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In this episode, we perceive intriguing methods of persuasion, as portrayed in Sangam Literary work, Natrinai 273, penned by Madurai Ilambaalaasiriyan Senthan Koothanaar. The verse is set in the mountain country of ‘Kurinji’ and speaks in the voice of the confidante to the lady, passing on a subtle message to the man, listening nearby.
இஃது எவன்கொல்லோ- தோழி!-மெய் பரந்து
எவ்வம் கூர்ந்த ஏமுறு துயரம்
வெம்மையின் தான் வருத்துறீஇ, நம் வயின்
அறியாது அயர்ந்த அன்னைக்கு, ”வெறி” என,
வேலன் உரைக்கும் என்ப: ஆகலின்,
வண்ணம் மிகுந்த அண்ணல் யானை
நீர் கொள் நெடுஞ் சுனை அமைந்து, வார்ந்து உறைந்து, என்
கண் போல் நீலம் தண் கமழ் சிறக்கும்
குன்ற நாடனை உள்ளுதொறும்,
நெஞ்சு நடுக்குறூஉம், அவன் பண்பு தரு படரே?
Opening with ‘இஃது எவன்கொல்லோ’ meaning ‘what might happen’, the verse is densely packed with a feeling of anxiety. The phrase ‘மெய் பரந்து’ talks about ‘something spreading all over the body’ and we learn that this something is ‘ஏமுறு துயரம்’ or ‘confusing sorrow’. Modern science reveals a mind-body connection and how distress in one reflects in the other. However, as these ancient words proclaim, ancient poetry has seen this with the heart, a long time ago. Mother has a role to play here, as echoed by the verse ‘அறியாது அயர்ந்த அன்னைக்கு’ meaning ‘mother who doesn’t know, investigates’. What do ancient investigations involve? Turns out that ‘வேலன்’ or ‘a priest’ is the principal investigator, who performs fortune-telling and religious rituals to calm the ire of God Murugu. Shortly thereafter, we glance at the rhythmic phrase ‘வண்ணம் மிகுந்த அண்ணல் யானை’ meaning ‘colour-filled, esteemed elephant’ talking about the rich, black skin of the elephant. Why is an elephant given this epithet of respect? Let’s learn soon! We have seen blue flowers being called in, as similes for eyes in many poems. But, here, the reverse happens and eyes are called in, as similes for the blue lilies, as mentioned in the words ‘கண் போல் நீலம்’. The verse ends with ‘நெஞ்சு நடுக்குறூஉம்’ meaning ‘the heart shivers’ and ‘அவன் பண்பு தரு படரே’ meaning ‘the sorrow caused by his nature’, inviting us to understand more about the worried stance of the verse!
The man and lady had been leading a love relationship and the man was keen on trysting with the lady. One day, seeing him arrive at the lady’s house, the confidante pretending not to notice him, but making sure he’s listening, says to the lady, “What will happen now, my friend? The sorrow in you has spread all over your body, giving expression to the suffering within. Owing to her affection for you, mother too is worried seeing this. Unable to glean the true reason for this from us, mother has consulted the priest, who has declared that a ritual must be performed. Alas! I worry that he will determine this to be the curse of God Murugu! In the water-filled, vast spring, where the rich, dark-hued, respectable elephant stays and feeds on, blue lilies therein, akin to eyes, would spread their cool fragrance in the mountains of the lord. Whenever I think of him and his good nature, my heart shivers, wondering what will happen to your relationship with him!” With these words, the confidante reveals the imminent danger of the lady’s confinement and subtly persuades the man to seek the blessings of the elders and formalise his union with the lady.
Now, let’s understand the hidden layers in the verse! The confidante starts her conversation with a worried question. She seems shaken, wondering about what will happen. Then, she talks about how the sorrow in the lady’s heart seems to spread all over her, giving a tangible shape to an abstract feeling in the lady’s heart. Mother, with much love, sees this and when she queries, gets no answer from the lady and her confidante. Not knowing the true reason for the sorrow, she does what mothers then used to do. Hire the services of ‘velan’, who tries to predict the reason for the changes in the lady. He decides that a ritual called ‘veri aattam’ needs to be performed to determine if it’s the ire of God Murugu. The confidante fears the outcome of this ritual wondering what might happen if the priest were to say that the reason for the lady’s trouble is indeed God Murugu. Why is this such a problem? The cultural practices of then forbade that the lady’s changes be attributed to the wrong entity, be it God or man. It was apparently a scandal to put the blame on God when the man was the reason for the pallor spreading on the lady’s form!
The confidante then brings in a scene from the lord’s mountain country where an elephant, whom the confidante glorifies as ‘respectable’, is seen near a spring filled with rich waters, and where the eye-like blue flowers bloom to give out their cool fragrance. The ‘respectable’ label gives us ample clue that there is a metaphor hiding within and that our respected elephant is none other than the man, who arrives to the spring, which is the home of the lady, to relish her company. In the confidante’s reference to blue lilies blooming and spreading fragrance, she talks about how the man must bring happiness to the hearts of the lady’s kith and kin by seeking her hand in marriage. While concealing her message within this sweet metaphor, she wraps it with the cover of her anxiety, wondering what might happen to the man’s relationship with the lady, if things go untoward during the religious ritual of ‘Velan’. Although it’s the man’s delay in seeking the lady’s hand that has caused all this suffering, the confidante does not dwell on this but succeeds in conveying her message by referring to him as an ‘esteemed one’ and in glorifying his good nature. Ancient wisdom that proclaims that the way to a person’s heart is laid on the appreciation of goodness in them!
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