Old Tamil Poetry

Translations of Tamil Poetic works that span 2000 years

Archive for the month “October, 2018”

Thirukkural – 997

Though their intellect is sharp like a file*, just like a tree are they,
those who lack virtue and grace.

*file – filing tool

அரம்போலும் கூர்மைய ரேனும் மரம்போல்வர்
மக்கட்பண்பு இல்லா தவர்.

Some people might be highly knowledgeable in their area of expertise. Their wit might be sharp like a file (tool). However if they lack characteristics (virtue / courtesy) that differentiate humans from other beings, they are dumb, just like a tree. Their sharpness is of no use.

மக்கட் பண்பு – நன் மக்கள் + பண்பு – characteristics of good human beings. I have taken some liberty to translate it as virtue and grace. Dr. G.U. Pope translated it as ‘humane courtesy’. Intellect is not explicit in original couplet. Literally it reads ‘Though they are sharp like a file’

அரம் – file (tool)
கூர்மை – sharp
மக்கட் மக்கட் பண்பு – நன் மக்கள் + பண்பு – characteristics of good human beings

Kambaramayanam – 2019

Her plait’s adorned with fragrant powder and pollen,
Her forehead’s curved like a slice of the moon;
He, whose lips lend colour to coral, walks with her –
like a dark cloud and a streak of lightning appearing alone,
like an adorned bull elephant and its cow walking alone.

மா கந்தமும், மகரந்தமும், அளகம் தரும் மதியின்
பாகம் தரும் நுதலாளொடு, பவளம் தரும் இதழான்,
மேகம் தனி வருகின்றது மின்னொடு என, மிளிர் பூண்
நாகம் தனி வருகின்றது பிடியோடு என, நடவா.

This verse is in கங்கைப் படலம் (Ganga chapter) when Rama and Sita enter the forest and reach the river Ganga. When Rama leaves Ayodhya, people follow him. So he sends back his chariot to Ayodhya and walks away in the night. People think he has gone back to Ayodhya and follow the chariot marks. Before they realize that they have been misled,  Rama and Sita enter the forest and walk south towards Ganga, along with Lakshmana.

Kamban describes them walking by themselves, free of the adoring populace. Sita’s hair is washed with aromatic powders and pollen from flowers and is fragrant. Rama’s lips are strikingly red, it is as if they had lent their colour to coral gemstone. As they walk together, it was like a dark cloud (Rama is dark hued in the epic) and silver lightning appearing together in the vast sky. It was like a bull elephant walking with its cow, undisturbed in the forest.

Elephant’s walk is a repeatedly used simile in Tamil literature for graceful walking. As always with Kamban’s Tamil verse, read it out loud to appreciate the cadence.

மா கந்தம் – great fragrance
மரகந்தம் – pollen of flower
அளகம் – hair / plait
மதியின் பாகம் – part of a moon
நுதல் – forehead
பவளம் – coral
இதழான் – he with lips
மின்னொடு – மின்னலோடு –
மிளிர் பூண் – shining adornments
நாகம் – male elephant (bull)
பிடி – female elephant (cow)

Silappathikaaram – Vanji-k-Kaandam – Kundrak Kuravai

There’s no reason I see , to be miffed
with the fresh waters that have caressed his hills;
But my heart aches my friend, if others frolic
in the fresh waters that have caressed his hills;

There’s no reason I see, to be miffed
with the fresh waters that carry pollen from his hills;
But my heart aches my friend, if others frolic before I do
in the fresh waters that carry pollen from his hills;

There’s no reason I see, to be miffed
with the fresh waters that carry flowers from his hills;
But my heart aches my friend, if others frolic
in the fresh waters that carry flowers from his hills.

எற்றொன்றும் காணேம் புலத்தல் அவர்மலைக்
கற்றீண்டி வந்த புதுப்புனல்
கற்றீண்டி வந்த புதுப்புனல் மற்றையார்
உற்றாடி னோம்தோழி நெஞ்சன்றே ;

என்னொன்றும் காணேம் புலத்தல் அவர்மலைப்
பொன்னாடி வந்த புதுப்புனல்
பொன்னாடி வந்த புதுப்புனல் மற்றையார்
முன்னாடி னோம்தோழி நெஞ்சன்றே;

யாதொன்றுங் காணேம் புலத்தல் அவர்மலைப்
போதாடி வந்த புதுப்புனல்
போதாடி வந்த புதுப்புனல் மற்றையார்
மீதாடி னோம்தோழி நெஞ்சன்றே;

This set of verses are in Vanji-k-Kaandam, the third part of Silappathikaaram. A girl’s lover hasn’t come to see her in a long while. He is from the hills. She goes along with her friend to bathe in the water falls. In the previous verse, she says though he has forsaken me, I have come shamelessly to bathe in the water falls that flows from his hills. In these verses she says she doesn’t have reason to be miffed with the water falls. Her tiff is only with him who has not come to see her.She is possessive about the waters from his hills and thinks they are meant only for her.

