Evolution of Kongu Life

President’s and Vice President’s Message
Dear fellow Kongus:
Yes. We have done it at Houston and done it extremely well. It was definitely challenging to accept award
of hosting the 12th Kongu Family Reunion in Houston. The timing conflict of the Reunion with the
marriage in the well known Sivanandam’s family almost made many of Houstonians wonder whether it is
possible even to get a few families from outside Texas. After much deliberations, we decided to host the
event to test the principle: “With thousands of Kongus in North America, Kongu Family Reunions should
be held in spite of a marriage or other ceremonies in a few Kongu families”. The number of Kongus in
North America has reached such a critical mass that we could afford to have simultaneously more than one
event among the Kongus. While we celebrate our migration to North America in Houston, we also wish the
best of marriage celebrations in Sivanandam’s family at Cleveland, OH.
We promised, at the beginning of the preparations for the 2007 Reunion, that we would dwell upon Kongu
Matters throughout the year until the celebrations. We were communicating to the Kongu group on various
aspects of Kongu Life. We sent out articles on Kongu History, Theeran Chinnamalai and The Story of
Brothers. We also shared essays by Kongus about Kongu life and Kongu feeling. We showcased life stories
of typical Kongus. We encouraged Kongu kids to write essays. We created a website from scratch and
populated it with Kongu materials. We highlighted Kongu achievements when Dr. N. Mahalingam was
awarded Padma Bhushan and Dr. K. R. Palaniswamy was awarded Padma Shree. In all, we kept our
promise – our Kongu promise.
We tried to contact as many Kongus as possible and invited them to join us for the Kongu Family Reunion.
We are happy that about a dozen families are coming to the Reunion 2007 outside the Texas region
considering - money, distance and time to come to Texas. It is heartening to recollect that 2007 happens to
be the 10th Anniversary of Kongu Friends Investment Club in Houston which provided a forum for the
development of Kongu fellowship. We are happy that the bond that was formed ten years back has become
stronger and stronger.
As customary, we planned this event to promote Kongu fellowship and Kongu networking without any
celebrity presence. We encouraged as many Kongus as possible to showcase their talents. It is heartening to
observe that Dallas and Houston Kongu Gounders have been rehearsing for months together to make this
event enjoyable for all of Kongus.
The dedication and support of the Houston Kongar in organizing the event is simply unbelievable. We just
cannot single out any person to thank. There is only one team – The Houston team. We received very good
support from Dallas – thanks to the effort of Mr.Velumani Palaniswamy and Mr. Karuppannan P. Murali
for organizing Dallas gounders. Every committee gave its best effort to make this event successful.
The time for the preparations is over. Now this is the time for the celebrations of our migration to North
America. Please enjoy yourself with the shower of hospitality at Houston and carry back the fond memories
of this event.
For us – The Houston Gounders – this is an event of great significance. We really took it upon ourselves as
though the future of Kongu Reunions is dependent upon this event. We showed the best of the Kongu
spirit. That is what matters.
This Souvenir is our attempt and our contribution to add to the growing body of information on Kongus.
We hope that this souvenir will provide a good example of how we can all add to the body of Kongu
information in the future.
With kind regards,
Dr. Sathy R. Ponnuswamy and Peri S. Periyasamy
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Editor’s Page
Dear fellow Kavunders:
When we started the discussion for organizing the 12th Annual Kongu Reunion meet, part of the
responsibility assigned to the Registration and Directory committee was to explore whether we could have
a souvenir which could be used to capture our own hidden talents. We rarely released souvenirs in annual
Kongu meets. Why don’t we release one during the 12th Annual Kongu meet in Houston? That’s where,
we started.
We explored and requested the articles from everyone. We got a lot of response. People are having varying
interests from Kongu history, Kongu’s contribution to Tamil, culture and Kongu society.
Looking at the Kongu historic articles, it is our attempt to give due recognition to our Kongu forefathers.
Annanmar brothers (Ponnar and Sankar) story is a great history of our KonguNadu. Canadian
Anthropologist Brenda E.F Beck (University of British Columbia, now living in Toronto) spent a long time
by living in the Kongu land and wrote about the brother’s story. Mr. Karunanidhi wrote a novel titled
“Ponnar Sankar” about Annanmar brothers.
In the history of Indian Independence struggle, Kongu’s contribution dates back to 200 years. Our own
warrior Theeran Chinnamalai’s contribution is comparable (or similar) to Jansi Rani, Kattabomman and
Tippu Sultan. Freedom Fighter Theeran Chinnamalai is our Kongu symbol to historic Indian Independence
movement.
Kalingarayan is another Kongu visionary. 725 years ago, he built the canal across the river Bhavani which
irrigates 6000 hectares of land till now.
What about our contribution to Tamil literature and Music? From historic times (Kamban era) to modern
times, we have our own contribution. Thakkai Ramayanam, done at the end of 16th century at
Tiruchengode, under Kongu patronage, is a musical line-by-line rendering of Kamban’s epic. Periasamy
Thooran is a modern day example in this regard. Singalandhapuram K. Ramasamy (Washington, D.C.) sent
in the scanned pages of Kongu Kalyana Mangala Vaazhththu, and N. Ganesan compared with several print
versions of it. Typing help to reduce the e-version file size was given by Mrs. Chandra Karun and Mrs.
Kavitha Kuppu. Our nanRi to all of them.
Apart from history, we have articles with people’s experiences in their own life, Kids experiences in
growing up in Kongu Family in America, A Kongu Lady’s perspectives, A Kongu youth’s poem in
memory of his grandfather and a Kongu man’s poem depicting Kongu Life. The list goes on.
We got the blessing message from the well known industrialist and philanthropher, Pollachi
Dr. N. Mahalingam. We have a nice cover page designed by Dr. Ramanaidharan Kandaiah. Thanks to him.
We would like to thank our grand sponsors Novel Labs Dr. Subramanian (NJ), Dr. Samiappan (NJ) and
Dr. Naga Ganesan (TX). Also we would like to thank all our sponsors Dr. Swaminathan (NJ), Mr. Selvam
(NJ), Mr. Subbu Muthusamy (NJ), Dr. Lakshumanan (TX), Dr. Murugavel (IN), Mr. Rangaswamy (KY),
Mr. Murali (TX), Dr. Sellakumar (NJ), Dr. Senthilkumar (TX), Dr. Thirumurthy (TX), Dr. Rani (TX),
Mr. Velu (TX), Mr.Rockiappan (OH), Dr. Soundararajan (NJ), Mr. Kasi Goundan (MI), Dr. Subramanian
(MI), Dr. Senapathy (WI), Mr. Nallusamy (MD), Mr. Saravanan (NJ) and Mr. Kasinathan (NJ).
We tried our level best to correct all the articles’ spelling mistakes. Please forgive us, if you see any error
or mistake beyond our control.
With warm regards,
Kuppu Ramasamy
On behalf of Editorial Committee
Houston, Texas
September 1, 2007
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Table of Contents
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Message from Padmabhushan N. Mahalingam
President’s and Vice President’s message
Message from the Editor
Annanmar brothers (Ponnar Sankar History) – S. R. Ponnuswamy
Theeran Chinnamalai - S. R. Ponnuswamy
Remembering Kalingarayan – Kuppu Ramasamy
Periyasamy Thooran – P. Suthanthirakumar
Kamban Kaviyamum Thakkaiyisai Oviyamum – N. Ganesan
Konguth Thirumana Mangala Vaazhththu - Kambar
Chittu Kavi – Madavalaaham Lakshmana Bharatiyar
Coimbatore ~ Oru Vilakkam, Kavignar Kannadasan
Kongu History – S. R. Ponnuswamy
A Kongu Migration - Sundar's Perspective
Poem in the memory of Grandfather – Sakthidev
Kids Life – Anand Duraisamy
Evolution of Kongu Life – Vivek Karun
Soil – Prof. K. Krishnamurthi
Village Song – Natesa Sabapathy, MI
Uma Natarajan’s article
Pazhamozhi – Thirumathy Bhagyam, Chicago, IL
Ganapathy’s Picture – Devika Velumani
Kongu Nadu Maps (Areal coverage and District level maps)
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The Story of Brothers – The Legacy of Kongus
By
Dr. Sathy R. Ponnuswamy, Pearland, TX, USA, 77584
Introduction
Our heritage is not our density. We do carry with us not only the glory of our past but
also the remorseful guilt of our past faults. That is the burden of the history. Although I
never consider that our past should determine our future, I do want to pay homage to the
past and recognize the struggle of our Kongu ancestors for our progress.
For those of us who grew up in Kongunadu, Kongu heritage was parcel of life on the
land - the festivals, community gatherings, marriage ceremonies etc. However, for the
Kongu kids who are growing up in North America, we should make special efforts to
educate them of our cultural past. I advocated writing some articles that could give them
some idea of Kongu history and Kongu culture. I am sure that our children will be
learning the history of the whole world. However, it is worthwhile for them to spend
some time to learn some thing about our own cultural heritage. But, we need to create
resources.
After studying a little bit about The Story of Brothers, I though of writing a small article
that gives our Kongu Kids - the fascinating story of the legendary Annanmars.
I am not a great story teller. However, I feel that I can take the liberty of telling the story
to our group - after all we are a family. I would like to get the feedback and would like to
revise as time permits and issue the final version in a website. Please take the liberty to
critique it for making improvements. Then we can circulate it to a wider audience. Thank
you in advance for your help.
Background
The Story of Brothers is the story of ancestors of Kongu Vellala Gounders who inhabit
the Kongu area of Tamilnadu. Although there is no official geographic area called
Kongunadu at present, it covers the districts of Coimbatore, Erode, Namakkal,
Dharmapuri, Karur, parts of Trichi and parts of Madurai. This area is generally dry land
compared to other parts of Tamilnadu. The river Bhavani and Noyyal flows through this
region. Some parts of the Kongu are irrigated by Kaveri. Kongu Gounders make up
about 37% of the Kongu region and is a dominant community in the Kongu region.
It is said that Kongu migrated to the Kongu region about thousand years back to inhabit
the forest lands and convert them into agricultural lands for cultivation. It is also said the
Kongus helped the Chola kings in their attempt to inhabit the land and in their fight
against the original hunter-gatherer communities and in setting up settlements in the
region. The Chola kings donated to the Kongus large tracts of lands and gave them also
rights to set up small kingdoms. That explains why the Kongus are the major landowners
in the Kongu areas and main cultivators of the land.
One of the major landmarks that one will find traveling across Kongu region is the sight
of "Road side Temples" dedicated to The Brothers. It is impossible to miss the sight of
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the colorful effigies of brothers carrying swords with fearsome looks. Although The
Brothers belong to the community of Gounders, "Brothers" are celebrated by many other
communities besides Gounders. In fact, Gounders do not celebrate the festival of The
Brothers widely. In stead, they sponsor the celebrations performed by other communities
and perform some rituals assigned to them.
The story of brothers used to be one of the greatest folklores of the Kongu region. Local
bards used to sing the story for a period of thirteen days. At the end of the story they
used to perform ritual death of the brothers and the soldiers and their resurrection.
M. Karunanidhi, chief minister of Tamilnadu, was fascinated by the sight of the temples
dedicated to brothers when he lived in the Coimbatore region and took deep interest in
understanding the story. Then, he wrote a historic novel titled "Ponnar-Sankar" to tell a
slightly modified version of the story. Perhaps, it may be one of the best sources to
understand The Story of Brothers.
This story is about the early settlement of Gounders in the Kongu region and their
struggle to establish their roots in the region. The story narrates the hostilities between
the parallel relatives for the land and the resentment of the original hunter-gatherer
community to the new settlers. History tells us that settlement of the new comers to a new
land never takes place without the struggle with the original inhabitants of the land. The
story exemplifies the victory of the brothers over the hunter-gather community and the
parallel relatives who in coalition with hunter-gatherer wanted to defeat the Brothers and
take the land away from them. Perhaps, that fight would have settled the dispute of the
Gounders for their right of settlement in the region and their expansion to the whole of
present Kongunadu.
So. What is the story?
Kolatha Gounder – Patriarch of the Story
This story traces the history of three generations of gounders. The patriarch of the story is
Kolatha Gounder. He belonged to PerunKudian Koottam and ruled a small kingdom from
a village named Vaangal. His wife was Paavaathal. Kolatha Gounder was a good and
benevolent king. He built a temple near Mathukarai for the Goddess Chelliamman. He
also built a water pond ( Vellan Kulam ) in that area and irrigated nearby lands.
During his time, there were hostilities among the more powerful Tamil Kings belonging
to Cheran, Cholan and Pandian dynasties. He offered his services to settle their disputes
by organizing a conference at the Mathukarai temple. It is said that the Chola king was
very pleased with his services and donated him large parcel of land. He also gave him
rights to rule the area.
Unfortunately, Kolatha Gounder and Paavaathal did not have a child for a long time.
They finally got a son after praying the Goddess Chelliamman and undertaking
pilgrimage to temples. They named him Nellian Kodan. Although, the couple had a son,
the son did not turn out to be a typical gounder boy. Unlike the usual gounder boys
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who were aggressive and strong, Nellian Kodan turned out to be meek and weak. As he
was very soft, people started calling him "Masai Swamy" meaning brainless boy.
Kolatha Gounder and Paavaathal were getting old. Kolatha Gounder was not keeping
good health. Naturally, they were worried about their son and started wondering what
would happen to him after they were gone. Kolatha Gounder summoned his brother
Chellatha Gounder and the household worker Cholan Thotti to his house. He told both of
them about his worries. He pleaded with his brother to groom his son and to take care of
him until he became an able adult.
Kolatha Gounder's wife Paavaathal had a brother named Malai Kolunthu living in the
village Maniam Kurichi. As it was customary in those days to marry the daughter of
Mama, Kolatha Gounder wanted his son to marry Thamarai Nachi, the beautiful daughter
of Malai Kolunthu. He asked his brother to promise him that he would get his son,
Nellian Kodan, married to Thamarai. With all earnestness, Chellatha Gounder promised
his brother that he would fulfill his wishes and he need not worry about his son's well
being.
As Kolataha Gounder became very sick, he returned back the land he got from the Chola
King. Then one day he passed away, leaving his only son in the hands of Chellatha
Gounder.
Nellian Kodan – An unfortunate son
After the death of Kolatha Gounder, Chellatha Gounder did not prove to be good
caretaker of Nellian Kodan. Nellian was meek, weak and young. Chellatha Gounder and
his sons and other parallel relatives joined together and troubled him in a number of
ways. As Nellian Kodan could not cope with the aggression of his relatives on his land
and his cultivation, he somehow wanted to escape from them. He left all his lands and
his agriculture and ran away to nearby Maniam Kurichi village. There he got work as a
shepard and tended cattle for his master. His work was to take the cattle such as lambs
and goats to the grass lands for grazing and bring them back safe to the farm. One day,
the head farm worker noticed that one goat was missing during the head count. The
supervisor severely whipped him until blood poured out of his body and kicked him out
of the farm. Nellian Kodan tried to return to his own farm in his native village. By that
time, his blood relatives encroached his land completely. They also severely beat him and
drove him out of his own village.
Without support from any of his relatives, he reached a village named Adi Chetti
Palayam. There he went to a Chettiar's ( shopkeeper) house. The chettiar kept him in his
house and took care of him. Nellian Kodan did some household work to the chettiar.
As Nellian Kodan is gone, Chellatha Gounder took possession of all of Nellian Kodan's
land. As he became very rich, he also schemed to get Thamarai to marry his own son
Malai Swamy. Malai Kolunthu also agreed for the marriage of his daughter to Chellatha
Gounder's son. Both of them proceeded ahead with marriage preparations.
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Thamarai and her Oath
The news of the marriage of Thamarai with Chellatha Gounder's son spread around the
region. Cholian Thotti who was present during the promise made by Chellatha Gounder
to his brother heard about it and was alarmed. He went to Adi Cheetti Palayam to inform
Nellian Kodan of the marriage. Both of them decided to go to Maniam Kurichi to stop
the marriage.
After reaching Maniam Kurichi, they devised a tactic to meet Thamarai. At that time, as
Thamarai was entertaining beggars with food and grain gifts, they decided to approach
her as beggars and reveal their identity after reaching her. When Nellian Kodan was
approaching Thamarai, his aunt advised Thamarai to give that beggar a measure of rye
grain. Nellian Kodan revealed himself to Thamarai and his aunt and asked his aunt to
give Thamarai's hand in marriage.
At that time, Malai Kolunthu happened to come there. He became very furious to learn
that Nellian Kodan came to ask for the marriage of his daughter and took him away to a
separate place. Later, he beat him severely. He dragged him and locked him in a hut
infested with ants and termites.
Hearing what has happened to Nellian Kodan, Thamrai became extremely angry and was
highly repulsed by her parent's actions. All along, she was under the impression that
Nellian Kodan could not be found and nobody knew about his whereabouts. As he was
the rightful groom, she told her parents that she wanted to marry him only. She removed
all the jewelry that she was wearing in the preparation of the marriage and threw all of
them on the ground.
As Thamarai became very adamant and determined in her decision, Malai Kolunthu did
not have a choice. He reluctantly agreed for the marriage of Thamarai to Nellian Kodan.
When Chellatha Gounder heard about the dramatic turn of events, he became very angry.
He wanted to physically punish Nellian Kodan. Malai Kolunthu somehow pacified him
and sent him back to his village.
