Puranaanooru 386 – Riches and rendering

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நெடு நீர நிறை கயத்துப்
படு மாரித் துளி போல,
நெய் துள்ளிய வறை முகக்கவும்,
சூடு கிழித்து வாடுஊன் மிசையவும்,
ஊன் கொண்ட வெண் மண்டை
ஆன் பயத்தான் முற்று அழிப்பவும்,
வெய்து உண்ட வியர்ப்பு அல்லது,
செய் தொழிலான் வியர்ப்பு அறியாமை
ஈத்தோன், எந்தை, இசை தனது ஆக;

வயலே, நெல்லின் வேலி நீடிய கரும்பின்
பாத்திப் பன் மலர்ப் பூத் ததும்பின;
புறவே, புல் அருந்து பல் ஆயத்தான்,
வில் இருந்த வெங் குறும்பின்று;
கடலே, கால் தந்த கலன் எண்ணுவோர்
கானல் புன்னைச் சினை அலைக்குந்து;
கழியே, சிறு வெள் உப்பின் கொள்ளை சாற்றி,
பெருங் கல் நல் நாட்டு உமண் ஒலிக்குந்து;
அன்ன நல் நாட்டுப் பொருநம், யாமே;
பொராஅப் பொருநரேம்;

குண திசை நின்று குடமுதல் செலினும்,
குட திசை நின்று குணமுதல் செலினும்,
வட திசை நின்று தென்வயின் செலினும்,
தென் திசை நின்று குறுகாது நீடினும்,
யாண்டும் நிற்க, வெள்ளி; யாம்
வேண்டியது உணர்ந்தோன் தாள் வாழியவே!

A song containing vivid images from different regions of an ancient country. The poet’s words can be translated as follows:

“Akin to drops that fall and splatter in the rainy season upon a huge and deep pond, food dropped in ghee, is taken and relished. Also, pierced by kindling sticks, dried meat is roasted in fire and eaten. White vessels that had held meat, brims over with cow’s milk. Other than the sweat that pours from eating such hot food, we know not sweat that arises out of hard labour. For thus, our lord rendered, to claim fame as his!

In the fields, tall sugarcanes that soar as a fence to paddy crops, bloom with many flowers; In the forests, many herds of cattle graze on grass, protected by bowmen; In the shores, those who count ships that sail with the wind, sitting on the ‘punnai’ tree growing in the groves, shake its branches; In the backwaters, shouting out the price of small white salt crystals, thrive salt merchants, who take their wares to fine countries with huge hills; We are the bards of such a good country, and we are not bards who need to battle;

Whether it goes from east to west, or west to east, or north to south, or stands in the south for long without moving, the Venus can stand wherever it wants; May the rule of the one, who knows what we desire and renders it to us, live for long!”

Let’s unravel the layers of this verse. In the first section, the poet talks about all the food that’s to be had in this king’s country. He starts with a sensory simile of rain drops falling on a pond during a downpour. Imagine the sound and sight of that splattering! The poet equates this sensory experience to that of food being fried in plentiful ghee. After saying such tasty, fried food is served to them, he moves on to the next type of cooking, which is roasting meat pieces, pierced by a kindling stick, possibly skewers- the ancient Tamil equivalent of kebabs perhaps. In addition to all this main food, a beverage of cow’s milk overflows in the vessel that held meat, says the poet. With all that eating, sweat pours down his face, relates the poet, and he declares proudly that’s all the sweat he ever sees, and never the kind that comes from doing hard labour. An interesting reference which we will revisit soon! The poet clarifies this is because his lord, the Chozha King, renders copiously to him.

Moving on to the next section, the poet gives vivid details about how in the fertile fields of this king’s country, paddy is fenced by sugarcane and these bloom with many flowers, indicating the rich water resources available in that region. From this farmland landscape the poet shifts to the forests, where cows are grazing with content. Following this, the poet moves to the seashore, and shows us how there are people who climb on the branches of the ‘punnai tree’, and shake it as they count the numerous ships that arrive from faraway countries, courtesy of the wind. Also, in the backwaters, salt merchants are to be found stacking their wares and preparing to go to faraway hilly regions to sell their stock. Such is the prosperity of this king’s country, describes this poet, and declares he is a bard, who belongs to this domain, and he is not a bard who has to go to the battlefront either. In the final section, the poet concludes with a simple message that no matter where Venus moves or stands, it doesn’t concern him, because he has the protection of this king, who gives to him all that his heart desires. 

Exploring the details presented here, we learn that the ancient Tamils attached great importance to the position of Venus in determining their future. Perhaps, skywatchers in those days had a correlation between the position of this planet and the possibilities of drought and famine that year. Most probably, all this was an oral tradition, and that’s why, we lack the documentation from the past, revealing these fascinating details about the ancient sky and its connection to the livelihood of the people then. In the section about the different regions, we see how this king’s country comprised all the four fertile landscapes such as farmlands, forests, shores and hills. The fertility of the farmlands is presented in the lush paddy fields and blooming sugarcane plants, whereas in the forests, the cattle grazing echoes this same element. The shores and seaside reveal wealth pouring in from faraway countries in those images of ships sailing to this port. The thriving trade of salt merchants, who barter their wares with the riches of the hilly regions, also stands testimony to this facet. Thus, the king has every resource at his disposal, details the poet. And finally, what amused me is the proud declaration by the poet that they never have to work hard and sweat in consequence, for the king makes them sweat with all the food he showers upon them. In effect, he’s saying all he does is eat and nothing else, and somehow, that’s a glorious thing to these ancients, quite contrary to our assessment of this same scenario. Interesting how the perception of work has changed over the millennia!