“I don’t have any reason to be angry with the fresh waters that come here having caressed his hills. But if other girls frolic in these waters, my heart aches. I don’t have any reason to be angry with the fresh waters that come bearing pollen from his hills. But if other girls frolic in these waters before I do, my heart aches. I don’t have any reason to be angry with the fresh waters that come bearing flowers from his hills. But if other girls frolic in these waters, my heart aches.”

Ilango uses multiple words for ‘any reason’ – எற்றொன்றும் / என்னொன்றும் / யாதொன்றும் in order to maintain the rhyme of each verse. Similarly கற்றீண்டி / உற்றாடி , பொன்னாடி / முன்னாடி , போதாடி / மீதாடி rhymes make it a joy to read out loud in Tamil. I haven’t been able to bring that out in translation.

எற்றொன்றும் – எது ஒன்றும் – any reason
காணேம் – காண மாட்டேன் – I don’t see
புலத்தல் – tiff / be miffed
கற்றீண்டி – கல் + தீண்டி – rock caress
புதுப்புனல் – புது + புனல் – fresh water
மற்றையார் – other (girls)
உற்று – reach
ஆடின் – if  (they) frolic
நோம் – நோகும் – pains
நெஞ்சன்றே – நெஞ்சு+அன்றே – but (my) heart
என்னொன்றும் – எது ஒன்றும் – any reason
பொன் – பொன் தூள் – மகரந்தம் (?) – golden colored powder – (pollen?)
முன் – before
யாதொன்றும் – யாது + ஒன்றும் – any reason
போது – flower
மீது – on

Thirukkural – 483

Is there any work that’s impossible to do  – 
if done at the right time with right tools.

அருவினை யென்ப வுளவோ கருவியாற் 
கால மறிந்து செயின்.

No work is impossible to do if it is done at the right time with the right tools.

அரு வினை – அருமை + வினை – hard / impossible work
என்ப உளவோ – என்று கூறப்படுவது எதுவும் உள்ளதோ – is there anything called
கருவி – (right) tools
காலம் – (right) time
செயின் – செய்தோமென்றால் – if done

Thirukkural – 202

Since evil deeds beget evil, evil deeds
are feared more than a fiery blaze.

தீயவை தீய பயத்தலான், தீயவை
தீயினும் அஞ்சப்படும்.

An evil deed never goes unpunished. It will bring evil to one who did it. So it is to be feared more than a fiery blaze. A fire will burn a person then and there. But even if a person escapes retribution after doing an evil deed, it will follow them and will take its toll. Hence it is feared more than a fire.

பயத்தல் – beget / bring about

Pazhamozhi 400 – 185

Though battling scarcity at home,
One should look respectable to the world;
Though one doesn’t even have a place to lie down,
If dressed well, none asks them if they’re hungry.

அகத்தால் அழிவு பெரிது ஆயக்கண்ணும்,
புறத்தால் பொலிவுறல் வேண்டும்;-எனைத்தும்
படுக்கை இலராயக்கண்ணும், உடுத்தாரை
உண்டி வினவுவார் இல்.

Even though one might be poor and battling scarcity at home, they should present their best to the world and look presentable. Because the world judges people by how they dress. One might not even have a place to lie down. But if he is dressed well, no one will ask him if he is hungry. So, always dress well.

Pazhamozhi 400 – 236

To help a friend overcome adversity,
words, though heartfelt, are not enough;
My lord, roiling waves bring water to your shores!-
A pond does not get filled by dew drops.

இனியாரை உற்ற இடர் தீர் உபாயம்
முனியார் செயினும், மொழியால் முடியா;-
துனியால் திரை உலாம் நூங்கு நீர்ச் சேர்ப்ப!-
பனியால் குளம் நிறைதல் இல்.

Pazha Mozhi Naanooru ( 400 Old Sayings) is one of the 18 post Sangam anthologies. Each verse explains a proverb.

In this verse, the poet says actions speak louder than words. When a friend is facing adversity, one should help him by trying to remove the obstacle. Just offering words of empathy is of no use, even though it might be heart felt. Proverb here is A pond does not get filled by dew drops – பனியால் குளம் நிறைதல் இல்.

He describes the King as one whose shores are lashed by huge agitated waves. It might hint that only large waves (action) bring in water  (relief). Dew drops (consoling words) cannot fill the pond.

இனியார் – friend
உற்ற – faced
இடர் – difficulty / adversity
உபாயம் – plan
முனியார் – முனியாதவர் – without anger / heartfelt
செயினும் – even if done
துனி – angry / roiling
திரை – wave
உலாம் – உலாவும் – roam
நூங்கு – large quantity
நீர் – water
பனி – dew drop

 

Thirukkural -277

Though outwardly (bright red) like the body of crab’s eye seed,
there are people, whose heart is black like its nose.

புறம் குன்றி கண்டனையரேனும், அகம் குன்றி
மூக்கில் கரியார் உடைத்து.

This verse is under the chapter கூடா ஒழுக்கம் – Pretense of Virtue. Thiruvalluvar says, there are people in this world who externally are virtuous like the bright red of crab’s eye seed (குன்றி மணி) body.  But their heart is black like the black nose of the seed. One should be pure externally and internally to be virtuous.

