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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 Naga king Valai Vanan was stated in the Manimekalai to be the king of Naga Nadu, one of the two territories in Sri Lanka, the other being Ilankaitheevam. [30] Several scholars identify Naga Nadu with the Jaffna Peninsula, and Manipallavam with Nainativu. [33] [34] [35] Other scholars identify Karaitivu as Manipallavam. [36]
Angels intervene and Manimekalai miraculously disappears as others approach her, again. The queen understands and repents. Manimekalai is set free. Manimekalai converts the prison into a hospice to help the needy, teaches the king the dharma of the Buddha. [18] In the final five cantos of the epic, Buddhist teachers recite main doctrines of ...
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.
The Parthasarathy translation won the 1996 A.K. Ramanujan Book Prize for Translation. [70] The epic has been translated into French by the same Alain Daniélou and RN Desikan in 1961 (before his English translation), into Czech by Kamil Zvelebil in 1965, and into Russian by JJ Glazov in 1966. [71]
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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 ...
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