However, Malai Kolunthu was not only disappointed with Thamarai but was very angry
with her. Thamarai was equally angry with her father. During their verbal exchanges,
Thamarai took an oath in front of her brother. Thamarai's oath is the seminal part of our
story. With anger in her eyes and bitterness in her tone, she cursed her father:
" I will give birth to two lion like sons. You will get two grand daughters through your
son. My sons will marry your grand daughters and bring them to my home".
Nellian Kodan Becomes Kunru Udayaan
Nellian Kodan had absolutely no place to go. He went to the Chola King and told him his
story and pleaded him for help. As the Chloa king had respect for Nellian Kodan's father,
he wanted to help. He gave a worst tract of hilly land for free! The land was full of
cactus, bushes and stones. He advised him to use that land and somehow save himself
from disaster. The servant in the household of his father, Cholian Thotti also joined him
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in clearing the land and preparing it for cultivation. Fortunately, as there was good rain,
they had a good harvest of sorghum. The worst tract of land became a good land due to
their hard work. Nellian Kodan became a rich farmer in this area in course of time. He
also cultivated many other lands in the hilly area. As he became owner of many hilly
lands, he came to be known as Kunru Udiyan meaning the owner of hillocks. The story of
the brothers is also known as the "Story of Kunnudian".
Nellian Kodan – Thamarai – Childless Couple
Nellian Kodan not only became rich but also became famous as he owned large tracts of
hilly lands. Although, the couple was happy of their good fortunes, they were very much
worried as they were not a getting a child as desired. They prayed to all of the nearby
gods. They also took pilgrimages to famous temples in the region. They built a Ratham
for Mathukari Temple’s Chellandiamman and conducted special puja for the procession
of the Ratha around that temple. Even then, they did not get a child. They consulted many
astrologers and observed many ceremonies for getting a child as advised.
As their problem could not be solved locally, they were advised to take a pilgrimage to
Chidambaram Natarajar Temple for praying and getting His Blessings for the birth of a
child. As Chidambaram was far away for them in those days, they decided to entrust their
lands and their cultivation to the custody of a Vettuva King in the adjacent MayNadu.
But, the Vettuva King was a cunning and conniving person. He secretly schemed to take
all lands and jewelry from Nellian Kodan. He also planned to murder Nellian Kodan and
take Thamarai forcibly into his kingdom. Nellian Kodan and Thamarai came to know
of Vettuva King’s secret plan but only after they had entrusted their jewellery and other
belongings in his custody. As soon as they knew his secret plan, they went to his
kingdom and demanded the return of their belongings and the jewellery. But the Vettuva
king refused. He severely beat Nellian Kodan and threw him out of his house. Thamarai
became very angry. She could not physically do much in front of the Velltuava Kings’s
servants. She became wild and took an oath in front of them which may be forerunner of
the Great Battle in the story.
“ I will cause a blood bath for your Breach of Trust”
This is Thamarai’s second oath that is very important in this Story.
Afterwards they retuned back to their lands. They were extremely distressed with the
breach of trust of the Vettuva King. However, they decided to go to Chidambaram to get
the blessings of Lord Natarajar for the birth of a child. They undertook the journey and
returned successfully back to their lands. In course of time, Thamarai became pregnant.
Birth of Ponnar-Sankar
All these days, Chellatha Gounder was very happy and was leading a rich life. He
expected no threat from Nellian Kodan after all Nellian Kodan was a weak man and did
not possess the physical prowess to challenge him about the lands that were annexed. But
the news of the pregnancy of Thamarai troubled him. What would happen if Thamarai
gives birth to a male child? In course of time, the male child could become an able adult
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and challenge him and his son Malaiswamy for the rights of his land. He was soon
thinking of various schemes to avert the birth of a male child in Nellian Kodan’s Family.
In those days it was customary to have midwifes to take care of the pregnant ladies.
Chellatha Gounder secretly approached the midwife tending to Thamarai. He bribed her
sufficiently and tempted her to join him in his malicious scheme. He asked her to take
good care of Thamarai as usual until birth of the child. If the child happened to be female,
she would tend the child giving oil bath and treat the visitors with sweets. If the child
happened to be a male, she would smother child to death and would announce to the
world that the child was stillborn. That way nobody would ever know of what had
happened. The mid-wife agreed to this diabolical and cunning scheme. She was attending
to Thamarai as advised by Chlellatha Gounder.
The time came for the child birth. Thamarai went into labor. The mid-wife got ready to
smother the child to death without her knowledge if it happened to be male. The moment
was tense. Instead of one child, Thamarai gave birth to two children. Both of them
happened to be male. However, before the mid-wife could kill them, the children kicked
the midwife and simply disappeared from her sight. It is said that the first child Ponnar
came out of the right-side of the Thamarai’s womb and the second child Sankar came out
of the left-side. It was possible that the children were hidden for their safety by Thamarai
and Nellian Kodan. All we know is that Ponnar and Sankar disappeared and did not come
into the story for quite some time.
After a while, Thamarai’s brother Mari Kolunthu also got children of his own. He had
two daughters and three boys a total of five children in all. Nellian Kodan had a loyal
servant by name Cholian Thotti who was with Nellian Kodan throughout his ordeal with
his Pangalis. In course of time, he got married and got a son named Sambuvan.
After the loss of the twin boys, Thamarai again became pregnant and this time she gave
birth to a female child, which did not create any problems to the Nellian Kodan’s
pangalis. The girl was named Arukkani Nalla Thangam. (Arukkani used to be a common
name among gounder girls in the olden days). Chellatha Gounder was very happy that
Thamarai did not produce male challenger to the lands.
Ponnar-Sankar – Joining Parents
Although Arukkani had two brothers, she was growing up alone in the family. One day
Thamarai described to Arukkani her life story. She informed the little girl of her cunning
relatives who stole the land from her father. She also informed her about her missing
brothers. She lamented over the severe punishment her father received from the pangali
relatives when he went to them to ask for his lands. She cried and sobbed unable to
control her emotions. Arukkani also cried along with her mother severely for the physical
pain her father had to endure because of her Pangali relatives.
Thamarai nostalgically remembered her sons and worried what had happened to them. It
is said that Ponnar-Sankar overheard the entire conversation and appeared in front of
their mother and revealed themselves. Thamarai was extremely happy that her sons
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joined her back. But, she was also afraid of their safety. She was worried that Chellatha
Gounder would harm her sons and would even get them killed.
Thamarai and Nellian Kodan decided to leave their village and go to the village named
Adi Chetti Palayam along with their children. The children grew there until they became
able adults. Nellian Kodan arranged to teach his sons Fencing, Silambam and other
martial trainings from a well-known Vettuva Gounder guru named Rakkianan in a
nearby village named Maari Gounden Palayam. Rakkianan gave excellent training to
Ponnar and Sankar and made them great experts in martial arts. Ponnar – Sankar also
grew into extremely handsome adults and commanded great respect for their personality.
They were physically well developed with commanding height, shape and powerful
looks. One can appreciate the physical features of Ponnar-Sankar by visiting the
Annanmar temples and watching the statues in the temple. They turned out to be the very
opposite of Nellian Kodan who was a weak person. While Ponnar – Sankar were taking
martial arts training, Arukkani grew up with her mother Thamarai learning many things
from her mother. Thamarai taught her daughter cooking and instilled in her a sense of
respect for her family and the love for her brothers and the family. Perhaps ArukkaniPonnar-Sankar sibling love and affection is one of the preeminent themes of the PonnarSankar Story.
In course of time Ponnar and Sankar completed their martial arts training and joined their
parents at Kudiyur. Ponnar – Sankar became well known warrior adults in the region.
Thamarai never forgot the humiliation her family endured from the pangalis. During a
family gathering, Thamarai recounted to Ponnar-Sankar the whipping their father
received from Chellatha Gounder during an encounter. She cried uncontrollably
remembering that episode. Ponnar-Sankar became very wild learning the humiliation and
indignity their parents had to endure with their parallel relatives. Both of them went to the
pangali’s village and challenged them to a fight. Ponnar-Sankar whipped Chlellatha
Gounder and his sons with a special whip (anju mani kairu) and reprimanded Pangali’s
wives for their cruelty to their mother.
Challenge to Pangalis and Resentment of Vettuva Leader
After this challenge and severe whipping, Chellatha Gounder realized that Ponnar-Sankar
had grown too big and he could not control them on his own. He decided to seek help
from the nearby village Thaliyur. The leader of Thaliyur village belonged to Vettuva
Community. His name was Kali. Thaliyu Vettuva leader was already resenting the
growing influence of Ponnar and Sankar in the region. Kali readily joined forces with
Chellatha Gounder and his son Malaiswamy and decided to stop the spread of influence
of Ponnar-Sankar. They decided to trouble Ponnar and Sankar in the cultivation of the
land and restrict them in their hunting expeditions.
In those days, young adults participated in many competitions showcasing their skills in
martial arts. In those competitions, Ponnar and Sankar offered serious challenge to the
youths belonging to the Vettuva Community. As Ponnar – Sankar won most of the
competitions, vettuva community developed hatred towards them and naturally Kali
being leader of Vettuva community, hated Ponnar – Sankar for their extra ordinary skills
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in martial arts. Kali regarded Ponnar-Sankar as his worst enemies and wanted them to be
eliminated.
One day Kali challenged Ponnar-Sankar for a rooster fight. In those days rooster fight
was very common. They would tie a sharp blade to the leg of the rooster and let two
roosters fight against each other until one was eliminated. The owner of the victorious
rooster claimed victory for the fight. The brothers accepted the challenge and agreed for
the fight. However, Arukkani had uncanny power to read the mind of the persons and
warned her brothers that Kali was deliberately setting up these fights and he was meaning
to physically harm them. Moreover, she performed some pujas and blessed a Rooster that
would be used in the fight against Kali. Ponnar and Sankar were vigilant and Kali did not
do anything out of order. The Rooster blessed by Arukkani won the fight and the bothers
returned home victorious.
In course of time Sankar – Ponnar were well known in the entire region. They also
became very strong. They decided to go back to Valanadu, the original village of their
grand father and decided to claim back the land that belonged to them. When Ponnar and
Sankar challenged Chellatha Gounder for the land, he could not do anything to prevent
them from taking their lands back. They announced themselves as the leaders of the
region and collected taxes on behalf of Uraiyur Chola King and paid their dues to him.
They also built a Palace for themselves and made their parents very happy. Finally,
Thamarai and Nellian Kodan passed away more or less at the same time.
Arukkani could not bear the death of her parents. She did not have too many friends,
except the daughter of a Muthaliar by name Kuppayee. Kuppayee gave very good
company to Arukkani and did everything possible to help her during the sad times. The
Brothers were very much worried that their sister was completely overwhelmed with the
death of their parents. They tried their level best to cheer her up. They knew that she
liked birds and playing with birds made her happy. Sankar went on a hunting expedition
to catch birds in the nearby jungles.( This ritual is still celebrated during Annan-mar
Festivals). He brought variety of birds for his sister – parrots, doves etc. The sight and
the chirping of the birds made Arukkani happy and slowly she came out of depression.
After recovering from grief, Arukkani concentrated her attention on “Meditation”.
Because of her continued meditation, she received the ability to predict the future
happenings.
One day Sankar went on a hunting expedition and killed a leopard. As soon as Kali knew
about it, he protested charging that the jungle where Sankar killed the leopard, belonged
to him. He also charged Sankar for wanton violation of his property. Kali decided to
strike at Ponnar-Sankar lands. Kali sent his men to border area of Valla Nadu. Kali’s men
looted cattle and destroyed cultivated lands to provoke Ponnar-Sankar. Kali’s men also
abducted Kuppayee – a closed friend of Arukkani thinking that they were abducting
Arukkani. Hearing about the abduction of Kuppayee, Sankar went after Kali’s men and
recovered her from the enemies after a big fight. However, Kuppayee was humiliated.
She could not control the humiliation and the loss of dignity that she had to endure with
Kali’s men. She was overwhelmed with grief. She decided to take her life. One day when
12
nobody was watching, she committed suicide hanging herself by a rope. Arukkani was
highly devastated at the death of her close friend. It took a long time for her to come back
to normalcy.
Meanwhile, Thaliyur Kali continued to frustrate Ponnar – Sankar and troubled farmers
living in the Valla Nadu by committing atrocities – stealing cattle, destroying crop etc. As
the land belonged to Uriyur Cholan, affected people in the region also complained to the
Chola King about Kali and his atrocities. Uriyur Chola King already knew about Ponnar
– Sankar and their good work in the region. He summoned them to his court and
conferred on them the status of “Small Kings”. Ponnar – Sankar were highly pleased
and returned back to the Valla Nadu to continue their good work to the people in their
kingdom.
Fulfilment of Thamarai’s Oath
Arukkani never forgot her family history. She vividly remembered her mother’s oath in
front of her maternal grand father.
“ I will give birth to two lion-like sons. You will have two grand daughters through your
sons. My sons will marry your daughters and bring them to my home”.
These sentences were constantly ringing in her ears. She could imagine her mother in
front of her grandfather exchanging verbal tirade with bitterness in her voice, and anger
in her face. She could see her father with a drooped head with the shame of humiliation
and sense of inability. Arukkani thought that it was time for the fulfillment of her
mother’s oath.
After Ponnar and Sankar returned from Uriyur after getting the tile of “Small-Kings”
from the Chola King, Arukkani broached the subject of marriage with her brothers. She
reminded them of the oath of their mother and the duty of the children to fulfill that oath
to vindicate her decision to marry to Nellian Kodan. The brothers were convinced by the
persuasion of Arukkani and agreed to ask their Mama’s daughters in marriage.
Chinna Malai Kolunthu was the brother of Thamarai and hence Thaai Mama of Ponnar
and Sankar. Chinna Malai Kolunthu had two daughters. The first daughter was named
Muthayee and second one was named Pavalayee. It was decided that Ponnar would ask
for the hand of Muthayee and Sankar would ask for the hand of Pavalayee. As Ponnar
and Sankar have already become famous, Chinna Malai Kolunthu was very much pleased
to give his daughters in marriage to Ponnar and Sankar. The marriage took place with all
the pomp and show befitting small kings. Arukkani was very happy that her mothers’
oath was fulfilled by this marriage.
Ponnar and Sankar ruled their kingdom very fairly. In course of time their good name
spread all around the region. Even Vettuva Community members who were traditionally
hostile to Ponnar – Sankar started respecting them for their uprightness and honesty. That
made the Vettuva Leader Kali very angry and wanted to take revenge on them by
subterfuge and cunningness.
13
Trickery of Goldsmith
He entrusted a goldsmith named SembaKulan to trick Ponnar and Sankar and get them
bad name in the region. As per the plan, Sembakulan undertook a journey through
Vallanadu. He reached Sankar’s palace and requested him to accommodate him in their
palace for a night stay. Being king and generous, Ponnar readily provided him shelter for
the goldsmith in his palace. He treated him like a guest and provided him dinner in the
tradition of Kongu gounders. While retiring to the bed, Sembakulan approached Ponnar
and requested to him to keep custody of an ornamental gold cup for that night. Sankar
innocently accepted the cup and kept it in a safe for its safety.
The next day, after finishing the breakfast, Sembakulan asked for the gold cup. Ponnar
took the cup from the safe and returned it back to him. Sembakulan here played his game
to trick Ponnar. He told Ponnar that the cup Ponnar returned was not the same one that he
gave Ponnar the previous night. He also told Ponnar that the cup he gave him previous
night was made of pure gold and the cup Ponnar returned him as was only gilded with
gold – it was actually copper inside. Ponnar was astonished to hear this charge.
Ponnar was very angry and wild. He could have punished him and sent him out of his
palace. But, he wanted to prove that he was innocent. He controlled his anger and decided
to act calmly. Sembakulan, being wily and cunning, told Ponnar that he wanted justice in
front of a village jury. Ponnar called the members of the village jury. Sembakulan
pleaded to the jury that he was a weak, and powerless person. He could not do anything
against a rich and powerful king like Ponnar. With a persuasive language and a smooth
demeanor Sembakulan projected a very credible image for his story. He almost
convinced the jury that he was telling the truth.
Ponnar was at a loss. He felt that he had to do something to prove his innocence. He did
not have a convincing argument against the wily Sembakulan excepting his words. As
was customary in those days, he offered himself to any test to prove his innocence. The
popular test used to be lighting of incense on the hand while it was burning with flames.
If the person could bear the pain without any effect on the skin, the person was supposed
to have passed the “test of innocence”.
When Ponnar offered himself to the test of innocence that would be proposed by the
accuser, Arukkani happened to come to the palace. Learning what had happened, she
immediately understood the ploy played out by the goldsmith. She pleaded with Ponnar
that the whole thing was a set-up and he should not subject himself to this cruel test of
innocence designed by his enemies. However, Ponnar was convinced that being innocent
he would pass any test and vindicate his innocence. He consoled Arukkani that she need
not worry about any harm to him, as he was innocent.
Sembakulan proposed a deadly test. He knew it was almost impossible for anybody to
swim to the bottom of the nearby Velaan kulm a pond and come out through the duct to
the other side of the pond. He proposed exactly that test hoping that Ponnar would die in
the process. Ponnar and Sembakulan decided to go to the pond for the test.