Crabs-Eye-seed

Crab’s eye seed – குன்றி மணி source : https://www.grow-trees.com/blog/social/facebook/crabs-eye-seed/

Bright Red is implied but not explicit in the original verse. I have added it to make the point clear.

புறம் – external
குன்றி – குன்றி மணி – Crab’s eye seed
கண்டு – looks
அனையர் – (people) like that
அகம் – internal / heart
கரியார் – black
உடைத்து – உடையது – (World) has

Naaladiyaar – 89

Arrows and Blaze and Sun with fiery rays –
though they sear and singe, they singe externally;
Lust though, since it singes the mind in searing agony,
is to be feared than all of them.

அம்பும், அழலும், அவிர் கதிர் ஞாயிறும்,
வெம்பிச் சுடினும், புறம் சுடும்; வெம்பிக்
கவற்றி மனத்தைச் சுடுதலால், காமம்
அவற்றினும் அஞ்சப்படும்.

This Naaladiyaar verse is under the chapter of ‘Not coveting other man’s wife’ (பிறர் மனை நயவாமை). Burning arrows, hot fire, Sun’s fiery rays all of them burn severely, but the burn is only external. Lust, however stays within the mind and burns it and causes untold agony. Hence one has to fear lust more than the arrows or fire or the Sun.

Hot arrows is an oft repeated phrase (வெஞ்சரம்) in Tamil poems. I assume it is poetic licence. Or may be they really used flame throwers those days. I’m not sure.

அம்பு – arrow
அழல் – fire / flame / blaze
அவிர் கதிர் – fiery ray
ஞாயிறு – sun
வெம்புதல் – sear / burn
சுடு – burn / singe
புறம் – external
கவற்றி – கவல் ஏற்படுத்தி- cause agony

Thagadur Yathirai –

With what can I identify? With what can I identify?
That this is my son, with what can I idenfity?
His eyes are buried under arrows;
Head, garlanded with many a sword, is destroyed;
Mouth, stuffed with sharp arrrows and oozing flesh,
resembles a quiver full of arrows;
Heart, is punctured with sharp arrows;
Thighs, shot with many an arrow, are discolored;
Hence, this youngster, pinned down
like a fully blossomed flower,
like the fragrant prickly pod of a fever nut
(That this is my son, with what can I idenfity?)

*fever nut / nicker nut, pod of Caesalpinia Bonducella
எற் கண்டறிகோ? எற்கண்டறிகோ?
என் மகன் ஆதல் எற்கண்டறிகோ?
கண்ணே கணை மூழ்கினவே; தலையே
வண்ண மாலை வாள் விடக் குறைந்தன;
வாயே, பொருநுனைப் பகழி மூழ்கலிற் புலால் வழிந்து
ஆவ நாழிகை அம்பு செறித் தற்றே;
நெஞ்சே, வெஞ்சரங் கடந்தன; குறங்கே
நிறங்கரந்து பல்சரம் நிறைந்தன; அதனால்
அவிழ்பூ அப்பணைக் கிடந்த காளை
கவிழ் பூங் கழற்றின்காய் போன்றனனே

This is a poem from Thagadur Yathirai, a poetic work about battle between Cheras and Athiyaman (ruler of Thagadur, present day Dharmapuri). This work is lost and only 48 poems, referred to in other poems, are available. Hence its provenance is not very clear.

At the end of the battle, an old woman comes to the battle field in search of her son. She is shown the body of her son, fully pierced with arrows. She cries out in agony. “How shall I identify that this is my son? With what body part shall I identify that this is my son. I can’t identify by the eyes, that are fully buried under arrows. I can’t identify by the head that is severely destroyed having faced multiple swords like accepting garlands. I can’t identify by the mouth which, like a quiver, is shot full of arrows and flesh oozing out. His heart is punctured by million arrows. Thighs, shot with a lot of arrows have lost blood and discolored. He lies on a bed of arrows, open like a fully bloomed flower. He looks like the prickly pod of a nicker nut, with arrows protruding from all parts of his body. With what body part can I identify that this is my son?”

fever nut

Caesalpinia Bonducella – கழற்றிங்காய் – Source : http://senthuherbals.blogspot.com/2014/08/blog-post.html

 

எற் கண்டறிகோ – எதைக் கண்டு அறிவேனோ – with what shall I identify
கணை – arrow
மூழ்கின – covered / buried
வாள் – sword
குறைந்தன – destroyed
பொருநுனை – sharp tipped
பகழி – arrow
புலால் – flesh
ஆவ நாழிகை – quiver
அம்பு – arrow
செறி – full
வெஞ்சரம் – வெம்மை + சரம் – fiery arrow
குறங்கு – thigh
நிறங் கரந்து – lost color
பல் சரம் – many arrows
அவிழ் பூ – open flower
பணை – peg(ged down) / pinned down
காளை – bull / youngster
கமழ் பூ – fragrant flower
கழற்றிங்காய் – fever nut / nicker nut/ prickly pod of the plant

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