Old Tamil Poetry

Translations of Tamil Poetic works that span 2000 years

Puranaanooru – 309

To destroy weapons and conquer foes
in mighty battles is easy for anyone;
but, like the mound where cobra resides,
like the arena where deadly bull roams,
powerful enemies are afraid when they learn
he is in his barracks; such is the fame
of my victorious spear wielding lord.

இரும்புமுகம் சிதைய நூறி ஒன்னார்
இருஞ்சமம் கடத்தல் ஏனோர்க்கும் எளிதே;
நல்அரா உறையும் புற்றம் போலவும்
கொல்ஏறு திரிதரு மன்றம் போலவும்
மாற்றருந் துப்பின் மாற்றோர் பாசறை
உளன்என வெரூஉம் ஓர்ஒளி
வலன்உயர் நெடுவேல் என்னைகண் ணதுவே.

This is a poem singing the praise of a renowned warlord. The poet says, “Any one can fight in the battlefield, destroy the weapons of enemies and conquer them. That is what normal warriors do. But my lord’s fame is much more than that. Enemies are afraid when they learn he is in his barracks. Fear creeps into them, like the fear one has on seeing a mound where Cobra resides; like the fear one has on seeing the arena where the deadly bull roams. Such is his renown.”

‘Mound where cobra resides’ is a metaphor for his barracks where he rests. Even without seeing the cobra, people are afraid. Likewise enemies are afraid just on knowing that he is in his barracks. ‘Arena where the deadly bull roams’ is a metaphor for the fear he instlls in his enemies about his prowess.

Now you know where our propensity to ‘punch dialogues’ come from.

இரும்புமுகம் – iron face – spears, swords
நூறி – நூறுதல் – to destroy
ஒன்னார் – enemy
இருஞ்சமம் – இரு+ சமர் – great battle
கடத்தல் – conquer
ஏனோர் – others
நல்அரா – நல்ல பாம்பு – cobra
கொல்ஏறு – கொல் + ஏறு – deadly bull
மன்றம் – arena
மாற்று – destroy
துப்பு – strength
மாற்றோர் – enemies
பாசறை – barracks
வெரு – fear
ஒளி – fame
வலன் – வலம் – victorious
என்னை – என் + அய் – my lord
கண்ணதுவே – with him

Kurunthokai – 28

Shall I whack them? or clobber them?
I don’t know; shall I intentionally scream
“aaah,Oh”? – at this town that sleeps
unaware of my love sickness,

while I’m tormented by swirls of swaying breeze.

முட்டுவேன்கொல்? தாக்குவேன்கொல்?
ஓரேன், யானும்: ஓர் பெற்றி மேலிட்டு,
‘ஆஅ! ஒல்’ எனக் கூவுவேன்கொல்?-
அலமரல் அசைவளி அலைப்ப, என்
உயவு நோய் அறியாது, துஞ்சும் ஊர்க்கே.

This is another popular poem in Kurunthokai, written by Avvaiyaar. She is pining for him and is unable to sleep at night. The swaying breeze adds to her suffering. The entire town is sleeping peacefully except her. She is irked with the town that doesn’t know her misery. “While I am suffering in love, this town sleeps peacefully. Shall I go and whack them? Or clobber them?. I don’t know. May be I will scream intentionally and wake them up.” The implied meaning is once the townspeople wake up and curse her, then they will start gossiping about her condition and force her lover to come and marry her.

Sangam era Avvaiyaar was most definitely a fiesty young woman, not the old woman we see in Tamil mythical movies.

பெற்றி – reason / intention
அலமரல் – swirling
அசைவளி – அசைவு + அளி – sway + breeze
அலை – tormented / afflicted
உயவு நோய் – love sickness
துஞ்சுதல் – sleep

Thirukkural – 1307

There’s a distress in lover’s tiff too – when mind worries
whether love-making will be delayed or not.

ஊடலின் உண்டாங்கோர் துன்பம் புணர்வது
நீடுவ தன்று கொல் என்று.

They are meeting after a long separation. She feigns a tiff with him, to make him wait more. But the tiff comes with its own distress, as her mind worries whether they will start making love soon or will it be delayed further because of the tiff. Implied meaning is feigned tiff shouldn’t extend too much and delay the conjugal union.