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Ponnar knew that Kali had been plotting to attack and destroy him and his family. He
expected Kali to attack his palace during his absence. Hence, he advised Sambuvan and
his brothers-in-law to remain at the palace and guard it from any attack from Kali and his
men.
Bloodbath at Padu Kalam
Through his men, Kali came to know that Ponnar has left for the Velaan Kulam with
Sembakulan. Kali thought that it was appropriate time for him to attack Ponnar – Sankar
palace and destroy it. Kali and his men decided to attack the palace. They were on their
way to Sankar-Ponnar Palace. Hearing the arrival of Kali and Kali’s men into the Vengal
area, a contingent of four consisting of Ponnar-Sankar’s brother-in-laws ( Three of them)
and Sambuvan went to meet them on the way for a battle. They met Kali and his men on
the way. A fierce battle ensued. They defeated Kali’s men and made them run for their
lives. After winning Kali’s men, the four of them returned happily savoring their victory
over Kali’s men.
As they were thirsty, they went to a nearby pond to drink water. But they did not know
that water in the pond was already poisoned by Kali and his men. As all the three
brothers-in-law drank the water, they died on the spot. However, Sambuvan was spared
as he did not drink that water. Sambuvan was highly devastated witnessing the tragic
death of the Ponnar-Sankar’s brother-in-laws. He immediately ran to the palace to tell the
news. There, he found Sankar and told him what had happened. Sankar became
extremely furious and immediately started on his horse to search for Kali and destroy
him.
Sankar shouted for the revenge of Kali in his hands. His anger had no bounds. It is said
that the god Mayavar ( an avatar of Vishnu ) who was also military adviser to Kali,
thought that Sankar would destroy everything if he is not contained in the jungles. To
stop Sankar and to mitigate the destruction, Mayavar hid behind a bush and charged
arrows to his chest. One arrow lodged into the chest of Sankar and wounded him.
Realizing that he had been wounded, Sankar could not tolerate that he could be wounded
and that he would suffer from pain. He called Sambuvan and told him that he did not like
to live any more as he was wounded. He asked him to prepare the ground where he could
commit courageous suicide by piercing his own body with sharp sword. His death was
considered to the death of bravery. The spot where Sankar committed suicide could be
visited in a place called “Padu Kalam”.
Seeing the dearth of his master, Sambuvan was devastated. He also did not want to live
any more. Following the footsteps of his master, Sambuvan also committed suicide in
the same spot. Both Sankar and Sambuvan chose death of bravery.
Ponnar’s Revenge on Vettuva Leader
When all these unfortunate deaths and suicide were happening at Padu Kalam, Ponnar
was still at the Velan Kulam trying to pass the test of innocence proposed by the
goldsmith Sembakulan. First Ponnar swam from the inside of the pond to outside through
15
the duct. After he came out to the other side of the pond, Sambakulan demanded that he
should do the same in the reverse by going from the outside of the pond to the inside
through the duct. As Ponnar was capable of doing that, he decided to swim from the
outside of the pond to the inside. While doing it, he thought that Sambakulan had some
other evil design in his mind. While he was coming into the pond, he also heard the
sound of beating of the drum by Sambuvan signifying some thing wrong was happening
at the palace. When he came out into the pond, he saw Sambakulan standing on the end
of the pond with a large stone on his hand ready to throw it on Ponnar’s head. As soon
as he saw what Sembakulan was about to do, Ponnar took a magic knife that he was
always carrying with him and instantly aimed it at Sembakulan. The knife struck
Sambakulan and he was killed instantly.
Ponnar went back to the palace and came to know that most of his close relatives had
died at the battle at Padu Kalam. He became very furious. He decided that revenge of
Kali was the only solution to avenge the death of his beloved brother. Ponnar took with
him all his soldiers and searched for Kali in his village. Kali tried to escape Ponnar.
However, Ponnar pursued him and found him. In the ensuing fight, Ponnar killed Kali
and avenged the death of his brother. Ponnar’s soldiers defeated Kalis’s men and the
battled ended with victory for Ponnar. Death of Kali signifies another fulfillment of oath
of Thamarai that she took against the Vettuva gounders.
After death of Kali and defeat of his men, Ponnar went back to Padu Kalam. There he
witnesses his indomitable brother lying dead on a boulder after committing suicide. He
could not tolerate the death of his only twin brother. By the side of Sankar he found the
body of Sambuvan – their loyal soldier from their young days. At a distance, he found the
dead bodies of all of his brothers-in-law. He was devastated by the death of so many of
his close blood relatives. He could not carry on with his life without them. He decided to
seek the death of bravery as that of his brother and his soldiers. He pierced his sword in
his chest and took his own life.
End of Arukkani
Arukkani, Kuppaye and Pavalayee were in the palace anxiously waiting to hear about the
result of the battle with Kali. They came to know that Ponnar, Sankar and other close
relatives were dead after the battle with Kali. Arukkani was shocked to hear the news and
decided to go to the battle ground to look for her dead brothers. She asked her sisters-inlaw to join her. It is said that fearing what would happen to them after the death of the
husbands, they committed suicide by burning themselves in a fire.
Arukkani left for the battleground along with some friends. She found her dead brothers
in the battleground and was overwhelmed with grief. The description of her sorrow and
her lamentations over the death of the brothers exemplifies the supreme love and
affection that existed between the sister and the brothers. The Story of brothers is also a
story that exemplifies the story supreme love and affection between the brothers and
sisters.
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She cried uncontrollably singing the virtues and the extolling the brave deeds of her
brothers. At that time, the local goddess Peria Kandiamman appeared before her in the
form of a human and consoled her. She went to the body of Sankar and stitched the
wounds of Sankar and resurrected him by performing some holy rituals. Peri
Kandiamman also resurrected the Ponnar and Sambuvan.
An End Suggested in Karunanidhi’s Novel
It appears that everybody in Ponnar – Sankar family is dead after the great battle. That
does not explain the establishment of the gounder hegemony in the area and the spread of
gounders in the Kongu Region. It is suggested that Ponnar survived the battle and
established his rule over the region with the help of Chola king. Chola King also helped
Ponnar to expand his influence in the region. He also helped Ponnar winning the disputes
with hostile vettuva gounders that we had seen in the story.
Remnants of the Story
Ponnar and Sankar is simply a legend of the region. They have been elevated to the status
of God as there are numerous Annanmar temples all over Kongunadu. Annanmar
Temples are the landmark of the Kongu region. Many other communities celebrate
Annanmar festivals with gusto and fanfare. Although gounders do not celebrate
Annanmars as other communities do, gounders do encourage other communities to
celebrate Annanmars. It is said that gounder communities also celebrate Annanmars in
some villages.
The theatre of action mentioned in the story is located at Veerappur, some 60 kms from
Karur. The area where Sankar committed his act of bravery is located at Padu Kalam.
Access to the Veerappur and Padu Kalam is not good. In spite of the fact, a large number
of devotees visit the Padu Kalam, the area is not kept well. I once visited Veerappur and
Padu Kalam during my India visit. At that time my understanding of the Annanmar
Stories is very limited.
In my home town of Sathyamangalam, Matharis (cobblers) celebrate the festival.
Although gounders do not celebrate the festival there, they do participate in some rituals
that are assigned to them. I remember that they enact the trapping of the five-colored
parrot by Sankar to make his sister Arukkani happy.
Annamar - Movie
We all know that Dr. M. Karunanidhi has written a historical novel depicting the
Annnamars titled “ Ponnar – Sankar”. Now that story will be rendered as a movie for the
benefit of all Tamils. Actor Prasanth will be acting in the movie while his father
Mr.Thyagarajan will be directing the movie in addition to acting in an important role.
Dr.Karunanidhi will be writing screenplay and dialogues. The film is budgeted for 15
crore rupees. Let us hope that the quality of the movie will make Annanmars a household
name all over Tamilnadu.
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17
Theeran Chinnamalai – Kongu Tamil Freedom Fighter
By
Dr. Sathy R. Ponnuswamy, Pearland, TX, USA, 77584
He was the first freedom fighter of Kongu region
Veera Paandiya Katta Pomman is a well-known historical name in Tamilnadu. He fought
a valiant fight against the British invaders and finally sacrificed his life for the cause of
freedom of his kingdom. He was hanged by the British in the year 1799 at Paanchalam
Kuruchi village in Thirunelveli district. The thespian actor, late Sivaji Ganesan, who
immortalized Veera Paandiya Katta Pomman in a movie - well known for its dialogues
and histrionics. I vividly remember my school days during the fifties, when every young
student’s favorite was to act out the dialogues in the Katta Pomman movie. In every
marriage function, Katta Pomman sound track was played out loud - providing mass
entertainment to the entire neighborhood. Even now, Katta Pomman gives a sense of
pride to the whole of Tamil community and remains a symbol of the forerunner of Indian
freedom movement.
But who is Theeran Chinnamalai? He is not as well known as Katta Pomman. He was a
forgotten hero in the annals of the Tamil History. He is a Kongu Tamil who fought
against the British invaders and sacrificed his life on July 31, 1805 for the sake of
freedom. Only recently, in the year 2003, Tamilnadu government recognized his valiant
fight against British invaders and erected a statue in Chennai honoring him. We do not
18
know much about him. In this article, I would like to present the story of Theeran
Chinnamalai that I collected from some sources.
Heritage of Chinnamalai
Theeran Chinnamalai belonged to the illustrious and well known Palaiya Kottai
Pattakarar Family. It is well known that Pattakarar family had the title of Mandradiar and
controlled large tracts of land from their palace located at Palayam Kottai. Theeran
Chinnmalai’s grand father Kotravel Sakkarai Mandradiar was childless. He adopted two
sons – the first one Senapathy was groomed by his first wife and the second one named
Rathnaswamy was groomed by his second wife. Both of the adopted sons were groomed
well with proper education at the palace. In course of time, the brothers got married. As it
was the custom in those days, the first son Senapathi took the title of Mandradiar in the
year 1731 and continued to control the lands from Palayamkottai. The second son
Rathanaswamy moved to a nearby village named MelaPalayam and took care of the
farming of the lands that belonged to his family.
Rathnaswamy and his wife Periatha had six children in all – five sons and one daughter.
The first son was Kulandiswamy, the second was Theerthagiri, the third was Thambi,
fourth was Kilothar and the fifth was Kuttiswamy. Their only daughter was named
Parvataham. The second son Theerthagiri who later became Chinnamalai was born in the
April 17, 1756.
The eldest son Kulandiswamy and the last son Kuttiswamy mainly attended to farming
and took care of the vast tracts of lands under their control. However, the band of three
brothers Theerthagiri, Kilothar and Thambi devoted their attention to administration and
safety of the villages under their control. They learnt the martial of art of Silambu,
archery etc. They rode on their horses throughout their jurisdictions and formed Kongu
Tamil youth organizations. They also trained the Kongu youth in martial arts. They
protected their area from robbers. They also took part in Village Panchayats, which were
popular in those days to resolve disputes between families. They not only helped to
resolve family disputes but also land disputes. They became very famous for their public
service in the region.
In course of time, the brothers got their sister Parvatham married to Ulagapuram Muthu
Thirumalai Gounder. As they were rich, they conducted the marriage lavishly and made
their sister happy by giving generous marriage presents in the form of jewellery,
ornaments and vessels.
Dispute with Hyder Ali
During those days ( late 1700s), Kongu area was under the control of Mysore Muslim
king Hyder Ali. Hyder Ali was entitled to collect the tax from Kongu Tamils. A Diwan
appointed by Hyder Ali, named Mohammed Ali and a Tax collector were troubling
farmers in the collection of taxes in the Kongu area. They humiliated the farmers by
confiscating their land – their only means of livelihood. Hearing the atrocity committed
by the Mysore King’s Diwan, Theerthagiri and his two brothers mounted on their horses
19
to challenge them in their unfair collection of taxes. As they were searching for the
Diwan, the Diwan and his party were returning to their tents after colleting taxes.
Theerthagiri met them on a road between the well known Sivan Malai and Chennimalai.
They recovered all the taxes from the Diwan and asked him to go and report to the
Mysore King that a “Chinnmalai” that was in between Sivan Malai and Chennimalai took
away all the taxes. The Diwan was very angry and protested that the taxes belonged to
Hyder Ali and Theerthagiri would face severe consequences for his actions. When,
Diwan informed him that Kongunadu was ruled by Hyder Ali, Theerthagiri asked the
Diwan to inform Hyder Ali that Kongu Tamils could rule themselves and they did not
need a Mysore King. He distributed the taxes back to farmers. The story of his encounter
with Mysore King’s Diwan spread like wild fire. Kongu Tamils were highly rejoiced and
named him “Chinnamalai” for this show of bravery.
Mysore Diwan was humiliated. But, he wanted to take revenge against Chinnamalai and
also wanted to punish him for challenging Mysore King’s rights in Kongunadu. The
Diwan sent a contingent of soldiers from Sankagiri to attack Chinnamalai. Chinnamalai
and his soldiers met them on their way to Kangeyam at the Noyyal River and defeated
them. This was the first battlefield experience for Chinnamalai. Knowing that he had to
meet Mysore King in battle in course of time, Chinnamalai collected an army of soldiers
from all the villages. He gave the new Kongu Tamil soldiers training in many martial
arts. Chinnamalai became a very powerful figure in the Kongu region, although he did
not have an official title of a ruler of the region.
Their house had become a guest house for all the Kongu Tamil activities. The eldest
brother Kulandaiswamy and his wife Kempayammal took good care of all the guests
who visited them by providing food and shelter.
Alliance with Tippu Sultan
Hyder Ali died on 12th July 1782 and his son Tippu Sultan became Mysore King. After
Tippu became Mysore King, hostilities broke out between British and Tippu Sultan as
Tippu claimed sovereignty to his kingdom and refused to pay taxes to the British. Tippu
Sultan wanted to raise a big army of soldiers to fight the British and invited the Kongu
Tamils to join him in his fight against the British. Chinnamalai, his brothers Kilother, and
Thambi decided to join Tippu Sultan. They also took with them their loyal soldiers
Karuppan and Velappan. In Tippus’s army, Chinnamalai was made chief of Kongu
Regiment. About 1000 young Kongu Tamils joined the Kongu Regiment. They were
given proper military training by French who were collaborating with Tippu in his fight
against the British. It is worthwhile remembering that these were the days of aftermath of
famous French Revolution. The wars between the Mysore King and the British are
known as Mysore Wars. The fourth and crucial battle between Tippu and the British took
place in the year 1799. Chinnamalai’s soldiers battled against the British at Mala Valli
front and caused severe damage to the British forces. Srirangapatnam war front was led
by Tippu himself. In the severe battle that took place, Tippu himself was killed on April
5, 1799. After the defeat of Tippu, Kongu area came under the control of British
technically.
20
After death of Tippu Sultan, Chinnamalai led all his soldiers through Kaveri River into
Kongunadu. However, their loyal friend Velappan was captured by the British and
remained in their custody. Velappan promised the British that he would act as their agent.
Believing his words, they gave him a position in their army. However, Velappan
remained loyal to Chinnamalai and sent secret notes concerning British activities and
helped Chinnamalai in many ways.
Battling the British
After his return from the Mysore War to Kongu Nadu, Chinnamalai built a palace in a
village called Oda Nalli. He advocated to all Kongu Tamils and the neighboring
Palayakarars that they should all unite together and fight the British. At that time, Salem
and Malabar areas were under the control of British. But, British could not control the
Kongunadu due to opposition by Chinnamalai and his alliance. If the British wanted to
travel to Malabar from Salem, they had to take a circuitous route through Mysore. Kongu
Tamil soldiers were guarding Kongunadu and were preventing the entry of British
through Kaveri River. The British wanted to take over the control of Kongunadu without
a fight. They sent a messenger and promised Chinnamalai favors in exchange for
accepting the British Control of Kongunadu and paying taxes. Chinnamalai refused the
offer and challenged the British for the hegemony over Kongunadu.
Although Velappan was serving the British, he informed Chinnamalai and warned him in
advance of the British activities through some secret messengers. Chinnamalai knew that
British would enter Kongunadu in course of time. He made preparations for the eventual
fight with the British. During this time he built an ordnance factory at Oda Nalli to make
war preparations to face the British.
Even during those tough times, it is said that Chinnamalai was generous to poets and
learned men. He made Arunachala Kavi an official poet for his region. He also
generously donated large sums of gold coins to Punthurai Ambikapathi poet and honored
him in his kingdom. He punished the infiltrators sent out by the British into the land
under his control and made his area safer. In all, people lived a peaceful and happy life
under the rule of Chinnamalai.
The British were very much annoyed that Chinnamalai was running his own independent
kingdom without a real title and did not listen to their demands to accept their hegemony.
The British decided to strike him and take the control of the land by force. Initially, they
sent out a troop of soldiers under the captainship of Colonel Makiskan to arrest
Chinnamalai. Velappan who was serving the British informed Chinnamalai of the British
plan through his informers. As Chinnamalai was forewarned, he met Makiskan and his
soldiers on the banks of Noyyal River and defeated them in the battle thoroughly.
Makiskan was beheaded in the battle and it is said that this head was paraded in the
villages of KonguNadu.
Learning what had happened to Makiskan, the British became very furious and sent out a
cavalry unit under Captain Harris to capture Chinnamalai. When Harris was approaching
Arasalur in the Kongu area, he heard the Puja sounds from the Arasalur Amman Temple.
