Puranaanooru 28 – Worth of a wealthy life

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‘சிறப்பு இல் சிதடும், உறுப்பு இல் பிண்டமும்,
கூனும், குறளும், ஊமும், செவிடும்,
மாவும், மருளும், உளப்பட வாழ்நர்க்கு
எண் பேர் எச்சம் என்று இவை எல்லாம்
பேதைமை அல்லது ஊதியம் இல்’ என,
முன்னும், அறிந்தோர் கூறினர்; இன்னும்,
அதன் திறம் அத்தை யான் உரைக்க வந்தது

வட்ட வரிய செம் பொறிச் சேவல்
ஏனல் காப்போர் உணர்த்திய கூஉம்
கானத்தோர், நின் தெவ்வர்; நீயே,
புறஞ்சிறை மாக்கட்கு அறம் குறித்து, அகத்தோர்
புய்த்து எறி கரும்பின் விடு கழை தாமரைப்
பூம் போது சிதைய வீழ்ந்தென, கூத்தர்
ஆடு களம் கடுக்கும் அக நாட்டையே;

அதனால், அறனும் பொருளும் இன்பமும் மூன்றும்
ஆற்றும், பெரும! நின் செல்வம்;
ஆற்றாமை நிற் போற்றாமையே.

It’s the time of the Chozhas and especially this Sangam king Chozhan Nalankilli. The poet’s words can be translated as follows:

“Blindness without worth, body without form, kyphosis, dwarfism, mutism, deafness, animalism and retardation are the eight great flaws for those who live on earth. The knowledgeable have said already that these are downfalls and of no worth. Now, I have come to talk about that which is of worth.

A rooster with round, red spots crows to wake those guarding millet fields in the forests of your foes; Whereas, you possess a land, wherein to render charity unto those who beseech from beyond the walls, those living inside the home, pluck and throw sugarcane stalks, which falls on lotus flowers, ruining them and scattering the pollen, making the place look like a field, where festive dances are performed!

And so, let your wealth render justice, prosperity and joy, O lord! If it renders not, you are not protecting yourself!”

Let’s delve into the poet’s words to this Chozha king! The poet starts on a rather disturbing note, talking about the disabilities of being visually challenged, physically challenged, having a hunchback, being a dwarf, verbally challenged, hearing challenged and mentally challenged in exhibiting animal-like tendencies, and also, being developmentally challenged. From the limited knowledge of that era, he mentions these to be the great flaws that will render no goodness or prosperity to those who are born so. He declares this has been said by the knowledgeable people of their times and that he comes to talk about what will render that worth in the life of the king. 

A moment to pause and understand that this poet, although a beacon of wisdom in his times, is completely wrong about this aspect of human existence. Disability is no more mere disability. It’s being different abled. The world has seen such differently abled people soar above their so-called limitations and be a source of inspiration and excellence in their chosen spheres. Heartening to see what was considered an unshakeable truth in the times of this poet being proven false today.

Returning to the verse, we see the poet contrasting the land of the king’s enemies and that of the king. The land of the enemies are mere jungles, where wild roosters crow to wake the sleeping guards of the millet fields, the poet says. To talk about the king’s land, he mentions how people living in their rich homes, hearing the voices of those seeking food, cut and throw sugarcane stalks and these happen to fall on lotus flowers blooming near the walls, rendering to that place, the festive appearance of a dancing field. In short, such is the prosperity and wealth of the king’s land, the poet implies. 

Finally, turning to the king, the poet says that such wealth of the king must be used to render justice, prosperity and joy in his reign. If the king doesn’t do that, the king is not paying attention to his own well-being, the poet concludes. Perhaps, it’s the poet’s way of asking the king to do the right things that will make him worthy of the rich and perfect life he has been blessed with! And that leads us to reflect on our own blessings in the form of talents, resources and people in our lives and consider what is that we can do to be worthy of the same!