Old Tamil Poetry

Kambaramayanam – 3237

Her forehead’s like a bow, eyes are like spears,
teeth are like pearl and coral are her lips – ,
if I say so, words may match; meaning doesn’t;
Is there anything to compare her with?
To say Paddy is like grass, doesn’t convey it right.

வில் ஒக்கும் நுதல் என்றாலும், வேல் ஒக்கும் விழி என்றாலும்,
பல் ஒக்கும் முத்து என்றாலும், பவளத்தை இதழ் என்றாலும்,
சொல் ஒக்கும்; பொருள் ஒவ்வாதால்; சொல்லல் ஆம் உவமை உண்டோ?
“நெல் ஒக்கும் புல்” என்றாலும், நேர் உரைத்து ஆகவற்றோ

In Ramayana, after Lakshaman cuts her nose off, Surpanaka rushes to Lanka and provokes her brother Ravana to avenge her. Ravana asks who did this to her and what did you do to provoke them? She replies “I wanted the beautiful Sita with them to be your consort”. And proceeds to describe Sita’s beauty.

“I can say Sita’s forehead is curved beautifully like a bow, her eyes are sharp like spears and her teeth are even and white like pearls. Coral is her lips. But all these similes do not convey the full beauty of Sita. There’s nothing in the world to compare her with. It is like saying Paddy is like grass. Though technically right, it does not convey the riches of Paddy”

Kamban’s poems are meant to be read out loud. The cadence is a joy in itself. If you can read Tamil, read this out loud. I wasn’t able to match Kamban’s brevity, hence had to make it five lines instead of the original four lines.

Kambaramayanam – 4

Like a cat trying to lick dry
the glorious milky ocean*,
did I desire to tell this story
of blemish less King Rama.

ஓசை பெற்று உயர் பால் கடல் உற்று ஒரு
பூசை முற்றவும் நக்குபு புக்கு என
ஆசை பற்றி அறையல் உற்றேன்; மற்று இக்
காசு இல் கொற்றத்து அத்து இராமன் கதை அரோ.

*Ocean of milk that was churned by Devas and Asuras together to obtain the nectar of immortality.

Kamban in his foreword to Kambaramayanam says that the task before him is vast. He is trying to write the glorious story of King Rama, which is already a popular myth.

He compares himself to a small cat which on seeing the milky ocean (பாற்கடல், which contains the nectar of immortality) tries to lick it dry. It knows it cannot drink the ocean completely, yet attempts to do so. “The task before me is vast,as it is not possible for a human being to completely extol the virtues of Rama. Yet I have set out to do this because of my love for Rama. So please bear with my mistakes” he says.

Kambaramayanam – 604

As passion flooded, her body and soul waned
like her thread thin waist; love that entered
through her lengthy eyes, spread all over her,
like a drop of buttermilk that enters milk.

மால் உற வருதலும்,  மனமும் மெய்யும் தன்
நூல் உறு மருங்குல்போல்  நுடங்குவாள், நெடும்
கால் உறு கண் வழிப்  புகுந்த காதல் நோய்,
பால் உறு பிரை எனப், பரந்தது எங்குமே.

In Kamban’s Ramayanam, Sita and Rama meet the day before the Swayamvaram. As he walks through Mithila, he sees her standing in her palace. It is love at first sight. He walks away after that, without a word being spoken. She is love sick and suffers from his thought. This is one of the poems in that situation.

Due to immense passion her body and soul weakened and waned like her slender waist. Love that entered through her lengthy eyes spread through out her soul and consumed her. Love destroys her reserve and pervades her completely. It was like a drop of buttermilk that enters a pot of milk and spreads everywhere fermenting the milk.

This simile, like a drop of buttermilk in milk (பால் உறு பிரை என) is commonly used in Tamil literature. It is found 2000 year old Puranaanooru 276 (like a drop of buttermilk curdling the milk he destroyed the enemies), 1200 year old Manikkavasagar’s Thiruvasagam 21.5 (Siva is hidden like butter in fermented milk) and in Kambaramayanam itself again (as a simile for Lakshmana destroying the enemy formation in war.)

Kambaramayanam – 4182

அரசியல் பாரம் பூரித்து, அயர்ந்தனை இகழாது, ஐயன்
மரை மலர்ப் பாதம் நீங்கா வாழுதி; மன்னர் என்பார்
எரி எனற்கு உரியர் என்றே எண்ணுதி; எண்ணம் யாவும்
புரிதி; சிற்றடிமை குற்றம் பொறுப்பர் என்று எண்ண வேண்டா.

Don’t get powerdrunk and mock others foolishly,
but live without leaving the Lord’s lotus feet;
Think that a Ruler is like a bright flame and act so;
Don’t think that subjects will bear with your faults.

In Kamba Ramayanam, the monkey kings and brothers, Vali and Sugreeva fight each other. Rama, who is on Sugreeva’s side, hides behind a tree and shoots an arrow to kill Vali. Vali, in his death bed, accuses Rama of unethical warfare. Rama explains to him why he had to do so and says that Vali brought it upon himself with his acts against Sugreeva. Vali sees the light and accepts his fate. This poem is his advice to his brother Sugreeva before dying.

“Now that you have power don’t let it get to your head and mock others foolishly. Hold on to Lord Rama’s feet and live as per his advice. A ruler is like a flame. He should provide warmth to his subjects but must not singe them. Don’t think your subjects will bear with whatever you do” . Sound advice to everyone who wins an election.

Kambaramayanam – 4233

Both birth and death, if objectively analyzed,
aren’t they always the results of one’s action?
What else to add? Even the lotus born one
will face his end if he deviates from justice, ’tis said.

‘இறத்தலும் பிறத்தல் தானும்
என்பன இரண்டும், யாண்டும்,
திறத்துளி நோக்கின், செய்த
வினைதரத் தரெிந்த அன்றே?
புறத்து இனி உரைப்பது என்னே?
“பூவின்மேல் புனிதற் கேனும்,
அறத்தினிது இறுதி வாழ் நாட்கு
இறுதி; அஃது உறுதி‘‘ என்ப.

This is Rama’s advice to Sugreeva on his coronation. Rama killed Sugreeva’s brother Vali and helped Sugreeva become king. On his coronation Rama advices him to follow the path of justice. One’s birth and death are direct results of one’s action (Karma) in this world. Even Brahma, the creator of humankind (who was born in a lotus) will face his end if he deviates from the righteous path. When Brahma the creator himself is bound by Karma, the human beings have no choice but to abide by the rules.

Kambaramayanam – 31

தாது உகு சோலை தோறும், சண்பகக் காடு தோறும்,
போது அவிழ் பொய்கை தோறும், புது மணல் தடங்கள் தோறும்,
மாதவி வேலிப் பூக வனம் தோறும், வயல்கள் தோறும்,
ஓதிய உடம்பு தோறும், உயிர் என உலாயது, அன்றே.

Through pollen strewn groves and champak tree jungles,
fresh bloom ponds and lake beds with fresh sands,
creeper fenced areca gardens and fertile farmlands,
like a soul passing through various forms, flows the Sarayu.

This is Kamban describing River Sarayu that flows through Kosala country. The capital city of Ayodhya is situated on the banks of  Sarayu. During its course it runs along groves, jungles, ponds, pools, fenced gardens and farm lands. Though the scenario along its banks changes, the river is the same. Kamban equates it to a soul passing through various physical forms as defined in scriptures. ‘The universal soul’ is the corner stone of all ‘Vedanta’ philosophies.