21
Thinking that Chinnmalai might be in the temple, Captain Harris entered the temple in
search of Chinnamalai. As he could not find him, he was frustrated and proceeded to Oda
Nalli where Chinnmalai’s palace was located.
A sentry at the top of the palace noticed the movement of the troops led by Harris and
immediately informed Chinnamalai. Chinnamalai planned to attack them alone with a
hand grenade first. He advised his soldiers to attack them after he had a chance to throw
the grenade at them. Chinnamalai mounted a horse and sped towards Harris and his troop.
As Harris was wondering why a single person was approaching him, Chinnamalai swiftly
threw his grenade at his horse’s side. The horse got bewildered and started running away
from the bomb and the smoke. Harris lost control of his horse and a pandemonium
ensued as Harris could not control his horse. Meanwhile, Chinnamalai’s troop joined
him. Harris and his troop had to withdraw. Chinnamalai and his troop drove them all the
way to Kaveri River up north. This battle took place in the year 1802.
Hearing what had happened to Harris, the British became much more furious and they
decided to send in a troop carrying Cannons. As soon as Velappan knew of the British
plan, he sent a word through the informers about the impending British attack on Oda
Nalli. Chinnamalai used to wear a new pair of shoes every day. The informer left a note
inside his shoes about the British plan of attack. When Chinnamalai was about to wear
the shoes, he found the note from Velappan. After reading the note, he left it there by
mistake.
Chinnmalai consulted his brothers for a plan of action. They decided to leave their loyal
soldier Karuppan in Melapalayam in hiding. Chinnamalai and two of his brothers and a
cook named Nallappan decided to hide in the Karumalai area, which is adjacent to the
well-known Palani Malai. Karumalai area was full of thick forests and provided cover for
the brothers to hide from the British attack.
The British came to Oda Nalli with their cannons and found that all had vacated the
palace. When they were searching the palace area, they found the note sent out by
Velappan. The moment British came to know that Velappan was an informer to
Chinnamalai, they shot him dead. They also demolished the entire palace with cannon
shots. They decided to search and find Chinnamalai.
Capture and Execution
Meanwhile, Chinnamalai and his brothers stayed during the daytime in the Karumalai
area and returned in the night to a house at the foot of the hills for dinner and sleep. They
ate the food prepared by the cook Nallappan. They always carried guns for safety.
Cook Nallapan was a traitor. He was tempted to accept bribery and to inform
Chinnamalai’s whereabouts. He secretly informed a British agent about Chinnamalai and
his brothers and their daily routine of eating dinner in the house at the foot of the hills.
The British dug an underground trench leading to the house and waited for Chinnamalai
and his brothers.
22
As usual, in the evening the brothers returned to the house for dinner from their hiding in
the forest area. That day, cook Nallappan cunningly asked the brothers to leave their guns
on the floor. He assured them that there was no danger when they were eating food. The
brothers believed his words and left their guns on the floor, as they also did not sense any
danger.
When they were about to eat the dinner, cook Nallappan opened the secret door leading
to the underground trench and allowed the British soldiers inside the dining area. The
British soldiers quickly surrounded Chinnamalai and his brothers. With all the fury,
Chinnmalai hit the traitor Nallappan and killed him on the spot.
The British arrested Chinnamalai and his brothers and kept them in Sankakiri prison. A
four-person tribunal consisting of Genaman, Marvul, Horse and Backy Hart was formed.
Their loyal servant Karuppan who was in hiding at Melapalayam also surrendered to the
British. The tribunal asked Chinnamalai to accept the British rule over the Kongu area
and pay taxes to the British. They also offered him amnesty if he tendered an apology.
Chinnamalai refused the British offer and informed his decision to face the consequences.
Preparations were made to hang them by rope tied to a Tamarind tree located at the top of
the Sankakiri fort. Chinnamalai, his two brothers and their loyal friend Karuppan were
brought to the tree on the day of the hanging. They asked the escorting soldiers to move
away from them. Then each one tied the rope around his neck and jumped down to
embrace death. The whole of Kongunadu wept for their heroic deeds on that day. The
British saw to that that Chinnamalai’s name did not become household legend by banning
any books or any literature on Chinnamalai for a long period of time. Theeran
Chinnamalai was hanged on July 31, 1805.
The story of Chinnamalai and his heroic battles with the British and the eventual sacrifice
of his life for the cause of freedom would have been completely consigned to oblivion
but for the heritage of oral story telling that existed in our culture. The singular credit
goes to Pulavar Kulanthi who heard this story from his grand father during early 1900s.
However, during the British rule it was not possible to write about the freedom fighters as
the British banned all literature dealing with freedom fighters. Pulavar Kulanthi could
write about Chinnamalai only after independence. By the time he was about to write, he
could not recollect everything his grand father told him. But, he was able to create the
first account of the Story of Theeran Chinnamalai and in course of time Kongu Tamils
understood the heroic role of Chinnamalai and his struggle for independence from British
domination.
The three brothers – Chinnamalai, Kilothar and Thambi – did not marry. Hence, we do
not have any direct lineage from Chinnamalai. However, two of his brothers
Kulandiswamy and Kuttiswamy were married and they have descendant of their own. As
we have seen before, the Paliankotti Pattakarar and Chinnamalai have common lineage.
23
Redemption and Recognition
Only recently, The Tamilnadu government took an active interest to give due recognition
to the Kongu freedom fighter. A memorial day was observed on August 2, 2004
commemorating the martyrdom of Theeran Chinnamalai.
A news article that appeared in The Hindu on August 1, 2004 had this:
“Meanwhile, on behalf of the State Government, the Theeran Chinnamalai Memorial Day
would be observed on August 2 in Odanilai village near Arachalure, Erode District”
Statue for Chinnamalai at Chennai
In memory of Chinnamalai, a statue was opened at Kathipara & Guindy Industrial Estate
area, Chennai .
A Mani Mandapam for Chinnamalai:
AUG. 3, 2004: The Tamilnadu Government announced that A mani mandapam for
freedom fighter Theeran Chinnamalai will be constructed at Odanilai village in Erode
taluk at a cost of Rs. 30 lakhs.
July 10, 2007: The Tamilnadu Government honored Theeran Chinnamalai by building a
Mani mandapam in Odanilai, the fort from where Theeran Chinnmalai waged his
freedom fight.
The Hindu newspaper dated July 10, 20007 released the following information
concerning the event.
“In memory of the martyr, the Government has constructed a mani mandapam at Rs. 30
lakhs at Odanilai.
24
This year, the death anniversary will be celebrated on August 3 for which meetings were
held. Fifteen legal heirs of Chinnamalai also attended and decided to celebrate the
anniversary in a grand manner.”
A Stamp on Theeran Chinnamalai
Aug 01, 2005: The Indian Govt. released a commemorative stamp on freedom fighter
Theeran Chinnamalai, at a function held at Chennai, Tamilnadu.
Stone inscriptions on Theeran Chinnamalai
JULY 31, 2004: Four stone inscriptions on the freedom fighter Theeran Chinnamalai
were unearthed in four different places. Stone inscriptions on him were unearthed at
Kadaiyur, Pattani, Goundenpalayam and Sivanmalai (all in Erode district). In the
inscriptions were mentioned the donations of lands made by Theeran Chinnamalai to
temples and the poor. Further, the details of Theeran Chinnamalai alias Theerthagiri and
his family were also mentioned.
Milestones in the life of Chinnamalai:
Birth :
Born as the second son of Rathnaswamy Gounder ( Payiran Kootam) and Periatha (
Othalan Kootam) on April 17, 1756. He was named Theerthagiri.
Growing-up:
He grew up learning martial arts along with two of his other brothers – Kilother and
Thambi. He formed Kongu Tamil Youth Groups and gave them martial arts training.
Encounter with Hyder Ali’s Diwan:
He recovered the taxes collected by Mysore Diwan and earned the nick name
Chinnamalai. He also defeated Diwan’s soldiers and successfully defended the Kongu
Region from Mysore Kings.
Allianace with Tippu Sultan
He led 1000 Kongu Tamil Youths and joined with Tippu Sultan to fight the British. In
1799 he fought the British in Melapalayam Front and caused severe damage to the British
forces. However, Tippu died at the Sriranga Patnam front. Fourth Mysore war ended.
Defending Kongu ( 1799-1805)
Returned to Kongu after Tippu’s death and organized an alliance of Kongu Palayakarars
against the British. Fought four battles with British and successfully defended himself.
Refuge and Capture(1805)
25
British destroyed his Oda Nalli Fort with cannons. Chinnamalai took refuge in the
Karumalai forests. A traitor cook cunningly helped the British to capture Chinnamalai
and his brothers.
The End(1805)
The British hanged Chinnmalai, his two brothers and their loyal soldier Karuppan on 31
July 1805. They banned any literature on Chinnmalai. However, due to the existence of
the oral tradition of Story Telling, Chinnmalai Story survived and reached us in the form
of books and Kummi Songs.
Sources:
“Theeran Chinnamalai Gounder” by Pulavar S. Rasu, Samba Publications, 152 Peters
Road, Chennai, India 600 086, 1996.
Kongu Nattu Singham - Theeran Chinnamalai by Kavignar Magudam Manickam,
Sakunthla Publications, Rangoli Graphics, 329 E.V.N.Road, Erode, TN, India 638 009,
year 2001.
Various News Items from The Hindu, collected by Mr. R. Kuppusamy, Katy, Texas.
-----------------------------------------------------------------------------------------------------------Author Details:
Dr. Sathy R. Ponnuswamy hails from Sathyamangalam of Kongu region. He finished his
undergraduate Chemical Engineering at Coimbatore Institute of Technology and his
masters at Birla Institute of Technology and Science, Pilani, Rajastan. After six years of
teaching at BITS, he went to Canada at the University of Alberta for his doctoral studies.
Then he worked in a number of premier companies in Canada and USA mainly in
research related to polymer production technology. At present he works in the R&D
department of Texas Petrochemicals in the area of specialty polymers. He has a daughter
Deepa who is married and lives in Hawaii and son Deepak who just completed his
Chemical Engineering bachelors. He lives with his wife Sakunthala in Pearland, Texas.
26
Remembering Kalingarayan
Kuppu Ramasamy
A VISIONARY: Kalingarayan, the man who brought life to agriculture in Erode.
Kalingarayan – A Kongu Canal Builder
Kongu area is generally dry land with sporadic rains. The Kongu farmers depended
mainly upon rain and well irrigation for their livelihood. Even though river Bhavani
flowed through the Kongu plains, very little was done to utilize the river water until an
extra ordinary Kongu gounder took an unprecedented step to build a dam across the river
and diverted the water to make Kongu dry plains a fertile area.
We gleaned information about Kalingarayan in the web and present some of them for the
benefit of our Kongus.
Kalingarayan – A Visionary
He came, he conquered and left an indelible impact: this may at best capture only in part
the life of Kalingarayan, an illustrious son of Kongu soil whose praise continues to be
sung to date. His statue was unveiled near his native Vellode, a small town near Erode on
Friday 19th January 2007, on the occasion of the 725th year of completion of the
Kalingarayan Canal.
27
Born Lingaya Gounder around 1240 A.D., his family belonged to the `Saaththanthai' clan
of Kongu Vellalar community and followed the `Veera Saiva' tradition, says `Pulavar' S.
Raju, an authority on Kongu history.
As he entered his 20s, Lingayan joined the army of Veera Pandian (1265-1280), the
Pandia king who ruled over Kongu region, and within a short time attained the
chieftainship because of his performance.
Lingayan's performance was so good that he was made the `Uthara Mantri' modern day
equivalent of a chief minister. This good show also saw the Pandia king confer the title of
Kalingarayan, which stuck his name to the extent of replacing the very name. Today,
people recognize the chieftain only as Kalingarayan and not Lingayan.
Apart from being known for his valor, Kalingarayan has many a number of social
initiatives, revolutionary by those days' standards. The historian says, "Kalingarayan let
lower caste persons wear footwear, plaster their houses on the outside and blow conches
and play instruments during good and bad occasions." After issuing the edict,
Kalingarayan ordered the message be made known to all in the Kongu `naadu', adds Mr.
Raju, who says he has so far discovered 10 inscriptions of the same edict across the
region.
Further, in the construction of the canal, which today carries his name, Kalingarayan
roped in all, irrespective of caste, by levying tax to meet construction expenses. A decree
of his lists out the communities and specifies the measure of wealth they had to pay.
Likewise, he also dug a number of lakes and ponds.
The exact date or year of his departure to heavenly abode is yet to be ascertained but
what is certain is that before departing he made the Kongu region a haven of peace and
prosperity.
Kalingarayan Canal is 725 years old
MAKES HISTORY: A view of Kalingarayan Canal.
28
This January 19, 2007- the fifth day in the Tamil month of Thai in Viya year- will be an
epoch-making day in the annals of Kongu and Erode history, in particular, and Tamil
Nadu in general.
For it was on this day of Tamil calendar 725 years ago that Kongu chieftain Kalingarayan
finished construction of a 56-mile-long canal, which is now known by his name Kalingarayan Canal. In quirk of fate, the year in which Kalingarayan finished the
construction is the same as the present: Viya.
According to Pulavar S. Raju, an authority on Kongu history, Kalingarayan took 12 years
to construct the Canal. "He began in 1271 with the construction of a small barrage across
the Bhavani. It was 1283 when he took the Canal to the banks of River Noyyal at
Aavudaiaaparai."
He adds, "Though the distance between where Kalingarayan started and ended the Canal
is only 32 miles, Kalingarayan designed it in a circuitous way with as many twists and
turns as possible that it measured 56 miles." There are two reasons that `Pulavar' Raju
attributes to Kalingarayan extending the length. "By extending as much as possible the
Canal's length, the chieftain wanted to irrigate larger number of lands, and in doing so
made best use of the natural gradient."
He points out that the mean sea level (MSL) at where the Canal begins at 534 ft and ends
at 412.48 ft.
The other interesting piece of information that Raju shares from his book on the chieftain
and the Canal is that the chieftain wanted to extend the canal further to take it to River
Amaravathi.
"Soon after the construction of the Canal, Kalingarayan decided to extend it by building
another barrage, which he was unable to complete, though.
To this day the barrage by the name `Ootai anai' (porous barrage) is present at
Athipalayam."
It was the efforts of Kalingarayan, a Zamindar of Erode district that had benefited over
thousand families of farmers.
He constructed the 90-km (56 mile) Kalingarayan Canal from Kalingarayanpalayam to
Noyyal here that catered to 15,000 acres.
Kalingarayan, after the construction of the canal, had announced that their family
would never use the canal. For over 700 years, his heirs had used neither the land in
Kalingarayan ayacut nor the water.
29
According to Agricultural Department officials, the farmers were raising paddy in the
Kalingarayan ayacut over 6,000 hectares of land.
Tributes to Kalingarayan Portrait
Jun 09, 2004: The Union Minister of State for Social Justice and Empowerment,
Subbulakshmi Jagadeesan has unveiled the portrait of Kalingarayan today and released
the book, Kalingarayan Kadhai, written by Baskaradhasan of Erode district.
She expressed her concern that the water once used for domestic purposes was now unfit
for human or cattle consumption due to large scale discharging of effluents from dyeing
units and tanneries.
One of the legal heirs of Kalingarayan, announced that he would provide financial
assistance for installing a life-size statue of Kalingarayan in the district.
Traditional and Modern Farming in Kalingarayan Ayacut Area
Traditional Farming in Kalingarayan Ayacut Area
Women members engaged in paddy transplantation at Kalingarayan Ayacut
In some places, the farmers were employing the traditional method of ploughing, using
bullocks.
Officials said this would help the farmers to get good yield.
Farmers had been asked to use organic manure for their crop, to ensure better yield.
30
Modern Day Farming in Kalingarayan Ayacut Area
The Kalingarayan canal begins at Kalingarayanpalayam near Bhavani and irrigates about
6,000 hectares of land. Usually, farmers will raise paddy on their land.
The modern day farmers are using machines to carry out ploughing and harvesting.
A Kalingarayan ayacut farmer uses a machine for ploughing his field.
The Agricultural Department officials said that the Kalingarayan farmers had obtained
encouraging yield of seven tonnes of paddy a hectare.
Fifty percent of the farmers are getting three crops a year and the remaining, two crops a
year.
But for the past few years, the Kalingarayan farmers are experiencing various problems,
mainly because of the flow of contaminated water in the canal.
They said because of the flow of the contaminated water discharged into the canal by the
tanners and dyers in Erode taluk area, the farmers and their cattle were affected. The
yield on their lands has decreased.
Sources: Various News Items from The Hindu Newspaper and the Web.
Author:
Kuppu Ramasamy. The author acknowledges the editing help from Sathy Ponnusamy.
31
Padmabhushan M. P. Periasamy Thooran
Profile
Date and Place
of Birth
26 September 1908
Manjakkattuvalasu Village
Modakurichi
Erode District,
Tamil Nadu State
India.
Parents
Palanivelappa Gounder (Thooran Kulam) and Paavaathal
Educational
qualifications
and Career
Achievements
B.A. degree from Madras University with Pure Mathematics and
Astronomy as Special Subjects. Also obtained L.T. degree from the
same university.
From early years influenced by the poet Subramanya Bharathi and
Mahatma Gandhi. Even as a student in the college, he was publishing a
monthly magazine called 'Pithan' and also writing poems and short
stories.
