganayaki · Post by **Ranganayaki** » 06 Apr 2011, 08:20

I get it, Shankar, you meant she completes him. I thought you meant compliment in the sense that he praises her and she praises him back. I think you meant "complEment"

If your reason for interpreting "NEE" as Parashakti is someone else's evaluation, then I really don't care for it. Is there any overall scheme by which such an interpretation of a whole SET of poems is justified? There is not one word in this poem that specifically refers to Parashakti. Also, calling Parashakti the Mother Goddess and saying "mevum viral" gives me the creeps. What am I missing?

I think the image of the female lover as a Veena is well established in the Tamil psyche and the presence of that image in this poem should exclude the "nee" as being Parashakti the Mother deity.

I just feel that the parashakti interpretation is unnecessary, but plausible. Is it impossible for you to consider that at another level at least, this is just a man singing to his wife? That it is nice poetry and is not ugly or crass at all?

Ranganayaki · Post by **Ranganayaki** » 06 Apr 2011, 08:24

Ranganayaki wrote: I think the image of the female lover as a Veena is well established in the Tamil psyche and the presence of that image in this poem should exclude the "nee" as being Parashakti the Mother deity.

Oh, unless the "naan" in the poem is Shiva.

Well, do you think you can equate the "naan" ("Yenakku") to Shiva?

If not, then why equate the "nee" to Shakti?

arasi · Post by **arasi** » 06 Apr 2011, 08:33

PB,
BArati loved singing pAsurams aloud as he walked your beach in Puduvai.
Thanks for bringing in the other influence too. One other great indian poet (Tagore) believed in leaving the windows of the mind open to let all influences come in (don't remember the exact passage).The tamizh pulavan lived such a life and made universality his hallmark.

Ravi,
as for 'tOyum madu': I see it the way PB does.
The bee prefers the flower which is saturated with honey to other flowers. 'It is 'dense with' as in tayir tOydal.

rshankar · Post by **rshankar** » 06 Apr 2011, 18:14

rshankar wrote: In a book of bhAratiyAr's compositions I have, the kaNNammA songs are grouped together - and further subdivided into kaNNammA yen kuzhandai (parASaktiyai kuzhandaiyAi bhAvittu..) and kaNNammA yen kAdali (parASaktiyai kAdaliyAi bhAvittu...)

Ranganayaki - this is not my interprettation - this is what the book says.
And yes, I meant complement - I typed practically all the posts on this thread on the iPad and used the auto-complete feature - and never bothered to check if the correct word was being 'completed'!
There are other poems where bhArati has imagined the devi as a lover...see http://www.rasikas.org/forums/viewtopic. ... +sarasvati for his views on 'malarin mevu'....

Ranganayaki · Post by **Ranganayaki** » 06 Apr 2011, 19:14

rshankar wrote: quote]Ranganayaki - this is not my interprettation - this is what the book says.
o

Yes, Shankar, I got that..

Ranganayaki wrote:If your reason for interpreting "NEE" as Parashakti is someone else's evaluation, then I really don't care for it.

What I actually meant was that I was interested in having your own independent interpretation. But I am guessing that you may not be willing to consider it independently? But if you would, and if you could discuss my question by looking into just the poem and just your own views without referring to the other book you've mentioned, that would be wonderful to read.

rshankar · Post by **rshankar** » 06 Apr 2011, 20:43

Ranganayaki, I actually agree with the inteprettation made in the book. It is one of the reasons (that he actually dared to do it) that I love him!

arasi · Post by **arasi** » 07 Apr 2011, 01:44

Ravi and others,
Interestingly enough, I came upon a volume of some of BArati's poems translated into sanskrit (imagine, it was published about half a century ago!) by Vidwan Srirama Desikan! There is pAyum oLi in it too.
Anyone interested in this? Should I post it in the kavithaigal thread in General Discussions? We are already discussing Ponbhairavi's transaltion of french poems there. CML, Keerthi and others can describe to us how the author has gone about it. I can only type it in english, I'm afraid.

Ranganayaki · Post by **Ranganayaki** » 07 Apr 2011, 02:09

I think you could post it, Arasi..

