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The first abridged English translation and historical analysis of Manimekalai by R. B. K. Aiyangar in 1928, as Maṇimekhalai in its Historical Setting. [63] Extracts of this, particularly Canto 30, was republished in Hisselle Dhammaratana's Buddhism in South India but with altered terminology. [64]
The husband sees the prince tease her, and protects "his wife" – Manimekalai-in-hiding – by killing the prince. The king and queen learn of their son's death, order the arrest of Manimekalai, arrange a henchman to kill her. Angels intervene and Manimekalai miraculously disappears as others approach her, again. The queen understands and repents.
Parthasarathy's English translation was published in 1993 by Columbia University Press and reprinted in 2004 by Penguin Books. Paula Saffire of Butler University state that Parthasarathy's translation is "indispensable" and more suited for scholarly studies due to its accuracy, while Daniélou's translation was more suited to those seeking the ...
In the Tamil epic poem, the Manimekalai, she puts the eponymous heroine to sleep and takes her to the island Maṇipallavam (Nainatheevu). In the mythic cycle of the god Devol, when the latter approaches Sri Lanka and his ship founders, it is Manimekhalai, on the instructions of the god Śakra , who conjures up a stone boat to save him.
Pronounced Sa-tha-naar, the name is derived from (Tamil: சாத்து, sāttu) meaning Buddhist monk. [2] Applying this principle to the name Maturai Kulavāṇikan Cāttan, the author of Manimekalai, we see that the two appellations Maturai and Kulavanikan were prefixed to his name in order to distinguish him from another poet of Maturai with the same name and from a third who lived ...
Manimekalai embellishes the story of the mortal battle Nedunkilli fought with Nalankilli at Kariyaru. According to Manimekalai, the battle was fought by a junior Chola prince in the reign of Mavankilli, also called Nudumudikilli and Killivalavan. We can infer for this that Nalankilli was the junior prince and was the younger brother of ...
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Aiyar studied the epic's manuscripts under oil lamps, [8] with guidance from Appasami Nayinar – a Jaina community leader, established a critical edition and published the first paper version of the epic in 1887. [9] [note 2]