Joined Sri Ramakrishna Mission Vidyalaya, Coimbatore, in 1933 and
served in that Gurukulam for 15 years as its warden and later as the
Head-Master. During that period, he wrote many poems and short
stories, literary essays and plays.
Took special interest in Psychology and wrote in Tamil many popular
books on Psychology. Also collected many folk songs and palm-leaf
manuscripts in Tamil.
In 1948, became the chief editor of the Tamil Encyclopedia, a project
undertaken by the Tamil Academy under the Presidentship of Sri. T.S.
Avinashilingam Chettiar and published the same in 10 volumes of 750
pages each. Then worked as the Chief Editor of Children's Encylopedia
in Tamil which was also published in 10 volumes of 100 pages each.
32
After completing the two major projects worked in the Tamil Academy
as the Chief Editor for one more year to guide the new staff. Retired in
July 1978.
Awarded a Gold medal by the Tamil Writer's Association for
unearthing the hidden articles, poems and short stories of Poet
Subramanya Bharathi and publishing them in a book of 700 pages. To
complete this work he went through the daily and thrice weekly editions
of Swadesamitran from the year 1904 to 1920 and carefully copied all
the works of Bharathi noting down the dates on which they appeared.
Then he published them in a book entitled Bharathi Thamiz in
Chronological order thus paving the way for the study of Bharathi and
the rediscovery of his Genius. But for the effort, one third of Bharathi's
works would have been completely lost.
Honours and
Titles
Padma Bhushan by President of India 1968
Kalaimamani by TamilNadu Eyal Isai Nataka Mandram 1970
Isai Perarignar by Tamil isai Sangham 1972
Annamali Chettiar Award by MAC Charities 1978
Patriotism
Periasamy Thooran was greatly influenced and inspired by Mahakavi Subramania Bharathi. He
declined to sit for his examination for Bachelor of Arts shocked by the execution of the immortal
Bhagat Singh by the British. Later he qualified with the degree B.A., L.T after passing the exams.
Writing and Poetic Talents
A voracious writer, he composed over six hundred songs on national, spiritual and moral issues.
He wrote 'a poem a day' for several years after his daily poojahs. His song 'Adu Ratte' was a
clarion patriotic call which was widely in used during the Indian Freedom Struggle. He became
popular and the melody queen N.C.Vasanthakokilam and D. K. Pattammal included this piece in
their concerts invariably. A man with noble ideals, Thooran is an acknowledged poet and
composer. Analogous to Tyagarajah's 'Santhamulekha, Soukyamu ledhu', Thooran's
'Santhamillamal sukham undo?' (Nattakurinji) stresses that there is no joy without patience and no
contentment amidst worries. Deep philosophical truths lay hidden in his simple devotional songs.
Musical aesthetics and bhava find abundant evidence in his compositions.
With profound poetic talents, he had to seek outside help (like Arunachala Kavirayar) to set his
songs to tune as he was not a musician. He availed of the services of Sivaramakrishna Ayyar (was
born in 1913 at Mavelikara in Kerala and had joined Sri Ramakrishna Vidyalaya as music teacher
in 1937) as guru and choreographer. Thooran had also availed of the services of senior musicians
33
like K.V. Narayanaswamy, T.M. Theagarajan, T.K. Govinda Rao and T.V. Sankaranarayanan to
set his songs to music.
Eminent musicians like Tiger Varadachariar, Musiri Subramania Ayyar and Semmangudi
Srinivasa Ayyar had spoken highly of his compositions. His songs have been brought out in five
volumes titled 'Isai Mani Manjari'.
Annamalai University, Alliance Company, Tamil Isai Sangham and Tamil Writers'
Association have brought out his works. His publications include 'Thooran Stories'
(1962), 'Nalla Nalla Paattu' (1965), 'Call of the Wild' and 'Bharathi' for children.
Periyasamy Thooran’s Fame
His claim to fame rests on his memorable contributions to Tamil. He was Chief Editor, Tamil
Encyclopaedia during 1948-1978 and the encyclopaedia went into ten huge volumes. The credit
for bringing out the first-ever Children's Encyclopedia in Tamil in ten volumes also goes to him.
His life was one of fulfillment and enduring contribution of intellectual excellence. The moral
code of conduct he set for himself was high. When T.S. Avinashilingam Chettiar granted him a
salary of Rs.30, he took only Rs.15 per mensem.
Affection for Kongu Community
With the affection for his Kongu Community, he added his kulam (or kootam) as part of his
name. That’s why he is always called by M.P. Periasamy Thooran.
Author and Source: Dr. N. Ganesan and the Web
34
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¦¾ý¾Á¢úô À¡¨Å, ¦ºö¾Åì ¦¸¡ØóÐ
´ÕÁ¡ Á½¢Â¡ö ¯Ä¸¢üÌ µí¸¢Â
¾¢ÕÁ¡ Á½¢
±ýÚ À¡Ã¡ðÊÉ¡û. ¦¸¡íÌÁñ ¾í¸õ §À¡ýÈ ¾Á¢úì ¸ÕçÄí¸¨Ç ®ó¾Ð.
þÄ츢 áø¸Ùû ¦¸¡í̧ÅÇ¢÷ ¦ºö¾ ¦ÀÕí¸¨¾Ôõ, þÄ츽 áø¸Ùû
ÀÅ½ó¾¢ ÓÉ¢Å÷ þÂüȢ ¿ýëÖõ, ¯¨Ãáø¸Ç¢ø «Ê¡÷ìÌ ¿øÄ¡÷ ±Ø¾¢Â
º¢ÄôÀ¾¢¸¡Ã ¯¨ÃÔõ ¦¸¡íÌ¿¡ðÊüÌô ¦ÀÕ¨Á §º÷ôÀ¨Å. º¢ÄôÀ¾¢¸¡Ã ¯¨Ã
¾Á¢Æ¢¨º¨Â, þ¨ºì¸ÕÅ¢¸¨Ç «È¢Â×õ §ÁÖõ ¬Ã¡Â×õ ¯ÚШ½ Ò⸢ÈÐ.
«Ê¡÷ìÌ ¿øÄ¡÷ Å¢ºÂÁí¸Äò¨¾ «Îò¾ ¿¢Ãõ¨À ±ýÛõ °Ã¢É÷. Óò¾Á¢úì
¸¡ôÀ¢ÂÁ¡¸¢Â º¢ÄõÒìÌ ¯¨Ã ±Ø¾ °ìÌÅ¢ò¾ ¸¡í§¸Â¨É «Å÷ Å¢ÂóÐ
§À¡üÚÅ¡÷,
Üü¨Èò ¾Å¢÷òЫÕû
¦À¡ôÀ½ ¸¡í§¸Â÷§¸¡ý «Ç¢ò¾
§º¡üÚî ¦ºÕìÌ«øħš
¾Á¢ú ãýڨà ¦º¡øÅ¢ò¾§¾.
À¢È¦Á¡Æ¢ ¿øÄÈ¢»÷ º¡ò¾¢Ãí¸¨Çò ¾Á¢Æ¢ø ¦ÀÂ÷ò¦¾Ø¾¢ ÅǨÁ °ð¼×õ
¦¸¡í¸÷ ¯¾Å¢É÷. þó¿¡Ç¢Öõ ¬í¸¢Äò¾¢ø þÄíÌõ «È¢Å¢Âø áø¸û ¾Á¢Æ¡ì¸õ
¦ÀÈø §ÅñÎõ. Á¸¡À¡Ã¾ò¨¾ò ¾Á¢Æ¢ø ¾ó¾ Å¢øÄ¢Òòà÷ ¬úÅ¡¨Ãì ¦¸¡íÌ
¿¡ð¼¡É¡¸¢Â ¬ð¦¸¡ñ¼¡ý ÒÃóÐ ¸¡ò¾¡ý. §ÅüÚ ¦Á¡Æ¢ §Àͧš÷ «ÃÍ
Å£üÈ¢Õó¾ ¿¡Ç¢Öõ ¾Á¢ØìÌ þÅý ¦ºö¾ ÅûÇñ¨Á¨Â ¬úÅ¡÷ Á¸ý
ÅÃó¾ÕÅ¡÷ À¡Ã¾ô À¡Â¢Ãò¾¢ø ¦º¡øÅ¡÷,
¦¸¡í¸÷ÌÄ ÅÃÀ¾¢ ¬ð¦¸¡ñ¼¡ý ±ý¦È¡Õ
Åñ¨Áì Ì⺢ø §¾¡ýÈ¢
¦Åí¸Ä¢Â¢ý ãú¸¡Áø, ¸Õ¿¼ô§À÷
¦ÅûÇòРţơÁø, ¿¡ý¸¡õ
ºí¸¦ÁÉ Óîºí¸ò ¾ñ¼Á¢úáø
¸Äí¸¡Áø ¾¨Ä¸ñ¼¡§É!
Å¢øÄ¢ÒòàáÕõ ¾ÁÐ À¡Ã¾òÐû À¡ÎÅ¡÷,
§¸¡ÅøÝú ¦Àñ¨½ ¿¡¼ý
¦¸¡í¸÷§¸¡ý, À¡¨¸ §Åó¾ý
À¡ÅÄ÷ Á¡Éõ ¸¡ò¾¡ý
Àí¸Âî ¦ºö¨¸ ±ýÉ.
Á¸¡À¡Ã¾ò¨¾ ÁðÎÁýÈ¢, þáÁ¡Â½ò¨¾Ôõ ±Ç¢Â þ¨ºì¸¡ôÀ¢Âõ ¬ì¸¢É÷
¦¸¡í¸÷¸û. ¸õÀ÷ ¦º¡øÄ¡ø ¸ðÊ ¸¨Ä째¡Â¢¨Ä «Ê¢ĢÕóÐ ¾¨ÄŨÃ
À¢ýÀüÈ¢, ãýÈ¢ø ´ýÈ¡¸î ÍÕìÌÅÐ ¾ì¨¸ þáÁ¡Â½õ. ®Î þ¨½ÂüÈ ¸õÀ÷
¸¡Å¢Âò¾¢ý þÄ츢 ¿Âò¨¾ô À¡ÁÃÕõ «ûÇ¢ô ÀÕÌÁ¡Ú ¸É¢îº¡È¡ì¸¢ò ¾ó¾Å÷
À¾¢É¡È¡õ áüÈ¡ñÊø Å¡úó¾ ±õ¦ÀÕÁ¡ý ¸Å¢Ã¡Â÷ ¬Å¡÷. «Å÷ ¾õ¨Áô
ÒÃó¾Ç¢ò¾ §Á¡å÷ ¿øľõÀ¢¨Âô ÀüÈ¢î ¦º¡øÅ¡÷,
36
«ÅÛõ º¨¼Âý ¸¡Ã¡Çý
«Åý¾ý °Õõ ¦Åñ¦½ö¿øæ÷
ÞÅÛõ ¿Ä¾õÀ¢ì ¸¡í§¸Âý
ÞÅý¾ý °Õõ §Á¡åáõ
«ÅÛõ ¸ñ½ý ºÃáÁý
¬¸Å áÁý ÞÅÛõ¸ñ½ý
ÞÅÛõ «Åý§À¡ø ¯Ä̾ɢø
ÞáÁ ¸¡¨¾ À¡ÎÅ¢ò¾¡ý.
¿£ÕìÌõ, ¦¿ÕôÒìÌõ þ¨Ã¡¸ þÕó¾ §¾Å¡Ã ²Î¸¨Çì ¸¡ò¾¨Á¡ø ¾¢ÕÓ¨È
¸ñ¼ §º¡Æý ±ýÈ Å¢ÕÐô¦À¨à þáºÃ¡ºý âñ¼¡ý. þÕÀ¾¡õ áüÈ¡ñÊø
ºí¸ áø¸¨Çì ¸¡ò¾Ç¢ò¾ ¯. §Å. º¡Á¢¿¡¨¾Â¨Ãô §À¡ø, ¾ì¨¸ þáÁ¡Â½
µ¨Äî ÍÅʸ¨Ç «Æ¢Â¡Ð ¸¡ò¾ ¾¢Õî¦ºí§¸¡Î «. Óòк¡Á¢ì§¸¡É¡÷,
¦ÀÕõÒÄÅ÷ §Å. á. ¦¾öź¢¸¡Á½¢ì ¸×ñ¼÷, §ÀẢâÂ÷ Ì. «Õ½¡ºÄì
¸×ñ¼÷, Ţξ¨Ä Å£ÃᠸŢ»÷ ¿. ¸ó¾º¡Á¢ ӾĢ¡÷ ӾĢ ¾ÅôÒ¾øŨÃ
±ñ½¢ò ¾Á¢Æý¨É, ¾¡ý ®ýÈ ¦À¡Ø¨¾Å¢¼ô ¦ÀâÐÅôÀ¡û.
2. ¸õÀÕõ ¦¸¡íÌ¿¡Îõ
¦¸¡íÌ¿¡Î «¸øÅ¢Çì̧À¡Äî ÍüÈ¢Öõ Á¨Ä¸û ÝÆ Å¢Çí¸, «ùÅ¢Ç츢ý
¿ÎÅ¢ø þÄíÌõ ¾¢Ã¢Â¡¸ì ¸¡Å¢Ã¢¿¾¢ ¾¢¸ú¸¢ÈÐ. ¦¸¡íÌÁñ¨½ ÅÇÁ¡ì¸¢Â
À¢ýɧà ¦À¡ýÉ¢ §º¡½¡Î Ò̸¢È¡û. ¸õÀ÷ Å¡ú쨸 ¿¢¸ú ´ýÚ
ÅÆ¢ÅƢ¡¸ ÅÆí¸¢ÅÕ¸¢ÈÐ. §º¡Æý ¦À¡ýÉ¢ ¿¾¢¨Âô À¡Î¦À¡ÕÇ¡¸ ¿¡ðÊô
À¡¼î¦º¡øÄ, ¸õÀ÷ ¸¡Å¢Ã¢Â¡Ú §ÅÇ¡Ç÷ Å£ðÊø Å¢ÕóÐñ¼¡÷ ¨¸¸ØÅ¢Â
±îº¢ø¸Ä ¿£÷ ±ýȡáõ. º¢ÉÓüÈ ÁýÉý ±îº¢ø À⧺¡¾¨É ¸¡ð¼
¬¨½Â¢ðÎô À¼¸¢ø ¸õÀ¨Ã ²üȢ즸¡ñÎ ¾¡Ûõ ¯¼ý ¦ºýÈ¡ý. ¸¡Å¢Ã¢Â¢ø
±îº¢ø þ¨Ä¸û Á¢¾ò¾¨Ä Å¢Õó¾¢ý Á¢îºõ ±ýÚ ¸õÀ÷ ¦º¡ýɡáõ.
¸õÀ÷
ÐýÀõ ¦À¡È¡¾ ¸¡Å¢Ã¢ò¾¡ö ¦ÅûÇô ¦ÀÕ즸Îò¾¡û. ¯ÆÅÕ¼ý µ§¼¡Ê Åó¾
§º¡Æý ¸õÀ¨Ã §Åñ¼ «ÅÕõ ¸¡Å¢Ã¢ò ¾¡¨Âô À½¢óÐ,
¸ýÉ¢ «Æ¢ó¾Éû, ¸í¨¸ ¾¢ÈõÀ¢Éû,
¦À¡ýÉ¢ ¸¨Ã¸¼óÐ §À¡Â¢É¦ÇýÚ - þýÉ£÷
¯¨Ã¸¢¼ì¸ø ¬§Á¡? ¯Ą̈¼Â ¾¡§Â!
¸¨Ã¸¼ì¸ø ¬¸¡Ð ¸¡ñ
±ýÚ À¡ÊÉ¡÷. ¯¼§É ¦ÅûÇõ «¼í¸¢ÂÐ. ¸õÀÕìÌ ±ýÉ À⺢ø §ÅñÎõ
±ýÚ §º¡Æý §¸ðÎ즸¡ûÇ,
§ÅÇ¡Ç÷¸û §º¡Æ ÁýÉÛìÌì ¦¸¡Îì¸
§ÅñÊ «¨Ãì ¸ÆïÍ ¦À¡ý ¾¢ÕÁ½ Åâ¨Â ¾ÁìÌ «Ç¢ì¸ ¬¨½¾Ã
§ÅñÊÉ¡÷.
¸ÐÅ¢ÅÕ ¦À¡ýÉ¢ ¸¨Ã¸¼Å¡ Åñ½õ
ÀÐÁÓ¸ì ¸õÀÃÅ÷ À¡¼ - ÅШÅÅâ
Á¡¨¼ «¨Ãì¸ÆïÍ Åñ¸õÀ÷ìÌ ®ó¾ÀâÍ
²¼÷̧ġò Ðí¸ý ±ØòÐ
±ýÀÐ «î¦ºô§ÀðÎ Å¡º¸õ ¬Ìõ. þ§¾ ¿¢¸ú ¦¸¡íÌô ÒÄÅ÷ Àð¼Âõ
±ýÛõ µ¨ÄîÍÅÊ¢ø ¿¡ðÎôÒÈ ¿¨¼Â¢ø ¿Ç¢ÉÁ¡¸ ¿Å¢Äô¦ÀüÚûÇÐ.