This is the second work I am hearing of that has been translated into Sanskrit from Tamil. The other one I've heard of is a translation of the 4000 Divya Prabhandams by the Periya Parakala Swami of the Parakala Mutt (who happens to be an ancestor of mine on my father's side). I don't have first hand knowledge of this, it is my father who told me about it. The work must be available at the Matham in Mysore if nowhere else. It was translated to Sanskrit so that it would be accessible to speakers of languages other than Tamil (Sanskrit being the uniting language in those days, I suppose, like Hindi or English today)

Ravi, I have some thoughts on what you wrote last in this thread, but it will have to wait till later tonight. But just a question: When you say "That's the reason I love him so much", are you talking about Bharatiyar's daring?

rajeshnat · Post by **rajeshnat** » 07 Apr 2011, 02:28

Arasi
Put your translations in the bharathi thread , the url is below
http://www.rasikas.org/forums/viewtopic. ... 903#p91903

arasi · Post by **arasi** » 07 Apr 2011, 04:44

RAjesh,
That's a good idea! Thanks for the link.

Ranganayaki · Post by **Ranganayaki** » 07 Apr 2011, 08:27

rshankar wrote:Ranganayaki, I actually agree with the inteprettation made in the book. It is one of the reasons (that he actually dared to do it) that I love him!

Ravi,
1, I had thought that the person (book) who originally interpreted this as addressed to Parashakti was glossing over the "mevum viral" line and making the claim in spite of that line. I thought that the interpretation is not valid.. But i understand now that "Mevum viral" is included in the thinking and the intimacy implied in the "viral" is taken into account. So then it is valid.. it could be either the wife or Parashakti.

2. In that case, I think you have to say that it is addressed to the Goddess Parashakti, not the Mother Goddess. In all the songs that we have been discussing in the javali thread, if it is a God who is the Nayaka, it is never a Father-God. Krishna who is with the Gopikas is never the Father-God, he is just Lord Krishna.. - feel free to correct me if I am wrong.

3. I am not sure if you say you like Bharatiyar for the daring, or if it is the author of your book you like. Liking Bharatiyar for daring to do this is not valid. What Bharatiyar gave us was the text of the poem. Unless Bharatiyar explicitly said that the woman in this song is Parashakti, you cannot claim with certitude that this is what he dared to do. He says nothing in the poem, and it is the critic-author who thinks that Bharatiyar meant that.

Let me give you an example: in a court of law, a witness will not be allowed to speculate on what he believed someone did. He is however allowed to give evidence on what he saw someone actually do or say. It is the same thing here. Unless we have B's opinion on the poem, we have nothing to help prove or disprove that Shakti is represented in the poem. The poem is open to interpretation, and a person who says that it is not Shakti is as right to think so as a person who thinks it is shakti.

I mean, may be Bharati did not dare to do this at all, and you are mistaken. Still, your interpretation would be valid, but your reason for liking him so much would not.

So I have to disagree also that the only interpretation possible of the kaatru veli idai is of Parashakti as Kannamma.. unless it is known that Bharati explicitly said so. And unless there was some vulgar camera work, I would imagine that the film version of katru veli idai is not crass just because of the interpretation of Kannamma as a mortal.

Of course, i am not a Tamil scholar.

rshankar · Post by **rshankar** » 07 Apr 2011, 19:11

Ranganayaki - you are correct that these are subjective opinions, but these interprettations are accepted as valid, mainly (as I understand it) his family, especially his daughters, who were intimately involved with his compositions have indicated that this indeed is the case. I know that Sri Rajkumar Bharati's daughter is a member of this forum. She may be able to shed some light on her great-great-grand-father's intentions!!
And because I believe this to be true (and not merely the subjective opinion of a few publishers of his works), my respect for him has gone up; his poetry has everything I would look for - virility, impatience with BS, intellectual honesty, brilliance of intellect, verses pregnant with meaning, sheer lyricism, unabashed patriotism etc.
I find Sri Kalki's tribute to the mahAkavi (deiva tamizh nATTinilE veNNilAvE...) tuned as a rAgamAlika and sung by Smt. MSS, absolutely soul stirring - his take on how bhArati energized the docile people of his land and made them believe that its freedom was worth fighting for, his torrential poetry (gangaiyena pongi varaum tan tamizhilE kavidai pala punaindaLittAr veNNilAvE...)

Ranganayaki · Post by **Ranganayaki** » 07 Apr 2011, 19:43

Oh, I did agree that the INTERPRETATIONS are valid.. It would be interesting to know if he actually spoke of this with his family and the records have survived, or at least if it is a part of their family lore. Wow, won't it be nice to hear from the daughter of Rajkumar Bharati?

