Old Tamil Poetry

Translations of Tamil Poetic works that span 2000 years

Archive for the month “November, 2018”

Kambaramayanam – 3870

“Don’t his words show that there’s no skill in this world
that he hasn’t mastered, Nor Vedas he hasn’t grasped?
O’ my archer brother, Who’s this master of words?
Is he Brahma, the creator? Or the bull riding Lord*?”

*bull riding Lord – Lord Shiva

இல்லாத உலகத்து எங்கும், இங்கு இவன் இசைகள் கூரக்
கல்லாத கலையும், வேதக் கடலுமே” என்னும் காட்சி
சொல்லாலே தோன்றிற்று அன்றே? யார்கொல் இச் சொல்லின்செல்வன்? –
வில் ஆர்தோள் இளைய வீர! – விரிஞ்சனோ? விடைவலானோ?

This verse is Rama praising Hanuman at first sight. Rama and Lakshmana enter the Kishkinta forest in search of Sita. Sugreeva who is hiding from his brother in the forest, despatches Hanuman to find out who these two are. Hanuman is captivated by Rama at first sight. He introduces himself and asks Rama who they are.

Rama too is pleased with the way Hanuman spoke. He says to Lakshmana, his younger brother “O Lakshmana, carrying a bow in your shoulders! Did you hear his words? It sounds like there is no skill he has not mastered in this world, nor any Vedas he has not understood. He is such an erudite person. Who is he? Is he the four faced Brahma, the creator of all beings in this wold? Or is he Lord Siva who rides a bull?”

இல்லாத உலகத்து எங்கும் – There’s nothing in this world
இசைகள் கூர – புகழ் மிக்க – flawlessly / mastered
கல்லாத கலை – skill not learned
வேதக் கடல் –  Sea of Vedas (scriptures)
சொல்லின் செல்வன் – erudite / master of words
வில் ஆர் தோள் – carrying bow in shoulder
இளைய வீர – young warrior
விரிஞ்சன் – Brahma, the creator
விடை வலான் – Bull Master / Lord Shiva who rides a bull

Nammazhvar – Thiruvaimozhi 6.8.1

You’ll rule this Golden earth, You’ll rule this whole world,
Oh’ gracious birds! If you’ll inform of my pitiable state
to dark hued Kannan – creator of the universe, possessor of my heart -,
this wretched soul pleads with you?

பொன்னுல காளீரோ? புவனிமுழு தாளீரோ?,
நன்னலப் புள்ளினங்காள். வினையாட்டியேன்நானிரந்தேன்,
முன்னுல கங்களெல்லாம் படைத்தமுகில்வண்ணன்கண்ணன்,
என்னலங் கொண்டபிரான் தனக்கென் நிலைமையுரைத்தே?

In this verse, Nammazhvar assumes the role of a girl in love with Kannan. She misses him desperately and pleads with the birds to go and inform him of her pitiable state. Since the birds roam all over the world, she promises them that they can rule the whole world if they do as she asks. She asks them to inform Kannan, the creator of all the worlds, the Lord who has possessed her heart, that she is missing him and to take her with him soon. If the birds do this task, they can rule the whole world.

பொன்னுலகு – பொன் + உலகு – Golden earth
புவனிமுழுதும் – புவனம் + முழுதும் – whole world
ஆளீரோ – ஆள மாட்டீரோ – May you rule
நன்னலம் – good mannered – gracious
புள்ளினங்காள் – புள் + இனம் + காள் – Oh’ flocks of birds
வினையாட்டியேன் – வினை செய்தவள் – sinner / wretched soul
நானிரந்தேன் – நான் + இரந்தேன் – I beg
முன்னுலகங்களெல்லாம் – முன் + உலகங்கள் + எல்லாம் – at first (created) all worlds / universe
படைத்த – created
முகில் வண்ணன் – dark (cloud) hued
என்னலம் – என் + நலம் – my heart
கொண்ட – seized / captured / possessed
பிரான் – Lord
நிலைமையுரைத்தே – நிலைமை + உரைத்தே – If (you) inform (my) condition

Ainkurunooru – 90

On hearing that his wife is upset with her, the courtesan says :

Did the bee acquire her husband’s wonderful trait?
Or did her husband acquire the bee’s wonderful trait?
She doesn’t know the reality,
His son’s mother, who is irked with me.

