Solving Sorrows - Part 2

Laughing away the sorrows is not an easy task and everyone cannot take it that way because most are quite bound by their emotions that a verbal statement will not bring an effect immediately. It requires some practice and the mind needs to get trained to treat sorrows and joys equally. It requires a more composed state of mind to see those two as delusions in life rather than life itself. So what does Tamil literature has to offer for these people. Yes indeed it does have another way, though not a way for the atheists. Well, to summarise what it is - think every event, joyous or sad, to be an act of God, submit yourself to God continue with your work and that will save yourself from worries. A song by Avaiyar illustrates this point










"Ittamudan (Ishtamudan) Enn Thalayil Innapadi Ezhuthivida
Easanum Seththi Vittaano MuttaMutta
Panjamae Aanaalum Baaram Avanukku Annaai
Kalangaadhae Nee Manamae"

-- Avaiyar

meaning, Did Lord Shiva willingly determine to write the fate on my head that I should suffer, and He wrote so? Even if I suffer and fail in all my attempts in life, it is the burden of the God (Lord Shiva) I believe to relieve me out of the troubles. So don't worry my heart.

Ittamudan (Ishtamudan) - Willingly
Enn - My
Thalaiyil - in the head (Thalai: head)
Innapadi - Being so according to the context
Ezhuthivida - Determined to write (Ezhudhu - Write)
Easanum - Lord Shiva
Seththi - Consider, thinking
Vittaano - Wrote
Mutta Mutta - expression used to indicate repetitive attempts
Panajam - Failure, Misery
Aanaalum - Happen to be so
Baaram - Burden
Avanukku - For Him (Lord Shiva in this context)
Annaai - A state of activity
Kalangaadhae - Don't Worry
Nee - You
Manamae - Heart, Mind

So as the song explains, leave all your troubles to God and carry on with your work. Troubles would not hurt you much. There is yet another belief that still solves troubles better. That is, the thought that troubles are an act of God to test us. If you endure those toughness in life, you will shine as gold. Troubles and sorrows are rather things that shape us and brings out of us rare talents within, that makes who we are. There is short story that speakers in some Upanyasam used to tell the gathering. Though the story might sound fictional, it has great meaning in it.

One day a man went to the temple and talked to the God statue. He told that he is facing a lot of troubles and worries in his life. There does not even seem to be any benefit to him in worshipping the God either. So he wanted an answer for it and needs a solution to his problems and live a peaceful life.

The God statue replied, "Long before I was carved into a statue and people started worshipping me, I was a solid rock lying in the mountains. There was no one to help me or heed to my troubles. I was under the hot sun, pouring rains and the cold winters. Later, a sculptor found me and carved me into a statue. Had I not tolerated the baking Sun, the lashing rains, the chilly winters and apart from those, the hammer and the chisel of the sculptor; I would not have been worshipped now by many who come to this temple. So troubles in life are to shape what you are. Facing and tolerating them takes you to a new dimension you never expected."

Now satisfied with answer that the God Statue gave, the man got encouraged and started to live his life bravely.

To even illustrate this concept, there is a song written by the greatest poet of recent times. Rather the king of poets in the 20th century, Kavi Arasu Kannadhasan (Kavi Arasu means King of Poets). The song goes like this
























"Pirappil Varuvadhu Yaadhena Kaetaen
Pirandhu Paar Yena Iraivan Panithaan

Irappil Varuvadhu Yaadhena Kaetaen
Irandhu Paar Yena Iraivan Panithaan

Vaazhvil Varuvadhu Yaadhena Kaetaen
Vaazhndhu Paar Yena Iraivan Panithaan

Anubavithae Thaan Vaazhvadhu Vaazhvenil
Aandavanae Nee Yaen Yena Kaetaen

Aandavan Sattrae Aruginil Vandhu
Anubavam Enbathae Naanthaan Endran"

-- Kavi Arasu Kannadhasan

meaning,

I asked God, what do we realise in being born; God instructed me to be born.
I asked God, what do we realise in dying; God instructed me to die.
I asked God, what do we realise in living; God instructed me to live.
I asked God, if experiencing everything is what life is all about, then why are you here.
God came a little bit closer and said, Experience is none other than me!