¸¾¢ÃÅÛõ, ¾¢í¸Ùõ, ¸¡Å¢Ã¢Ôõ ¿¢Ä×õ ¸¡Ä¦ÁøÄ¡õ ¾¡í¸Ùõ, ¾õ ÀÃõÀ¨Ã¢ÉÕõ
¸õÀ¿¡¼÷ìÌ «Ê¨Á ±Éì ¦¸¡íÌ¿¡ð¼¡÷ ¦ºö¿ýÈ¢ ÁÈÅ¡Ð º¡ºÉõ ŨÃó¾É÷.
'¸øÖõ ¸¡§ÅâÔõ ºó¾¢Ã¡¾¢ò¾÷ ¯ÇÁðÎõ ¸õÀ¿¡¼ý ¦º¡øĢ ¦ºó¾Á¢úìÌ
37
«Ê¨Á ¿¡í¸û' ±ýÀÐ ÀÆõÀ¡¼ø ¦º¡ü¦È¡¼÷. '¸õÀ¨Ãì ¸¡§Å⠱¨Äì
¸¡ðξüÌ Á¡ò¦¾Ç¢ò§¾ «Ê¨ÁôÒÌÅ¡÷ ¦¸¡íÌÁñ¼Ä§Á' ±ýÀÐ ¦¸¡íÌ
Áñ¼Ä º¾¸ô Ò¸ú¦Á¡Æ¢.
¦¸¡íÌ ¿¡ð¼¡Ã¢ý ¾¢ÕÁ½î º£÷¸û ¡×õ ¾É¢ò¾Á¢Æ¡ø ¬É¨Å.
À¢È¦Á¡Æ¢ì ¸ÄôÒ þýÈ¢§Â ¦¸¡íÌ
§ÅÇ¡Ç÷ Á½Å¢¨É¸û ¸¡Äí¸¡ÄÁ¡ö
¿¢¸Ø¸¢ýÈÉ. þó¾î º¢Èô¨Àò ¾Á¢Æ¸ò¾¢ý À¢ÈÀ̾¢ò ¾¢ÕÁ½í¸Ç¢ø ¸¡Ï¾ø
«Õ¨Á. ¾ü¸¡Äò¾¢ø ¸øÅ¢Ôõ, ±ØÔõ ¾Á¢Æ÷ ÁÉí¸Ç¢ø ÁÚÁÄ÷¨Â ¯Õš츢
¯ûÇÉ. ¾Á¢ØìÌ ²üÈõ ¾óÐ, ¾¢ÕӨȸû, Å¡úòШà ¦¸¡ñ§¼ ¸Ä¢Â¡½í¸û
¿¨¼¦ÀÈÄ¡õ ±ýÀ§¾ º¢ÄÕìÌ Å¢ÂôÀ¡¸ ¯ûÇÐ. ¾É¢ò¾Á¢ú Á½îº£÷¸¨Ç
±ý¦ÈýÚõ ¨¸ì¦¸¡ñÎ ¸¨¼ôÀ¢Êò§¾¡÷ ¦¸¡í¸÷¸§Ç. ¸õÀ÷ ±ýÀÐ ´ÕÅ÷
¦ÀÂ÷ Á¡ò¾¢Ãõ «øÄ. «Ð ´Õ ÌÊô¦ÀÂ÷ ±ýÀРţÃÀò¾¢Ãì ¸õÀ÷ ±ýÀÅ÷
¦ºö¾ ¾¢ÕÅ¢¨Ç¡¼ø À¸à Á¡¨Ä ±ýÛõ áø þÕôÀ¾¡ø ¦¾Ã¢Â ÅÕ¸¢ÈÐ. ¸õÀ÷
ÅÆ¢Å󧾡÷ ´ÕÅ÷ À¡Ê즸¡Îò¾ Áí¸Ä Å¡úòÐ ¦¸¡íÌ¿¡ðÎò ¾¢ÕÁ½í¸Ç¢ø
À¡¼ô¦ÀÚ¸¢ÈÐ. ÀÃõÀ¨Ã¡¸ Á½Áì¸û °÷ôÀ̾¢¸Ç¢ø Å¡úóÐ ÅÕõ ¿¡ðÎô
ÒÄŨÃô À¡Öõ, ¦Åñ¸Ä ÅðÊÄ¢ø þÉ¢ôÒõ, ÀÆÓõ ¯ñ½ ¨ÅòÐì ¦¸¡¨¼ô
À½Óõ «Ç¢ôÀÐ ¦¸¡íÌò ¾¢ÕÁ½î º£÷¸Ùû Ó츢ÂÁ¡ÉÐ. ÅШŠÅâ¦ÀÚõ
³óÐ ¸¨Ä»÷¸¨Ç þÉí¸¡ðθ¢ÈÐ Áí¸Ä Å¡úòÐô À¡¼ø.
Àð¼ý ÒÄÅý ÀñÀ¡Ê ¾ì¨¸¦¸¡ðÊ
¾¢ð¼Á¡öî §º¡ÀÉõ ¦º¡øÄ¢Óý §ÉÅÃ
Åý¨Á§º÷ Üò¾¢ Ũ¸¦ÀÈ ¿¢ýÚ
¿ý¨Á§º÷ Àþ ¿¡ðÊÂõ ¬ÊÅà §¸¡Ä¡¸ÄÁ¡ö Á¡ôÀ¢û¨Ç ¦Àñ¦¸¡ûÇô §À¡õ§À¡Ð «Å¨É Àð¼ý ±¾¢÷¿¢ýÚ
Å¡úòÐÅ¡ý. þÂø ¾Á¢Æ¡ø Ò¸úóÐ À¡ÎÅ¡ý ÒÄÅý. þ¨ºò¾Á¢ú ÅøÄ
ÀñÀ¡ÊÔõ, ¾ì¨¸¦¸¡ðÎõ ¾¡Ç¸¡ÃÛõ, ¿¼Éõ ÅøÄ ¿í¨¸ÂÕõ °÷ÅÄò¨¾
«Äí¸Ã¢òÐî ¦ºøÅ÷.
3. ¾ì¨¸ ±ýÛõ ¿¡ð¼¡÷ ¾¡Çì¸ÕÅ¢
¾ì¨¸ ±ýÀÐ þÕÓ¸ò §¾¡ü¸ÕÅ¢. §¸¡Â¢ø ÅÆ¢À¡Î¸û ¿¼ìÌõ§À¡Ð
ÅÄôÀì¸ò¾¢ø ̽¢ø ¦¸¡ñÎ «ÊòÐ ÓÆì¸ôÀð¼Ð. «Ê¡÷ìÌ ¿øÄ¡÷
¾ì¨¸¨Â «¸ôÒÈ ÓÆ× ±ý¸¢È¡÷. ¾¡úó¾ þ¨ºÂ¢ø À¡Îõ ´ÕŨÉò ¾ìÌ
ÍÕ¾¢Â¢§Ä À¡Î¸¢È¡ý ±ýÀÐ ¿¨¼Ó¨È ÅÆìÌ. ¾¡úó¾ ÌÃ¨Ä ¯¨¼ÂÐ ¾ì¨¸
±É «¨Æì¸ôÀð¼Ð §À¡Öõ. ¾ü§À¡Ð ¾Á¢Æ¸ò¾¢ø «Õ¸¢Å¢ð¼ ¾ì¨¸ ¾¢ÕÅÃí¸ò¾¢ø
Å¡º¢ì¸ô ¦ÀÚ¸¢ÈÐ. ¾ì¨¸ ÓÆ× ¯Î쨸¨ÂÅ¢¼ô ¦À⾡¸×õ, ¾Åñ¨¼¨ÂÅ¢¼î
º¢È¢¾¡¸×õ ¯ûÇÐ. 'ºîºÃ¢, ¦¸¡ì¸¨Ã, ¾ì¨¸' ±ýÚ ¸¡¨Ã측ø «õ¨Á¡Õõ,
'¸ò¾¢Ã¢¨¸, Ðò¾¢Ã¢, ¸ÈíÌÐÊ, ¾ì¨¸¦Â¡Î þ¼ì¨¸, À¼¸õ' ±ýÚ ºõÀó¾Õõ, '¾ì¨¸,
¾ñϨÁ, ¾¡Çõ, Å£¨½, ¾Ì½¢îºõ, ¸¢¨½, ºøÄâ' ±ýÚ Íó¾ÃÕõ þ¨ºì¸ÕÅ¢ô
ÀðÊÂø þθ¢ýÈÉ÷. §ÁÉ¢ ¿£Ú ⺢, ¾ì¨¸¦¸¡û ¦À¡ì¸½õ þðÎ, ¸ñ¼Å÷
ÁÉõ ¸Å÷óÐ, ¨Àí¸Âø ¸ñ½¢ À¡¸Óõ «Á÷óÐ ®ºý «Õû ¦ºöž¡¸î ºõÀó¾÷
¦ÅíÌÕô À¾¢¸òÐû ÌȢ츢ȡ÷. «ôÀ÷ þ¨ÈÅ¨É ÅÕ½¢ìÌõ ¾¢Õò¾¡ñ¼¸õ þÐ,
̨Æ¡÷ ¾¢Õò§¾¡Î ¸¡¾¢ø ¸ñ§¼ý;
¦¸¡ì¸¨ÃÔõ ºîºÃ¢Ôõ ¦¸¡û¨¸ ¸ñ§¼ý;
þ¨Æ¡÷ Òâáø ÅÄò§¾ ¸ñ§¼ý;
²Æ¢¨º ¡ú, Å£¨½ ÓÃÄì ¸ñ§¼ý;
38
¾¨Æ¡÷ º¨¼¸ñ§¼ý: ¾ý¨Á ¸ñ§¼ý;
¾ì¨¸¦Â¡Î ¾¡Çõ ¸Èí¸ì ¸ñ§¼ý;
Á¨Æ¡÷ ¾¢ÕÁ¢¼Úõ ÁüÚõ ¸ñ§¼ý Å¡öã÷ «Ê¸¨Ç ¿¡ý ¸ñ¼Å¡§È!
¸õÀÕõ ÌõÀ¢¨¸, ¾¢Á¢¨Ä ±Éò ¦¾¡¼íÌõ ¦ºöÔÇ¢ø ¾ì¨¸¨Âô ÀÂÉ¡ì̸¢È¡÷.
'Å¡÷ò¦¾¡¨¸ Ýú¾Õ Áò¾Ç¢, ¾ì¨¸, §À÷ò¾ ÅÄõÒâ, §À⠸Ģò¾' ±ý¸¢ÈÐ ¸ó¾
Òá½õ. ¾¢ÕÅ¢¨Ç¡¼ø Òá½ô À¡¼ø ´ýÚ,
¬÷ò¾É
¬÷ò¾É
¬÷ò¾É
¬÷ò¾É
¾¼¡Ã¢, §Àâ; ¬÷ò¾É ÓÕÎ, ¦Á¡ó¨¾;
¯Î쨸, ¾ì¨¸; ¬÷ò¾É À¼¸õ, Àõ¨À;
ÓÆÅõ, ¾ð¨¼; ¬÷ò¾É º¢ýÉõ, ¾¡¨Ã;
¸¡Çõ, ¾¡Çõ; ¬÷ò¾É ¾¢¨º¸û ±íÌõ.
¯Î쨸¨Â þ¨ºòÐô À¡Îõ À¡ðÎ ¯Î쨸ô À¡ðÎ ±ýÚ ¦ÀÂ÷
¦ÀÚÁ¡ô§À¡§Ä, ¾ì¨¸¨Â ÓÆì¸¢ì ¦¸¡ñÎ ±õ¦ÀÕÁ¡ý ¸Å¢Ã¡Â÷ ¦º¡øÄ¢ø
ÅÊò¾ ¸õÀáÁ¡Â½ Å¢Çì¸õ ¾ì¨¸ áÁ¡Â½õ ±É ÅÆí¸¢ ÅÃġ¢üÚ.
4. ¸õÀ÷ ¾ì¨¸ þáÁ¡Â½í¸û
Ò¸ú¦ÀüÈ
¸¡Å¢Âõ
´ýÈý
«ÆÌ,
Ò¨¾¦À¡Õû,
¿Âõ,
Ññ¦À¡Õû
«¨Éò¨¾Ôõ ±ø§Ä¡Õõ ͨÅì¸ þ¨º¸É¢Âô À¡ÊÂÇ¢ò¾¡÷ ±õ¦ÀÕÁ¡ý.
Å¢øÖô À¡ðÎô À¡ÎÅЧÀ¡Ä, ¾ì¨¸¨Â þ¨ºòÐ즸¡ñÎ À¡¼ ±Øó¾Ð ¾ì¨¸
þáÁ¡Â½õ. ±õ¦ÀÕÁ¡ý ¸Å¢î ºì¸ÃÅ÷ò¾¢ ¸õÀ¨É ¬úóÐ À¢ýÚ, ¿¢¨ÉóÐ
¿¢¨ÉóÐ ¯Õ¸¢ò ¾¢¨Çò¾¾¡ø Å¢¨Çó¾ ÀÃźò¨¾, þýÀ «ÛÀÅò¨¾ô À¡ÁÃÕõ
ÒâÔõ Ũ¸Â¢ø ¿¡ðÎôÀ¡¼ø¸Ç¡ö Á¡üÈ¢ ¯ÕÁò¾¡÷. ¦¸¡îº¸ì ¸Ä¢ ±ýÛõ
¡ôÒŨ¸Â¢ø ÐûÇø µ¨ºÔõ, ´Ä¢¿Âì ¸Å÷Ôõ Á¢Ì¾¢. ¿¡ð¼¡÷ À¡¼ø¸Ç¢ý
¦ºØ¨ÁÔüÈ ÅÊŧÁ «Ð. ¸Ä¢ò¦¾¡¨¸, ¾¢ÕÅ¡º¸ áø¸Ç¢ø µÃ¢Õ À¡¼ø¸û
þôÀ¡Å¢Éò¾¢ø À¢ø¸¢ýÈÉ. Å¢Õò¾õ ±ýÛõ ´ñÀ¡Å¢ø ¸õÀ¨Ã Å¢ïºÓÊ¡Ð
±ýÚ «¨¾ Å¢Ä츢, ¦¸¡íÌ ¿¡ðÊø ¾ì¨¸ôÀ¡ðÎ ±ýÚ ÅÆíÌõ ¦¸¡îº¸ì
¸Ä¢Â¡ôÀ¢ø ´ü¨È, þÃð¨¼, ̼¸õ ±ýÈ ÅâôÀ¡¼ø¸Ç¡ø þ¨ºò¾Á¢úì ¸¡ôÀ¢Âõ
´ý¨È ÓØÐÁ¡¸ô À¨¼ò¾Ç¢òÐûÇ¡÷. «Ã¢Â ÒШÁ þÐ. ¿¡üº£Ã¡ø ´ü¨È,
«Úº£÷ «¨ÁôÀ¢ø þÃ𨼠±ýÛõ ¾ì¨¸ô À¡¼ø¸û Å¢ÃÅ¢ÔûÇ ¾Á¢ú þÄ츢Âõ
¾ì¨¸ þáÁ¡Â½õ ´ý§È. ´ü¨È, þÃ𨼠ÅâôÀ¡ðÎ ±ýÛõ ÁèÀ
«Ê¡÷ìÌ ¿øÄ¡÷ ±ÎòÐ þÂõÒÅ¡÷. 'Å¡Ãõ þÃñÎõ Å⨺¢üÀ¡¼' ±ýÈ
º¢ÄôÀ¾¢¸¡Ãõ «Ãí§¸üÚ ¸¡¨¾ «ÊìÌ ¯¨Ã ¸¡ñ¨¸Â¢ø «Å÷ 'Å¡ÃÁ¡ÅÐ
ÀüÚ, «·¾¢ÕŨ¸ôÀÎõ. µ¦Ã¡üÚÅ¡Ãõ, ®¦Ã¡üÚ Å¡Ãõ ±ýÛõ ¦ºöÔû. þ¨Å
¾¡ÇòÐìÌ ´Õ Á¡ò¾¢¨ÃÔõ, þÃñÎ Á¡ò¾¢¨ÃÔõ ¦ÀüÚ ÅÕõ' ±ýÀ¡÷. þ¾üÌ
þÄ츢ÂÁ¡ö þÕôÀÐ ¾ì¨¸ áÁ¡Â½õ ÁðÊÖ§Á¾¡ý.
±Ç¢Â À¾í¸û; ±Ç¢Â ¿¨¼; ±Ç¢¾¢ø «È¢óÐ ¦¸¡ûÇìÜÊ ºó¾õ; ¦À¡Ð
ƒÉí¸û Å¢ÕõÒõ ¦ÁðÎ þÅüÈ¢¨ÉÔ¨¼Â ¸¡Å¢Âõ ´ýÚ ¦ºöÐ ¾ÕÀÅý ¿ÁÐ
¾¡ö¦Á¡Æ¢ìÌô Ò¾¢Â ¯Â¢÷¾ÕÀÅý ¬¸¢È¡ý. µÃ¢ÃñÎ ÅÕ¼òÐ áüÀÆì¸õ ¯ûÇ
¾Á¢ú Áì¸û ±ø§Ä¡ÕìÌõ ¿ýÌ ¦À¡Õû Å¢ÇíÌõÀÊ ±ØÐÅмý ¸¡Å¢ÂòÐìÌûÇ
¿Âí¸û ̨È× À¼¡ÁÖõ ¿¼òоø §ÅñÎõ ±ýÚ À¡ïº¡Ä¢ ºÀ¾ Ӹרâø
±ØÐÅ¡÷ À¡Ã¾¢Â¡÷. ¿¡ëÚ ÅÕ¼í¸ÙìÌ Óýɧà þ¨¾î ¦ºöÐ, ¾Á¢Æ¢ý
ÅÇò¨¾ô ¦ÀÕ츢 á¾É º¡¾¨É ¦ºöÐûÇ¡÷ ¸Å¢»÷ ±õ¦ÀÕÁ¡ý.