But Shankar do you agree with my point 2 about the MOTHER Goddess and Krishna (for example) being just Krishna the charming Lord, not the fatherly Lord?

rshankar · Post by **rshankar** » 07 Apr 2011, 20:43

Ranganayaki - parASakti is the universal mother (bhArati himself addresses her as 'mAtA parASakti' in his 'navarAttiri pATTu', I am sure you've heard sung) - in this instance, the poet is imagining her as the love of his life....

smala · Post by **smala** » 07 Apr 2011, 22:57

...his poetry has everything I would look for - virility, impatience with BS, intellectual honesty, brilliance intellect, verses pregnant with meaning, sheer lyricism, unabashed patriotism etc....

Shankar, you forgot one - love poems - this one is right up there, with the best of love ballads-sonnets from the other well-known bards, possibly more romantically appealing than most of them.

If it is parAsakti he imagines for a lover, it could be an interpretation based on the restricting ethos of his times. If it was a veiled yet declared yearning without giving away the recipient, it stands as an expressive idealization. Bharathi certainly unleashed his deep romantic pining - yes, a passionate pining - in pAyum oLi.

One thought that occurs is that imagination is one thing and a passionate person, another. In Bharathi's metaphor, uncoupling the man and his genius might be unwise. Bharathi was indeed a passionate person, one who deeply loved many things, his country, his people, his language, his surroundings. So a sedate view of Bharathi's lofty amor vis-a-vis his lover seems remiss, as true as his yearning for unbridled love and its return. In the latter, the amor would naturally channel to his companion. (OK, there are some stories of his mistreating her but he did reform, the famous pic with an arm over her shoulder suggesting a proud twosome)

In keeping with this deeply romantic unhindered flow of expression, saying You are the (brilliant) eyes, I am its light (oLi) would not be amiss, to suggest an equal reciprocity in passionate love. 'You are the light of my eye' is far more exciting than You are the sight...for after all it is light which makes you see, the act of seeing itself becoming common and prosaic.

Pratyaksham Bala · Post by **Pratyaksham Bala** » 08 Apr 2011, 01:52

.
pAyum oLi
Here are the extracts from the Tamil Lexicon, for pAi and oLi:

pāi -
1. To spring, leap, bound, gallop, prance;
2. To flow, issue or gush out, as blood or stream; to rush down, as a waterfall;
3. To jump down, as from a hill;
4. To plunge, dive, as into water;
5. To move towards, as the needle attracted by a loadstone;
6. To spread, as water, darkness; to radiate, as light; to extend;
7. To settle or fasten on, as the light, the mind, the imagination;
8. To attack, spring at, pounce on;
9. To run, dart, fly, flit across;
10. To hurry;
11. To be proud, arrogant;
12. To unfold, as a cloth;
13. To dance;
14. To flee; abscond; 1. To abuse; to accost roughly; 2. To pierce, penetrate; to plunge into; 3. To cut; 4. To rush against, butt;

oLi -
1. Light, brightness; splendour; brilliancy;
2. Sun;
3. Moon;
4. Star;
5. The 18th nakshatra;
6. Fire;
7. Scorching;
8. Lightning;
9. Sunshine;
10. Lamp, light;
11. Sense of sight, one of aim-pulam;
12. Apple of the eye;
13. Conspicuousness, distinction, excellence;
14. Fame; celebrity; renown;
15. Artificial beauty;
16. Divinity of kingship;
17. Illumination of mind; wisdom;
18. Eulogy in verse;
.

smala · Post by **smala** » 08 Apr 2011, 04:26

Of all possibilities - I think "apple of the eye" would fit the bill very nicely in Bharthiyar's pAyum oLi. If you are the eyes, I am the apple of your eye. This fits in with the fervor and tempo of the remaining lines. Thanks, PB for the list.

Even the "mevum" used for the ocean waters to me suggests an imagery of vibrant energetic leaping waves attracted by the moon overhead, rather than plain desire.

