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In this episode, we observe an assertive technique of persuasion, as portrayed in Sangam Literary work, Natrinai 395, penned by Ammoovanaar. Set in the coastal regions of ‘Neythal’, the verse speaks in the voice of the confidante to the man, pressing him, in a hidden manner, to seek the lady’s hand in marriage.
யாரை, எலுவ? யாரே, நீ எமக்கு
யாரையும் அல்லை; நொதுமலாளனை;
அனைத்தால் கொண்க, நம்மிடையே நினைப்பின்;
கடும் பகட்டு யானை நெடுந் தேர்க் குட்டுவன்
வேந்து அடு மயக்கத்து முரசு அதிர்ந்தன்ன,
ஓங்கற் புணரி பாய்ந்து ஆடு மகளிர்
அணிந்திடு பல் பூ மரீஇ, ஆர்ந்த
ஆ புலம் புகுதரு பேர் இசை மாலைக்
கடல் கெழு மாந்தை அன்ன, எம்
வேட்டனை அல்லையால், நலம் தந்து சென்மே.
The verse opens with some intriguing questions, ‘யாரை, எலுவ? யாரே, நீ எமக்கு’ meaning ‘who are you, O friend? What are you to us?’. Curiously, the speaker has addressed the listener as a friend and yet, questions what could be the bond between them! Next, we meet the word for stranger in ‘நொதுமலாளன்’. From these philosophical questions, the verse turns to ‘கடும் பகட்டு யானை’ meaning ‘a fierce and strong elephant’. This magnificent animal seems to be in the possession of someone, who turns out to be ‘நெடுந் தேர்க் குட்டுவன்’ or ‘King Kuttuvan, who wields tall chariots’. ‘Kuttuvan’ is the name given to kings from the Chera dynasty, who ruled over the western regions of ancient Tamil land, spread out in the current-day state of Kerala. Sounds that quake arise from the ‘முரசு’ or ‘war drum’. Next, we turn to joyous play in ‘ஓங்கற் புணரி பாய்ந்து ஆடு மகளிர்’ meaning ‘young girls who play amidst the tall ocean waves’. The phrase ‘ஆர்ந்த ஆ’ meaning ‘the cow that brings’ highlights how cattle were reared not just in the agricultural regions but even in the coastal towns. Ending with ‘நலம் தந்து சென்மே’ meaning ‘return the health and leave’, the verse invites us to know more!
The man and lady had been leading a love relationship and the man was trysting with her for a long while. Whenever the man left the lady after his trysts, she suffered immensely. Seeing her friend’s state, the confidante had been gently and subtly hinting to the man to seek the lady’s hand in marriage. As these failed to produce results, one day, the confidante says to the man, “Who are you, O friend? What do you mean to us? Nobody but a stranger! That is the only nature, if we consider it well, O lord of the seas! With fierce elephants, possessing great strength, and with tall chariots, Kuttuvan won over the enemy kings. Akin to the thundering of drums in that battlefield, high waves roar in the seas. Amidst these waves, young girls pounce and play, and the many flowers that they wear are torn away. In the evening, a cow finds and relishes these flowers, and returns to its home in the renowned town of Maanthai, surrounded by seas. I am akin to that Maanthai and you seem to have no affection for me. Kindly return the health lost on account of you and leave!” Again, the confidante is assuming the voice of the lady here to pass on a pointed message. With these words, the confidante turns to a different and dynamic method of persuasion, hoping to move the man towards the permanent path of happiness.
Now, for the nuances! Like a downpour, the confidante drenches the man even as she starts speaking. She puts to him a vehement question: ‘who are you?’. Even now, when these words are spoken to someone who is close, it would make them quake with emotion. It’s a way of belittling the deep bonds that have grown over time and reducing the importance of a person with sharp words. The confidante must be in dire straits to pursue this line of action. She proceeds declaring that the man is but a stranger to them, and that’s the only conclusion to be arrived at. From these abstractions, she turns to a battlefield, where King Kuttuvan wages war over his enemy kings, with fierce elephants and tall chariots, pounding them to submission. Once he conquers the battlefield, his war drums thunder aloud. It’s the sound of these drums that the confidante focuses on, calling that as a simile to the roar of the ocean waves!
Why is she suddenly talking of ocean waves? Only to say that it’s here young girls leap and play. What a stunning contrast in transition from those war fields of men to the playpens of these women! And, she speaks of the flowers worn by these women and how when in play, the waves would tear them apart. The curious thing about the waves is that they do not hold on to the things that are thrown at them but have a way of returning it! Returning to the verse, the flowers no doubt return to the shore and these are found by roving cows that savour the same as a delicacy. Lucky cows of then, they get to eat flowers and leaves worn by these women rather than discarded sandals and plastic covers! After their meal, the cows return to their homes inland in the evening hour. These details are brought in to sketch the town of ‘Maanthai’ or ‘Maranthai’, an ancient Chera seaport. What is the significance of this town in this verse? Just as in the case of Natrinai 35, this town is mentioned as a parallel to the lady’s beauty. The confidante continues adding that even though the lady is as beautiful as Maanthai, she seems to find no love in the eyes of the man. As a parting shot, the confidante tells the man to return the health and beauty he stole from the lady and then, leave. Hearing these words, the man, being one of honour, would realise that the only way of returning the lady’s health would be to seek the blessings of elders and marry her. In modern lingo, this technique would be summed up as ‘a kick up the backside’; shocking, yes; but, certain to succeed in moving an unseeing other to action!
Your way of describing the details is so nice ❤️