மகிழ்நன் மாண்குணம் வண்டு கொண்டனகொல்?
வண்டின் மாண்குணம் மகிழ்நன் கொண்டான்கொல்?
அன்னது ஆகலும் அறியாள்,
எம்மொடு புலக்கும், அவன் புதல்வன் தாயே.

He left his wife and spent time with his courtesan. Now he has moved on to other women. But his wife is still upset with the courtesan and bad mouths her. Hearing this, the courtesan says “Her husband is like a bee that moves from flower to flower. Whether he got that trait from the bee or the bee got the trait from him, I don’t know. His son’s mother (wife) is not aware of the reality and is angry with me. But he has left me too.”

மகிழ்நன் – husband
மாண் குணம் – great quality / trait
அன்னது ஆகல் – such reality
அறியாள் – does not know
புலக்கும் – புலத்தல் கொள்ளும் – angry with / irked with

Thiruvasagam – 12.3

Cremation ground’s his temple, a killer tiger’s skin his garment,
Motherless, fatherless; a loner he is, you see, my friend!
Motherless, fatherless, a loner he is; Yet if he’s incensed,
This whole world will crumble to dust, you see; Chazhalo*

* Chazhalo – a word to indicate that this is a game

கோயில்சு டுகாடு கொல்புலித்தோல் நல்லாடை
தாயுமிலி தந்தையிலி தான்தனியன் காணேடீ!
தாயுமிலி தந்தையிலி தான்தனியன் ஆயிடினுங்
காயில்உ லகனைத்துங் கற்பொடிகாண் சாழலோ.

Thiruchazhal is part of Thiruvasagam, the 8th collection (எட்டாம் திருமுறை) of poems in Saivite canon. In this, first two lines are by a girl teasing her friend about Lord Siva. The next two lines are the friend’s answer. In these playful verses the glory of Lord Siva is explained and his detractors answered. Each verse ends with Chazhalo (சாழலோ) to indicate it is part of a playful banter.

In this verse, the first girl says “He lives in a cremation ground. That is his temple. He wears a murderous tiger’s skin as his garment. He has no father, no mother. He is an orphan, all alone. Is this your God?” The second girl replies, “What you say is true. He has no father, no mother. He is all alone, an orphan, yes. But he is the primordial God of this world. If he is angered, he will crumble this whole world into dust.”

இலி – இல்லை –  Does not have
தனியன் – all alone – orphan
காயில் – காய்ந்து விட்டான் ஆனால் – if he’s angered
கற்பொடி – கல் + பொடி – stone dust

Thirukkural – 1206

 

Thinking of days when I was one with him do I live;
How else can I still be alive?

மற்று யான் என் உளேன் மன்னோ! அவரொடு யான்
உற்ற நாள் உள்ள, உளேன்.

He has been away a long time.Her friend asks her to forget him and the affair. She replies, “How can I forget? The only way I’m alive is by remembering those days of bliss when we were in embrace. What else keeps me alive?”

Thirumurugaattruppadai – 91-102

One face is radiant like the sun
to illuminate this dark world spotlessly;
One face is kind to worshipping devotees,
and bestows boons to them with love;
One face protects the yagnya of priests
who do not swerve from rules laid out in Vedas;
One face analyses things not understood
and enlightens the way ahead like the bright moon;
One face takes sides in a war, enters battlefield
with a ruthless heart and crushes enemies;
One face is all smiles with Valli,
creeper like thin waisted naive daughter of the hill chief.

