vaaraNam aayiram suuzha valam seidhu
naaraNa nambi nadakinraan enredhir
pooraNa porkudam veithu puramengum
thoraNam naatta kana kanden thozhi naan
Hi
Can somebody please help me with the meaning of this.
Thank you.
naaLai vadhuvai maNamendru naaLittu
paaLai kamugu parisuDai pandarkizh
koLari madhavan govindan enbaanor
kaaLai pugudha kana kanden thozhi naan
indiran uLLitta devar kuzhamellaam vandhirindhu ennai magaL pesi mandiriththu mandira kodi uduthi manamaalai andhari naatta kana kanden thozhi naan
naaldhisai theertham konardhu naninalgi parpana chittargal pallaar eduthethi poopunai kanni punidhanodendrenai kaappunaaN kaatta kana kanden thozhi naan
kadhiroLi deepam kalasamudan yendhi chadhiriLa mangaiyar thaamvandhedhirkolla madhuraiyaar manna aDinilai thottengum adhira pugudha kana kanden thozhi naan
maththaLam kotta varisangam ninroodha muthuDai thamam niRainthazh.ndha pandharkeezh maithunan nambi madhusudhan vandhennai kaithalam patra kana kanden thozhi naan
vaai nallaar nalla marai odhi mandhirathaal pachilai naaNal paduthu paridhiveithu kaaichinamaakaLiranran en kai patri theevalam seiya kana kanden thozhi naan
immaikum ezhezhu piravikkum patravaan nammai udayavan naaraayaNan nambi chemmai udaya thirukaiyaal thazh patri ammi midhikka kana kanden thozhi naan
varisilai vaaL mugathu ennaimaar thaam vandhittu erimugam paarithu ennai munne nirutthi arimugan achuthan kai mel en kai vaithu pori mugam thatta kana kanden thozhi naan
kumkugam appi kuLirchandham mattithu magala veedhi valam seidhy maNaneer angavanodum udanchenranganai mel manjanamaatta kana kanden thozhi naan
nachiyar tirumozi (vaaraNamaayiram)
-
rshankar
- Posts: 13754
- Joined: 02 Feb 2010, 22:26
Re: nachiyar tirumozi (vaaraNamaayiram)
I will post shortly
-
rshankar
- Posts: 13754
- Joined: 02 Feb 2010, 22:26
Re: nachiyar tirumozi (vaaraNamaayiram)
Here you go:
vAraNam Ayiram sUzha valam seidu nAraNan nambi naDakkinrAn enr(u)
edir pUraNa porkuDam vaittu puram engum tOraNam nATTa kanA kaNDEn tOzhi nAn
ANDAL says, "my dear friend (tOzhi), I (nAn) beheld (kaNDEn) in my dream (kanA) the following sight - surrounded (sUzha) by a thousand (Ayiram) elephants (vAraNam), vishNu (nAraNan nambI) is walking (naDakkinrAn) around the city (valam seidu - literally means going around in a circle)! And, therefore (enru), ahead of him (edir), (people are) placing (vaittu) golden (por) pots (kuDam) with mango leaves and a coconut on them (pUraNa), and setting up strings/streamers with mango leaves (tOraNam) everywhere (engum) in this town (puram) to welcome him."
nALai vadhuvai maNam enru nALiTTu pAlai kamugu pariSuDai pandarkIzh
kOLari mAdhavan gOvindan enbAnOr kALai pugudarkanA kaNDEn tOzhi nAn
She then says - "my dear friend, I saw in my dream the following sight next - Having picked (nALiTTu) tomorrow (nALai) as (enru) the wedding day (vadhuvai maNam), I saw under (kIzh) a pandal (pandar) draped (pariSuDai) with arid (pAlai) palm (kamugu) (fronds), a lion (kOLari) (among men), a (Or) young man in his prime (kALai), called (enbAn) the husband (dhavan) of lakshmI (mA), the keeper of our senses (gOvindan), entering (pugudar) (the wedding pandal)."
