Sangam Lit

In this episode, we listen to the confidante’s counsel, as portrayed in Sangam Literary work, Kalithogai 50, penned by Kabilar. The verse is situated in the ‘Kurinji’ or ‘Mountains landscape’ and argues for a protective attitude towards the lady.

வாங்குகோல் நெல்லொடு வாங்கி, வருவைகல்,
மூங்கில் மிசைந்த முழந்தாள் இரும் பிடி,
தூங்கு இலை வாழை நளி புக்கு, ஞாங்கர்
வருடை மட மறி ஊர்வு இடைத் துஞ்சும்
இருள் தூங்கு சோலை, இலங்கு நீர் வெற்ப!

அரவின் பொறியும் அணங்கும் புணர்ந்த
உரவு வில்மேல் அசைத்த கையை, ஓராங்கு
நிரைவளை முன்கை என் தோழியை நோக்கி,
படி கிளி பாயும் பசுங் குரல் ஏனல்
கடிதல் மறப்பித்தாய்ஆயின், இனி நீ
நெடிது உள்ளல் ஓம்புதல் வேண்டும்; இவளே
பல் கோட் பலவின் பயிர்ப்பு உறு தீம் கனி
அல்கு அறைக் கொண்டு ஊண் அமலைச் சிறுகுடி
நல்கூர்ந்தார் செல்வ மகள்
நீயே, வளியின் இகல் மிகும் தேரும், களிறும்
தளியின் சிறந்தனை வந்த புலவர்க்கு
அளியொடு கைதூவலை

அதனால்,
கடு மா கடவுறூஉம் கோல் போல், எனைத்தும்
கொடுமை இலையாவது அறிந்தும், அடுப்பல்
வழை வளர் சாரல் வருடை நன் மான்
குழவி வளர்ப்பவர் போல, பாராட்டி,
உழையின் பிரியின், பிரியும்,
இழை அணி அல்குல் என் தோழியது கவினே.

A verse that varies from the usual three-step Kalithogai format! The words can be translated as follows:

“Bending the curving stalk, filled with grains, at dawn, the huge female elephant with drum-like feet feeds on the bamboo, and then enters the plantain grove, filled with hanging leaves, and there, amidst the frolicking young kids of mountain goats, sleeps in those dark groves, fed by radiant rivers, in your mountain, O lord!

Carrying a bow, with snake-like spots, one which torments those who stand in opposition, on your swaying hands, you gazed at my friend, wearing well-set bangles on her forearms, and made her forget her task of chasing away parrots that pounce on the lush stalks of the millet fields then! Now, you need to think deeply about how to protect and care for her.

As for her, she is the precious daughter of a wealthy couple, who sought the boon of a child for long, in this little hamlet with plentiful food, where people relish the sticky flesh of the fruit that drops from the many-branched jackfruit tree upon a boulder!

As for you, you possess chariots that speed faster than the wind, and sturdy elephants, and even more than the rains, you shower your generosity upon poets, who come seeking to you.

And so, knowing that you have not even the tiny shred of cruelty that makes one wield a whipping rod on a speeding horse, I ask you to take good care of my friend, akin to those who raise the young one of a mountain goat in the tree-filled slopes. If you part away from her, the beauty of my friend, adorned with a bejewelled waist, will part away too!”

Let’s explore the details. The verse is situated in the context of a man’s love relationship with a lady, prior to marriage, and the words are uttered by the confidante to the man. The confidante first describes the man’s country as a place where the elephant feeds on a grain-filled bamboo stalk and then sleeps in the plantain grove amidst the frolicking young ones of mountain goats. Then, she recollects how the man arrived one day with a bow in hand and seeing the lady, slowly worked his charm and made her forget the task of chasing parrots from her father’s millet fields. The confidante then brings the man back to the present, asking him to think about how he would protect the lady.

To stress on her message, the confidante talks about the lady’s background, as a child born after many years to a couple seeking the boon of having children, to say how precious she is, and then talks about the lady’s hamlet as a lush place with plentiful food, where jackfruits fall on mountain boulders and are collected, without any pain or effort, and relished by the mountain folk. She also praises the worthy nature of the man, talking about his possessions of chariots and elephants, but more importantly, his immense generosity to poets and those who come seeking to him. And then, describing the man as one who wouldn’t even wield his whip on his horse, so kind he was, the confidante asks him to take good care of the lady, just the way the people would take care of an abandoned kid of a mountain goat. For if he does not do that and parts away, the lady’s health and beauty too would part away, she concludes.

The confidante is saying these words when the man has been absent from his trysting for a while and insists that he take better care of the lady. The striking element of this verse is the way advice is offered, by talking about the goodness of both parties involved and presenting the case of why it’s important to do what’s being said. Even though the verse revolves around domestic issues of the heart, it teaches a valuable lesson in the art of negotiation!

In this episode, we perceive clear arguments mentioned to persuade a person, as portrayed in Sangam Literary work, Kalithogai 49, penned by Kabilar. The verse is situated in the ‘Kurinji’ or ‘Mountains landscape’ and reveals the dangers in a tryst by night.

கொடுவரி தாக்கி வென்ற வருத்தமொடு
நெடு வரை மருங்கின் துஞ்சும் யானை,
நனவில் தான் செய்தது மனத்தது ஆகலின்,
கனவில் கண்டு, கதுமென வெரீஇ,
புதுவதாக மலர்ந்த வேங்கையை
‘அது’ என உணர்ந்து, அதன் அணி நலம் முருக்கி,
பேணா முன்பின் தன் சினம் தணிந்து, அம் மரம்
காணும் பொழுதின் நோக்கல் செல்லாது,
நாணி இறைஞ்சும் நல் மலை நல் நாட!

போது எழில் மலர் உண்கண் இவள்மாட்டு நீ இன்ன
காதலை என்பதோ இனிது மற்று இன்னாதே,
மின் ஓரும் கண் ஆக, இடி என்னாய், பெயல் என்னாய்,
இன்னது ஓர் ஆர் இடை, ஈங்கு நீ வருவதை

இன்புற அளித்தனை இவள்மாட்டு நீ இன்ன
அன்பினை என்பதோ இனிது மற்று இன்னாதே,
மணம் கமழ் மார்பினை, மஞ்சு இவர் அடுக்கம் போழ்ந்து,
அணங்குடை ஆர் இடை, ஈங்கு நீ வருவதை

இருள் உறழ் இருங் கூந்தல் இவள்மாட்டு நீ இன்ன
அருளினை என்பதோ இனிது மற்று இன்னாதே,
ஒளிறு வேல் வலன் ஏந்தி, ‘ஒருவன் யான்’ என்னாது,
களிறு இயங்கு ஆர் இடை, ஈங்கு நீ வருவதை

அதனால்
இரவின் வாரல், ஐய! விரவு வீ
அகல் அறை வரிக்கும் சாரல்,
பகலும் பெறுவை, இவள் தட மென் தோளே.

A different style of insisting to the man ‘Marry her, marry her’! The words can be translated as follows:

“After attacking the tiger with curving lines and winning over it, the exhausted elephant sleeps in the slopes of the tall mountains. Seeing the imprint of what it did in its conscious state as a dream, it suddenly rises with agitation. Then seeing a ‘Kino tree’, blooming with fresh flowers, thinking it’s that enemy standing there, it destroys the fine beauty of the tree with its mighty strength. After its rage has abated, whenever it comes by that ruined tree, without looking at it, with a head bowed in shame, the elephant wanders away in the fine mountain county of yours, O lord!