மா இருள் ஞாலம் மறு இன்றி விளங்க,
பல் கதிர் விரிந்தன்று, ஒரு முகம்; ஒரு முகம்,
ஆர்வலர் ஏத்த, அமர்ந்து இனிது ஒழுகி,
காதலின் உவந்து வரம் கொடுத்தன்றே; ஒரு முகம்
மந்திர விதியின் மரபுளி வழாஅ
அந்தணர் வேள்வி ஓர்க்கும்மே; ஒரு முகம்
எஞ்சிய பொருள்களை ஏமுற நாடி,
திங்கள் போலத் திசை விளக்கும்மே; ஒரு முகம்
செறுநர்த் தேய்த்துச் செல் சமம் முருக்கி,
கறுவுகொள் நெஞ்சமொடு களம் வேட்டன்றே; ஒரு முகம்
குறவர் மட மகள், கொடி போல் நுசுப்பின்
மடவரல், வள்ளியொடு நகை அமர்ந்தன்றே;

This verse is part of Thirumurugaattruppadai, sung by Nakkeerar, dated around 3rd century CE (?). It sings the praise of Lord Murukan and his abodes. These lines are part of the verses about Murukan in Thiruchendur (then known as Thirucheer Alaivai, literally ‘glorious sea front’). Murukan is called Arumugan, one with six faces. These lines explain the six faces / facets of Murukan. I think Thirumurugaattruppadai is the first work that incorporates Murukan into the pantheon of Gods. In earlier Sangam poetry he is the Lord of the hills (குறிஞ்சி நிலத் தலைவன்)

One face is radiant like the sun and illuminates this dark world, without any hidden dangers. One face looks kindly at devotees, listens to their prayers, and grants boon to them with love. One face protects the priests conducting sacrificial offerings (Homa/Yagnya) without swerving from rules laid out in Vedas. One face analyses things unknown to people and shows the path ahead, like the moon. One face takes sides in a war of good against evil, enters the battle field with a ruthless heart and crushes the enemies. One face smiles joyously with Valli, the slim waisted naive daughter of the hill chieftain.

Naaladiyaar – 101

Even if let loose among a herd of cows,
a calf is able to find its mother with ease ;
So is bad karma, in attaching itself
to the man who begot it.

பல் ஆவுள் உய்த்துவிடினும், குழக் கன்று
வல்லது ஆம், தாய் நாடிக் கோடலை; தொல்லைப்
பழவினையும் அன்ன தகைத்தே, தற் செய்த
கிழவனை நாடிக் கொளற்கு.

One cannot escape the consequences of his action. Wherever he hides, his bad karma will catch up with him. Like a calf that is let loose among a herd of cows. Though there are many cows, the calf will zero in on its mother easily. Like that bad karma will find and attach itself to the man who is responsible for it.

பல் ஆவுள் – among many cows
உய்த்துவிடினும் – even if let loose
குழக் கன்று – young calf
வல்லது – capable
நாடிக் கோடலை – find and join
தொல்லைப் பழவினை – bad karma
அன்ன தகைத்தே – is like that
தற் செய்த கிழவன் – one who created it / responsible for it
நாடிக் கொளற்கு – to find and attach

Kambaramayanam – 1777

They fell down; wilted; writhed in agony;
Cried “It’s today we lost our eyes”;
Were immersed in a sea of misery;
“O’ my son! O’ my son” they sobbed;
“You broke our heart” they grieved;
“You’ve gone to live in the eternal world,
We can’t bear to live here by ourselves,
here we come, here we come” they cried.