Pirappil - Birth
Varuvadhu - Derive, realise, come
Yaadhena - What
Kaetaen - Ask
Pirandhu - Be born
Paar - See
Yena - So
Iraivan - God
Panithaan - Instructed
Irappil - Death
Irandhu - Die
Vaazhvil - Life
Vaazhndhu - Live
Anubavithae Thaan - Experiencing
Vaazhvadhu - Living
Vaazhvenil - Life
Aandavan - God
Nee - You
Yaen - Why
Sattrae - A little bit
Aruginil - Close
Vandhu - Came
Anubavam - Experience
Enbathae - is what
Naanthaan - Me
Endran - Act of Person Saying something

A great concept, in simple words! You just consider that all the experiences in life are not only act of God but God himself. The shifting of burden from ourselves to God, gives us the real strength to fight all the tussles and tribulations in life. Although atheists may question the existence of God, they might not feel the benefit they derive out of the invisible means of support. So Tamil literature offers numerous ways to solve troubles and sorrows. It is up for the peoples' mind to choose what they can and what they need. But enduring the troubles makes us what we are and takes us to a new unimaginable dimension.

More to come, until then...

Solving Sorrows - Part 1

Tamil Literature does not only have in abundance, great songs with indepth meaning but also songs about way of life. Songs that would guide people through the various trials and tribulations of life. Most people get vexed, depressed, disoriented due to the problems and the sorrows they face. Of course, those are parts and parcels of human life, but succumbing to these is not the point of living the life. Tamil literature has umpteen number of songs that guide people on how to deal with the sorrows and troubles they face. How to come out of it and how to attain a peaceful and sucessful life. Many of us have faced and are facing difficulties in our life each tuned for our own dimension. But how we have handled them makes what we are. So what is the solution to all our sorrows and how to handle and live our life. Lets look at a song goes like this

"Aaaveena Mazhai Pozhiya Illam Veezha
Agathadiyaal Mei Nova Adimai Saaga
Maaveeram Pogudhu Endru Vidhai Kondoda
Vazhiyilae Kadankaaran Mariththukkolla
Saavolai Kondoruvan Yedhirae Thondra
Thallavonna Virundhuvara Sarpam Theenda
Kovendhar Uzhudhunda Kadamai Ketka
Gurukkal Vandhu Datchinagal Kodu Yendrarae"

The song illustrates a sequence of events that happen to a man in those days. Lets the see the meaning. "The man had a cow which gave birth to a calf; At that time rains poured like anything making things worse. And even worse his house got destroyed by the rain. At that time, his wife got sick; His servant died. And later the wetness in the land had was drying up, so ran with the seeds to sow for cultivation; On the way, a creditor - person who gave him a loan - caught hold of him. At that time, a messenger brought him a death message. Following that, there came unavoidable guests. And he was bitten by a snake. Then the officials from the king came asking for the tax money. Finally, among all these situations, the Gurukkal - priest of the temple - came asking for donations."

Aaa - Cow, King, God (in this context, Cow)
Eena - produce offspring
Mazhai - Rain; Pozhiya - Pouring
Illam - home, house; Veezha - Fall, destroy
Agathadiyaal - Wife (Agam: Home, Adiyaal: female companion) Mei - Body;
Nova - Pain, suffer
Adimai - Servant; Saaga - dies
Maa - Land; Eeram - Wetness
Pogudhu - Going; Endru - like
Vidhai - seeds; Kondoda - Kondu (take, have) + Oda (run)
Vazhi - Way, Path;
Kadankaaran - Person who gave the loan; Mariththu Kolla - block, stop
Saavu - Death; Olai - Message; Kondoruvan - Kondu + Oruvan (a man)
Yedhirae - Against; Thondra - Appear;
Thallavona - Unavoidable; Virundhu - Guests; Vara - come;
Sarpam - Snake; Theenda - Bite, do harm;
Kovendhar - King;
Uzhudhunda - Uzhudhu (Cultivate) + Unda (derive benefit, Eat);
Kadamai - Duty, Tax; Ketka - Ask;
Gurukkal - Priest of the temple; Vandhu - come;
Datchinaigal - donations; Kodu - give;
Yendrarae - a person saying something, in this context asking donations .