That you have so much love towards her, the one with kohl-streaked eyes, having the beauty of a blossomed flower, is sweet indeed. But you coming here, as lightning streaks across the sky, on that formidable path, without minding the thunder or the downpour, is very much distressing!

That you have so much affection towards her so as to render your sweet graces is sweet indeed. But you coming here, with a fragrant chest, penetrating through the mountains, surrounded by clouds on that formidable path, where fearsome spirits roam about, is very much distressing!

That you have so much kindness towards her, the one with black tresses akin to darkness, is sweet indeed. But you coming here, bearing a radiant spear in your right hand, all alone, on that formidable path, where elephants rove around, is very much distressing!

And so, come not at night, O lord! In this wide mountain slope, spreading with fallen flowers, may you delight in her soft and curving arms in the day too!”

Time to explore the nuances. The verse is situated in the context of the man’s love relationship with the lady, prior to marriage, specifically around the theme of trysting and these words are rendered by the confidante to the man. The confidante starts by describing the man’s mountain country with an interesting scene. What has transpired is something we have seen in many verses and that’s a fight between the tiger and the elephant. In this case, the elephant emerges victorious and after that exhausting ordeal, is resting in the mountain slopes. Suddenly, seeing whatever it had been doing for real a while ago in a dream, the elephant rises up with fury and then spotting a Kino tree with bright yellow flowers, mistaking it to be a tiger, the elephant dashes against it, destroys it in a moment of passion, and then afterwards, whenever it comes on that path with this ruined tree, it would not even dare to look at the tree, and walk away, head bowed in shame.

After that dynamic scene to describe the man’s country, the confidante mentions how sweet it is of the man to render his love, kindness and grace to the lady but doing that in the dark hour of night, walking on a path that was filled with the dangers of heavy downpours, fearsome sprits and roving elephants was a thing of concern. So, she requests the man not to tryst at night and instead find the way to delight in the lady’s company even during the day. Through this, she nudges the man to give up temporary trysting and instead seek the permanent path of happiness by claiming the lady’s hand.

The highlight of this verse is that modern understanding of a dream that we can perceive from this verse. A dream is not considered as something sent by the Gods or an event that foretells the future. Rather the clear understanding that what we see in a dream is nothing more than a reenactment of whatever has happened in reality, especially the more dramatic events of our life, is seen in this verse from two thousand years ago! Going further, that act of ruin done in a moment of passion, and later, the regret that comes because of this, all projected on the actions of that animal, engraves the nuanced understanding of the human mind by the people of the Sangam era!

In this episode, we perceive the lady’s state of angst, as depicted in Sangam Literary work, Kalithogai 48, penned by Kabilar. The verse is situated in the ‘Kurinji’ or ‘Mountains landscape’ and seeks a resolution for the lady’s suffering.

ஆம் இழி அணி மலை அலர் வேங்கைத் தகை போல,
தே மூசு, நனை கவுள், திசை காவல் கொளற்கு ஒத்த,
வாய் நில்லா வலி முன்பின், வண்டு ஊது புகர் முகப்
படு மழை அடுக்கத்த, மா விசும்பு ஓங்கிய,
கடி மரத் துருத்திய, கமழ் கடாம் திகழ்தரும்
பெருங் களிற்றினத்தொடு, வீங்கு எருத்து எறுழ் முன்பின்
இரும் புலி மயக்குற்ற இகல் மலை நல் நாட!

வீழ்பெயற் கங்குலின் விளி ஓர்த்த ஒடுக்கத்தால்,
வாழும் நாள் சிறந்தவள் வருந்து தோள் தவறு உண்டோ
தாழ் செறி கடுங் காப்பின் தாய் முன்னர், நின் சாரல்
ஊழ் உறு கோடல் போல், எல் வளை உகுபவால்?

இனைஇருள் இது என ஏங்கி, நின் வரல் நசைஇ,
நினை துயர் உழப்பவள் பாடு இல் கண் பழி உண்டோ
‘இனையள்’ என்று எடுத்து அரற்றும் அயல் முன்னர், நின் சுனைக்
கனை பெயல் நீலம் போல், கண் பனி கலுழ்பவால்?

பல் நாளும் படர், அட பசலையால் உணப்பட்டாள்,
பொன் உரை மணி அன்ன, மாமைக்கண் பழி உண்டோ
இன் நுரைச் செதும்பு அரற்றும் செவ்வியுள், நின் சோலை
மின் உகு தளிர் அன்ன, மெலிவு வந்து உரைப்பதால்?

என ஆங்கு
பின் ஈதல் வேண்டும், நீ பிரிந்தோள் நட்பு என நீவிப்
பூங் கண் படுதலும் அஞ்சுவல்; தாங்கிய
அருந் துயர் அவலம் தூக்கின்,
மருங்கு அறிவாரா மலையினும் பெரிதே.

The confidante’s at it again, pleading for the lady’s cause. The words can be translated as follows:

“Thinking that it’s the image of Kino flowers that blooms on the picturesque hill with descending cascades, honey bees swarm around the moist cheeks of elephants in a herd that are worthy of guarding the cardinal directions, with a strength that makes it impossible for opponents to stand in confrontation, with fragrant musth adorning them, in the mountain ranges surrounded by clouds, soaring to the skies, with dense forests amidst the flowing rivers; This is the animal, which the huge tiger with a thick neck and immense strength keeps fighting with, in your fine mountain country, O lord!

Amidst the pouring rains at night, the fine maiden lives only to hear the sound of your signal. What mistake did her languishing arms do, for before the strict guard of her mother, who has locked her firmly within, akin to the mature petals of the flame-lily in your mountain slopes, they seem to shed away those shining bangles?

Amidst the agonising darkness, yearning for you to arrive there, the maiden suffers in sorrow because of you. What sin did her sleepless eyes commit, for before the neighbours, who spread slander about her relationship with you, akin to a blue lily in a heavy downpour in your mountain springs, they seem to shed tears?

For many days, as suffering spread, consumed by pallor, the maiden’s skin appeared as if gold dust had been sprinkled on sapphires. What sin did her dark-skinned form commit, for in the season with foaming and resounding waters, akin to a pale leaf in your groves, echoing her state aloud, it seems to lose its health?

And so, you must render your grace to the one, whom you parted away from. I worry that her flower-like eyes will never find sleep. If one analyses the sorrow and angst that she bears, it is indeed greater than a limitless mountain!”

Let’s delve into the details. The verse is situated in the context of a man’s love relationship with a lady, prior to marriage and the words are uttered by the confidante to the man. The confidante starts by describing the man’s country by bringing forth images of bees mistaking the spots on powerful elephants as Kino flowers, tigers seeking to fight with these elephants, descending cascades, dense groves and flowing rivers. Then, she goes on to take about the lady’s state mentioning how the lady seemed to live only for the sound of the man’s trysting signal at night, amidst the darkness and the downpour, even as her mother locked her within and put her on a strict guard, and as the townsfolk spread slander about the lady’s relationship with the man.

The confidante then details the consequences of this state on the lady’s health and appearance, stating how her bangles are slipping away like the mature petals of the flame lily withering away, how her eyes are filled with tears like the blue-lilies, drenched in a downpour in the man’s mountain springs, and how her sapphire-like dark skin seemed to coated with the gold dust of pallor, appearing like a pale leaf, in the water-fed groves of the man’s country. And in each case, she asks the man what sin did the arms, the eyes and the skin of the lady do, to suffer such a fate!