¿¡ð¼¡÷ À¡¼Ä¡ö Å¢ÇíÌõ '§¸¡Å¢Äý ¸¨¾' §À¡ýÈÉ þÄ츢¿Âõ
¦À¡Õó¾¢Â¨Å «øÄÐ ãÄá¨Äò ¾ØިŠ±ýÚ ¦º¡øžü¸¢ø¨Ä. ¦ºöÔÇ¡ø
39
¬É ¸¨¾îÍÕì¸í¸û ãÄò¨¾ì ¸¡ðÊÖõ ¸ÊÉ ¿¨¼Â¢ø «¨ÁÅÐõ ¯ñÎ.
«ÅüÚìÌî ÍÕì¸õ ´ý§È ÌȢ째¡û; ÒШÁ «øÄ. ¸õÀÉ¢ý Á¡üÚÕÅÁ¡¸
«¨Áó¾ ¾ì¨¸ þáÁ¡Â½õ §Á§Ä ¦º¡ýÉÅüȢĢÕóÐ ÓüÈ¢Öõ §ÅÈ¡ÉÐ.
¸õÀý ¸Å¢ò¾¢Èì ¸Å¢¨É ¦ÁÕÜðÊî ¦ºõ¨ÁÔ¼ý ÌÊÁì¸û ±øÄ¡Õõ ͨÅì¸
Ũ¸¦ºö¾¢Õ츢ȡ÷. ¸õÀý À¨¼ô¨À ÓØÐõ ¸üÚ½÷óÐ, ¸õÀÉ¢ý ÅÆ¢áÄ¡¸
þÂüÈôÀ𼠾쨸 þáÁ¡Â½õ «¨É þÄ츢 Ũ¸ ±õ¦ÀÕÁ¡ý ¸Å¢Ã¡ÂÕìÌ
ÓýÛõ þø¨Ä. À¢ýÛõ ¯ñ¼¡¸Å¢ø¨Ä. Íó¾Ã÷ §¸¡ÊðÎì ¸¡ðÊ ¾Á¢ú
«Ê¡÷ ¾¢Õô¦ÀÕ¨Á¸¨Çî §ºì¸¢Æ¡÷ ŢâòÐôÀ¡Ê Áì¸¨Ç «¨¼ó¾¡÷. ®ÊøÄ¡ì
¸õÀ¨É ±õ¦ÀÕÁ¡ý ÍÕì¸Á¡É þ¨ºò¾Á¢ú ¬ì¸¢ Áì¸Ç¢¨¼§Â ÀÃôÀ¢É¡÷.
¸õÀ¨É ±ôÀÊò ¾ì¨¸ áø ±Ç¢¨Á, ¦¾Ç¢×, ¦À¡Õð¦À¡Ä¢×¸Ù¼ý ÍÕ츢
Å¢Çì̸¢ÈÐ ±ýÀ¨¾ô À¡÷ô§À¡õ.
¸õÀ÷ ¿¡ðÎÅÇõ ÀüÈ¢ «üÒ¾Á¡¸î ¦º¡øÖÅ¡÷,
ÅÃõÒ ±Ä¡õ Óò¾õ, ¾òÐõ Á¨¼ ±Ä¡õ À½¢Äõ, Á¡¿£÷ì
ÌÃõÒ ±Ä¡õ ¦ºõ¦À¡ý, §Á¾¢ì ÌÆ¢ ±Ä¡õ ¸Ø¿£÷즸¡û¨Ç,
ÀÃõÒ ±Ä¡õ ÀÅÇõ, º¡Ä¢ô ÀÃôÒ ±Ä¡õ «ýÉõ, À¡í¸÷ì
¸ÃõÒ ±Ä¡õ ¦ºó§¾ý, ºó¾ì¸¡ ±Ä¡õ ¸Ç¢ÅñÎ ®ð¼õ.
¾ñ¼¨Ä Á¢ø¸û ¬¼, ¾¡Á¨Ã Å¢Çì¸õ ¾¡í¸,
¦¸¡ñ¼ø¸û ÓÆÅ¢ý ²í¸, ÌÅ¨Ç ¸ñ ŢƢòÐ §¿¡ì¸,
¦¾ñ¾¢¨Ã ±Æ¢É¢ ¸¡ð¼, §¾õÀ¢Æ¢ Á¸Ã ¡Ƣý
Åñθû þɢРÀ¡¼, ÁÕ¾õ Å£üÈ¢ÕìÌõ Á¡§¾¡.
þùÅÕ½¨É¨Â ÅÃõҸǢ§Ä ŨǺíÌ, ¾ñ½£÷ ¾¡Å¢ÅÕõ Á¨¼¸Ç¢§Ä ÓòÐ,
«¨½¸Ç¢§Ä ¦ºõ¦À¡ý, ÀûÇí¸Ç¢§Ä ¸Ø¿£÷ ÁÄ÷, ÀÃõÒ «Êò¾ ÅÂø¸Ç¢§Ä
ÀÅÇõ, ¦ºó¦¿ø ÀÃôÒ ±íÌõ «ýÉõ, ¸ÕõÒì ¸¡Î¸Ç¢§Ä §¾ýÜθû, ÌÇ¢÷ó¾
§º¡¨Ä¸Ç¢§Ä Åñθû ±ýÚ ¿¢Ãø¿¢¨Ã «½¢Â¡¸×õ, ¡Ƣ¨º §À¡ýÈ ÅñÊý
Ã£í¸¡Ãõ, ¸ÕõÀ¡¨Ä¢ø «Á¨Ä, ¬ÚÀ¡ö «ÃÅõ ÓÆí¸, «¾ý À¢ýɽ¢Â¢ø
Á¢ø¸û ¬¼ ÁÕ¾õ ¦¸¡ÖÅ¢ÕìÌõ ±Éò ¾ì¨¸ þáÁ¡Â½õ À¡Îõ.
ÅÃõÒÁ¨¼ ÌÃõÒÀûÇõ
ŨǾÃÇõ ¦À¡ý¸Ø¿£÷
ÀÃõÒ¦ºó¦¿ø ¸ÕõÒ¾ñ¸¡
ÀÅÇõ«ýÉõ §¾ý«Ç¢¸û
¿ÃõÀ¢ýÞ¨º ¬¨Ä´Ä¢
¿¾¢ÓÆí¸ Á¢ġ¼
Å¢ÕõÒ¸ïºõ Å¢Çì̲ó¾
Å£üÈ¢ÕìÌõ Á¡ÁÕ¾õ.
§¸¡º¨Ä ¿¡ðÎ ÅÇôÀò¨¾ §ÁÖõ ¸õÀ÷ Å¢ÅâôÀ¡÷,
¿£Ã¢¨¼ ¯ÈíÌõ ºí¸õ, ¿¢ÆÄ¢¨¼ ¯ÈíÌõ §Á¾¢,
¾¡Ã¢¨¼ ¯ÈíÌõ ÅñÎ, ¾¡Á¨Ã ¯ÈíÌõ ¦ºö¡û,
à⨼ ¯ÈíÌõ ¬¨Á, ШÈ¢¨¼ ¯ÈíÌõ þôÀ¢,
§À¡Ã¢¨¼ ¯ÈíÌõ «ýÉõ, ¦À¡Æ¢Ä¢¨¼ ¯ÈíÌõ §¾¡¨¸.
40
À¨¼ ¯Æ ±Øó¾ ¦À¡ýÛõ, À½¢Äí¸û ¯Â¢÷ò¾ ÓòÐõ,
þ¼È¢Â ÀÃõÀ¢ø ¸¡óÐõ þÉÁ½¢ò ¦¾¡¨¸Ôõ, ¦¿øÄ¢ý
Á¢¨¼ ÀÍí¸¾¢Õõ, Á£Ûõ, ¦Áý¾¨Æì ¸ÕõÒõ, ÅñÎõ,
¸¨¼º¢Â÷ Ó¸Óõ, §À¡Ðõ ¸ñ ÁÄ÷óÐ ´Ç¢Õõ Á¡§¾¡.
þùÅ¢Õ À¡¼ÖìÌõ ±õ¦ÀÕÁ¡ý À¡ÅÄâý þ¨ºî ÍÕì¸õ þ§¾¡,
¿£Ã¢øÅ¨Ç ¾¡Ã¢ø«Ç¢
¿¢Æø±Õ¨Á ÁÄâý«õ¨Á
§À¡Ã¢ø«Éõ à÷¬¨Á
¦À¡Æ¢Ä¢øÁ層 ¯Èí¸¢¼§Å
À¡Ã¢ø«õ¦À¡ý À½¢ÄõÓò¾õ
ÀýÁ½¢¸û ¦ºó¦¿ø¸ýÉø
¸¡Ã¢ÁûÇ÷ Á¡¾÷Ó¸õ
¸ñÁÄÕõ ¸ÆÉ¢±Ä¡õ.
¾õÌÆ󨾸ÙìÌî ºí¸¢ø À¡øÒ¸ðÎõ ¾¡öÁ¡÷¸Ç¢ý ¨¸ ÌÅ¢ó¾¢ÕôÀÐ ²ý
¦¾Ã¢ÔÁ¡? ¨¸ - ¾¡Á¨Ãôâ; ºíÌ - ¿¢Ä×. ¦Åñ½¢ÄÅ¢ø ¦ºí¸ÁÄõ ÌÅ¢ÅÐ
þÂøÒ ¾¡§É. §¸¡º¨Ä ¿¡ðÊý ±ø¨Ä¨Âì ¸¡ñ¼ø º¡ò¾¢Â§Á þø¨Ä. «¾É¡ø
ºÃÔ ¿¾¢ Àĸ¡ø¸Ç¡ö µÊÔõ ±ø¨Ä ¸ñÊÄû. ¸õÀý ¸¨ÄÔõ, ±õ¦ÀÕÁ¡ý
þ¨ºò¾Á¢Øõ ¸ñÎ þýÒڧšõ.
¾¡Ä¢ ³õÀ¨¼ ¾Ø× Á¡÷À¢¨¼
Á¡¨Ä Å¡ÂÓÐ µØÌ Á츨Çô
À¡Ä¢ý °ðÎÅ¡÷ ¦ºí¨¸, Àí¸Âõ
Å¡ø¿¢Ä¡ ¯Èì ÌŢŠÁ¡Û§Á.
§º¡¨Ä Á¡¿¢Äõ ÐÕÅ¢ ¡ŧÃ
§Å¨Ä ¸ñÎ ¾¡õ Á£Ç ÅøÄÅ÷?
º¡Öõ Å¡÷ÒÉø ºÃÔ×õ ÀÄ
¸¡Ä¢ý µÊÔõ ¸ñ¼Ð þø¨Ä§Â.
- ¸õÀý
À¡¨ÅÂ÷¾õ À¡Ä¸¨Ãô
À¡ø«Êº¢ø °ðÊÎõ¨¸
Á¡¨Å«Á÷ ¦ºí¸ÁÄõ
Å¡ý¿¢ÄÅ¡ø ÌÅ¢ÅдìÌõ
¸¡¨Å«½¢ ¾¢Õ¿¡ð¨¼ì
¸¡ñÀÅ÷¬÷ ºÃÔ±Ûõ
â¨ÅÀÄ ¸¡ø¿¼óÐõ
âÁ¢±ø¨Ä ¸ñÊħÇ.
- ±õ¦ÀÕÁ¡ý
º£¨¾ìÌî ÝðξüÌâ Á¡¨Ä§À¡Ä§Å º¢Åý Å¢ø¨Ä þáÁý Á¢¸ ±Ç¢¾¡¸
±Îò¾¡ý. Å¢¨ÃÅ¢ø ±Îò¾ ¦ºÂ¨Ä ¡Õõ ¸¡½ §¿Ãõ §À¡¾Å¢ø¨Ä. ¬É¡ø Å¢ø
þüÈ ´Ä¢ ¡ÅÕõ §¸ð¼É÷. ´Õ ¦¿¡Ê¢ø Å¢ø ²ó¾¢ ÓÈ¢ò¾ ¦ÀüÈ¢¨Âô À¡Îõ
À¡¼ø¸¨Çô À¡÷ô§À¡õ.
41
¬¼¸ Á¡øŨà «ýÉÐ ¾ý¨É
§¾¼ «ÕÁ¡Á½¢ º£¨¾±Ûõ ¦À¡ý
ݼ¸ Å¡øÅ¨Ç Ýðʼ ¿£ðÎõ
²Î«Å¢ú Á¡¨Ä þбýÉ ±Îò¾¡ý.
¾ÎòÐ þ¨Á¡Áø þÕó¾Å÷ ¾¡Ç¢ø
ÁÎò¾Ðõ, ¿¡ñѾ¢ ¨Åò¾Ðõ §¿¡ì¸¡÷
¸ÎôÀ¢É¢ø ¡Õõ «È¢ó¾¢Ä÷, ¨¸Â¡ø
±Îò¾Ð ¸ñ¼É÷, þüÈÐ §¸ð¼¡÷.
- ¸õÀý
Å¢¼Õõ Á¼Å¡Õõ Þ¨ÅÜÈ
Å¢¨¼Ôõ ¸Ç¢Úõ§À¡ø ¿¼óЦºýÚ
¦¾¡¼Õõ º¢¨Ä¾ý¨Éî º£¨¾¾ý§Áø
ÝðÎõ ¦¾¡¨¼§À¡Äì ¸ÊбÎò¾¡ý;
«¼Õõ À½¢§À¡Öõ º¢¨Ä¿¡¨½
³Âý ²üÈ¢ð¼Ð ¡Å÷¸ñ¼¡÷?
À¼Õõ ÓÈ¢óе¨º §¸Ç¡÷¡÷?
À¾¢É¡Ö ¯Ä̱íÌõ ¿Îí¸¢Â§¾.
- ±õ¦ÀÕÁ¡ý
¯Ä¡Å¢Âø À¼Äò¾¢§Ä ´Õò¾¢, þáÁ¨Éì ¸ñ¼Ðõ ¸ñÅÆ¢§Â ¾ý¯ûÇò¾¢ø
ÒÌóÐŢ𼠸ûÅÉ¡¸ì ¸¡¾ø ¦¸¡û¸¢È¡û. ¦ÅÇ¢§Â ¾ôÀ¢ô §À¡¸¡¾ÀÊ «Åý
ѨÆó¾ «ó¾ Å¡º¨Ä «¨¼ôÀ¡û §À¡Äî º¢ì¦¸Éì ¸ñ¸¨Ç ãÊŢθ¢È¡û. À¢ý
§¾¡Æ¢¨Â «¨ÆòÐò ¾ý ¨¸¨Âô ÀüÈ¢ô ¨À «¨ÆòÐô §À¡öô ÀÎ쨸¢§Ä
§º÷ìÌõÀÊ «Å¨Ç §Åñθ¢È¡û. ¸õÀ÷ À¼ì¸¡ðº¢ þ§¾¡,
¨Áì¸Õí Üó¾ø ¦ºùÅ¡ö
Å¡ûѾø ´Õò¾¢, ¯ûÇõ
¦¿ì¦¸É ¯ÕÌ ¸¢ýÈ¡û
¦¿ïº¢¨¼ Åïºý ÅóÐ
Òì¸Éý §À¡¸¡ Åñ½õ
¸ñ±Ûõ ÒÄí¦¸¡û š¢ø
º¢ì¦¸É «¨¼ò§¾ý, §¾¡Æ¢!
§ºÕÐõ «ÁÇ¢ ±ýÈ¡û.
þ¨¾§Â ±õ¦ÀÕÁ¡ý þÕÅâ¸Ç¡öî ͨÅÌýÈ¡Ð ÍÕìÌõ ÅÉôÒ þÐ,
¸ñ½¢øÅó¾¡ý §À¡¸¡Áø
¸ñ½¢¨Á¡õ ¸¾Å¨¼ò§¾ý
±ñ½¢ÉÅ¡Ú «ÁǢ¢ý§Áø
±¨É즸¡Î§À¡ À¡í¸¢±ýÀ¡û.
¸¡¾ø º¢ò¾¢Ãõ Áü¦È¡ý¨Èì ¸õÀ÷ Ò¨ÉÅ¡÷,
µ¾¢Áõ ´Ðí¸ì ¸ñ¼ ¯ò¾Áý ¯¨ÆÂû ¬Ìõ
º£¨¾¾ý ¿¨¼¨Â §¿¡ì¸¢î º¢È¢Â§¾¡÷ ÓÚÅø ¦ºö¾¡ý;
42
Á¡¾Åû ¾¡Ûõ ¬ñÎ ÅóÐ ¿£÷ ¯ñÎ Á£Ùõ
§À¡¾¸õ ¿¼ôÀ §¿¡ì¸¢ô Ò¾¢Â§¾¡÷ ÓÚÅø âò¾¡û.
