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In this episode, we perceive a stack of similes that illustrate elements of life in ancient Tamil country, as depicted in Sangam Literary work, Kurunthogai 198, penned by Kabilar. Set in the hills of ‘Kurinji’, the verse speaks in the voice of the confidante to the man, requesting him to change the spot where he trysts with the lady.
யாஅம் கொன்ற மரம் சுட்ட இயவில்
கரும்பு மருள் முதல பைந் தாட் செந் தினை
மடப் பிடித் தடக்கை அன்ன பால் வார்பு,
கரிக் குறட்டு இறைஞ்சிய செறிக் கோட் பைங் குரல்
படுகிளி கடிகம் சேறும்; அடுபோர்
எஃகு விளங்கு தடக் கை மலையன் கானத்து
ஆரம் நாறும் மார்பினை,
வாரற்கதில்ல; வருகுவள் யாயே.
‘The millet field is a better choice’ says a voice here. In the opening line ‘யாஅம் கொன்ற மரம் சுட்ட இயவு’ meaning ‘in the field where ‘aacha’ trees have been cut and burnt’, we see a portrait of the ‘slash and burn process’ that was predominant in the early stages of man’s turn to agriculture. In ‘பைந் தாட் செந் தினை’ meaning ‘green stalks of red millets’, the centrepiece of this verse becomes evident. Being situated in the mountains, how can the verse be complete without mention of elephants and as expected, there’s mention of ‘மடப் பிடித் தடக்கை’ meaning ‘curved trunk of a female elephant’. The phrase ‘கரிக் குறட்டு’ talks about an ancient industrial tool, for it means ‘prongs for picking coal’. Following industry, appears history in reference to ‘தடக் கை மலையன்’ meaning ‘Malaiyan with powerful arms’, talking about the famous Sangam chief ‘Malaiyan Thirumudi Kaari’, who appears in Natrinai 77 and Natrinai 100. Ending with the words ‘வாரற்கதில்ல; வருகுவள் யாயே’ meaning ‘Do not come; Mother will come’, the verse welcomes us to explore more.
What a curious combination of wild elephants, industrial items and ancient kings! The context reveals that the man and lady were leading a love relationship and that the man had been trysting with the lady by night. One night, observing him approaching the lady’s house, the confidante says to him, “After slashing down ‘ya’ trees, in the burnt stretch of ground, with bases akin to that of sugarcane, stands fresh green stalks of red millets, bending akin to a female elephant’s trunk, with mature and fleshy millet cobs, filled with milk, curving akin to coal tongs. Thither, we shall go to chase away those stealing parrots; In the forest of ‘Malaiyan’, whose huge hands wield spears and who leads a fierce army to battle, grows sandalwood, which now wafts from your fine chest, O lord. Do not come here, for mother will be here!”. With these words, the confidante directly refuses the man’s nightly tryst and indirectly conveys the need for the man to seek a formal union with the lady.
In a verse filled with layers of descriptions, how does the confidante weave in her message? Before we answer that question, let’s explore these layers first. The confidante starts by mentioning a millet field, not directly to it, but to the past of that place. There, a forest of ‘Hardwickia’ trees, known in contemporary Tamil as ‘Aacha’, stood! These were felled down for man’s newfound discovery of cultivation. After cutting the trees and burning the vegetation, the patch was prepared. There, now grows fresh stalks of red millets. To characterise these stalks of red millets, the confidante uses multiple similes. First, she compares the bases to that of sugarcane; next, the way these stalks are bent to the trunk of a female elephant. From the stalks, the confidante moves on to millet cobs and she describes how these are fleshy and filled with milk, and appear curved, looking like a pair of coal tongs. After that vivid description, the confidante mentions that parrots will come thither, attracted by the richness of the millets, and so, the lady would go there to chase away those parrots.
After establishing the itinerary of the lady, the confidante turns to describe the man and perhaps to soften the blow of rejection that is to follow, she compliments him on his fragrant chest, which she describes as having the scent of sandalwood that grows in the forests of the brave and mighty king ‘Malaiyan’. Then comes the blow to the man, wherein the confidante asks him not to be there, as mother was expected to come there anytime. So, night tryst was out but so what, there’s the option of meeting the lady by day in the millet field, you may say! To understand the deeper motive of the confidante, we have to look into the description of the said millet field. That lengthy description will tell us that the millet fields have neared maturity and will be harvested any time. So, even the joy of meeting with the lady during the day is going to be transient, the confidante implies. Being a person of knowledge and understanding, the man will realise the only way to enjoy the lady’s company is to seek her hand in marriage. In addition to giving us, the descendants, the bonus of glimpsing images of life then, the verse outlines a gentle technique of conveying rejection, and even when rejecting, succeeding in persuading another in the right path.
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