Finally, she asks the man to return to the lady and alleviate her suffering and concludes with the thought that the lady’s suffering is greater than a mountain, spreading tall and wide, without any limits. While it may seem like a mountain is being made out of a mole-hill, perhaps such events and emotions were of crucial importance in those ancient times. Was it such a peaceful, content time and place that the tremors of a woman’s mind, who has only parted away from her love, would be showcased as an earth-shattering event? A repeating question that we keep encountering in our journey through this age!

In this episode, we perceive the confusions in the mind of the confidante, as depicted in Sangam Literary work, Kalithogai 47, penned by Kabilar. The verse is situated in the ‘Kurinji’ or ‘Mountains landscape’ and presents the confidante’s attempts to resolve the man’s quandary.

ஒன்று, இரப்பான் போல் எளிவந்தும் சொல்லும்; உலகம்
புரப்பான் போல்வது ஓர் மதுகையும் உடையன்;
வல்லாரை வழிபட்டு ஒன்று அறிந்தான் போல்,
நல்லார்கண் தோன்றும் அடக்கமும் உடையன்;
இல்லோர் புன்கண் ஈகையின் தணிக்க
வல்லான் போல்வது ஓர் வன்மையும் உடையன்;
அன்னான் ஒருவன் தன் ஆண்தகை விட்டு, என்னைச்
சொல்லும் சொல், கேட்டீ சுடரிழாய்! பல் மாணும்;

‘நின் இன்றி அமையலேன் யான்’ என்னும் அவன் ஆயின்,
அன்னான் சொல் நம்புண்டல் யார்க்கும் இங்கு அரிதுஆயின்,
என் உற்ற பிறர்க்கும் ஆங்கு உளகொல்லோ? நறுநுதால்!

‘அறியாய் நீ; வருந்துவல் யான்’ என்னும் அவன் ஆயின்,
தமியரே துணிகிற்றல் பெண்டிர்க்கும் அரிதுஆயின்,
அளியரோ, எம் போல ஈங்கு இவன் வலைப்பட்டார்;

‘வாழலேன், யான்’ என்னும் ‘நீ நீப்பின்’ அவன் ஆயின்,
‘ஏழையர்’ எனப் பலர் கூறும் சொல் பழி ஆயின்,
சூழுங் கால், நினைப்பது ஒன்று அறிகலேன், வருந்துவல்;

சூழுங்கால், நறுநுதால்! நம்முளே சூழ்குவம்
அவனை,
நாண் அட, பெயர்த்தல் நமக்கும் ஆங்கு ஒல்லாது;
“பேணினர்” எனப்படுதல் பெண்மையும் அன்று; அவன்
வௌவினன் முயங்கும் மாத்திரம் வா எனக்
கூறுவென் போலக் காட்டி,
மற்று அவன் மேஎவழி மேவாய், நெஞ்சே!

Being a song on confusions, it’s rather confusing! The words can be translated as follows:

“As if he’s begging something, he appears with much humility, when he speaks; At the same time, he seems to have the kind of strength that can protect the entire world; As if he’s followed the guidance of the wise and learnt things in life, he appears with modesty that is seen only in the noble; At the same time, he seems to have the kind of ability that can abate the suffering of the impoverished with his immense generosity; Listen to the words, such a man speaks to me, repeatedly, letting go of his manly power, O maiden wearing radiant jewels!

‘Without her, I cannot live’, says he! It’s hard for anyone to believe these words of such a person. Would any one else have felt the suffering I feel now, O maiden with a fragrant forehead!

‘She doesn’t know. But I suffer so’, says he! It’s hard for women to dare to decide on their own. To be pitied are those like me, who have been caught in his web!

‘I shan’t live, if she parts away’, says he! There may be blame from many of being naive. When I ponder over it, I don’t know what to think! I’m filled with worry!

Let’s think about this together, O maiden with a fragrant forehead! It’s true that shame stops us from going to him; Letting it go just like that isn’t right either. It’s not feminine to give in to his words on the other hand; But he does seem to have taken a vow to embrace you. Let me point to him a false place, and ask him to come there. That way, I would appear to fulfil his wish, O heart!”

Let’s explore the details. The verse is situated in the context of the man’s love relationship with the lady, prior to marriage, and specifically, on the theme of the man winning the confidence of the confidante. The words are uttered by the confidante, and for the most part, she speaks to the lady, and in the concluding words to herself.

The first section of the confidante’s words are easy to grasp in that they depict how the man approached her with much humility while she could see that he was someone with the strength to protect the whole world. He also had that calm and restrained quality that comes from following the guidance of the wise. To top it all, he seemed to have the wealth and generosity to end the suffering of the poor. In short, a perfect Sangam gentleman! After describing him so, the confidante talks about how he never thought of his power and superiority but kept repeating some words to the confidante, as if he was begging her.

Now she talks about how he lamented that he cannot live without the lady, and that he suffers so without her and that he won’t live if the lady refuses to accept him. Now, the confidante talks about her pitiable state of being caught in this web, and certain beliefs of the time such as ‘women are naive and they cannot come to any decision of their own’. Then, she invites the lady to think it over with her and she goes back and forth with her thoughts supporting the man, and at the same time, declaring the shame in accepting him just like that. Finally, getting no response from the lady, decides to tell him a wrong trysting spot, so that she would appear to fulfil his dear wish of embracing the lady, but not actually do anything, owing to the lady’s lack of response!

This whole monologue would definitely seem confusing to us, because we do not know the intentions and motivations of these characters from another era. However, we can understand that the defining characteristics here are the shyness in the lady regarding revealing the truth of her relationship with the man and the confidante’s persistent attempts to overcome the same. In the end, the confidante hopes that lady will accept the truth, overcoming her innate modesty, and thereby, help the confidante further her relationship with the man through trysting. It makes me smile to think that some of our confusions too would seem bizarre to people of another time! While that may be so, like change, confusions too seem a constant in human life!

In this episode, we perceive the lady’s angst, as portrayed in Sangam Literary work, Kalithogai 46, penned by Kabilar. The verse is situated in the ‘Kurinji’ or ‘Mountains landscape’ and narrates the thoughts revolving around a missed rendezvous.

வீயகம் புலம்ப, வேட்டம் போகிய
மாஅல் அம் சிறை மணி நிறத் தும்பி,
வாய் இழி கடாத்த வால் மருப்பு ஒருத்தலோடு
ஆய் பொறி உழுவை தாக்கிய பொழுதின்,
‘வேங்கை அம் சினை’ என விறற் புலி முற்றியும்,
பூம் பொறி யானைப் புகர் முகம் குறுகியும்,
வலி மிகு வெகுளியான் வாள் உற்ற மன்னரை
நயன் நாடி நட்பு ஆக்கும் வினைவர் போல், மறிதரும்
அயம் இழி அருவிய அணி மலை நல் நாட!