Now when you read the meaning of the poem, most of you would have had a gentle smile. It does not mean a sadist expression of laughing at the man in trouble. But all that you can do if you were in that situation would be to smile. That, is the solution to handle and tackle the troubles and sorrows in life. Take things in life with a smile, no matter how difficult it is and don't get dejected or depressed. This is what Thiruvalluvar says in his Kural.

"Idukkan Varungaal Naguga Adhanai
Aduthoorvadhu Agudhu Oppadhill"
- Thiruvalluvar Thirukkural

meaning, "Laugh your trouble/sorrow away. There is no other way to conquer woes."

Idukkan - Sorrow, trouble
Varungaal - Varum (Come) + Kaal (Suppose)
Naguga - Smile, Laugh
Adhanai - a pronoun referring a thing, here, trouble
Aduthoorvadhu - Aduthu (Next, Other) + Thoorvadhu (conquer)
Agudhu - Like, similar
Oppadhil + Oppadhu (Comparing, Matching) + Ill - (Not existing)

So why to worry, when you can laugh your sorrows away. Great people have realised this truth and gave it to us, which we should pass it on to the generations to come. Take life as it happens, what is destined to happen will happen. Prepare for the worst; expect the best; take what comes.

More to come, until then...

Great Temples In Desolate Ruins

Keezha Pazhayaarai, a temple near Kumbakonam, was once a great temple. Built in the 7th Century (around 660 A.D.). Worshipped daily by King RajaRaja Cholan - the Great Chola Emperor, history has ever seen. His son Rajendra Cholan was brought up by King RajaRaja Cholan's sister - Kundavai Naachiar - at this place. But the great temple is desolate ruins now, with the ruined Raja Gopuram (Front tower), act of time, plant growth on the walls that surround temple. King Kulothunga Cholan maintained and renovated parts of the temple and he built the 7-tier Raja Gopuram of which only one remains now. Take a look at the pictures of this great temple that has stood around 1500 years. The government started off the renovation in 1989 but stopped abruptly and has been ignorant till date. It is still not too late to save the temple. This is one of the temples that I visited recently. When we went there, only a old lady, Rukmani Ammal, took us around the temple. Tears almost came out our eyes when she told that she would like to see the Kumbabhishekam before in her life, which might not be probable. It really burdens our heart that the we don't have the thought that Rukmani Ammal has. There are more good hearted people who could help renovate this great temple. Hats off to the great lady!

The main entrace, Raja Gopuram, to the temple (only the first tier remains)

Closeup view of the first tier

Side view of the Raja Gopuram

View of the Raja Gopuram from inside the temple

Somakamalaambikai Amman Temple inside

The Great Temple (Mandapam and Vimanam)
In the photo - Yamanoor (taking picture), Pradeep,
Rukmani Ammal - The lady who took us around the temple, Vijayendran

The Temple Mandapam design in the shape of a chariot pulled by horses

View of the Temple Vimanam

Exit door from the temple shrouded with bushes and plants

The Mandapam - View from near the Vimanam

Could have been possibly a Mandapam or Corridor

Trees grown on the temple walls - a sign of slow destruction

Trees grown on the temple walls - a sign of slow destruction

Inside the first tier of the Raja Gopuram

Inside the first tier of the Raja Gopuram
(Vijayendran and Pradeep)

View of Temple's Inner gopuram from inside the first tier of the Raja Gopuram

View of Temple's Inner gopuram from inside the second tier of the Raja Gopuram

A headless Nandhi statue

A headless Nandhi statue

There another great temple that is almost in ruins now. The Veerabadhirar Temple at Darasuram, which is even older than the Airavatheshwarar Temple at Darasuram, which was built during the 12th Century. The Airavatheshwarar Temple at Darasuram is maintained by the Archaelogical Society of India however these two temples were ignored, reason unknown. The Veerabadhirar temple also has another speciality, that the famous poet Ottakoothar attained his Jeeva Samadhi (Grave) here.

The Raja Gopuram of The Veerabadhirar Temple - Darasuram

The Raja Gopuram of The Veerabadhirar Temple - Darasuram
(From inside the temple)

The Mandapam inside the Veerabadhirar Temple - Darasuram

These are the invaluable treasures our ancestors left for us and for the generations to come. Its our heritage, our pride and our possession that cross the borders of caste, creed and religion. We neeed to protect these heritage sites for our next generations. 

More to come, until then...

