Podcast: Play in new window | Download
Subscribe: Apple Podcasts | Spotify | Amazon Music | Android | iHeartRadio | Email | TuneIn | RSS | More
In this episode, we observe social customs related to health and marriage, as depicted in Sangam Literary work, Natrinai 322, penned by Madurai Paalasiriyan Chenthan Kotranaar. Set in the mountain country of ‘Kurinji’, the verse speaks in the voice of the confidante to the lady, passing on a hidden message to the man listening nearby.
ஆங்கனம் தணிகுவதுஆயின், யாங்கும்
இதனின் கொடியது பிறிது ஒன்று இல்லை;
வாய்கொல் வாழி-தோழி! வேய் உயர்ந்து,
எறிந்து செறித்தன்ன பிணங்கு அரில் விடர் முகை,
ஊன் தின் பிணவின் உயங்கு பசி களைஇயர்,
ஆள் இயங்கு அரும் புழை ஒற்றி, வாள் வரிக்
கடுங் கண் வயப் புலி ஒடுங்கும் நாடன்
தண் கமழ் வியல் மார்பு உரிதினின் பெறாது,
நல் நுதல் பசந்த படர் மலி அரு நோய்
அணங்கு என உணரக் கூறி, வேலன்
இன் இயம் கறங்கப் பாடி,
பல் மலர் சிதறிப் பரவுறு பலிக்கே.
Opening with ‘ஆங்கனம் தணிகுவதுஆயின்’ meaning ‘if it will be diminished so’, the verse begins on a mysterious note. The phrase ‘கொடியது பிறிது ஒன்று இல்லை’, which means ‘there can be nothing worse’, points to some significant event. Familiar words from the mountain landscape such as ‘வேய்’ or ‘bamboo’, ‘விடர் முகை’ or ‘mountain cleft’ and ‘வயப் புலி’ or ‘powerful tiger’ greets us in this verse. The essence echoes from ‘நல் நுதல் பசந்த’ meaning ‘pallor spreads on the fine forehead’. ‘வேலன்’, the ‘priest’, who’s often called to analyse ill-health makes an appearance here. The verse ends with ‘பரவுறு பலிக்கே’ in a reference to ‘prayers and animal sacrifices’ in those times. Let’s understand the deeper story herein!
The man and lady had been leading a love relationship and the man seemed intent only on trysting with the lady. The lady suffered in anguish whenever the man parted away from her. The confidante, observing the man arriving by the house, pretends not to notice him but makes sure he’s listening. She then turns to the lady and says, “If that will abate due to this, there can be nothing more calamitous. Can that come true? May you live long, my friend! Bamboos soar and crowd together on the mountain cleft. Here, yearning to slay the hunger of its mate, which desires to feed on meat, the fierce-eyed, strong male tiger, with sword-like stripes, waits near the narrow path, where wayfarers frequent. Such is the mountain land of the lord! As you have not been graced with the embrace of his cool, fragrant and wide chest, pallor spreads on your fine forehead. Declaring this difficult-to-cure disease of suffering as god’s wrath, priest Velan would sing and play on fine musical instruments. He would then spread many flowers, in preparation for the sacrificial prayers!” With these words, the confidante conveys to the man the dangers in delaying his formal union with the lady and subtly urges him to allay the suffering of the lady.
Now, for the nuances! The confidante opens her statement in a mysterious fashion, talking about how if ‘that’ could end ‘this’, then nothing could be worse, making us wonder what she’s talking about. We’ll have to wait for a while to understand that. The confidante turns her attention to the man’s mountain country describing how bamboos clump together and rise high in the mountain clefts. She then talks about how a female tiger yearns to feed on meat and its mate is out in the wild with an intention of satisfying this female tiger’s yearning. The plan of the tiger is to wait near narrow paths within the mountains, where wayfarers pass by, so as to pounce on them.
The confidante then talks about how the lady, whenever not graced by the man’s presence, falls into pining and as a result, pallor seems to spread on her forehead. And mother, the sensitive soul she is, has sought the advice of Velan, the priest, and he seems to think that it is god Murugu, who has brought this disease upon the lady. So, he has started preparations for a ritual to appease that god by playing music and preparing a sacrifice. And now, we understand the meaning of the first line of the verse, where the confidante is talking about this very ritual and casting aspersions as to how this ritual could ever cure the lady of her disease, when the man was the real reason behind it. Even the idea of this ritual happening is unbearable to a lady then, as it was not considered proper for god to be blamed for a man’s doing. Relating these catastrophic consequences and employing the metaphor of the male tiger hunting to allay its mate’s hunger, the confidante persuades the man to earn wealth and offer to the lady’s kith and kin, so as to slay the lady’s suffering and render permanent happiness for them both. Interesting how an animal’s actions is prescribed as the guide for this man to navigate the jungle of social customs in marriage then!
Share your thoughts...