ஏறு இரங்கு இருள் இடை இரவினில் பதம் பெறாஅன்,
மாறினென் எனக் கூறி மனம் கொள்ளும் தான் என்ப
கூடுதல் வேட்கையான், குறி பார்த்து, குரல் நொச்சிப்
பாடு ஓர்க்கும் செவியோடு பைதலேன் யான் ஆக

அருஞ் செலவு ஆர் இடை அருளி, வந்து அளி பெறாஅன்,
வருந்தினென் எனப் பல வாய்விடூஉம் தான் என்ப
நிலை உயர் கடவுட்குக் கடம் பூண்டு, தன்மாட்டுப்
பல சூழும் மனத்தோடு பைதலேன் யான் ஆக

கனை பெயல் நடு நாள் யான் கண் மாற, குறி பெறாஅன்,
புனையிழாய்! என் பழி நினக்கு உரைக்கும், தான் என்ப
துளி நசை வேட்கையான் மிசை பாடும் புள்ளின், தன்
அளி நசைஇ ஆர்வுற்ற அன்பினேன் யான் ஆக

என ஆங்கு,
கலந்த நோய் கைம்மிக, கண் படா என்வயின்
புலந்தாயும் நீ ஆயின், பொய்யானே வெல்குவை
இலங்கு தாழ் அருவியோடு அணி கொண்ட நின் மலைச்
சிலம்பு போல், கூறுவ கூறும்,
இலங்கு ஏர் எல் வளை, இவளுடை நோயே.

Here’s an interesting attempt at persuading the man! The words can be translated as follows:

“Making flowers lament, letting go of its desire, sapphire-hued bees with large, beautiful wings, surround a male elephant, with a shining white tusk and musth pouring from its mouth, and a tiger having alluring spots as they fight against each other. Buzzing around the strong tiger, thinking that it’s an alluring branch of the ‘Indian Kino tree’, and nearing the spotted face of the elephant, mistaking it for the pollen of flowers, akin to wise and good people, who seek out the virtue in the minds of warring kings, who clash with force and fury, wishing to turn them into friends, the bees buzz back and forth between the fighting beasts in your picturesque mountain country, filled with descending cascades, O lord!

“As I suffered with great pain, listening for the sound of a falling chaste tree flower, awaiting the signal, with much desire, he would come walking in the thick darkness of the night, as thunder descends, and not attaining the joy of union, he would say, ‘The lady has changed’ and feel disappointed!

As I suffered with great pain, with my heart pondering on many things, awaiting him, making vows to great gods above, he would come graciously upon the formidable and challenging path, and not attaining my graces, he would say, ‘The lady has made me distressed’, and speak of much sorrow!

As I seek with deep love the graces he would endow, akin to a bird that sings above, desiring a drop of the rain, he would come amidst the heavy downpour at midnight, and as I stood at another place, not succeeding at his tryst, he would say to you, ‘The lady is to be blamed’, O maiden wearing well-etched ornaments!”

And so,
As the affliction that has fused as one in her becomes unbearable, I could not sleep at all. At least with a lie of blaming and disparaging me, win her heart, O lord. For akin to the echoing slopes in your adorned mountain, flowing with radiant cascades, that maiden wearing shining and beautiful bangles will reflect only what you say, and so her affliction too, will recede away!”

Let’s delve into the details. The verse is situated in the context of a man’s love relationship with his lady prior to marriage, and speaks in the voice of the confidante to the man containing the thoughts expressed by the lady to the confidante earlier. As custom, the confidante starts with a description of the man’s mountain country, and here, she presents a dynamic image and a profound simile. The scene she shows to us is that of an elephant in musth, fighting with a tiger. While these two powerful animals may seem like the protagonists of this scene, the confidante shifts the focus to the beautiful, sapphire-hued bees. Instead of going about their usual task of feeding on the nectar of real flowers, these bees seem to have got distracted by the sight of the tiger and had mistaken the animal of a branch of the flower-filled Kino tree, and on the other side, seeing the spotted face of the elephant, they think that it’s the pollen of flowers! Confused, they seem to move back and forth between the two clashing beasts, and for this scene, the confidante presents a simile of wise people, possibly poets and philosophers of that age, who would turn messengers between two warring kings, trying to calm their ire, bridge their gaps, and find friendship even. The confidante uses the image of bees buzzing between the beasts to describe the man’s mountain country.

Then, the confidante starts rendering the words said by the lady to her about the man. Apparently, the lady had been waiting to tryst with the man at night. But, for various reasons such as the wrong signal or the wrong place, that trysting did not happen. Because of this, the lady worries that the man would blame her, and talk of how much sorrow the lady has brought to him, even as she herself is tormented by the pain of not meeting him. Taking this message to the man, the confidante asks him to utter a falsehood saying the reason for that missed tryst was the confidante herself. If he were to say that, the lady would echo that as the truth, like the man’s mountain slopes, and soon the lady’s illness would recede, the confidante concludes.

While the statements expressed here do not appear so at all, this is a rather interesting technique by the confidante to persuade the man to marry the lady. Why because the man’s honour will prevent him from saying such a lie to the lady and understanding the lady’s love and her suffering, when she does not see him, the man would choose to seek the permanent path of happiness and take steps to claim the lady’s hand. That’s the bullseye our confidante is aiming for! And like the bees that buzz back and forth between the elephant and the tiger, it’s the confidante fluttering between the two lovers to make their life one of joy.

Returning to that exquisite simile of wise messengers who go back and forth between warring kings so as to cultivate understanding in-between each other and give up the hateful act of war, it’s heartening to know that even two thousand years ago, in a world all about honour and victory, there were people who stood for peace! And today, like many, I wish for people and nations to embody the qualities of this beautiful bee mentioned in this verse, so as to be a bridge between the warring countries in the Middle East and Europe, so that soon, peace shall come to be!

In this episode, we listen to words that bring about transformation, as portrayed in Sangam Literary work, Kalithogai 45, penned by Kabilar. The verse is situated in the ‘Kurinji’ or ‘Mountains landscape’ and relays good tidings to the lady.

விடியல் வெங் கதிர் காயும் வேய் அமல் அகல் அறை,
கடி சுனை கவினிய காந்தள் அம் குலையினை,
அரும் மணி அவிர் உத்தி அரவு நீர் உணல் செத்து,
பெரும் மலை மிளிர்ப்பன்ன காற்றுடைக் கனை பெயல்
உருமுக் கண்ணுறுதலின், உயர் குரல் ஒலி ஓடி,
நறு வீய நனஞ் சாரல் சிலம்பலின், கதுமென,
சிறுகுடி துயில் எழூஉம் சேண் உயர் விறல் வெற்ப!

கால் பொர நுடங்கல கறங்கு இசை அருவி நின்
மால் வரை மலி சுனை மலர் ஏய்க்கும் என்பதோ
புல் ஆராப் புணர்ச்சியால் புலம்பிய என் தோழி
பல் இதழ் மலர் உண்கண் பசப்ப, நீ சிதைத்ததை?

புகர் முகக் களிறொடு புலி பொருது உழக்கும் நின்
அகல் மலை அடுக்கத்த அமை ஏய்க்கும் என்பதோ
கடை எனக் கலுழும் நோய் கைம்மிக, என் தோழி
தடையின திரண்ட தோள் தகை வாட, சிதைத்ததை?

சுடர் உற உற நீண்ட சுரும்பு இமிர் அடுக்கத்த
விடர் வரை எரி வேங்கை இணர் ஏய்க்கும் என்பதோ?
யாமத்தும் துயிலலள் அலமரும் என் தோழி
காமரு நல் எழில் கவின் வாட, சிதைத்ததை?

என ஆங்கு,
தன் தீமை பல கூறிக் கழறலின், என் தோழி
மறையில் தான் மருவுற மணந்த நட்பு அருகலான்,
பிறை புரை நுதல்! அவர்ப் பேணி நம்
உறை வரைந்தனர், அவர் உவக்கும் நாளே.