indiran uLLiTTa dEvar kuzhAm ellAm vandirund(u)ennai magaTpESi mandirittu
madira kODi uDutti maNamAlai andari cUTTa kanA kanDEn tOzhi nAn
She continues, "I saw in my dream the following sight next - a group (kuzhAm) comprising of all (ellAm) the gods (dEvar), including (uLiTTa) indra (indiran) come (vandirundu) (to the pandal) and ask/talk to (my father) for his daughter's (hand in marriage) (magaTpESi) after sanctifying (mandirittu) the proposal. I then saw (myself) wearing (uDutti) a brand new saree (kODi) that had been blessed by prayers (mandira), and pArvati (andari) placing (cUTa) the wedding (maNa) garland (mAlai) (around my neck)."
nAl diSai tIrtham konarndu naNi nalgi pArppana ciTTargaL pallAr eDuttEti
pUpunai kaNNi punidanOD(u)endanai kAppu nAn kaTTa kanA kanDEn tOzhi nAn
The next thing she sees in her dream is - "I saw in my dream the following, next - Bringing (konardu) sacred waters (tIrtham) from all four (nAl) directions (diSai) close to us (naNi), and giving it (nalgi) to us, several (pallAr) young brahmacAris (pArpana ciTTargaL - literally means young brahmin boys) sing our praises (eDuttEti), as a protective charm (kAppu) is tied (kaTTa) to link doe-eyed (pUpunai kaNNi) me (endanai) with (ODu) that pure and holy (punidan) man, vishNu.”
kadiroLi dIpam kalasamuDan Endi sadir iLa mangayar tAm vand(u)edirkoLLa
maduraiyAL mannan aDinilai toTTu engum adira pugudal kanA kaNDEn tOzhi nAn
She goes on – “I then felt (in my dream), the whole place (engum) quake (adira) from the contact (toTTu) with the sandals (ADinilai) of the king (mannan) who rules (AL) over Madurai, as he walks majestically, welcomed/received by (edirkoLLa) young (iLa) dancing (sadir) maidens (mangayar) bearing (Endi) a kalasam along with (uDan) lamps (dIpam) as bright as the sun (kadiroLi).”
mattaLam koTTa variSangam ninRUda muttizhai dAmam niRaindAzhnda pandarkIzh
maittunan nambi madhusUdanan vandu yen kaittalam paTRa kanA kaNDEn tOzhi nAn
She goes on – “I next saw (in my dream) under (kIzh) the canopy (pandal) covered (niRaindAznda) with ropes (dAmam) encrusted (izhai) with pearls (muttu), my cousin (maittunan), that perfect soul (nambi), the one who destroyed (sUdanan) the demon madhu, come (vandu) and accept (paTRa) my (yen) hand (kaitalam), to the accompaniment of drums (mattaLam) beating (koTTa) and a line (vari) of conches (Sangam) being blown (ninRUda).”
vAi nallAr nal maRai odi mandiratAl pASilai nANal paDutu paridivaitu
kAi cina mAkaLir(U)annAn en kai paTRi tI valam seiyya kanA kaNDEn tOzhi nAn
She goes on – “I then saw (in my dream) a majestic man (annAn) who is like a mighty (mA), young (kAi), and enraged (cina) bull-elephant (kaLiru), hold (paTRi) my (en) hand (kai) and circumambulate (valam seiyya) the sacred fire (tI) as the priests [who have auspicious (nallAr) speech (vAi)] chant (Odi) the good (nal) vEdas (maRai), and spread (paridivaittu) beetle leaves (pASilai), green grass (nANal) and twigs/samittu (paDutu) (around the sacred fire).”
immaikkum EzhEzhu piRavikkum paTRAvAn nammai uDaiyavan nArAyanan nambi
SemmaiuDaiya tiru kaiyyAl tAL paTRi ammI midikka kanA kaNDEn tOzhi nAn
She continues – “I saw (in my dream) the supreme being (nambi), nArAyaNan, who is our savior (paTRAvAn) in this birth (immaikkum) and for 14 (EzhEzhu) more births (piRavikkum), the one who possesses (uDaiyavan) all the wonderful characters/guNas (nammai), making me tread (midikka) the grinding-stone (ammI) by holding (paTRi) my right foot (tAL) in his beautiful/red-hued (Semmai uDaiya) divine (tiru) hands (kaiyAl).”
