Old Tamil Poetry

Translations of Tamil Poetic works that span 2000 years

Archive for the category “Padhinen Keel Kanakku”

14 May 2017
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Nanmanik Kadigai – 55

There’s no body part better than eyes;
there’s no kin more intimate than spouse;
there’s nothing that equals sparkle of kids;
there’s no God on par with Mom.

கண்ணிற் சிறந்த உறுப்பில்லை கொண்டானின்
துன்னிய கேளிர் பிறரில்லை மக்களின்
ஒண்மையவாய்ச் சான்ற பொருளில்லை ஈன்றாளோ
டெண்ணக் கடவுளு மில்.

Eyes are better than all other body parts for a human being. There is no relative who is closer than one’s husband. There is nothing equal to the splendour of kids. There is no God who can be on par with one’s mother.

சிறந்த – better
கொண்டான் – husband
துன்னிய – close / intimate
மக்கள் – children
ஒண்மை – splendour / knowledge
சான்ற – சார் – equal
ஈன்றாள் – one who gave birth (mother)
ஓடு எண்ண – think with (on par)

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11 May 2017

Naaladiyaar – 24

In a dead man’s house, funeral drum is sounded once; 
it’s stopped for a while,  and sounded again; notice that  
before it’s sounded thrice, covering the body,lighting a flame,
the to-be-dead carry away the dead! .

சென்றே எறிப ஒருகால்; சிறு வரை
நின்றே எறிப, பறையினை; நன்றேகாண்,
முக் காலைக் கொட்டினுள், மூடி, தீக் கொண்டு எழுவர்,
செத்தாரைச் சாவார் சுமந்து!

The above Naaladiyaar poem is about impermanence of life (யாக்கை நிலையாமை). In a dead man’s house, funeral drums are sounded once. When it is sounded a second time it indicates to all present that the body is about to be lifted. Before it is sounded the third time, they cover his body, light a funeral torch and carry away the body to the cremation ground. When one is dead, there is not much time left for him even in his house. They take him away quickly. Realize this and do good deeds to make this life worthwhile.

The beauty of the poem is in the last line. Those who carry away the dead too will be dead one day. The poet calls them to-be-dead. “செத்தாரைச் சாவார் சுமந்து – The to-be-dead carry away the dead”. Death is the only constant in this world.

ஒருகால் – once
சிறு வரை – a short time
எறிப – strike
பறை – drum
முக்கால் – third time
கொட்டு – beat
நன்றே காண் – notice carefully ( Tamilvu site commentary interprets this as “Think whether it’s good”)

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05 May 2017
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Thirukkural – 1000

Wealth inherited by the mannerless 
is pure milk curdled by impure vessel.

பண்பு இலான் பெற்ற பெருஞ் செல்வம்-நன் பால்
கலம் தீமையால் திரிந்தற்று.

The purpose of wealth is to help others. When wealth is acquired by mannerless and boorish, it goes waste just like pure milk in an impure vessel getting curdled. Thiruvalluvar uses “பெற்ற – acquired / inherited” instead of “ஈட்டிய – earned” to show that the virtue less people aren’t capable of earning wealth.

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18 Apr 2017
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Thirukkural – 759

Earn wealth! There’s no sharper steel
to cut down foe’s conceit.

செய்க பொருளை! செறுநர் செருக்கு அறுக்கும்
எஃகு அதனின் கூரியது இல்

Wealth is the strongest weapon to cut down an opponent’s arrogance. So go forth and make money.

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17 Apr 2017

Naaladiyaar – 285

O’Ruler of hills where clamorous waterfall
washes rock surface! Clan pride will erode;
honour will erode; education too will erode
for those embraced by poverty.

பிறந்த குலம் மாயும்; பேர் ஆண்மை மாயும்;
சிறந்த தம் கல்வியும் மாயும்;-கறங்கு அருவி
கல்மேல் கழூஉம் கண மலை நல் நாட!-
இன்மை தழுவப்பட்டார்க்கு.

The poet advises the ruler about the devastating effort of poverty. A man’s pride, honour and education will be washed away in face of abject poverty. Waterfall washing away the top surface of the rocks can be expanded as a metaphor for relentless poverty washing away the qualities of a man.

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13 Apr 2017

Naaladiyaar – 214

Though they live nearby for days together,
one doesn’t warm to those not close to heart;
though they live apart for days together,
does one forego a soul mate’s bond?

பல நாளும் பக்கத்தார் ஆயினும், நெஞ்சில்
சில நாளும் ஒட்டாரோடு ஒட்டார்; பல நாளும்
நீத்தார் என, கைவிடல் உண்டோ-தம் நெஞ்சத்து
யாத்தாரோடு யாத்த தொடர்பு.

Some people might be living with us for a long time, but they will never be close to our heart. When we have friends with whom our bond is strong, will the bond ever unravel even if they live away from us for a long time? No. Friendship depends not on distance but on understanding.