Another case of the confidante sketching the situation to the man. The words can be translated as follows:

“Blocking the pleasant rays of the early morning sun, bamboos spread densely in the wide spaces, where adding beauty to the fragrant spring therein, blooms the flame-lily. Mistaking the flower clusters as a gem-spotted, lined hood of a snake drinking water, as if toppling the huge mountain, along with winds and a heavy downpour, thunder roars as clouds dash against each other, making that loud sound echo all around the fragrant, wide mountain slopes. Startled by this sudden sound, those sleeping in the little hamlets sit up awake in the lofty, soaring victorious mountain of yours!

My friend laments for togetherness with you that never diminishes in warmth. Is it because her many-petaled, flower-like, kohl-streaked eyes are like the flowers that bloom in the brimming pond of your towering hill, where even when winds blow forcefully, without swaying from their path, resounding cascades descend, that you made pallor spread on it and ruined it so?

My friend cries thinking it’s the end as her love affliction becomes unmanageable. Is it because her thick and curving arms are like the bamboos in your wide mountain ranges, where a tiger attacks and agitates an elephant with a spotted face, that you made it fade and ruined it so?

My friend sleeps not even at midnight filled with suffering. Is it because her desirable, fine beauty is like the flame-like flower clusters of the ‘Kino’ tree in your wide mountain, where hills soar as if they are about to touch the sun and where bees buzz around, that you made it fade and ruined it so?

And so, as I spoke of many such terrible wrongs he has done and chided him so, he decided to make his secret trysting with you scarce, O maiden with a crescent-like forehead, and instead came seeking your hand to our kin. They too welcomed him and decided on a day that would bring great joy to him!”

Time to delve into the nuances. The verse is situated in the context of a man’s love relationship with his lady prior to marriage. These words are uttered by the confidante to the lady, comprising within the words the confidante spoke to the man earlier. The confidante starts by describing the man’s mountain country as one filled with dense bamboo stalks that prevent the passing through of the gentle rays of the sun, and there, flame-lilies bloom near the picturesque springs. Seeing this flame-lily near the water and mistaking it to be a hooded snake about to take a sip, thunder roars so loudly that it makes the people living in the villages sit up startled, says the confidante. This is just to describe the man’s mountain country but within this description, we see how thunder is personified as having anger against a snake and this echoes the belief in Sangam people about the ingrained enmity between snakes and thunder that we have seen in many other songs. Also, we can note this interesting quirk in Sangam poets of focusing more on the sound aspect, which is thunder, rather than the flashier aspect of a lightning in this weather phenomenon.

Returning, the confidante continues with further depictions of the man’s country in her three layered format talking about the steady cascades descending town, mountains where tigers and elephants clash uproariously and were the hills were so tall they seem to touch the sun. Then, she asks the man whether his lack of grace to the lady was because the lady’s eyes were like the flowers in the ponds of his domain, the lady’s arms were like the bamboos growing there, and her beauty was like that of the fire-like Kino flowers. She means to ask whether the man thought how dare the lady be so beautiful as his country and that’s why he made the lady’s beauty fade and ruined it so! Another way of conveying to the man the distress in the lady’s heart and nudging him in the right direction. The confidante continues by saying that after hearing all this, the man decided that he should cease his secret trysting and instead seek the lady’s hand. When he did that, the lady’s kin accepted his request and have even decided on a wedding day that would bring great joy to the man, the confidante concludes. And thus, the confidante relays the success of her mission in changing the man’s mind, thereby bringing lasting joy to the lady. A friend, who is indeed a fortune to have in one’s life!

In this episode, we listen to a passionate plea, as depicted in Sangam Literary work, Kalithogai 44, penned by Kabilar. The verse is situated in the ‘Kurinji’ or ‘Mountains landscape’ and etches the virtue of the lady.

கதிர் விரி கனை சுடர்க் கவின் கொண்ட நனஞ் சாரல்
எதிரெதிர் ஓங்கிய மால் வரை அடுக்கத்து,
அதிர் இசை அருவி தன் அம் சினை மிசை வீழ,
முதிர்இணர் ஊழ் கொண்ட முழவுத்தாள் எரிவேங்கை,
வரி நுதல் எழில் வேழம் பூ நீர் மேல் சொரிதர,
புரி நெகிழ் தாமரை மலர் அம் கண் வீறு எய்தி
திரு நயந்து இருந்தன்ன தேம் கமழ் விறல் வெற்ப!

தன் எவ்வம் கூரினும், நீ செய்த அருள் இன்மை
என்னையும் மறைத்தாள், என் தோழி அது கேட்டு,
நின்னை யான் பிறர் முன்னர்ப் பழி கூறல் தான் நாணி,

கூரும் நோய் சிறப்பவும் நீ செய்த அருள் இன்மை
சேரியும் மறைத்தாள், என் தோழி அது கேட்டாங்கு,
‘ஓரும் நீ நிலையலை’ எனக் கூறல் தான் நாணி

நோய் அட வருந்தியும், நீ செய்த அருள் இன்மை
ஆயமும் மறைத்தாள், என் தோழி அது கேட்டு,
மாய நின் பண்பு இன்மை பிறர் கூறல் தான் நாணி,

என ஆங்கு
இனையன தீமை நினைவனள் காத்தாங்கு
அனை அரும் பண்பினான் நின் தீமை காத்தவள்
அரும் துயர் ஆர் அஞர் தீர்க்கும்
மருந்து ஆகிச் செல்கம், பெரும! நாம் விரைந்தே

We’re back to the three-step format of Kalithogai seen in many previous verses. The words can be translated as follows:

“Basking with beauty in the dense, spreading rays of the sun, are the wide slopes, surrounded by soaring peaks on all sides. From these peaks, descend the resounding cascades and these fall atop beautiful branches with mature, flower clusters of the flame-like ‘Kino’ tree with a drum-like trunk. As handsome elephants with lined foreheads shower water on the flowers, lotuses blooming from the buds, appear with the exquisite greatness in the image of wealth and prosperity in the honey-fragrant, victorious mountain of yours, O lord!

Even though her suffering soared, my friend hid your lack of grace from me, feeling shame worrying that if I heard of that, I would say words blaming you in front of others.

Even though her affliction peaked, my friend hid your lack of grace from the neighbours, feeling shame worrying that if they heard of that, they would say that you don’t have a clear and stable mind.

Even though she was pained by this affliction, my friend hid your lack of grace from her playmates, feeling shame worrying that if they heard of that, they would say that you lack virtue and truth.

And so, she is such a person, who thought of all these ills that would befall you, and owing to her precious virtue, protected you from censure and blame. O lord, becoming the cure for her deep sorrow and immense suffering, we must go to her with haste!”

Let’s delve into the details. The verse is situated in the context of a man’s love relationship with his lady, prior to marriage, and these words are uttered by the confidante to the man. The confidante starts with a glowing description of the man’s country, where the sun’s rays blanket the slopes with a pleasant warmth amidst the soaring peaks on all sides, and here, stands a ‘Kino’ tree by a cascade, whose water splashes on the flowers blooming on the tree. Nearby, elephants spray water on these golden, fire-like flowers, and a lotus flower too blooms, endowing the entire place with an image of exuberant wealth. Such is the man’s mountain, the confidante says. From the man’s country, she shifts her focus to the lady’s situation and talks about how even though the lady suffers immensely with her love affliction, she hides it from her close friend, the confidante, the neighbours around and her dear playmates, worrying that if the man’s lack of grace is known, the confidante would blame him for his lack of responsibility, the neighbours would censure him for his lack of stability and the friends would mock his lack of truth. Saying this, the confidante insists that the man should understand such a noble virtue of the lady, who disguises her pain so that no insult shall come the man’s way, and concludes by asking him to become the cure for the lady’s suffering.