varisilai vAL mugatu en aimAr tAm vandiTTu erimugam pArit(u)ennai munnE niRutti
arimugan accutan kai mEl en kai vaitu pori mugam taTTa kanA kaNDEn tOzhi nAn
She continues – “After that, I saw (in my dream) my (en) brothers (aimAr tAm), who have faces (mugatu) with eyebrows like a bent bow (variSilai vAL), come (vandiTTu) and build up (pArittu) the fire (erimugam) (with samittu), and then, making me (ennai) stand (niRutti) in front (munnE) of it, they place my (en) hands (kai) upon (mEl) the hands (kai) of the lion-faced (ari mugan) vishNu (accutan), to offer puffed rice (pori mugam taTTa) (to the sacred fire).”
kumkumam appi kuLir cAndam maTT(u)iTTu mangaLa vIdi valam seidu maNanIr
angavanODum uDan SenR(u)Anai mEl manjanamATTa kanA kaNDEn tOzhi nAn
She continues – “After all that, I saw (in my dream) myself there (angu), going (SenRu) with (uDan) him (avanODu) on top (mEl) of an elephant (Anai), smeared (appi) with kumkumam, and anointed (iTTu) with an appropriate amount (maTTu) of cool (kuLir) sandal-paste (cAndam), being taken in procession (valam seidu) along the streets (vIdi), and subsequently, we were given a bath with turmeric (manjanam ATTa) and the auspicious (mangala) waters (nIr) blessed during the wedding (maNa).”
In addition to the lyrics posted above, there is a phalastuti that is sung at the conclusion of this:
AyanukkAga tAn kaNDa kanAvinai vEyar pugazh villiputtUr kOn kOdai Sol
tUya tamizh mAlai Ir(u)aindum vallavar vAyum nan makkaLai peTRu magizhvArE
If the good/capable people (vallavar) listen to this garland (mAlai) of 10 (Iru aindum = 5X2 = 10) verses describing the dream (kanAvinai) she (tAn) experienced (kaNDa) in her quest for krshNA (AyanukkAga) composed/sung (Sol) in pure/holy (tUya) tamizh by gOdhA (kOdai), the daughter of the king (kOn) of SrivilliputtUr (villiputUr) (aka, periyAzhvAr), the object of praise (pugazh) of all learned men (vEyar = vEdiyar = brahmins), they will delight in (magizhvArE) securing (peTRu) both a flourishing life (vAyum) as well as excellent (nan) children (makkaLai)!
The last phalastuti is meant for young, unmarried girls – it is believed that if they sing/recite these 10 verses, they will get glorious husbands (like gOdhA did), and through these husbands, enjoy a grand life and bear a great many virtuous children….
DISCLAIMER:
And lest people take objection to the fact that I support the idea that all girls can do is acquire good husbands and bear virtuous children, these are not my words!!
vAraNam Ayiram sUzha valam seidu nAraNan nambi naDakkinrAn enr(u)
edir pUraNa porkuDam vaittu puram engum tOraNam nATTa kanA kaNDEn tOzhi nAn
ANDAL says, "my dear friend (tOzhi), I (nAn) beheld (kaNDEn) in my dream (kanA) the following sight - surrounded (sUzha) by a thousand (Ayiram) elephants (vAraNam), vishNu (nAraNan nambI) is walking (naDakkinrAn) around the city (valam seidu - literally means going around in a circle)! And, therefore (enru), ahead of him (edir), (people are) placing (vaittu) golden (por) pots (kuDam) with mango leaves and a coconut on them (pUraNa), and setting up strings/streamers with mango leaves (tOraNam) everywhere (engum) in this town (puram) to welcome him."