Dr. Mu Varadarasan and others take ‘நீடுவது’ as ‘love-making time will be extended’ and interpret the Kural as “Whether love-making time will extend or be cut short because of the tiff”. Devaneya Paavaanar takes it as ‘time to start making love will be lengthened (delayed)’ and interprets the Kural as “Whether love-making will be delayed because of the tiff or start soon”. I have gone with Devaneya Paavaanar’s interpretation.

ஊடல் – lover’s tiff / quarrel / pouting
ஆங்கோர் – ஆங்கு + ஓர் – there (is) a
புணர்வது – making love
நீடுவது – extend
அன்று – not

Manimekalai 11.(lines 92-96)

Benefactors to the able are just traders in virtue;
Those who satiate the hunger of the feeble
are who embody virtuous life in this world;
Of all those who live in this densely packed world –
One who gives food is one who gives life.

ஆற்றுநர்க்கு அளிப்போர் அறவிலை பகர்வோர்
ஆற்றா மாக்கள் அரும்பசி களைவோர்
மேற்றே உலகின் மெய்ந்நெறி வாழ்க்கை
மண்திணி ஞாலத்து வாழ்வோர்க்கு எல்லாம்
உண்டி கொடுத்தோர் உயிர்கொடுத் தோரே.

Manimekalai is a Buddist epic, generally dated around 5th Century CE. It follows the life of Manimekalai, who is the daughter of Madhavi from Silappathikaram (the premier epic in Tamil literature). She is given the ‘Amudha Surabhi’ (never empty food bowl) which will satiate the hunger of all living beings. While giving her the Amudha Surabhi, the goddess Deeva Thilakai explains to her the virtue of feeding the hungry.

The Goddess says “Those who give to able men who can do something back for them are just traders in virtue. They do virtuous deeds expecting something in return. Those who remove the hunger of the feeble ones embody virtuous life in this world. There are in this atom packed world. In this world one who provides food to the needy is one who gives life to them”. Feeding the hungry was considered the highest form of virtue.

The phrase “உண்டி கொடுத்தோர் உயிர்கொடுத் தோரே” – ‘One who feeds is one who gives life’ is very popular in Tamil Nadu. It is derived from Puranaanooru poem number 18. Similarly the phrase ‘அறவிலை பகர்வோர்’ – ‘traders in virtue’ is from Puranaanooru poem no. 134.

ஆற்றுநர் – those who are able (to do some thing in return)
அறம் – virtue
விலை பகர்வோர் – who tell price (trader)
ஆற்றா – unable / feeble
மாக்கள் – people
மேற்றே – follows
மெய்ந்நெறி – true path (virtuous)
மண் திணி – atom packed
ஞாலம் – world
உண்டி – food

Kalingathup Parani

Believing your sleep is real, 
he places his hand  on your foot to massage,
thinking it will be a remedy to your tiff;
Oh women, who still pretend sleep
and not open your sharp eyes, open your doors!

இத்துயில் மெய்த்துயிலே என்றுகு றித்திளைஞோர்
இதுபுல விக்குமருந் தெனமனம் வைத்தடியில்
கைத்தலம் வைத்தலுமே பொய்த்துயில் கூர்நயனக்
கடைதிற வாமடவீர் கடைதிற மின்.

The poet is in town to praise the valor of victorious Chola army in the battle of Kalinga. (1110 CE) He asks the women to open their doors and listen to their men’s valor. In this poem he says “You pretend to be asleep. Your lover thinks it is real and takes your foot in his hand to massage and reconcile over a tiff. Though you love it, you still pretend to be asleep and do not open your eyes. Oh women, open your doors and hear me” Massage is not explicit in the original poem. I have made it explicit for readability.

Kalingathu p Parani is a short literary work (சிற்றிலக்கியம்) written by Poet Jayamkondar in 12th century. It is written in praise of Kulothunga Cholan’s general Karunakara Thondaiman who invaded and conquered Kalinga country (present day Orissa). Poems 21-74 are the bard calling the women of Kanchi (present day Kancheepuram, the town of Karunakara Thondaiman) to open their doors and hear the valor of their hero. These 54 poems are erotically charged. The next chapters of the work are gory descriptions of battle field and the ghosts getting together for a feast of dead bodies.

Parani is a form of poetic work that is sung in praise of a warrior. It is generally named after the battle. Since this about the battle of Kalinga, it is called Kalingathup Parani.

துயில் – sleep
மெய் – true
குறித்து – believing
இளைஞோர் – lover
மனம் வைத்து – thinking
புலவி – tiff / sulk
அடி – foot
கூர் நயனம் – sharp eyes

Thirukkural – 664

It’s easy for any one to declare;
harder to do as declared.