Connoisseur Kambar - Part 5

Borrowing money and other materials are very common these days. The interesting thing is that more banks are ready to give loans to people and are willing to put the people in debt. Apart from that people are more willing to buy an asset by getting a loan. Even I am not an exception though I write this post. In those days, borrowing was considered a sin and it was advised not to borrow anything. There is even an old saying





"Kadan Vaangi Kadan Koduthaar Kettaar"

meaning, those who borrow to pay another debt will ruin themselves.

Kadan - debt
Vaangi - get Koduthu - give;
Koduthaar - person giving something
Kettu - Spoil, ruin;
Kettaar - person spoiling themselves

Even Avaiyar, says that it is a great sin to borrow and to spend more than what one earns. Her song goes like this








"Aana Mudhalil Adhigam Selavaanaal
Maanamizhandhu Madhikettu Pona Dhisai
Ellaarkkum Kallanaai Yezhupirappum Theeyanaai
Nallaarkkum Pollaanaam Naadu"
                  - Avaiyar

meaning, the one who spends more that what he earns, that is, he gets a loan to meet out his expenses. He will lose his dignity. He will lose his mind and will be considered by all as thief in whatever direction he goes. He will be a sinner in all his births and will be a bad guy for all the good ones .

Aana Mudhalil: Aana - Completed, Attained; Mudhalil - Capital, Earned money. Adhigam: Too much, in excess
Selavu Aanaal - Expense met
Maanam Ezhandhu: Maanam - Dignity;
Ezhandhu - Lose
Madhi: Mind Sense; Kettu - Spoil, ruin
Pona - Going
Dhisai - Direction
Ellaarkkum - For all
Kallan - Thief
Yezhu pirappu - In all the births
Theeyan - Bad fellow
Nallaar - Good people
Pollaan - Bad fellow
Naadu - Compare, Understand

Kambar as usual in his exquisite style explains how it would feel to be in a debt.
Here goes his song.














    "Vidam (Visham) Konda Meenaippolum
         Venthazhal Mezhugu Polum
    Padam Konda Paanthal Vaayil
         Pattriya Thaerai Polum
    Dhidamkonda Rama Baanam
         Serukkala thutra Podhu
    Kadankondaar Nenjam Pola
         Kalanginaan Elangai Vendhan"
                  - Kambar

meaning, Like a fish that has taken in poison; Like the wax near a hot flame; Like the toad that got caught between the venomous jaws of a snake; When the brave arrows of Lord Rama flew in the war field. Ravana's feared and panicked as of the victim's position in the above situations that can be compared to the person in a debt

Vidam (Visham) - Poison
Konda - having
Meen - Fish
Polum - Like
Venthazhal - Red hot flame
Mezhugu - Wax
Padam - Snake's hood
Paanthal - Snake
Vaai - Mouth, jaws
Pattriya - Catching
Thaerai - Toad
Dhidam - Brave, solid
Rama - Lord Rama
Baanam - Arrow
Serukkalam - War field
Uttra - Flew, Enter
Kadan- debt; Kondar - person in debt
Nenjam - heart, mind
Kalanginaan - feared, panicking
Elangai - Sri Lanka, Vendhan - King (Ravana)

So our forefathers avoided borrowing and being in a debt. As the debt would force a person to do anything that is considered mean. And he has to live his life always in fear. Kambar proved his eloquence and style by picturising the effects of being in a debt. The wonder nowadays is the banks promote credit cards and force people into debt which was considered a sin. Lets put a thought about it and try to contend ourselves with what we have and escape the great sin of debt. The point of not being in a debt might not be feasible for businesses today and even for people. But the facts elucidated by Kambar cannot be denied. Lets ponder over it.

More to come, until then...

Connoisseur Kambar - Part 4

Many of us know Kambar from the perspective of a poet, but only a few know that he was also a person well-versed in the field of medicine. He used to treat many people during his time. There is even an interesting legend that illustrates his medical prowess too.

