Podcast: Play in new window | Download
Subscribe: Apple Podcasts | Spotify | Amazon Music | Android | iHeartRadio | TuneIn | RSS | More
In this episode, we learn about social dynamics and cultural practices, as portrayed in Sangam Literary work, Natrinai 220, penned by Kundukat Paaliyaathanaar. Set in the mountain country of ‘Kurinji’, the verse speaks in the voice of the man to himself, conveying a sharp message to the confidante, listening nearby.
சிறு மணி தொடர்ந்து பெருங்கச்சு நிறீஇக்,
குறு முகிழ் எருக்கங்கண்ணி சூடி,
உண்ணா நல் மாப் பண்ணி, எம்முடன்
மறுகுடன் திரிதரும் சிறு குறுமாக்கள்
பெரிதும் சான்றோர் மன்ற, விசி பிணி
முழவுக் கண் புலரா விழவுடை ஆங்கண்,
ஊரேம் என்னும் இப் பேர் ஏமுறுநர்
தாமே ஒப்புரவு அறியின், தேமொழிக்
கயல் ஏர் உண்கண் குறுமகட்கு
அயலோர் ஆகல் என்று எம்மொடு படலே.
Opening with ‘சிறு மணி தொடர்ந்து’, the verse evokes the sense of touch of ‘stringing together tiny beads’. The word ‘எருக்கங்கண்ணி’ meaning ‘a garland of weed flowers’ in association with ‘உண்ணா நல் மா’ meaning ‘a horse that doesn’t eat’ tells us this verse is about that ancient ritual of ‘madaleruthal’ or ‘madalooruthal’ that we encountered in Natrinai verses 146 and 152. The central characters of the verse make an appearance in ‘சிறு குறுமாக்கள்’ or ‘little children’. The phrase ‘தேமொழிக் கயல் ஏர் உண்கண் குறுமகட்கு’ meaning ‘to the honey-voiced maiden with kohl-streaked, fish-shaped eyes’ describes the features of the lady in question. The verse ends with ‘எம்மொடு படலே’ meaning ‘agree with me’. Let’s delve into the story to make sense of these puzzle-like glimpses!
The man and lady had met and fallen in love. As was the custom then, it was necessary for the man to win the confidence of the lady’s confidante so as to further his relationship with the lady. Not knowing about his prior relationship with the lady, the confidante keeps rebuffing him. One day, when the confidante is passing by, the man says to himself, “Strings of little beads, a huge cloth as a covering, garland of small buds of the ‘erukkai’ flowers are placed around a made-up horse; A horse that doesn’t feed. The little children who roam the streets with me, dragging the horse are full of wisdom. In that festive place, where drums with taught skins resound without a break, these children take delight in declaring that they belong to that town. As if they know the ways of the world, they agree with my belief and say that she is a stranger to the lady, who speaks honey-like words; that lady with kohl-streaked eyes, akin to a fish!” With these words, the man is hinting to the confidante about his intention of revealing his love for the lady in a public ritual and to avoid that, the confidante must understand his situation and help him secure the lady’s affections.
A complicated verse, this may appear, because of the cultural nuances involved. Two thousand years later, we are far removed from these practices that they seem strange to us. The man starts by bringing to mind, a horse that doesn’t eat, which could only mean ‘a horse made of palmyra leaves’ used in the ’madalooruthal’ ritual. He says that strings of beads will be placed around the neck of this horse, a large piece of cloth around its body and garlands of weed flowers around its neck and when he rides the horse on the streets, little children will push that palm-leaf horse. He then calls these playful children as ‘wise people’! When we start to wonder what makes them so, the man clarifies that these children declare that they are of that town, and therefore, they know the town and its people well. Then, they seem to point to the confidante and say she’s surely a stranger to the lady with a honey-sweet voice and kohl-streaked eyes. The man says their words are in full agreement with his judgement too.
How is this rendition supposed to convey to the confidante what lies in the man’s heart? The answer can be found by delving deeper into these utterances. When the man talks about the lady’s honey-sweet voice and kohl-streaked eyes akin to a fish, the man is informing the confidante that he already knows the lady and has initiated a relationship with her. The man then places his disappointment at the confidante’s attitude into the words of children, calling her a stranger to the lady; Not a friend who cares for the lady, but one apathetic to her welfare. Through this, the man intends to rebuke the confidante. He implies that when the confidante rejects his requests, she is being inconsiderate to the lady. With the threat of a public ritual that exposes the man’s affection for the lady, he drives the final wedge. This ritual was considered a desperate measure and generally not resorted to, by people of then. Seeing the precariousness of the situation and understanding the man’s relationship with the lady, the confidante would thus help the man win the lady’s affections.
The highlight of this verse is how the man summons the children to his aid, calling them ‘people of wisdom’ so as to convey what lies in his mind. This made me think of the English phrase ‘out of the mouths of babes and sucklings’, which defines a state when children say a surprising thing that seems so wise upon reflection. Indeed, children who have no inhibitions and whose minds roam free like wild horses do have a way of saying words of profound wisdom and smart is this Sangam man, to wield this nature of children to drive home the message in his heart!
Share your thoughts...