nALai vadhuvai maNam enru nALiTTu pAlai kamugu pariSuDai pandarkIzh
kOLari mAdhavan gOvindan enbAnOr kALai pugudarkanA kaNDEn tOzhi nAn
She then says - "my dear friend, I saw in my dream the following sight next - Having picked (nALiTTu) tomorrow (nALai) as (enru) the wedding day (vadhuvai maNam), I saw under (kIzh) a pandal (pandar) draped (pariSuDai) with arid (pAlai) palm (kamugu) (fronds), a lion (kOLari) (among men), a (Or) young man in his prime (kALai), called (enbAn) the husband (dhavan) of lakshmI (mA), the keeper of our senses (gOvindan), entering (pugudar) (the wedding pandal)."
indiran uLLiTTa dEvar kuzhAm ellAm vandirund(u)ennai magaTpESi mandirittu
madira kODi uDutti maNamAlai andari cUTTa kanA kanDEn tOzhi nAn
She continues, "I saw in my dream the following sight next - a group (kuzhAm) comprising of all (ellAm) the gods (dEvar), including (uLiTTa) indra (indiran) come (vandirundu) (to the pandal) and ask/talk to (my father) for his daughter's (hand in marriage) (magaTpESi) after sanctifying (mandirittu) the proposal. I then saw (myself) wearing (uDutti) a brand new saree (kODi) that had been blessed by prayers (mandira), and pArvati (andari) placing (cUTa) the wedding (maNa) garland (mAlai) (around my neck)."
nAl diSai tIrtham konarndu naNi nalgi pArppana ciTTargaL pallAr eDuttEti
pUpunai kaNNi punidanOD(u)endanai kAppu nAn kaTTa kanA kanDEn tOzhi nAn
The next thing she sees in her dream is - "I saw in my dream the following, next - Bringing (konardu) sacred waters (tIrtham) from all four (nAl) directions (diSai) close to us (naNi), and giving it (nalgi) to us, several (pallAr) young brahmacAris (pArpana ciTTargaL - literally means young brahmin boys) sing our praises (eDuttEti), as a protective charm (kAppu) is tied (kaTTa) to link doe-eyed (pUpunai kaNNi) me (endanai) with (ODu) that pure and holy (punidan) man, vishNu.”
kadiroLi dIpam kalasamuDan Endi sadir iLa mangayar tAm vand(u)edirkoLLa
maduraiyAL mannan aDinilai toTTu engum adira pugudal kanA kaNDEn tOzhi nAn
She goes on – “I then felt (in my dream), the whole place (engum) quake (adira) from the contact (toTTu) with the sandals (ADinilai) of the king (mannan) who rules (AL) over Madurai, as he walks majestically, welcomed/received by (edirkoLLa) young (iLa) dancing (sadir) maidens (mangayar) bearing (Endi) a kalasam along with (uDan) lamps (dIpam) as bright as the sun (kadiroLi).”
mattaLam koTTa variSangam ninRUda muttizhai dAmam niRaindAzhnda pandarkIzh
maittunan nambi madhusUdanan vandu yen kaittalam paTRa kanA kaNDEn tOzhi nAn
She goes on – “I next saw (in my dream) under (kIzh) the canopy (pandal) covered (niRaindAznda) with ropes (dAmam) encrusted (izhai) with pearls (muttu), my cousin (maittunan), that perfect soul (nambi), the one who destroyed (sUdanan) the demon madhu, come (vandu) and accept (paTRa) my (yen) hand (kaitalam), to the accompaniment of drums (mattaLam) beating (koTTa) and a line (vari) of conches (Sangam) being blown (ninRUda).”
vAi nallAr nal maRai odi mandiratAl pASilai nANal paDutu paridivaitu
kAi cina mAkaLir(U)annAn en kai paTRi tI valam seiyya kanA kaNDEn tOzhi nAn
She goes on – “I then saw (in my dream) a majestic man (annAn) who is like a mighty (mA), young (kAi), and enraged (cina) bull-elephant (kaLiru), hold (paTRi) my (en) hand (kai) and circumambulate (valam seiyya) the sacred fire (tI) as the priests [who have auspicious (nallAr) speech (vAi)] chant (Odi) the good (nal) vEdas (maRai), and spread (paridivaittu) beetle leaves (pASilai), green grass (nANal) and twigs/samittu (paDutu) (around the sacred fire).”