சொல்லுதல் யார்க்கும் எளிய அரியவாம் 
சொல்லிய வண்ணம் செயல்.

It is easy for any one to declare “This is how I am going to do this job”. But much harder for him to do as he claimed he would do.

எளிய – easy
அரிய – difficult / hard

Kurunthokai – 71

He tells his heart:

If it’s cure I seek, then she’s cure;
if it’s wealth  I seek, then she’s wealth –
this hill chieftain’s young daughter
with beautiful freckled bosom,
strong shoulders and slender waist.

மருந்து எனின் மருந்தே; வைப்பு எனின் வைப்பே-
அரும்பிய சுணங்கின் அம் பகட்டு இள முலை,
பெருந் தோள், நுணுகிய நுசுப்பின்,
கல் கெழு கானவர் நல்குறு மகளே.

She is the daughter of hill chieftain. She is young and freckle bosomed, has strong shoulders and slender waist and he has fallen in love with her. His heart tells him to go away from her to earn wealth. But he argues with his heart saying there is no need for him to go. If he goes away he will fall love sick and the cure for that is this girl. If it is wealth (future savings) he is going in search of, that too is this girl for him. So why should he go away?

The brevity of original poem is difficult to translate. Literal translation of ‘மருந்து எனின் மருந்தே’ is ‘if cure then cure’. The ‘I seek – then she is’ is implied. I had to make it explicit to make the translation easy to read.

வைப்பு – savings (wealth)
அரும்பிய – budding
சுணங்கு – freckle
பகட்டு – atbeautifu
நுணுகிய – narrow
நுசுப்பு – waist
கல் கெழு – rock filled (hills)
கானவர் – ruler of forest
குறு மகள் – young daughter

Thirukkural – 882

Fear not sword like overt foes,
fear friendship of kinsmen-like foes. 

வாள்போல் பகைவரை அஞ்சற்க வஞ்சுக
கேள்போல் பகைவர் தொடர்பு

One can protect oneself from visible sword like known enemies, so he need not fear them much. But one has to fear enemies who pretend to be kin yet harbor enmity in their hearts. He has to be more careful with them than open foes.

The original verse does not explicitly state ‘overt’. I have added it in translation for better readability.

வாள் – Sword
கேள் – Relatives

Naaladiyaar – 133

Wise men consider salt from saline lands
valuable than paddy from fertile lands;
scholars, even if they are born in low lands,
are placed above those from higher lands.

களர் நிலத்துப் பிறந்த உப்பினைச் சான்றோர்
விளை நிலத்து நெல்லின் விழுமிதாக் கொள்வர்;-
கடை நிலத்தோர் ஆயினும், கற்று அறிந்தோரைத்
தலை நிலத்து வைக்கப்படும்.

This Naaladiyaar poem talks about the value of education. Salt was a precious commodity in those days and wise men valued it much more than paddy sown in fertile lands. Similarly, an educated man, even if he is from lower strata of society, will be placed above those born in higher rungs of society.

Literal meaning: கடை நிலத்து – low lands, தலை நிலத்து – high lands. Thi. Su. Balasundaram Pillai in his commentary interprets it as those born in lower and higher caste respectively.

களர் – saline land
விழுமியம் – value

Thirukkural – 1103

Sleep in the soft arms of the girl one falls in love with –
is lotus-eyed lord’s heaven blissful than that?

தாம்வீழ்வார் மென்தோள் துயிலின் இனிதுகொல் 
தாமரைக் கண்ணான் உலகு

This Kural is under the chapter புணர்ச்சி மகிழ்தல் – to delight in copulation (Some English commentators title it as ‘Rejoicing in embrace’, out of prudishness). When his friend advises him to not give in to carnal pleasure, he says “The nap I take in the soft arms of the girl I have fallen for, is so blissful that even lotus-eyed lord’s (Thirumal) abode can’t be compared to it”.

தாம் வீழ்வார் – literally ‘whom one falls to’. I have translated it as ‘whom one falls in love with’.

Based on the preceding Kurals, this Kural can be taken as praising the bliss of post coital nap.

வீழ் – fall down (yield)
துயில் – sleep
தாமரைக் கண்ணான் –  Lotus-eyed lord (Thirumal)
உலகு – world (where the lotus -eyed lord lives)

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