Meaning for Papanasam Shivam song "Kapali Karunai Nilavu Poz

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Post by Loga »


Can anyone help me with the meaning for papanasam shivam's composition titled kapila karunai sung by pattamal in mohana ragam.
I cant get the meaning after hours of search.

Attached is the song lyrics

Ragam: Mohanam
Talam: Adi
Papanasam Sivan

Kapali Karunai Nilavu Pozhi Vadana madiyanoru

Apaala Gopaalam Azhi Shudala Thavarum
Bhupaalarum Ashta Dikpaalarum Potrum Adbhuta

Madipunal Aravu Kondrai Thondai Aruvum Mathai Punai Maashadayaal
vithi Thalai Maalai Maarban Uritha Kariyin Vempuliyai Tholudaiyai
Adiramuzhangum Udukaiyum Thirushulamum Angiyum Thurangamum Elangidikaiyal
Dyuthimigu Thirumelmi muzhudum Shambal Thulangaiyadir Mangaiyar manam kavazhar Jagan Mohana


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Post by rshankar »

This is one of P. Sivan's very tough compositions - seemingly simple, but sort of difficult for someone like me who is more at ease with conversational tamizh. But here is my attempt. I have copied and pasted the version that I found at - the words are slightly varied, but seem to make a world of difference in the meaning. I am sure that Rajani and Arasi and other erudite members will pitch in and enrich this experience for us:

1.87. raagam: mOHanNam thaaLam: aadhi

kaapaali, karuNai nilavupozhi vadhanNa madhiyanoru (kaapaali)

In the pallavi, the composer describes the presiding deity of mylApUr (kapAlI) thus: He is the handsome (vadana - face, madiyan - like the moon - a handsome, charming man) one (oru) that grants/gives liberally/showers in abundance (pozhi) compasssion (karuNai) on his devotees on a permanent basis (nilavu).

aapaala gOpaalam aazhisoozh thalaththavarum
boopaalarum ashtadhik paalarum pORRum adhbudha (kaapaali)

In the anupallavi, the poet continues to describe him as the amazing/wondrous (adbhuta) one that is praised (pORRum/pOTrum) by one and all: by children/cowherds (Ap(b)AlagOpAlam), those (avar) who inhabit this land/earth (talam) that is surrounded (SUr) by the seas (Azhi), kings (bhUpAlar) and the deities/demi-gods that gaurd (pAlakarum) the eight (asTha) directions (dik).

madhipunal aravukonRai thumbai aRugunN
maththaipunai maasadaiyaan
vidhithalaimaalai maarban uriththakariyin
vempuliyin thOludaiyaan
adhira muzhangum udukkaiyum thirisoolamum
angiyum kurangamum ilangidu kaiyaan
thyuthimigu thirumEni muzhudhum saambal
thulanga edhirmangaiyar manNangavar JaganN mOHanNa

In the caraNam, SrI sivan goes on to describe him as the one whose matted locks (mASaDayAn) bear (punai) the moon (madi), the gangA (punal - river), and is adorned by konrai, tumbai, and unmattai (Umattai) flowers as well as the sacred aRuk(g)am grass, and a snake (aravam). He is the one whose chest (mArban) is adorned by a garland (mAlai) of heads (talai), one of which is brahmA's (vidhi) fifth head[1]. He wears garments made of skin (tOluDayAn) stripped (uritta) from an elephant (kariyin) and tiger (vempuli). He is the one who holds in his many bright/shining (ilangiDu) hands (kaiyAn) a drum (uDukkai) that sounds (muzhangum) very loudly (adira), a trident (triSUlam), the sacred fire (ank(g)i), and a deer (kurank(g)am). Even the ashes (SAmbal) that cover his skin (tirumEni) all over (muzhudum) seem to shine (tulangum) with the divine lusture that lights him up (dyutimigu) so much so, that this enchanter (mOhana)[2] of the world (jagam) captures (kavazh) the hearts/minds (manam) of women (magaiyar) who cross his path (edir).

[1] Rajani has explained this in detail in another section - I think it was in the discussion on muttutANDavar's edukittani mODi....
[2] an extremely clever integration of the rAga mudra - this combination of SrI sivan's choice of words and inherent beauty of the rAgam combine to change a sight that should rightly be fearsome/awe-inspiring into that of a charmer of women. Speaks volumes for the composer's skill, IMO.

I hope Sri Papanasam Ashok Ramani will also pitch in if I have mis-interpretted his grandfather's words.

Edits based on Rajani and VGV's corrections.
Last edited by rshankar on 30 Nov 2007, 07:45, edited 1 time in total.

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Post by Rajani »

Ravi : nice translation.

Couple of corrections : nilavu means moonlight. So the pallavi says that His face is the moon and the compassion dripping from it is its moonlight.

Also aazhi -soozh means "surrounded by the deep sea". So the phrase "aazhi -soozh talattavar" means people on the surface of this earth.

In the charanam I think it may be "arugu+unmattai" . Unmatttai is what is known as "oomattai" - a purplish flower, dear to Shiva and Ganesha too.

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Post by rshankar »

As usual, I think you are correct about the unmattai pU...what does punai mean then?

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Post by vgvindan »

punai - wearing - adorning (from punaidal)

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Post by rbharath »

isnt the anupallavi ApAlarum gOpAlarum AzhisUzh talattavarum???

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Post by Rajani »

Bharat : It is AbAla -gOpAlam" which is an adverbial phrase and means people of all ages and all professions/competence levels.

One of the 1000 names in Lalita Sahasranamam is "AbAla-gOpa-viditA".

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Post by rshankar »

Thanks for the corrections. I have made the appropriate changes. Please check if it is appropriate.

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Post by arasi »

In the caraNam meaning, kavar rather than kavazh --as you have correctly typed in the lyric.
Last edited by arasi on 03 Dec 2007, 23:29, edited 1 time in total.

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