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In this episode, we observe the natural wealth of a leader’s region, as portrayed in Sangam Literary work, Puranaanooru 384, penned for the Leader Karumbanoor Kizhaan by the poet Purathinai Nannaakanaar. The verse is situated in the category of ‘Paadaan Thinai’ or ‘Praise’ and depicts the boundless trust in a patron’s generosity.
மென்பாலான் உடன் அணைஇ,
வஞ்சிக் கோட்டு உறங்கு நாரை
அறைக் கரும்பின் பூ அருந்தும்;
வன்பாலான் கருங் கால் வரகின்
அரிகால் கருப்பை அலைக்கும் பூழின்
அம் கண் குறு முயல வெருவ, அயல
கருங் கோட்டு இருப்பைப் பூ உறைக்குந்து;
விழவு இன்றாயினும், உழவர் மண்டை
இருங் கெடிற்று மிசையொடு பூங் கள் வைகுந்து;
கரும்பனூர்க் கிணையேம் பெரும!
நெல் என்னா, பொன் என்னா,
கனற்றக் கொண்ட நறவு என்னா,
மனை மன்னா அவை பலவும்
யான் தண்டவும், தான் தண்டான்,
நிணம் பெருத்த கொழுஞ் சோற்றிடை,
மண் நாணப் புகழ் வேட்டு,
நீர் நாண நெய் வழங்கி,
புரந்தோன்; எந்தை; யாம் எவன் தொலைவதை
அன்னோனை உடையேம் என்ப இனி வறட்கு
யாண்டு நிற்க வெள்ளி, மாண்ட
உண்ட நன் கலம் பெய்து நுடக்கவும்,
தின்ற நண் பல் ஊன் தோண்டவும்,
வந்த வைகல் அல்லது,
சென்ற எல்லைச் செலவு அறியேனே.
This verse is an echo of the promise given by this patron in Puranaanooru verse 381 from the poet’s perspective. His words can be translated as follows:
“In the tamed farmlands, along with its flock, the crane that sleeps on the branches of the ‘vanji’ tree, feeds on the flowers of the mature sugarcane; In the wild forest lands, the mouse that lives amidst the stubble of black-stemmed ‘varagu’ millets is chased by a small quail, and startled by that uproar, a small hare with beautiful eyes makes the flowers on the black-trunked ‘Iruppai’ tree nearby fall to the ground; Even though it’s not the time of festivities, bowls of farmers brim with huge ‘keliru’ fish and flower-filled toddy. Such is the country of ‘Karumbanoor’ and we are its ‘kinai’ drummers!
What is paddy? What is gold? What is toddy that heats up the body? Even though I may lack all these in my home, he would never lack of it. Desiring a fame that would put the world to shame, he would offer fat-filled fleshy meat and rice, and pour ghee that would put flowing water to shame. Such is the generosity of my lord. How I can be ruined when I have him as my protector? And so, the star that predicts drought and famine may stand wherever it wants. I will only see day after day, the washing of fine vessels we ate from, still containing leftover food, and wedging out bits of meat in between the teeth. No other sort of day shall I ever see!”
Let’s delve into the details. The poet begins by portraying two different regions in this leader’s country. On one side, there are lands that have been brought under the plough and here we find flocks of cranes that have the habit of sleeping in the branches of the ‘Indian willow tree’. A surprising fact I learnt today about this tree is that even today, the tree is referred to as ‘Vanji’ in Malayalam, the state language of Tamil nadu’s neighbouring state Kerala, reiterating the bond that extends beyond the ages between the people of these two southern states of India. Returning, we find the poet mentioning how this crane flock feeds on the flowers of the ripened sugarcane in the fields. Next, the poet shifts his focus to the forest lands that are not so rich in water but still millet crops abound there. A quail decides to give chase to a mouse, living amidst the stubble of these millet crops. Hearing this uproar, a hare jumps in fear on a ‘Mahua tree’, making it shed its flowers. Such is the beautiful country of Karumbanoor and they are the drummers, who sing the praises of this country, the poet connects.
The poet continues by declaring that he doesn’t have to worry about paddy or gold or toddy, even though it may not always be available at his home. That’s because, the lord of that country will never ever lack for it, the poet explains. He talks about how the leader wishes to attain such fame that shames the entire world and so he gives away fatty meat and rice ceaselessly to supplicants and pours ghee in such quantities that would make a copious stream of water put down its head in shame. Because this is so, the poet boldly declares that he is not worried about what the planets and stars are saying about the imminent drought and famine. He concludes with the words that he is sure to see only days where they would wash vessels still left with food that they couldn’t finish eating and the leisurely picking away at the bits of meat between the teeth, and not a single day of dearth or suffering!
What immense confidence resounds from these words! ‘I don’t fear for the future because I have this leader as my protector’ declares the poet. Interesting how the poet qualifies a day of content and prosperity as one when they would be washing vessels with leftover food that they cannot eat, and sitting there, picking away at the bits of meat stuck between the teeth. The first instance would be met with disapproval in the current age for it signifies food wastage. Still it’s a cultural thing and I have read that many Asian cultures consider it rude if you finish all your food, which seems to tell them, as hosts, that they have not offered enough to the guest. Perhaps that philosophy of extreme hospitality comes from such a notion in ancient times. Coming to the other aspect of picking the teeth, this is not something we talk about or give importance to, definitely not seen as a sign of wealth and prosperity. Just wondering which facets of life we consider great in the current era will make the people of the future shake their heads in disbelief! Fascinating that even though, these acts of our human ancestors may not meet our approval after thousands of years, still those scenes from nature that this poem opened with, continue to paint smiles of joy, even today!
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