As the man had been interested only in trysting with the lady and had not taken any steps towards their marriage, the confidante conveys the lady’s pain and nudges him to choose the permanent path of happiness by seeking the lady’s hand. It’s yet another song of ‘marry her, marry her’ but one in which we take in a picturesque scene in the mountains and perceive a persuasive argument that appeals to a person’s emotions and points them in the right direction!

In this episode, we hear the praises of the man, as portrayed in Sangam Literary work, Kalithogai 43, penned by Kabilar. The verse is situated in the ‘Kurinji’ or ‘Mountains landscape’ and reveals the effect of singing about the man on the lady.

தோழி வள்ளைப் பாட்டுப் பாடத் தலைவியை அழைத்தல்
வேங்கை தொலைத்த வெறி பொறி வாரணத்து
ஏந்து மருப்பின், இன வண்டு இமிர்பு ஊதும்
சாந்த மரத்தின் இயன்ற உலக்கையால்,
ஐவன வெண் நெல் அறை உரலுள் பெய்து, இருவாம்,
ஐயனை ஏத்துவாம் போல, அணிபெற்ற
மை படு சென்னிப் பய மலை நாடனை,
தையலாய்! பாடுவாம், நாம்

தோழியின் பாடல்
தகையவர் கைச் செறித்த தாள்போல, காந்தள்
முகையின்மேல் தும்பி இருக்கும் பகை எனின்,
கூற்றம் வரினும் தொலையான், தன் நட்டார்க்குத்
தோற்றலை நாணாதோன் குன்று

தலைவியைப் பாடுமாறு தோழி வேண்டுதல்
வெருள்பு உடன் நோக்கி, வியல் அறை யூகம்,
இருள் தூங்கு இறு வரை ஊர்பு இழிபு ஆடும்
வருடைமான் குழவிய வள மலை நாடனைத்
தெருள தெரியிழாய்! நீ ஒன்று பாடித்தை

தலைவி
நுண் பொறி மான் செவி போல, வெதிர் முளைக்
கண் பொதி பாளை கழன்று உகும் பண்பிற்றே
மாறு கொண்டு ஆற்றார்எனினும், பிறர் குற்றம்
கூறுதல் தேற்றாதோன் குன்று

தோழி
புணர் நிலை வளகின் குளகு அமர்ந்து உண்ட
புணர் மருப்பு எழில் கொண்ட வரை புரை செலவின்
வயங்கு எழில் யானைப் பய மலை நாடனை
மணம் நாறு கதுப்பினாய்! மறுத்து ஒன்று பாடித்தை

தலைவி
கடுங் கண் உழுவை அடி போல வாழைக்
கொடுங் காய் குலைதொறூஉம் தூங்கும் இடும்பையால்
இன்மை உரைத்தார்க்கு அது நிறைக்கல் ஆற்றாக்கால்,
தன் மெய் துறப்பான் மலை

தோழி
என ஆங்கு
கூடி அவர் திறம் பாட, என் தோழிக்கு
வாடிய மென் தோளும் வீங்கின
ஆடு அமை வெற்பன் அளித்தக்கால் போன்றே.

Yet another verse featuring these two maiden and their songs. The words can be translated as follows:

“Confidante’s request to the lady:

Taking the tusk of a wild, spotted elephant that has killed a tiger and the wood of the bee-buzzing sandalwood tree as pestles, let’s pour the wild white rice into the bowl of the mortar and pound it, and singing as if we are praising our god, let’s praise the man from the fearsome mountains, whose peaks are surround by beautiful black clouds, O young maiden!

Confidante’s song:

Like the rings on the fingers of esteemed women, upon the buds of flame-lilies, bees lie in wait in the peak of the one, who will never be defeated even if Death attacks as his enemy, but one, who never feels shame for losing out to those he loves.

Confidante’s request asking the lady to sing:

Gazing with startled eyes at the black monkeys on wide boulders, kids of mountain goats leap down into the dark clefts of the mountain ranges in the fertile country of the lord, O maiden, wearing well-etched ornaments! Please sing something to sketch him vividly!

Lady:

Akin to the spotted ears of a deer, are the sheaths that cover the nodes of the bamboo, which shed away in the peak of the one, who never speaks ill even of those, who are his enemies, who cannot withstand his attack!

Confidante:

After feeding upon the leaves of the plum with desire, as if a beautiful hill was marching on with tusks, the handsome elephant roves in the formidable mountains of the lord, O maiden having fragrant tresses! Please sing again about him.

Lady:

Akin to the foot of a harsh-eyed tiger, the curving fruits of the plantain hang in huge clusters in the mountain of the one, who would give up his life, if he is unable to fulfil the needs of those, who express the lack in their lives, owing to suffering.

Confidante’s recollection:

And so, as we sang together of his strengths, the faded soft arms of my friend regained their health, as if the man from the mountain with swaying bamboos, had truly rendered his grace!”

Let’s explore the details. The verse is situated in the context of a man’s love relationship with a lady prior to marriage. These words contain exchanges between the lady and the man and concludes as thoughts expressed by the confidante to herself, as the man listens nearby.

The confidante starts as custom describing the pestles they are going to use. She mentions both the tusk of a killer elephant and the wood from a sandalwood tree as the pestle. These could be separate items or a fusion of these two into a single pestle. Next, we see them pouring the wild rice into the mortar so as to start pounding on it. As they do, the confidante says they should sing about the man from the mountain country, hidden in a song about their God, whom interpreters mention as ‘God Muruku’.

The confidante starts by talking about how bees resting on flame lilies seem like rings on the fingers of maiden and also, about a startled tahr, running away in the mountain clefts frightened by the sight of black monkeys on rocks. Then, to describe the qualities of the god and the man, she says the man would never see defeat even if it’s Death confronting him as the enemy while at the same time, the man would never feel shame for owning his defeat to those he loves. Then the confidante invites the lady to sing something, and the lady responds by equating the ears of spotted deer and the sheaths on bamboos that fall away in the man’s country, and to talk about his nature, she details how the man does not know to speak ill of anyone, even if they are his enemies, who are vanquished by him. The confidante then mentions a detail about an elephant walking majestically as if a hill had sprouted tusks and is marching on, in the mountains of the man, and she begs the lady to sing one more thing. The lady accepts her friend’s request and connects the foot of a tiger and the curving fruits of a plantain and etches the generosity of the man, who would want to end his life, if at all he’s unable to fulfil the needs of those who express their poverty to him. And now, the confidante concludes, recollecting this song of theirs, knowing that the man is listening nearby, by declaring how singing about the man’s country and his qualities helped the lady regain her health, as if the man had returned and endowed his graces.

The idea behind the confidante’s words is to tell the man about the lady’s state of worry regarding the delay in her marriage with the man and at the same time, convey the love she has for the man that made her bear through the time of his absence. A subtle takeaway from this verse is the health and happiness that are endowed on one by the mere act of thinking positive thoughts! 