Before that lets digress into some Tamil tradition of medical practices. In those days and even now in most homes, there is a traditional practice that is followed for generations is that each family knows some medical treatments for simple ailments called "Paati Vaidhiyam" (Grandma's Medication). This does not mean that they won't go to the doctor for treatment, but they don't disturb the doctor for the ailments for which they know the medication. Not only did they know about the medication, but the people organised their day to day activities and food habits that led to a healthy and hygienic life. One such practice is that of taking "Oil Bath". Oil Bath is a type of bathing where the person is massaged either using gingelly oil (Nall Ennai) or castor oil (Vilakennai) - from head to feet. Then, after sometime that person takes bath using a powder that is a mixture of two powders named Arappu and Shikakai.

Taking oil bath has the following benefits

1. the body is cooled and the heat is absorbed by the oil
2. the blood circulation system is rejuvenated, blood flow increases and is regulated
3. the dirt in the layers of the skin gets removed as the oil soaks the skin superficially and the dirt gets removed when bathed using the above mentioned powder, thereby preventing skin related diseases.

More details of such practices in the upcoming blogs. Let’s get back to Kambar's legend. One day a lady came rushing to Kambar, carrying her son and with fear, screaming that a snake has bit her son. She asked Kambar to treat her son and save him from death. Normally in those days for snake bite there was not antidote as the modern era, but the root of a plant named Nagathaali was used and it acted as an effective antidote. Kambar inspected the boy's condition; he noticed that the boy had gone pale and blue. He asked the boys mother about when the snake bit, she told that it was less than a Naazhigai (24 minutes) [A day consists of 60 Naazhigais]. Kambar thought that a snake bite could not have caused the boy to go that pale in a short span of time, and asked if the boy had taken an oil bath. The mother said yes. Kambar immediately said sorry to the boy's mother because the boy cannot be treated and saved because the oil bath has rejuvenated his blood circulation and the poison has spread very quickly that it is impossible to save the boy at that stage.

The above story is not to project any negative thing about oil bathing. But think it in the perspective of how effective it is in rejuvenating the blood stream. Kambar knew this aspect and was able to correctly assess the situation as a doctor. So Kambar was a multi-faceted person - a poet, a doctor and an advisor to the King. Let’s honour such a great man and we should be proud of having his as the crown of the Tamil Culture and stands as an exemplary. It is no wonder that Kambar and his works are an inspiration to many.

More to come, until then...

Connoisseur Kambar - Part 3

Kambar not only wrote the great epic Ramayana, his works include the Saraswathi Andhadhi, Sadagopar Andhadhi and Yaer Yezhubadhu. Andhadhi is a form of poem in Tamil literature, in which the last word of verse forms the starting of the next verse. This one of the difficult and most toughest form in Tamil poetry which only a few poets have sung. Andhadhi itself is a sufficient proof for Kambar's eloquence and literary capacity. There is one more interesting incident in the life of Kambar which explains the presence of mind and the level of knowledge Kambar had.

There was practice that was followed by the Tamil Kings for generations. That is, if a poet sings any song in praise of the King or his country, the poet will be rewarded amply and will honoured for his poetic ability. Not only when praising of Kings did the poets were revered, but in general, all poets were revered and patronaged. Getting back to the story; during Kambar's time, there lived a man in the then Chola Kingdom wanted to sing a song in praise of the King and get the rewards. He had no prior experience in writing Tamil poetry. In spite of that his desire to get the rewards made him to write a poem. So he sat in the corridor of his house to write a poem. As he never wrote any poem before he did have a lead, so he was just watching the ambience to get a lead. He came up with the following poem by observing the ambience.







"Mann Unni Maappillayae Kaavirayae
Kooviryae Ungappan Kovil Peruchaali
Kanna Pinna Manna Thenna
Chola Ranga Perumaanae"

His song did not have any indepth meaning, he just scribbled whatever he saw. He never cared if what he wrote would be wrong. All that was in his mind was to get the reward. Small kids were playing a game called Mannunni Maappillai - meaning Sand eating, son-in-law - where one person would bend over and the others would jump over him by placing their hands in support. If the bending person does not stand steady he would pushed to the ground by the jumper and would be eating the sand. If the jumper does not jump correctly, he would fall and eat the sand. So this formed the lead for his song - Mann Unni Maappilayae.

Then a crow crowed, so he added - Kaavirayae. Then the cuckoo sang in its sweet voice - he added Koovirayae. And then a bandicoot (a large sized rat) ran from the inside the nearby temple onto the streets. On seeing that he wrote, Ungappan Kovil Peruchali.