The Light that Leaps - I like this metaphor - The light that sparks the emotions and latent desire of two souls that have found each other.

arasi · Post by **arasi** » 08 Apr 2011, 08:10

For those who are interested in the sanskrit translation of this song, please go to the Vaggeyakaras Section and look for it in the Bharathi thread...

smala · Post by **smala** » 08 Apr 2011, 09:50

I found this delightful - haven't heard of this artist before nor ever heard a carnatic song accompanied on the sitar! FB says he has sung for B. dance recitals
and composed as well.

Kutralam Nagarajan.

http://wn.com/Kutralam_Nagarajan_Vocal

Pratyaksham Bala · Post by **Pratyaksham Bala** » 08 Apr 2011, 10:17

Pictorial interpretation of the last stanza by Sri S. Rajam!

smala · Post by **smala** » 08 Apr 2011, 10:27

The artwork is simply beautiful.

sureshvv · Post by **sureshvv** » 08 Apr 2011, 11:44

Pratyaksham Bala wrote:It is a strange suggestion that Bharati might have been influenced by the expression 'AruLark kaLaikkaNamma' (ஆருளர்க் களைக்கணம்ம) by shrI tonDaraDippoDi AzhvAr.

Why is that strange? Care to explain?

Pratyaksham Bala · Post by **Pratyaksham Bala** » 08 Apr 2011, 13:41

sureshvv:
No offence meant; it was just an exclamation!

In the 29th poem of 'tirumAlai' 'shrI tonDaraDippoDi Azhvar' exclaims, "AruLar kaLaik kaN amma". The meaning of this is --
"swAmina: (amma!), except You who else is there to protect me? (kaLai kaN Ar uLar)."

The use of 'kaN amma' here is entirely different from the term 'kaNNammA' that is repeatedly used by bhArati.

rshankar · Post by **rshankar** » 08 Apr 2011, 19:38

shyama-priya wrote:Kutralam Nagarajan.

He has sung for dancers - I have heard him on the CDs from Madurai Muralidaran's team.

arasi · Post by **arasi** » 08 Apr 2011, 21:04

P Bala,
I don't get it either! An endearment in all cases, it seems to me. Or, am I missing something?
Thanks for S.Rajam's illustrations--always a feast to the eyes. Those colors!

rshankar · Post by **rshankar** » 08 Apr 2011, 21:46

Pratyaksham Bala wrote:Pictorial interpretation of the last stanza by Sri S. Rajam!

A beautiful picture, PB. Can you please explain to me how this picture of kRshNa and the gOpi goes with any of the verses in this poem, let alone the last one?

Pratyaksham Bala · Post by **Pratyaksham Bala** » 09 Apr 2011, 05:25

Most probably the painting was done first, and with a view to add value, a stanza from Bharati's poem used as a description of the scene (by the editor of the magazine).

The meaning of the poem and the picture do not match. A convenient distortion.

Pratyaksham Bala · Post by **Pratyaksham Bala** » 09 Apr 2011, 16:04

Bharati has written 8 songs addressed to 'kaNNammA':-
(1) kaNNammA - en kuzhandai
(2-7) kaNNammA - en kAdali
(8) kaNNammA - enadu kuladeivam

These are available in 'Project Madurai' site:
http://www.projectmadurai.org/pm_etexts ... i0049.html

In the first song, the description is given as 'parAsaktiyai kuzhandaiyAkak kaNdu sholliya pATTu'.
The last song is also addressed to parAsakti as indicated in the heading 'kaNNammA - enadu kuladeivam'.
It is therefore assumed that poems 'kaNNammA - en kAdali' are also addressed to parAsakti.

We may have to find out whether these were published by Bharati in any of his magazines and whether he had given any introductory remarks for each one of them.

new_cmfan · Post by **new_cmfan** » 23 Apr 2011, 07:13

rshankar
THANK YOU SO MUCH for posting your interpretation of the meaning of the song. Excellent work and thanks for indulging my request.

Does anyone have a rendition that includes as many of the stanzas?

rshankar · Post by **rshankar** » 23 Apr 2011, 23:19

new_cmfan wrote:THANK YOU SO MUCH for posting your interpretation of the meaning of the song. Excellent work and thanks for indulging my request.

You're welcome...as you may have guessed, I am addicted to the mahAkavi's poetry!

arasi · Post by **arasi** » 24 Apr 2011, 00:46

mODik kiRukkudaDi talaiyai....

rshankar · Post by **rshankar** » 24 Apr 2011, 07:52

arasi wrote:mODik kiRukkudaDi talaiyai....

And that too!