கைவிடல் – give up / forgo
நெஞ்சத்து யாத்தார் -those with whom our hearts are bound
யாத்த – bonded / tied

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06 Apr 2017

Elaadhi – 74

Beauty of waist, shoulders or wealth,
of gait, coyness or shapely neck,
these are not real beauty; Beauty
of words and numbers is real beauty.

இடை வனப்பும், தோள் வனப்பும், ஈடின் வனப்பும்,
நடை வனப்பும், நாணின் வனப்பும், புடை சால்
கழுத்தின் வனப்பும், வனப்பு அல்ல; எண்ணோடு
எழுத்தின் வனப்பே வனப்பு.

This poem in Elaadhi (ஏலாதி) one of the books in the 18 post Sangam poetic works (பதிணென் கீழ்க் கணக்கு). Written by KaNimEdhaiyaar (கணிமேதையார்), it is considered to be one of the latter day works, dated around 5th Century CE.

In this poem the poet says the external beauty or aspects of a person is not real beauty. One’s learning is the real beauty. The poet introduces two qualities – wealth and shyness- along with physical appearance. I have no idea of the reason behind it. Literal meaning of ‘எண்ணோடு எழுத்து’ is ‘Number (logic) with words’. The commentary for the poem interprets ‘numbers with words’ as ‘literature as per rules’. I have gone with the literal meaning. Also the original poem has the word ‘Beauty,(வனப்பு) attached to every external aspect. As it will be unwieldy to read in English, I have used ‘Beauty’ as a common descriptor for all aspects.

Similar thoughts are echoed in poem number 36 of Sirupanchamoolam, another one of the 18 post Sangam poetic works.

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05 Apr 2017
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Ainthinai Aimpathu – 21

O’ Bard, you are not unlike the man who sells
small eyed needle in blacksmith’s street
at inflated prices! – tell us the real message
sent by the man from paddy field ringed village.

கொண்டுழிப் பண்டம் விலை ஒரீஇக் கொற்சேரி
நுண் துளைத் துன்னூசி விற்பாரின், ஒன்றானும்
வேறு அல்லை,-பாண!-வியல் ஊரன் வாய்மொழியைத்
தேற, எமக்கு உரைப்பாய், நீ.

He has been away at his courtesan’s house for long. Now he wants to return back to his house. Afraid of his wife’s anger he sends his bard to appease her. She refuses to hear the flowery words of the bard. She says to him, “You are not much different from the man who sells small eyed thin needles at inflated prices in blacksmith’s street. I know the value of what you are selling. So don’t waste my time but tell me the real message that he sent across.”

Selling needle in blacksmith’s street is the equivalent of selling coal to Newcastle. The proverb is a common usage in Tamil even today. (கொல்லன் தெருல ஊசி வித்த கதையா).

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04 Apr 2017
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Ainthinai Aimpathu – 38

Her friend says :

Thinking scanty water in the pond isn’t enough
and wanting his doe to drink her fill,
the buck pretends to drink – so dry’s the way
your beloved has chosen to cross, they say.

தோழி கூற்று :

சுனை வாய்ச் சிறு நீரை, ‘எய்தாது’ என்று எண்ணி,
பிணை மான் இனிது உண்ண வேண்டி, கலைமா தன்
கள்ளத்தின் ஊச்சும் சுரம் என்பர், காதலர்
உள்ளம் படர்ந்த நெறி.

This is a poem in Ainthinai Aimbathu (50 poems on 5 landscapes), one of the 18 post Sangam collections. Maran Porayanar is the author of these poems. Each of the five landscapes has 10 poems. The above poem is from Paalai (Arid landscape). The leitmotif of this landscape is separation of lovers.

In this poem, he has left her to go and earn money. For that he has to cross dry arid lands. She is upset about their separation. Her friend says the land he is crossing is dry and water is scarce. When two deer come to the pond, the buck thinks that the water there is not enough for both of them. Hence he pretends to drink and lets the doe have her fill. So dry is the land.

The implied meaning is seeing the compassionate deer, he will be reminded of his lover, change his mind and come back to her. Even if the wealth they have is very little, couples can manage with that instead of being separated in order to earn wealth.

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29 Mar 2017

Thirukkural – 1224

In the absence of my lover, dusk arrives
like a harsh executioner.

காதலர் இல் வழி, மாலை, கொலைக்களத்து
ஏதிலர் போல, வரும்.

When my lover was with me, evenings were blissful. Now that he is absent, arrival of the evening is like that of a harsh executioner, out to slay my life.

Rev.G.U.Pope and Yogi Shuddhananda Bharati interpret கொலைக்களம் as battlefield. I have interpreted it as an execution square / place. Like (கொலைக்களக் காதை) in the epic Silappathikaaram. கொலைக்களத்து ஏதிலர் – Literally ‘stranger in the execution chamber’. Parimel Azhagar in his 13th Century commentary interprets ஏதிலர் – அருள் இல்லாதவர், one who is inconsiderate. I have used ‘harsh’.

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