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In this episode, we perceive the changing thoughts in a person’s mind, as depicted in Sangam Literary work, Puranaanooru 43, penned about Maavalathaan, the younger brother of Chozha king Nalankilli, by the poet Thaamarpal Kannanaar. Set in the category of ‘Vaagai Thinai’ or ‘king’s victory’, the verse illustrates how this royal personality won the heart of an angered poet.
நிலமிசை வாழ்நர் அலமரல் தீர,
தெறு கதிர்க் கனலி வெம்மை தாங்கி,
கால் உணவு ஆக, சுடரொடு கொட்கும்
அவிர்சடை முனிவரும் மருள, கொடுந்சிறைக்
கூர் உகிர்ப் பருந்தின் ஏறு குறித்து, ஒரீஇ,
தன் அகம் புக்க குறு நடைப் புறவின்
தபுதி அஞ்சிச் சீரை புக்க
வரையா ஈகை உரவோன் மருக!
நேரார்க் கடந்த முரண் மிகு திருவின்
தேர் வண் கிள்ளி தம்பி! வார் கோல்,
கொடுமர மறவர் பெரும! கடு மான்
கை வண் தோன்றல்! ஐயம் உடையேன்:
‘ஆர் புனை தெரியல் நின் முன்னோர் எல்லாம்
பார்ப்பார் நோவன செய்யலர்; மற்று இது
நீர்த்தோ நினக்கு?’ என வெறுப்பக் கூறி,
நின் யான் பிழைத்தது நோவாய் என்னினும்,
நீ பிழைத்தாய் போல் நனி நாணினையே;
‘தம்மைப் பிழைத்தோர்ப் பொறுக்கும் செம்மல்
இக் குடிப் பிறந்தோர்க்கு எண்மை காணும்’ என,
காண்தகு மொய்ம்ப! காட்டினை; ஆகலின்,
யானே பிழைத்தனென்; சிறக்க நின் ஆயுள்
மிக்கு வரும் இன் நீர்க் காவிரி
எக்கர் இட்ட மணலினும் பலவே!
Thus far, we have seen songs sung only to kings, fierce and victorious in battle. This verse is unique because it sings not about a king, but about his younger brother. The context of this song is intriguing too, something we’ll delve into, shortly. The poet’s words can be translated as follows:
“To end the suffering of those who live on land, bearing the scorching rays of the sun, eating the wind as food, ascetics with matted hair roam along in the sun’s path. Astonishing even these people was that act of limitless charity of your strong-willed ancestor. For he entered the scale to prevent the destruction of the one, who had taken refuge in his home – a dove with short strides – from the attack of the sharp-clawed, curved-wing eagle!
O younger brother of Killi, the one who possesses many chariots and the strength and wealth to overcome all his foes! O brave lord who wields long spears and curving bows! O scion with strong hands and proud horses! I was filled with angry doubts earlier. This made me ask with hatred, ‘All your ancestors who wore ‘aar’ garlands never did anything to hurt the respected scholars in their court. Are you really their heir?’. Instead of being hurt by my harsh words to you, as if you were the one at fault, you felt very ashamed. And so, O powerful leader, you made me see that, ’To bear with those who hurt them is easy for those born in this lineage’. Hence, I’m the only one, who is at fault. May your days be more than the sands brought down by the sweet and copious waters of the River Kaveri!”
Time to learn the nuances in these words about a royal! The poet starts by describing the ascetics who live with much selflessness, caring only about the good of those who live in this world and they seem to eat only the air as food and live their lives under the scorching heat of the sun. Even these people were thrown aback by the act of that king, who gave away his flesh equal in weight to that of a dove that took refuge in his home, fearing the attack of an eagle, the poet connects. Now, we understand that the story being referred to, is that of King Sibi and the dove, a story oft mentioned in discussions of Chozha lineage.
From an ancient ancestor, the poet turns to the immediate sibling of this lord and mentions the wealth and strength of his brother, the much-sung about Chozha king Nallankilli. Then, he also praises the strong arms and speedy horses of this lord. After these tributes, he mentions an angry doubt that arose in his mind about how this lord can be called a son of the Chozhas, who were known for their respect towards the scholars in their court. So, he seems to have turned to this lord and asked him, ‘Are you really a Chozha?’. Let’s backup a little bit and understand what was the context that gave rise to this situation. This poet and the king’s brother seem to have been playing a game of dice and in a moment of anger, the royal is said to have thrown the dice at the poet. This is the juncture that gave rise to this doubt in the poet’s mind and the ensuing hurtful words to the royal.
Next, the poet records how instead of being angry or hurt by the poet’s words, the royal felt ashamed as if he was the one at fault. That’s when the poet realises his mistake and declares this nature of forgiving even those who hurt them is the true trademark of the Chozhas and he declares this royal was undoubtedly a noble son of this honourable lineage. The poet ends with a blessing wishing that the king’s brother has more days in his life than the sands on the shores of the fertile River Kaveri.
A verse that sketches the dynamics between multiple emotions such as hurt and anger as well as remorse and respect. How natural it is to be hurt by the words of another and how noble it is, to not mind that, is vividly sketched in these words. What changes the mind of the angered poet is how the king takes responsibility for his actions in hurting the poet and feels remorse for that, not minding even the hurtful words the same poet has said in response. A classic illustration of the modern thought, ‘More than what happens to you, how you react to it, is what matters’!
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