“வீழ்ந்தார்; அயர்ந்தார்; புரண்டார்;
‘விழி போயிற்று இன்று ‘என்றார்;
ஆழ்ந்தார் துன்பக் கடலுள்;
‘ஐயா! ஐயா! ‘என்றார்;
‘போழ்ந்தாய் நெஞ்சை ‘என்றார்;
‘பொன் நாடு அதனில் போய் நீ
வாழ்ந்தே இருப்பத் தரியேம்;
வந்தேம்! வந்தேம் இனியே!‘‘

King Dasaratha killed a blind ascetic couple’s son by mistake while hunting. The boy had come to a jungle pond to take water for his thirsty parents. Dasaratha hears the noise and shoots an arrow thinking it’s a deer. Once he realises his mistake, he grieves and goes to the old couple and tells them of his mistake and apologises.

The blind couple collapse on hearing the death of their son, who was everything to them. They cry saying “Though we were blind, he never made us feel that. With his death today, we have really lost our eyes. O’ my son! O’ my son! In your death you have broken our heart. You have left us and gone to live in the eternal world (heaven). We won’t live alone here by ourselves. We will die and come along with you there” they grieved.

Death of a son is a pain that cannot be assuaged. Further to this they curse Dasaratha that he too will suffer the same fate. That curse is what causes the sequence of events leading to Rama’s exile and Dasaratha’s death.
போழ் – split / break
பொன் நாடு – golden country / heaven / eternal world
தரியேம் – can’t bear

Kurunthokai – 99

He answers her friend who asks him “did you think of her when you were away?”

Did I not think of her? Thinking,
Did I not reminisce? Reminiscing,
Was I not flustered by society’s coventions?
Like the copious flood that wetted branches of the tallest tree
Thinning to a rivulet one scoops out water from, and drying out,
My unbounded passion is slaked once I’m here.

உள்ளினென் அல்லெனோ யானே? உள்ளி,
நினைந்தனென் அல்லெனோ பெரிதே நினைந்து,
மருண்டனென் அல்லெனோ, உலகத்துப் பண்பே?
நீடிய மராஅத்த கோடு தோய் மலிர் நிறை
இறைத்து உணச் சென்று அற்றாங்கு,
அனைப் பெருங் காமம் ஈண்டு கடைக்கொளவே.

He has come back after a long time spent earning wealth. Her friend asks him “Did you think of her when you were away?” He answers her “Was there a moment I did not think of her? No. Thinking of her did I not remember the pleasant times we spent together? I did. Did I not despair of the world’s convention that a man has to go away from his near and dear ones to earn wealth? I did. My unbounded passion was like a copious flood that touches the branches of the tallest tree. Like how the same flood dwindles down to rivulet you can drink from and then ceases to exist, my passion is satiated now that I am one with her again.”

“Flood thinning out into a rivulet and drying out” is a remarkable simile for how passion is satiated once one is with his loved one. When he is away from her, the only thing that keeps him going is his passion towards her. As that is satiated after hecomes home, he is content, and looks back at that burning passion, perplexed.

உள்ளுதல் – thinking
நினைத்தல் – remember
மருளுதல் – bewildered / flustered
உலகத்துப் பண்பு – world’s rules / conventions
நீடிய மரம்  – tall tree
கோடு – branch
தோய் – soak / wet
மலிர்நிறை – huge flood
இறைத்து உ(ண்)ண -scoop out and drink
அற்று – cease to exist / dry out
அனைய – like
பெருங்காமம் – unbounded passion
ஈண்டு – here
கடைக்கொளல் -reaches its end

Thirukkural – 68

To have their children wiser than themselves,

is pleasurable for everyone in this world.

தம்மின், தம் மக்கள் அறிவுடைமை மா நிலத்து
மன் உயிர்க்கு எல்லாம் இனிது.

When a child is wiser than its parents, it is pleasing not only to parents but to the whole world.

I have gone with Devaneya Paavaanar’s commentary. Parimel Azhagar interprets it as “Wisdom of children is pleasurable to the world, more than what it is to parents”

தம்மில் – more than themselves
தம் மக்கள் – their children
மா நிலம் – world
மன் உயிர் – humans

#ChildrensDay

Post Navigation