In this episode, we listen to words of advice being rendered to a leader, as depicted in Sangam Literary work, Puranaanooru 359, penned for the leader Anthuvan Keeran by the poet Kavattanaar. Set in the category of ‘Kaanji Thinai’ or ‘Defence’, the verse talks about the powerful presence of death and the path to a lasting life.

பாறுபடப் பறைந்த பல் மாறு மருங்கின்,
வேறு படு குரல வெவ் வாய்க் கூகையொடு,
பிணம் தின் குறு நரி நிணம் திகழ் பல்ல,
பேஎய் மகளிர் பிணம் தழூஉப் பற்றி,
விளர் ஊன் தின்ற வெம் புலால் மெய்யர்,
களரி மருங்கின் கால் பெயர்த்து ஆடி,
ஈம விளக்கின் வெருவரப் பேரும்
காடு முன்னினரே, நாடு கொண்டோரும்;
நினக்கும் வருதல் வைகல் அற்றே;

வசையும் நிற்கும்; இசையும் நிற்கும்;
அதனால், வசை நீக்கி இசை வேண்டியும்,
நசை வேண்டாது நன்று மொழிந்தும்,
நிலவுக் கோட்டுப் பல களிற்றொடு,
பொலம் படைய மா மயங்கிட,
இழை கிளர் நெடுந் தேர் இரவலர்க்கு அருகாது,
‘கொள்’ என விடுவை ஆயின், வெள்ளென,
ஆண்டு நீ பெயர்ந்த பின்னும்,
ஈண்டு நீடு விளங்கும், நீ எய்திய புகழே.

Even though we are in the series of songs on death, I wonder why the poets continue to categorise these songs as ‘Defence’. Could it be because there’s no defence against this raider of life? The poet’s words can be translated as follows:

“Run down to ruins with thorns many, filled with many different noises of the harsh-mouthed owl, is the cremation ground, where corpse-eating small foxes roam with flesh-streaked teeth and ghostly maiden snatch corpses, eat the dead meat, making their bodies reek with the stench of flesh, as they sway their legs and dance in the salty spread of that land, in the light of burning pyres, evoking fear in everyone. It’s to this same place that even great conquerors of nations reach in the end. It will come for you one day too.

In life, blame shall stand and so shall fame. And so, to remove blame and reinstate fame, without wanting praise, you should speak good; Along with many male elephants with radiant tusks, horses with golden ornaments and many well-decorated, tall chariots, if you render ceaselessly unto supplicants, and say, ‘Have them all’ openly, even after you have parted away, the fame you attained shall live for long here!”

Let’s delve deeper into the words. The poet begins in the horror genre, talking about a ruined place, full of thorns, where frightening sounds of owls fill the air, and foxes are seen roaming around with flesh-coated teeth. After all these believable, real-world elements, the poet shifts to fantasy and talks about ghost maiden who are said eat the flesh of corpses and dance around in that fear-evoking place, which the poet reveals to be a cremation ground, lit with pyres many. Now, the poet explains why he has given this long introduction to this place by remarking that this is the final destination of even the greatest of conquerers, and turns to this leader and declares, death will surely come for him one day too. 

After laying before that leader, facts of life, the poet goes on to say two things will live on in this world and those are blame and fame. If a person wants to do away with blame but desires fame, then without thinking of rewards any, they must always speak good things. Apart from that, they must also do good by ceaselessly giving to supplicants, elephants, horses and chariots. If you do that, long after you are gone, your fame shall live on, the poet says to the leader and concludes. A simple thought that death comes for all and that to live long, one must be generous and good. What’s complicated however is whether fame was only for kings and leaders with wealth to share? What about those supplicants who come seeking? Is there no way they can live a life of fame long after their death? While this focus on wealth is somewhat hard to comprehend, that one should speak good with no thought of appreciation or reward, is something relatable and common to everyone, everywhere.