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In this episode, we perceive the respect and gratitude that a king inspires, as depicted in Sangam Literary work, Puranaanooru 34, penned about the Chozha king Kulamutrathu Thunjiya Killivalavan by the poet Aalathoor Kizhaar. The verse is set in the category of ‘Paadaan Thinai’ or ‘king’s praise’ and speaks of the benevolence of this Chozha ruler.
ஆன் முலை அறுத்த அறனிலோர்க்கும்,
மாண் இழை மகளிர் கருச் சிதைத்தோர்க்கும்,
குரவர்த் தப்பிய கொடுமையோர்க்கும்,
வழுவாய் மருங்கில் கழுவாயும் உள’ என,
‘நிலம் புடைபெயர்வது ஆயினும், ஒருவன்
செய்தி கொன்றோர்க்கு உய்தி இல்’ என,
அறம் பாடின்றே ஆயிழை கணவ!
‘காலை அந்தியும், மாலை அந்தியும்,
புறவுக் கரு அன்ன புன் புல வரகின்
பால் பெய் புன்கம் தேனொடு மயக்கி,
குறு முயல் கொழுஞ் சூடு கிழித்த ஒக்கலொடு,
இரத்தி நீடிய அகன் தலை மன்றத்து,
கரப்பு இல் உள்ளமொடு வேண்டு மொழி பயிற்றி,
அமலைக் கொழுஞ் சோறு ஆர்ந்த பாணர்க்கு
அகலாச் செல்வம் முழுவதும் செய்தோன்,
எம் கோன், வளவன் வாழ்க!’ என்று, நின்
பீடு கெழு நோன் தாள் பாடேன் ஆயின்,
படுபு அறியலனே, பல் கதிர்ச் செல்வன்;
யானோ தஞ்சம்; பெரும! இவ் உலகத்து,
சான்றோர் செய்த நன்று உண்டாயின்,
இமயத்து ஈண்டி, இன் குரல் பயிற்றி,
கொண்டல் மா மழை பொழிந்த
நுண் பல் துளியினும் வாழிய, பலவே!
It’s still the Chozhas ruling the roost in this section of Puranaanooru. However, the focus shifts from Nalankilli to Killivalavan! The poet’s words can be translated as follows:
“‘For those unjust people who sever the udders of cows, those who kill the foetus in the wombs of women wearing fine jewels and those wicked enough to do wrong by one’s parents, on reflection, there could be ways to wash away those sins. But even if the land were to move upside down, for the one who disregards an act of benevolence, there can be no salvation’ says the books on righteousness, O husband of the woman wearing well-crafted jewels!
‘At the twilight hour in the morning and in the evening, along with their relatives, bards relish balls of ‘kodo millet’ that blooms in the farmlands, looking like eggs of pigeons, boiled with milk and honey, along with the fleshy meat of small rabbits, as they gather together in the wide and expansive town centres filled with fig trees, having hearts with nothing to hide and speaking good words. The one who rendered all this unending wealth to these bards, who partake these fleshy balls of rice, is our king Valavan. May he live long’ – With these words, if I don’t sing of your actions, echoing strength and compassion, let me not feel the warmth of the many-rayed sun!
I remain your humble supplicant, O lord! If there is something called the good done by the wise in this world, then, more than the many, fine droplets that shower down from dark clouds, resounding with sweet voices, as they dash against the Himalayas, may the days of your life be longer!”
Time to get to know this Chozha king better! The poet starts by listing out the most unpardonable sins of those times. And these seem to be one, cutting off the udders of cows, two, killing foetuses in the womb, and three, doing wrong by one’s parents. Note how everything seems to be connected to the core of reproduction and birth. The poet continues by saying, on deep reflection, even these could be pardoned but there is one thing for which there is absolutely no redemption and that would be forgetting the good done by another!
Why is the poet speaking such abstractions about gratitude and appreciation? Let’s continue listening to him to learn more. The poet now details a scene which unfolds both at dawn and at dusk. One can see huge groups of bards and their kith and kin sitting together in the wide, shaded spaces of the town centre and relishing plates containing balls of kodo millet boiled with milk and honey. Incidentally, when searching about this food item, I found Indian recipes for ‘varai undi’, balls of kodo millet, looking so like the pigeon eggs described in this two thousand year old verse. Reverting back to the scene, those bards and their relatives are also eating the fleshy meat of small rabbits. And here, everyone is happy of heart, speaking good things, and they have nothing to hide or feel bitter about, the poet says. Now, he turns to the person who made this prosperous scene possible and that is none other than this Chozha king Valavan. The poet ends this segment saying that if he does not sing such words of praise about the king, then let the poet be cursed with never feeling the warmth of the omnipresent sun! This is an impossibility in this sunny Tamil land, and the poet implies that likewise, it’s impossible for him to not sing of the king’s good actions. Through this, we can infer that the king must have asked the poet if the poet would remember the king once he received the gifts and left the court. This song can be seen as the reply to the king’s question.
Returning, we see the poet rendering a magnificent blessing to the king saying that if at all there is something called good done by just people in the world, then surely the king shall live for more days than the droplets that fall down from dark clouds that dash against the mighty Himalayas.
A verse that tells us about what was considered signs of prosperity in those times. This is nothing more than good food and peaceful hearts, and something that was totally attributed to the benevolence of a ruler. More importantly, the verse throws light on how crucial it is, to be grateful. This quality seems to have formed the very core of this ancient philosophy as we saw how, one who was an ingrate was thought of as one who could not be saved by any means. It makes me think of how positive psychology, a modern subject, stresses on gratitude as the single most important ingredient for a happy life. Perhaps, we can take a leaf from this ancient verse and delight in practicing gratitude for the many blessings in this life!
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