Tamil Literature | Athiyaman offering goose berry to Avvaiyar
By: Kumar Punithavel
The word Avvaiyar (ஒளவையார்), means a ‘respectable woman’ according to some interpretation. It had been given as a title to recognize women with distinctions, according to this interpretation. As such, there might have been more than one Avvaiyars existed in the pan-tamil world of Tamil literature, including Sangam period.
The earliest mention of Avvaiyaar was, during the Sangam era, which is believed to have been existed between 6th Century BCE and 2nd century CE. She is said to have had cordial friendship with two philanthropic kings, Vel Pari (வேள் பாரி) and Athiyaman (அதியமான்). It is told that, King Athiaman gave her the rare goose berry which is said to endows longevity.
Avvaiyar is credited with composing 59 poems in Puranaanooru (புறநானூறு), an anthology of poems in that era. These poems are, like many written during Sangam period, the prisms through which we can get a glimpse of the ancient Tamil civilization.
After the demise of the benevolent king Athiyaman, many righteous persons gathered and paid homage to his benevolence. Avvaiyar was very close to Athiyaman and knew his generosity very much. In a poem which is in Purananooru, she spells out all his noble qualities in twenty lines. Mentioning many acts of kindness, she expresses her regret that with his death, such philanthropy will seize to happen.
Avvaiyar starts stating that if the king had only a little toddy, (a sap from palm tree which, in fermented form, acts like a sedative or tranquilizer) he would be magnanimous and give all of it to others around him. However, if he did have plenty, he would give first, to the others to drink it and sing, and then he would join them in celebration drinking the remainder of the toddy.
There are two things one could take away from these lines. One, of course, they portray the benevolent heart of the king Athiyaman. Two, two thousand years ago, it was customary to drink toddy in such public gatherings let alone womenfolk too, drink and join in such merriment publicly. The poet ends each statement lamenting the fact that such generosity was not there anymore, expressing sigh of distress.
If he had just a little toddy, he would offer it all to us,
If he had an abundance of toddy – never to be again!
He would gladly consume the excess, while we sing –Oh never to be again!
சிறிய கள் பெறினே எமக்கு ஈயும் மன்னே,
பெரிய கள் பெறினே
யாம் பாடத் தான் மகிழ்ந்து உண்ணும் மன்னே,
Next, Avvaiyar refers to the food. She states that if the food available were scarce, King Athiyaman would gladly give it all for us to eat; and when it is plentiful, he would still serve us first and then join us in the feast later. In sadness she sighs again. These lines hark back to the lines of the couplet # 85 in Thirukkural as well, on the subject of hospitality, implying that the fields of the man who feeds others before himself will flourish even without sowing:
Should his field be sown who first
Feeds the guests and eats the rest?
வித்தும் இடல்வேண்டும் கொல்லோ விருந்தோம்பி
மிச்சில் மிசைவான் புலம்
Avvaiyar also observes, that since the rice being the staple food of the country, when the quantity of rice available is small, the King shares it to all, may be in smaller portions, as all need to eat. But if the supply is plenty, he will give larger portions to all. Thus, she says;
If rice is scarce, gladly he shares in many bowls – never again.
If rice is plentiful too, he shares in many bowls – never again.
சிறு சோற்றானும் நனி பல கலத்தன் மன்னே,
பெருஞ் சோற்றானும் நனி பல கலத்தன் மன்னே
The poet next makes an interesting observation, which provides an insight into the type of food that was consumed in the Sangam era. The Tamilian society must have been omnivores. After all, the human race began as hunters, then were gatherers, followed by breeding animal herds, and thereafter as farmers. Hence in the early societies certainly seemed to be meat eating. Here too, she ends her observation with a cry of sighs.
Serving us all the meat with bones too – never again!
என்பொடு தடிபடு வழி எல்லாம் எமக்கு ஈயும் மன்னே,
Avvaiyar talks about the gallantry of Athiyaman. He was courageous to face the arrows and lances himself instead of allowing the soldiers to face the brunt. It will never happen again she sighs.
He confronted the arrows and spears in battle – never again!
அம்பொடு வேல் நுழை வழி எல்லாம் தான் நிற்கும் மன்னே,
Avvaiyar goes on to say that with his orange scented palm the King strokes her hair smelling of meat! There won’t be any one to stroke her head again, she sighs.
His hands redolent of oranges would stroke my hair
With its odour of meat – never again!
நரந்தம் நாறும் தன் கையால்
புலவு நாறும் என் தலை தைவரும் மன்னே,
In the next few lines, the poet expresses the consequences of the spear that penetrated the heart of the gallant hero Athiyaman. It not only killed the hero, but also pierced many a valuable parts of life. As she says.