He wanted to add something on his own as the third line so he added - Kanna, Pinna, Manna, Thenna. The phrase, "Kanna Pinna", is used as an interjection where it means disorder, scurrying or any such unclear work. Manna means Kings, Thenna means person from the South.

Then he saw the Srirangam Gopuram which was in the Chola Kingdom so he added the last line - Chola Ranga Perumanae. Ranga Peruman denotes Lord Ranganathar (Vishnu) at Srirangam. The word "Peruman" is used denote Gods, Kings and people of high rank. And there he completed his poem.

He then went to the King and sang this song. The King and his ministers got very angry on hearing this song because the song was insulting the King, by referring as the person eating Sand, shouting and crying unpleasantly and his father being a temple rodent. The King grew furios and ordered his men to imprison that man and give him a death punishment for insulting the King.

Our new poet got terrified and frightened and realised his mistake that writing a poem is not a simple thing. But Kambar who sat in the court was looking at this patiently and understood that the man just came out of the desire to get the reward from the King, but he does not have an intent to insult the King.

Kambar stopped the King and told that the song that the man sung has a great meaning though it might sound insulting in the first look. All the other poets and court staff were flummoxed by Kambar's statement. They all including the King demanded an explanation. Kambar started explaining

Mann Unni means Lord Krishna because he ate the sand and showed the entire Universe within his mouth. Maappilai means son-in-law. Lord Krishna married Andaal, the girl of the Chola kingdom, and therefore becoming the son-in-law of Chola Kingdom. So summing up Kambar said that the Chola Kingdom has Lord Krishna as the son-in-law and its a great thing to have the God as the son-in-law.

Kaavirayae - means Kaakkum Iraivan - Saving God. This refers to the King that he the saviour of the people and hence comparable to God.

Koovirayae - Koopita Kuralukku Varum Iraivan - The King attends peoples' requests as a God who answers the prayers of his devotees.

Ungappan Kovil Peruchaali: Ungappan = Un (Your) + Appan (Father), Ko - means God, King or Cow and in this context King, Peruchaali mean Perum (Big, Great) + Aali (Emperor, Ruler) - Summing up, your father is an emperor or great ruler among Kings.

Kanna means Lion, it also means Karnan who was very generous

Pinna - Descendant. Referring the King, heir of the Chola Throne.

Manna - King

Thenna - Man of the South. In this context, the King ruling the Southern region.

Chola Ranga Perumaanae - which can also be interpreted as Chola + Aranga (Kingdom, Stage) Perumane.

When Kambar gave this explanation, everyone was amazed including the King. They were really amazed at Kambar's knowledge, presence of mind, shrewdness and the ability to change a poem that was considered meaningless to a poem that has great indepth meaning. The King rewarded the man who wrote this poem in spite he knew that it was Kambar who saved him. Kambar met that man in person and in private and told him to learn the Tamil language properly and then start writing poems. And explained to him what would have happened in case he was not in the court. The man realised his mistake and promised Kambar that he would not write poems until he qualifies for the same.

This really, proves what Kambar was and why he is such a venerated and highly acclaimed poet (Kavi Chakravarthi) in Tamil Literature.

More to come, until then...

Connoisseur Kambar - Part 2

"Kamba Sutram" is phrase associated with Kambar that is used by the Tamil people in their day to day speech even today. "Kamba Sutram" means Kambar's formula. When we trace the roots of the phrase, it was actually, "Kamba Chithiram" meaning Kamban's Art. But due to the usage it got transformed over time as "Kamba Sutram". The phrase is used when referring to a context that is either difficult to do or even impossible. The phrase has an interesting legend behind it. Lets see what it is.

The then Chola King (Kulothunga Cholan), on hearing about the great epic Ramayana written by Valmiki, was interested in such a great epic being written in Tamil. So he engaged two contemporary poets - Kambar and Ottakoothar - to imbibe the crux and characterisation of what Ramayana is and produce such an epic in Tamil. The King also provided them with funds and facilities to have the epic written. Ottakoothar started off with the work and he put in efforts to produce the epic in Tamil and present it to the world before Kambar does. Kambar being a playful chap, whiled away the time spending all the funds he had, but the biggest gift he had in his life was the grace of Goddess Saraswathi - Goddess of Knowledge. Ottakoothar knew that Kambar did not do any work but he kept quiet and continued with his work. One fine day, the King called up the poets to see the each one's progress in getting the epic completed. Ottakoothar did his work and was ready to produce the work, but Kambar did not write even a bit, but he daringly appeared before the King praying and believing that his Goddess Saraswathi will never let him down.