immaikkum EzhEzhu piRavikkum paTRAvAn nammai uDaiyavan nArAyanan nambi
SemmaiuDaiya tiru kaiyyAl tAL paTRi ammI midikka kanA kaNDEn tOzhi nAn
She continues – “I saw (in my dream) the supreme being (nambi), nArAyaNan, who is our savior (paTRAvAn) in this birth (immaikkum) and for 14 (EzhEzhu) more births (piRavikkum), the one who possesses (uDaiyavan) all the wonderful characters/guNas (nammai), making me tread (midikka) the grinding-stone (ammI) by holding (paTRi) my right foot (tAL) in his beautiful/red-hued (Semmai uDaiya) divine (tiru) hands (kaiyAl).”
varisilai vAL mugatu en aimAr tAm vandiTTu erimugam pArit(u)ennai munnE niRutti
arimugan accutan kai mEl en kai vaitu pori mugam taTTa kanA kaNDEn tOzhi nAn
She continues – “After that, I saw (in my dream) my (en) brothers (aimAr tAm), who have faces (mugatu) with eyebrows like a bent bow (variSilai vAL), come (vandiTTu) and build up (pArittu) the fire (erimugam) (with samittu), and then, making me (ennai) stand (niRutti) in front (munnE) of it, they place my (en) hands (kai) upon (mEl) the hands (kai) of the lion-faced (ari mugan) vishNu (accutan), to offer puffed rice (pori mugam taTTa) (to the sacred fire).”
kumkumam appi kuLir cAndam maTT(u)iTTu mangaLa vIdi valam seidu maNanIr
angavanODum uDan SenR(u)Anai mEl manjanamATTa kanA kaNDEn tOzhi nAn
She continues – “After all that, I saw (in my dream) myself there (angu), going (SenRu) with (uDan) him (avanODu) on top (mEl) of an elephant (Anai), smeared (appi) with kumkumam, and anointed (iTTu) with an appropriate amount (maTTu) of cool (kuLir) sandal-paste (cAndam), being taken in procession (valam seidu) along the streets (vIdi), and subsequently, we were given a bath with turmeric (manjanam ATTa) and the auspicious (mangala) waters (nIr) blessed during the wedding (maNa).”
In addition to the lyrics posted above, there is a phalastuti that is sung at the conclusion of this:
AyanukkAga tAn kaNDa kanAvinai vEyar pugazh villiputtUr kOn kOdai Sol
tUya tamizh mAlai Ir(u)aindum vallavar vAyum nan makkaLai peTRu magizhvArE
If the good/capable people (vallavar) listen to this garland (mAlai) of 10 (Iru aindum = 5X2 = 10) verses describing the dream (kanAvinai) she (tAn) experienced (kaNDa) in her quest for krshNA (AyanukkAga) composed/sung (Sol) in pure/holy (tUya) tamizh by gOdhA (kOdai), the daughter of the king (kOn) of SrivilliputtUr (villiputUr) (aka, periyAzhvAr), the object of praise (pugazh) of all learned men (vEyar = vEdiyar = brahmins), they will delight in (magizhvArE) securing (peTRu) both a flourishing life (vAyum) as well as excellent (nan) children (makkaLai)!
The last phalastuti is meant for young, unmarried girls – it is believed that if they sing/recite these 10 verses, they will get glorious husbands (like gOdhA did), and through these husbands, enjoy a grand life and bear a great many virtuous children….
DISCLAIMER:
And lest people take objection to the fact that I support the idea that all girls can do is acquire good husbands and bear virtuous children, these are not my words!!
-
laya2
- Posts: 315
- Joined: 05 Dec 2009, 03:39
Re: nachiyar tirumozi (vaaraNamaayiram)
Thank you very much Shankar.