It pierced holes through great numbers of bowls of poets, 10
Pierced through the hands of those who came in need,
Blurred the vision of dependent kith and kin,
Penetrated the tongue of poets who delved into the wonderful language of Tamil –
The lance that pierced his valiant chest.
அருந்தலை இரும் பாணர் அகன் மண்டைத் துளை உரீஇ, 10
இரப்போர் கையுளும் போகி,
புரப்போர் புன்கண் பாவை சோர,
அம் சொல் நுண் தேர்ச்சிப் புலவர் நாவில்
சென்று வீழ்ந்தன்று, அவன்
In the last five lines Avvaiyar goes on to list what the future holds by the effects of this cruel killing of the benevolent king. First, the patriarchal protection will be lost. There will be no more poets composing songs nor will there be any vocalists singing songs, in the future. There won’t be any happy damsels adorning Pakandarai garlands and because of this the flowers will go to waste and wither away, she says.
Where is our benevolent patron? 15
No more minstrels now on,
No benefactor for the singers too,
On cool watered harbour the Pakandarai (Crotalaria) flowers Unworn, with sweet honey gone,
Wither away without bringing forth more.
அரு நிறத்து இயங்கிய வேலே! 15
ஆசு ஆகு எந்தை யாண்டு உளன் கொல்லோ?
இனிப் பாடுநரும் இல்லை, பாடுநர்க்கு ஒன்று ஈகுநரும் இல்லை,
பனித் துறைப் பகன்றை நறைக் கொள் மா மலர்
சூடாது வைகியாங்குப் பிறர்க்கு ஒன்று
ஈயாது வீயும் உயிர்தவப் பலவே. 20
Sangam Tamil poetry is a treasure chest of pleasure to read, and a prism through which one can learn how magnificent the life in those days. It is there, for you to know and enjoy. Let us read the whole poem again.
If he had just a little toddy, he would offer it all to us,
If he had an abundance of toddy – never to be again!
He would gladly consume the excess, while we sing –Oh never to be again!
If rice is scarce, gladly he shares in many bowls – never again.
If rice is plentiful too, he shares in many bowls – never again.
Serving us all the meat with bones too – never again!
He intercepted the arrows and spears in battle, never again!
His hands redolent of oranges would stroke my hair
With its odour of meat – never again!
It pierced holes through great numbers of bowls of poets, 10
Pierced through the hands of those who came in need,
Blurred the vision of dependent kith and kin,
Penetrated the tongue of poets who delved into the wonderful language of Tamil –
The lance that pierced his valiant chest.
Where is our benevolent pater? 15
No more songster now on,
There is no benefactor for the singers too,
On cool watered harbour the Pakandrai (Crotalaria) with
Sweet honey gone unworn, many lives
Wither away without yielding to others. 20
புறநானூறு 235, பாடியவர்: ஔவையார், பாடப்பட்டோன்: அதியமான் நெடுமான் அஞ்சி, திணை: பொதுவியல், துறை: கையறு நிலை
சிறிய கள் பெறினே எமக்கு ஈயும் மன்னே,
பெரிய கள் பெறினே
யாம் பாடத் தான் மகிழ்ந்து உண்ணும் மன்னே,
சிறு சோற்றானும் நனி பல கலத்தன் மன்னே,
பெருஞ் சோற்றானும் நனி பல கலத்தன் மன்னே, 5
என்பொடு தடிபடு வழி எல்லாம் எமக்கு ஈயும் மன்னே,
அம்பொடு வேல் நுழை வழி எல்லாம் தான் நிற்கும் மன்னே,
நரந்தம் நாறும் தன் கையால்
புலவு நாறும் என் தலை தைவரும் மன்னே,
அருந்தலை இரும் பாணர் அகன் மண்டைத் துளை உரீஇ, 10
இரப்போர் கையுளும் போகி,
புரப்போர் புன்கண் பாவை சோர,
அம் சொல் நுண் தேர்ச்சிப் புலவர் நாவில்
சென்று வீழ்ந்தன்று, அவன்
அரு நிறத்து இயங்கிய வேலே! 15
ஆசு ஆகு எந்தை யாண்டு உளன் கொல்லோ?
இனிப் பாடுநரும் இல்லை, பாடுநர்க்கு ஒன்று ஈகுநரும் இல்லை,
பனித் துறைப் பகன்றை நறைக் கொள் மா மலர்
சூடாது வைகியாங்குப் பிறர்க்கு ஒன்று
ஈயாது வீயும் உயிர்தவப் பலவே. 20
(This article was first published in the September 2021 issue of Monsoon Journal)