The King asked both of them to explain as to what extent each one has progress and sing a sample from their work. Ottakoothar narrated the story. He said that "Ravana has kidnapped Seetha, and Lord Rama is on his way to recover Seetha and the Vaanarams (Ape army) are helping Rama in his mission. They are going to Srilanka but the sea that has to crossed is the obstacle. In order to overcome the obstacle, it was planned to build a bridge by throwing rocks in the sea". Ottakoothar finished saying that he has completed up to the point where the Vaanaram's are going to throw the rocks into the sea. And he sang a few lines from his work. He was applauded.

Kambar knew nothing about Ramayana until then, got the story line now. When it was his turn, the King asked Kambar's status. Kambar witty and smart enough, told that he has completed up to point where the Vaanarams are now throwing rocks into the sea and building the bridge. Note the point that Ottakoothar gave the lead that the Vaanarams are going to build the bridge but not yet started building and Kambar got that lead and used it cleverly saying that now the Vaanarams are building the bridge. The King asked to sing a few lines from his work. This is where the grace of Goddess Saraswathi that has been bestowed on Kambar is proved. He instantaneously sang the following






"Thumidham Theriththu Mael Logam Sella
Amirdham yena Devargal Vaai Pilandhanarae"

meaning, the drop that splashed when the rocks were thrown into the sea, rose up to the heavens and the Devar's (heavenly people (angels) including Indran etc) were awe struck with their mouths wide open, making them wonder if the water drop that splashed was Amirdham (the magical potion that keeps them young and rejuvenating). The interlingual rendition,

Thumidham - Water drop
Theriththu - Splash
Mael Logam - heavens
Sella - going
Amirdham - rejuvenating potion
Devar - Heavenly people
Vaai - Mouth
Pilandhanarae - Opening the mouth

Just see the presentation of Kambar, he actually bring the see in front of our eyes as if he drew an art out of words.

Well getting back to the legend, now the word Thumidham became the controversial word. Ottakoothar said that Kambar has used the word, Thumidham, that is outdated and out of use. But the fact is that the word is still used in a transformed form, called Thoodham (meaning water) - mostly used by Brahmins. If asked what the roots of the word Thoodham is, most say that it is Theertham which also means water but in a holy context. But actually Thoodham is the transformation of Thumidham.

Kambar argued that he can prove that the word is being used at that time. Ottakoothar asked for the proof and he took him to a village saying that he heard people using it there. But actually it was not. On the way he prayed within his mind to Goddess Saraswathi and pleaded her for help. And his prayers were answered. At one place, a woman was churning milk to take butter, and children were playing near the pot which she used to churn. The woman said





"Kulandhaigalae, thalli poi vilaiyaadungal, Thumidham therikka pogiradhu".

meaning, "Kids please go a little away from the pot and play, or else the drops (Thumidham), would splash on you"

And that was Kambar's proof. Actually the woman was Goddess Saraswathi incarnate. Ottakoothar understood that it was Goddess Saraswathi who was partial to Kambar got angry, threw his half completed work into the sea, which Kambar used and completed".

What history says is that Ottakoothar, accepted defeat before Kambar considering his work is nothing before Kambar's work and threw his work in fire, but Kambar was able to rescue two sections (called Gaandams) and added it to the four Gaandams he wrote. However the name Kamba Ramayanam stayed for the epic in Tamil

There is even another legend that says that Kambar playfully whiled away the time and when the King ordered that the epic should be completed by the next day. He prayed to Lord Ganesha who wrote so fast as Kambar sang the song and completed all the verses overnight.

Whatever be the legend, but the work that Kambar has produced transcends time and makes him immortal. Not only that the phrase "Kamba Chitiram" - Kambar's Art and "Kamba Sutram" - Kambar's Formula are both appropriate. And no other poet has presented such a work where the characters of the epic and the situations are brought live as an ART just by the words used. The FORMULA that Kambar used to an epic with lively ART has earned the rightful name "Kavi Chakravarthi" (Emperor of Poets).

More to come, until then...