In this episode, we perceive the lady’s trust in the man, as depicted in Sangam Literary work, Kalithogai 42, penned by Kabilar. The verse is situated in the ‘Kurinji’ or ‘Mountains landscape’ and relates a joyous incident in the lady’s life.

வள்ளைப் பாட்டுப் பாடத் தோழி அழைக்க, தலைவி இசைதல்
‘மறம் கொள் இரும் புலித் தொல் முரண் தொலைத்த
முறம்செவி வாரணம் முன் குளகு அருந்தி,
கறங்கு வெள் அருவி ஓலின் துஞ்சும்
பிறங்கு இருஞ் சோலை நல் மலை நாடன்
மறந்தான்; மறக்க, இனி; எல்லா! நமக்குச்
சிறந்தமை நாம் நன்கு அறிந்தனம், ஆயின்; அவன் திறம்,
கொல் யானைக் கோட்டால் வெதிர் நெல் குறுவாம் நாம்,
வள்ளை அகவுவம், வா’ ‘இகுளை! நாம்
வள்ளை அகவுவம், வா’

தோழி இயற்பழித்தல்
காணிய வா வாழி, தோழி! வரைத் தாழ்பு
வாள் நிறம் கொண்ட அருவித்தே, நம் அருளா
நாணிலி நாட்டு மலை

தலைவி இயற்பட மொழிதல்
ஆர்வுற்றார் நெஞ்சம் அழிய விடுவானோ
ஓர்வு உற்று ஒரு திறம் ஒல்காத நேர்கோல்
அறம் புரி நெஞ்சத்தவன்?

தோழி
தண் நறுங் கோங்கம் மலர்ந்த வரையெல்லாம்
பொன் அணி யானை போல் தோன்றுமே நம் அருளாக்
கொன்னாளன் நாட்டு மலை

தலைவி
கூரு நோய் ஏய்ப்ப விடுவானோ? தன் மலை
நீரினும் சாயல் உடையன், நயந்தோர்க்குத்
தேர் ஈயும் வண் கையவன்

தோழி
வரைமிசை மேல் தொடுத்த நெய்க் கண் இறாஅல்
மழை நுழை திங்கள் போல் தோன்றும் இழை நெகிழ
எவ்வம் உறீஇயினான் குன்று

தலைவி
எஞ்சாது, எல்லா! கொடுமை நுவலாதி
அஞ்சுவது அஞ்சா அறனிலி அல்லன், என்
நெஞ்சம் பிணிக்கொண்டவன்

என்று யாம் பாட, மறை நின்று கேட்டனன்,
தாழ் இருங் கூந்தல் என் தோழியைக் கை கவியா,
சாயல் இன் மார்பன் சிறு புறம் சார்தர,
ஞாயிற்று முன்னர் இருள் போல மாய்ந்தது, என்
ஆயிழை மேனிப் பசப்பு!

Although the verse is another musical exchange between the confidante and lady, the roles are reversed here. The words can be translated as follows:

Confidante’s request to the lady:

Ending the old enmity of the huge and brave tiger, the elephant having ears like a winnow, feeds on herbs and grass in front, and sleeps in the sound of the descending, white cascade, in the huge and lush forests of the mountains, ruled by the lord. He has forgotten me; Let it be so! But we know well what he has rendered; And so, let us sing of his traits, as we pound the bamboo rice with the fierce elephant’s tusk, in a ‘vallai’ song. Come my friend, let’s sing a ‘vallai’ song together:

Confidante’s words:

Come and see, my friend, may you live long! How do the white-hued cascades descend down the mountains of the shameless one, who does not render his grace?

Lady’s response:

Will he let the heart of the one whom he loves be ruined? For he is one with a heart filled with unswerving justice, like the needle of a scale that does not bend to one side unfairly.

Confidante’s words:

How do the moist and fragrant buttercup flowers bloom all around the ranges, making it appear like an elephant, clad in golden ornaments in the mountain of the cruel one, who does not render his grace?

Lady’s response:

Will he let me be as this piercing disease tortures? He is one sweeter than the water in his mountain, one who has the generous hands to render chariots to those, who come seeking to him with desire.

Confidante’s words:

How do the honeycombs, filled with nectar, cover the hill tops, appearing like a cloud-covered moon in the mountain of the tormenting one, who made your jewels slip away?

Lady’s response:

Don’t, my friend! Don’t speak ill of him unceasingly! He is not an unjust person, who fears not what needs to be feared, the one who has captured my heart.

And so, as we sang all this, he was listening to it, hidden by the hedge. Then, gesturing my friend with dark and low-lying tresses to move away, the sweet-chested man stepped up and embraced me from behind. When he did that, akin to how darkness dissipates in front of the sun, so vanished the pallor on my beautiful, jewel-clad skin!”

Time to delve into the details. The verse is situated in the context of a man’s love relationship with a lady, prior to marriage, and specifically at a time, when the man had parted away from the lady for a while. The words are said by the lady and the confidante, with the lady’s conclusion, for a change. The confidante starts as custom by singing about the man’s mountain country, where an elephant has fought and won over a tiger, and after feeding on the grass, was now sleeping in the sound of the waterfalls. Describing the man’s country so, the confidante requests that she and the lady should sing about the traits of the man, as they pound the bamboo rice with an elephant tusk.

Differing from the previous verses, the confidante takes the role of the ‘bad cop’ and starts wondering how the cascades can flow, the buttercups can bloom, honeycombs can cover the mountains of the man, who has shamelessly and cruelly abandoned the lady! The lady refutes each piercing insult by the confidante and declares that the man will not let her heart be ruined, he will not stay away with apathy as the love affliction torments her, and talks of him as one who is always just, sweeter than the waters of his mountains, and generous to render chariots to those who come seeking. If he’s so kind to strangers, would he forsake me, the one who loves him so?, the lady asks. Then, she relates how, as they were singing so, the man was listening to all this and then asked the confidante to move away, and came there to embrace her from behind. Just then, like how darkness instantly vanishes the moment the sun enters the scene, the pallor on her skin too vanished, when the man embraced her, the lady concludes. Here’s a sweet song, wherein we see the trust in a man’s love glow in the words of his lady!

In this episode, we perceive the prosperity of a mountain country, as portrayed in Sangam Literary work, Kalithogai 41, penned by Kabilar. The verse is situated in the ‘Kurinji’ or ‘Mountains landscape’ and reveals the power of words in changing a heart.

வள்ளைப் பாட்டுப் பாட, தலைவியைத் தோழி அழைத்தல்
பாடுகம், வா வாழி, தோழி! வயக் களிற்றுக்
கோடு உலக்கையாக, நல் சேம்பின் இலை சுளகா,
ஆடு கழை நெல்லை அறை உரலுள் பெய்து, இருவாம்
பாடுகம், வா வாழி தோழி! நல் தோழி! பாடுற்று
இடி உமிழ்பு இரங்கிய விரவு பெயல் நடு நாள்,
கொடி விடுபு இருளிய மின்னுச் செய் விளக்கத்து,
பிடியொடு மேயும் புன்செய் யானை
அடி ஒதுங்கு இயக்கம் கேட்ட கானவன்
நெடு வரை ஆசினிப் பணவை ஏறி,
கடு விசைக் கவணையில் கல் கை விடுதலின்,
இறு வரை வேங்கை ஒள் வீ சிதறி,
ஆசினி மென் பழம் அளிந்தவை உதிரா,
தேன் செய் இறாஅல் துளைபடப் போகி,
நறு வடி மாவின் பைந் துணர் உழக்கி,
குலையுடை வாழைக் கொழு மடல் கிழியா,
பலவின் பழத்துள் தங்கும் மலை கெழு வெற்பனைப்
பாடுகம், வா வாழி, தோழி! நல் தோழி! பாடுற்று

தலைவி
இலங்கும் அருவித்து; இலங்கும் அருவித்தே;
வானின் இலங்கும் அருவித்தே தான் உற்ற
சூள் பேணான் பொய்த்தான் மலை

தோழி
பொய்த்தற்கு உரியனோ? பொய்த்தற்கு உரியனோ?
‘அஞ்சல் ஓம்பு’ என்றாரைப் பொய்த்தற்கு உரியனோ?
குன்று அகல் நல் நாடன் வாய்மையில் பொய் தோன்றின்,
திங்களுள் தீத் தோன்றியற்று

தலைவி
இள மழை ஆடும்; இள மழை ஆடும்;
இள மழை வைகலும் ஆடும் என் முன்கை
வளை நெகிழ வாராதோன் குன்று

தோழி
வாராது அமைவானோ? வாராது அமைவானோ?
வாராது அமைகுவான் அல்லன் மலைநாடன்
ஈரத்துள் இன்னவை தோன்றின், நிழற் கயத்து
நீருள் குவளை வெந்தற்று

தலைவி
மணி போலத் தோன்றும்; மணி போலத் தோன்றும்;
மண்ணா மணி போலத் தோன்றும் என் மேனியைத்
துன்னான் துறந்தான் மலை

தோழி
துறக்குவன் அல்லன்; துறக்குவன் அல்லன்;
தொடர் வரை வெற்பன் துறக்குவன் அல்லன்
தொடர்புள் இனையவை தோன்றின், விசும்பில்
சுடருள் இருள் தோன்றியற்று

தந்தை வரைவு உடம்பட்டமையைத் தலைவிக்குத் தோழி அறிவித்தல்
என ஆங்கு
நன்று ஆகின்றால் தோழி! நம் வள்ளையுள்
ஒன்றி நாம் பாட, மறை நின்று கேட்டு அருளி,
மென் தோட் கிழவனும் வந்தனன்; நுந்தையும்
மன்றல் வேங்கைக் கீழ் இருந்து,
மணம் நயந்தனன், அம் மலைகிழவோற்கே!

Yet another song, in the format of a musical exchange between the lady and the confidante. The words can be translated as follows:

“Confidante’s request to the lady:
Let’s sing, come, my friend, may you live long! Using the tusk of a strong male elephant as the pestle, and the leaf of the fine taro as our winnow, as we pour the swaying bamboo rice into the mortar and pound, let us both sing together, come, my friend, may you live long! My good friend! When the skies shed lightning and thunder, and showered rain at midnight, in the light of the vine-like lightning streaks, an elephant grazing along with its mate, arrived at the farm fields. Hearing their footsteps pause, a mountain guard, climbing upon the loft placed atop a breadfruit tree, launched a stone from his powerful catapult. That stone scattered the radiant flowers of the ‘Kino tree’ rising atop a rock in the mountain cleft, knocked down ripe and soft breadfruits, pierced through a honeycomb, rattled the fresh green leaves of the fragrant mango, tore the fleshy leaves of plantain with fruit clusters, and then came to rest within a hanging jackfruit in the mountain-filled land of the lord. Let’s sing about him, come, my friend, may you live long! Sing, my good friend!

Lady’s words:
The cascades are flowing! The cascades are flowing! The cascades are flowing, fed by the downpour of the skies. How can this happen in the mountain of the one, who utters lies and stands not by his vow?

Confidante’s response:
Would he lie? Would he lie? Would the one who said ‘Fear not! I shall protect’ lie? If a lie can be found in the truth of the lord, who rules over the mountain-filled, fine country, it’s akin to a fire appearing within the cool moon!

Lady’s words:
Young clouds sway! Young clouds sway! Young clouds sway, day after day! How can this happen in the peak of the one, who makes the bangles on my forearms slip away by staying away?

Confidante’s response:
Would he stay away? Would he stay away? The lord, who rules over the mountains, is not one to stay away from you. If such terrible thoughts were to appear in his kind heart, it’s akin to a blue lotus, blooming in the pond waters, under a thick shade, bursting into flames!

Lady’s words:
Akin to a sapphire, it appears! Akin to a sapphire, it appears! Akin to a flawless sapphire, it appears! How can this be in the mountain of the one, who has forsaken me, for he unites not with me!

Confidante’s response:
Would he forsake you? Would he forsake you? The lord, who reigns over the mountain ranges, is not one to forsake you. If such harsh things were to unfold in your relationship with him, it’s akin to a darkness appearing in the sky’s bright flame!

Confidante’s announcement:
And so, good things have unfolded, my friend! As we sang about all this in our ‘Vallai’ song, he was listening, hidden by the hedge, and deciding to render his grace, the lord with gentle shoulders arrived here; Your father too, presiding under the Kino tree in the front yard, has decided to offer your hand in marriage to the lord of those picturesque mountains!

Let’s delve into the details. The verse is situated in the context of a man’s love relationship with a lady and specifically in the situation of persuading the man to claim the lady’s hand. Like the previous verse, the confidante and lady exchange thoughts about the man’s nature, ending with the confidante’s conclusion. The confidante starts by requesting the lady to join her in a song together, as they pound bamboo rice in a mortar with an elephant tusk pestle, while winnowing the husk with a taro leaf. As custom, the confidante starts by describing the man’s mountain country, and she does this by sketching the trajectory of a missile from a catapult. To explain clearly, in the mountain fields, one night, as thunder and lightning danced about amidst a downpour, a male elephant and its mate seemed to have decided to feast on the millet crops. Hearing their footsteps cease nearby, a mountain guard sitting atop a loft on top of a breadfruit tree, releases a stone from his catapult. The confidante says this stone first scatters the Kino tree flowers, then makes breadfruits plonk down, then pierces a honeycomb, no doubt making the nectar drop and bees buzz, then shakes up the tender mango leaves, tears apart the plantain leaves and finally comes to rest inside a huge and prickly jackfruit. While the hunter has thankfully not hit what he was aiming at, namely those hungry elephants, however, he has demonstrated the lush spread of the mountains, filled with so many trees and their rich produce. The confidante concludes saying such is the beautiful mountain country of the lord.

Now, the lady has three things to wonder about the man’s country, namely how can the cascades flow, how can the clouds surround and how can the mountains shine so blue! She asks so because the man has not been true to his word, has stayed away, and has forsaken her. In each instance, the confidante negates the lady’s assessment of the man, and says, ‘Never! What you say cannot be true, and it would be like a fire burns inside the moon, a blue lotus in the waters bursting into flames and a darkness appearing in the sun, if what you say is to be considered true’. Such is her confidence in the man and his love for the lady. The confidante now reveals such exchanges between them made the man, who was listening nearby, decide to end the lady’s suffering and fulfil the confidante’s trust. So, he had come to seek the lady’s hand in marriage and the lady’s father too, standing under the auspicious shade of their ‘Kino tree’ had said ‘yes’ to the man’s proposal to marry the lady! Yet again, we see how a combination of doubt and trust brings out the best in another. Most of all, what’s unforgettable in this verse is the dynamic depiction of the catapult’s stone taking us on a tour of the mountain country, revealing the radiant flora and sketching the aura of its plenty!