Å¢øÄ¢Âø ¾¼ì¨¸ Å£Ãý Å£íÌ ¿£÷ ¬üÈ¢ý À¡í¸÷
ÅøÄ¢¸û Ѽí¸ì ¸ñ¼¡ý Áí¨¸¾ý ÁÕíÌø §¿¡ì¸
±øÄ¢Âõ ÌŨÇì ¸¡ÉòÐ þ¨¼þ¨¼ ÁÄ÷óÐ ¿¢ýÈ
«øÄ¢«õ ¸ÁÄõ ¸ñ¼¡û «ñ½ø¾ý ÅÊÅõ ¸ñ¼¡û.
þ¨¾§Â ±õ¦ÀÕÁ¡ý ±Ç¢Â ¿¨¼Â¢ø ¾¡Çòмý À¡ÎÅ¡÷,
º£¨¾¿¨¼ìÌ ´Ðí¸¢«ýÉõ
¦ºø¨¸¸ñÎ Á¡øº¢Ã¢ò¾¡ý;
¿¡¾ý¿¨¼ìÌ ¬¨É«ïº¢
¿¼ì¨¸¸ñÎ ¾¢Õ¿¨¸ò¾¡û;
Á¡¾¢ýÞ¨¼ìÌ ¯Å¨Á´ô§À¡
Åﺢ±ýÀ¡ý, ÁÉõ ¯Åó¾¡ý;
¬¾¢¯Õì ÌŨDZÛõ
«Æ̸ñ¼¡û, «¸õÁ¸¢úó¾¡û.
º£¨¾¨Âô À¢Ã¢ó¾ þáÁý ¸¼ó¾ ¸¡Ä ¿¢¸ú¸û ÀÄ×õ ¿¢¨É×ìÌ ÅÃ, þÃ×
ÓØÐõ ¸ñŢƢò§¾ þÕó¾¡É¡õ. þ¾¨Éì ¸õÀ÷ ÜÚÅ¡÷,
â ´Îí¸¢É, Å¢Ã× Òû ´Îí¸¢É ¦À¡Æ¢ø¸û,
Á¡ ´Îí¸¢É, ÁÃÛõ þ¨Ä ´Îí¸¢É, ¸¢Ç¢¸û
¿¡ ´Îí¸¢É, Á¢ø¸û ¿¼õ ´Îí¸¢É, Ì¢ø¸û
Ü ´Îí¸¢É, À¢Ç¢Ú ÌÃø ´Îí¸¢É ¸Ç¢Ú.
Áñ ТýÈÉ, ¿¢¨Ä Á¨Ä ТýÈÉ, ÁÚþø
Àñ ТýÈÉ, Å¢Ã× À½¢ ТýÈÉ, À¸Õõ
Å¢ñ ТýÈÉ, ¸ØÐõ ŢƢ ТýÈÉ, ÀØÐþø
¸ñ ТýÈ¢Ä, ¦¿Ê ¸¼ø ТýÈÉ ¸Ç¢Ú.
þùÅ¢Õ À¡¼ø¸¨ÇÔõ ´§Ã À¡ð¼¡ìÌÅ¡÷ ±õ¦ÀÕÁ¡ý,
Å¡Éõ ¯ÈíÌõ ¨Å¸õ ¯ÈíÌõ
Á¨ÄÔõ ¯ÈíÌõ Á¡ÁÃõ ¯ÈíÌõ
²Éõ ¯ÈíÌõ ¦Åí¸Ã¢ ¯ÈíÌõ
ÞÂÖõ ¯ÈíÌõ ²Æ¢¨º ¯ÈíÌõ
Á£Éõ ¯ÈíÌõ ÒûÞÉõ ¯ÈíÌõ
§Á§Ä¡÷ ¯ÈíÌõ §Â¡¸¢Â÷ ¯ÈíÌõ
¸¡Éõ ¯ÈíÌõ Óý¸ØÐ ¯ÈíÌõ
¸ñ½ý ´ÕÅý ¸ñ ¯Èí¸¡§¾..
Å¡Éà ţÃ÷¸û º¡É¸¢¨Âò §¾Êò ¦¾ý¾¢¨º ¦ºøÖõ ÅƢŢÅÃõ ¦º¡ø¸¢È¡÷
¸õÀ÷. ¾Á¢Æ¸òРż¦Åø¨ÄÂ¡É §Åí¸¼ Á¡Á¨Ä¢ø ¡¨É¸Ùõ, ÒÄ¢¸Ùõ, Á¡ø
«Õ¨Ç §ÅðÎ ¾ÅÓÉ¢ÅÕõ, Á¨È§Â¡Õõ Å¡ú¸¢ýÈÉ÷.
43
ż¦º¡üÌõ ¦¾ý¦º¡üÌõ ÅÃõÒ ¬¸¢,
¿¡ýÁ¨ÈÔõ, Áü¨È áÖõ
þ¨¼ ¦º¡üÈ ¦À¡ÕðÌ ±øÄ¡õ ±ø¨Ä ¬ö,
¿ø «È¢×ìÌ ®Ú ¬ö, §ÅÚ
Ò¨¼ÍüÚõ Ш½þýÈ¢, Ò¸ú ¦À¡¾¢ó¾
¦Áö§Â§À¡ø âòÐ ¿¢ýÈ
«¨¼ÍüÚõ ¾ñº¡Ãø µí¸¢Â
§Åí¸¼ò¾¢ø ¦ºýÚ «¨¼¾¢÷ Á¡§¾¡.
ÝÐ «¸üÚõ ¾¢ÕÁ¨È§Â¡÷ ШȬÎõ
¿¢¨È ¬Úõ, ÍÕ¾¢ò ¦¾¡øáø
Á¡¾Åò§¾¡÷ ¯¨È þ¼Óõ, Á¨Æ ¯ÈíÌõ
Á½¢ò ¾¼Óõ, Å¡É Á¡¾÷
¸£¾õ ´ò¾ ¸¢ýÉÃí¸û þý¿ÃõÒ
ÅÕΦ¾¡Úõ ¸¢ÇìÌõ µ¨¾
§À¡¾¸ò¾¢ý ÁÆì¸ýÚõ ÒÄ¢ôÀÈØõ
¯ÈíÌ þ¼Ûõ ¦À¡Õó¾¢üÚ «õÁ¡!
- ¸õÀý
¨ÁÞø Á¨È¸ðÌõ Àĸ¨ÄìÌõ
Á¡º¢ø «È¢×ìÌõ ÅÃõÒ¬¸¢
¦À¡ö¢ø Á¨È¦Áö§Â §À¡Ä¿¢ýÈ
ÒÉ¢¾ý ¾¢Õ§Åí ¸¼îºÂ¢Äõ
¦¾¡öÔõ Á¨ÈÅ¡½÷ ¯¨ÈÔû±íÌõ
ÍÃ÷Á¡ ¾Å§Ã¡Îõ ¾£÷ò¾õ±íÌõ
¦Åö¢ø Á¨È§Á¸î §º¡¨Ä±íÌõ
§ÅÆõ ÒÄ¢ÐïÍõ º¢¸Ãõ±íÌõ.
- ±õ¦ÀÕÁ¡ý
¨Å½Åì ¸¡ôÀ¢Âõ À¡Ê ¸õÀÕìÌò ¾¢ÕÁí¨¸ ¬úÅ¡÷ À¡ÍÃõ Áɾ¢ø
§¾¡ýÚ¸¢ÈÐ.
«ôÀ¡ÍÃò¨¾î
º£¨¾¨Â
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¿¢¨É׸Ǣø ´ýÈ¡ö «¨Á츢ȡ÷. ²¨Æ §Å¼¨Éò ¾ý¾õÀ¢ ±ýÈÅý ²ó¾¢¨Æ
ÐÂ÷ ²ý þýÛõ Ш¼ì¸Å¢ø¨Ä ±ýÚ ²í̸¢È¡û Á¢¾¢¨ÄøÅ¢. ¿õ
Á¨É¸Ç¢ø ܨà §ÁÖûÇ ¸¡ì¨¸ ºü§È ¾¨Ä¨Âî º¡öòÐò ¾¨Ã¨Â §¿¡ìÌõ.
þ¾É¡ø ¸¡¸òÐìÌ ´Õ¸ñ ±ýÈ ¸¨¾ÔñÎ. ²ý ¦¾Ã¢ÔÁ¡? þó¾¢Ãý Á¸ý ¸¡¸
ÅÊÅ¢ø º£¨¾¨Âò ÐýÒÚò¾¢ÂÐ ¦¾Ã¢óÐ þáÁý «õÒ Å¢Îò¾¡ý. «ùÅõÀ¡ø
¸¡¸í¸û ´Õ ¸ñ þÆó¾É. þÃÌ¿¡Â¸É¢ý ¯ñ¨Áò àÐÅý ±Éî º¡É¸¢
¯öòнÃî
º¢Ä
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«Ç¢ìÌõ§À¡Ð
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«È¢Å¢ò¾¾¡¸ô ¦Àâ¡úÅ¡÷ þ󿢸ú¨Âò ¦¾Ã¢Å¢ì¸¢È¡÷. ¿ýÈ¢ÂÈ¢¾Ö측¸
þáÁý ÓШ¸ ¿£Å¢Å¢¼, «½¢ø¸û ¾õÓи¢ý§Áø ÓôÀ𨼸û «¨¼ó¾¡¸ò
¦¾¡ñ¼÷ «Êô¦À¡Ê¡úÅ¡÷ ÜÚÅ¡÷. «¨¾ ´ò¾§¾ þÐ×õ. ¾¢ÕÁí¨¸ ÁýÉý,
¦Àâ¡úÅ¡÷ À¡ÍÃí¸¨Çì ¸õÀÕõ, ±õ¦ÀÕÁ¡Ûõ «¨ÁìÌõ ±Æ¢ø þ§¾¡,
²¨Æ ²¾Äý ¸£úÁ¸ý ±ýÉ¡Ð
þÃí¸¢ ÁüÚ«ÅüÌ þýÉÕû ÍÃóÐ
Á¡¨Æ Á¡ýÁ¼ §¿¡ì¸¢ ¯ý§¾¡Æ¢
¯õÀ¢ ±õÀ¢±ýÚ ´Æ¢ó¾¢¨Ä ¯¸óÐ
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§¾¡Æý ¿£±ÉìÌ þíÌ´Æ¢ ±ýÈ
¦º¡ü¸û ÅóЫʧÂý ÁÉòÐ þÕó¾¢¼
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«½¢¦À¡Æ¢ø ¾¢Õ«Ãí¸òÐ «õÁ¡§É
- ¾¢ÕÁí¨¸Â¡úÅ¡÷
º¢ò¾¢ÃܼòÐ þÕôÀ º¢Ú¸¡ì¨¸ Өľ£ñ¼
«ò¾¢Ã§Á ¦¸¡ñ¦¼È¢Â «¨ÉòÐÄÌõ ¾¢Ã¢ó§¾¡Ê
Å¢ò¾¸§É þáÁ¡§Å¡ ¿¢ý«ÀÂõ ±ýȨÆôÀ
«ò¾¢Ã§Á «¾ý¸ñ¨½ «Úò¾Ðõ µ÷«¨¼Â¡Çõ
- ¦Àâ¡úÅ¡÷
¬Æ ¿£÷ì¸í¨¸ «õÀ¢ ¸¼¡Å¢Â
²¨Æ §Å¼ÛìÌ ±õÀ¢ ¿¢ý¾õÀ¢, ¿£
§¾¡Æý, Áí¨¸ ¦¸¡Øó¾¢ ±É¡ýÉ
Å¡Æ¢ ¿ñÀ¢¨É ¯ýÉ¢ ÁÂíÌÅ¡û
²¸ Å¡Ç¢ «ù þó¾¢Ãý ¸¡¾ø§Áø
§À¡¸ ²Å¢, «Ð ¸ñ ¦À¡Êò¾ ¿¡û
¸¡¸õ ÓüÚõ µ÷ ¸ñþÄ ¬¸¢Â
§Å¸ ¦ÅýÈ¢¨Âò ¾ý ¾¨Ä§Áø ¦¸¡ûÅ¡û
- ¸õÀý
«õÀ¢ ¾É¢ø¸í¨¸ ¸¼ì¸Å¢ð¼
«Å¨Éô À¡÷òÐÉìÌ ÞÅû¦¸¡Øó¾¢,
±õÀ¢ ¿¢ý¾õÀ¢, ¿£±ý¾õÀ¢
±ýÚ ÜȢ§¾¡÷ ¸Õ¨½î¦º¡øÖõ,
¾õÀ¢ Àþý¦À¡ý ÓÊÐÈóÐ
¾Ã¢ò¾ º¨¼¨Âì ¸ñÎ ÞÃí¸¢ÂÐõ,
¦ÅõÒ ºÂó¾üÌõ ¸¡¸í¸ðÌõ
ŢƢ´ýÚ «Ç¢ò¾Ð×õ Å¢ÂóЦ¸¡ûÅ¡û.
- ±õ¦ÀÕÁ¡ý
ºó¾¢ÃÛìÌ º¡É¸¢ ¾ý¨ÉÅ¢¼ «Æ¸¡É Ó¸õ ¯¨¼Â¡Ç¡¸ þÕôÀÐ ÀüÈ¢ô
¦À¡È¡¨Á. À¢Ã¢Å¡üÈ¡Ð ¾Å¢ìÌõ þáÁ¨É ¦ÅøÄ ¿øÄ ¾Õ½õ þÐ ±ýÀЧÀ¡Ä
Å¡É¢ø ¾¢í¸û ¯¾¢ò¾¾¡õ. ¸õÀ÷, ¾ì¨¸ ¸Å¢¨¾¸¨Çì ¸¡Ï§Å¡õ.
´ýÚõ ¯ð¸ÚôÀ¢§É¡Î, ´Ç¢Â¢ý Å¡û ¯Ã£þ
¾ý ¾É¢Ó¸ò¾¢É¡ø ±ý¨Éò ¾¡úòЫÈ
¦ÅýÈÅû Ш½Å¨É þýÚ ¦Åø̧Åý
±ýÈÐ §À¡Ä ÅóÐ ±Øó¾Ð þóЧÅ.
- ¸õÀý
§¸¡Ä Ó¸ò¾¡§Ä ¾ý¨É¦ÅýÈ¡û
¦¸¡Ø¿ý ¾¨É¦ÅøÄì ÌÇ¢÷§º¡Áý
¸¡Ä ŨÄÅ£º¢ì ¸¾¢÷§ÅÄ¡ø
¸ñÅ¢ðÎ «¸Ä¡¨Éì ¸¡ö¾ÖüÈ¡ý.
- ±õ¦ÀÕÁ¡ý
45
À¨¼ì¸Äõ þøÄ¡¾ À¨¼¨Â ¦ÅýÈ¡ø ÀÆ¢ ±ýÚ Å¢ð§¼ý, ±ý¨É
¦ÅýÚ Á£ûÅ£§Ã¡ ±ýÚ þáŽý Å¡Éà ţèà ²ÇÉõ ¦ºö¸¢È¡ý. ¾ì¨¸
þ¨ºôÀ¡×õ, «¾ý ãÄÓõ ¸¡ñ¸,
¸ø¦¸¡ñÎõ ÁÃí¸û ¦¸¡ñÎõ
¨¸ì¦¸¡ñÎõ ¸Ç¢òÐ ÑõÅ¡öî
¦º¡ø¦¸¡ñÎõ Á¢âý Òý§¾¡ø
§¾¡û¦¸¡ñÎõ ¾ûÇ¢ ¦ÅûÇ¢ô
Àø¦¸¡ñÎõ Á¨Ä¸¢ý ȡâý
ÀÆ¢¦¸¡ñÎ ÀÂó¾Ð; ¡ýµ÷
Å¢ø¦¸¡ñÎ ¿¢ýÈ §À¡Ð
Å¢Èø¦¸¡ñÎ Á£û¾¢÷ §À¡Ä¡õ.
- ¸õÀý
Á¨Ä±ÎòÐõ ¸ø±ÎòÐõ
ÁæÁÎòÐõ ¸Ã¦ÁÎòÐõ
¦¸¡¨Ä±Îì¸ò н¢ó¾£§Ã¡?
ÌÃí̸Ùõ ±ÉìÌÞÄ째¡?
º¢¨Ä±ÎòÐ ¿¢ýȱý¨Éî
¦ºÂõ¦¸¡Îì¸ Å󾣧á
¾¨Ä±ÎòÐõ §À¡Å£§Ã¡
±ýÚ«Ãì¸ý ¾¡ý¿¨¸ò¾¡ý.
- ±õ¦ÀÕÁ¡ý
¦À¡ýÉ¢È §Áɢ¡ý þÄìÌÅý ¸Çò¾¢ø Å£úóÐÅ¢¼ «Å¨É ±ÎòÐ
þáŽý µÎ¸¢È¡ý. ¸Â¢¨Ä Á¨Ä¨Â ±Îò¾Ð §À¡¾¡Ð ±ýÚ §ÁÕÁ¨ÄÔõ
±Îì¸ò ¾¨ÄôÀð¼¡ý ±ý¸¢ýÈÉ÷ ¸Å¢»÷ ÁýÉ÷ þէšÕõ,
¯ûÇ¢ ¦ÅõÀ¢½òÐ ¯¾¢Ã¿£÷ ¦ÅûÇò¾¢ý µÊ,
«ûÇ¢ «õ¨¸¸û þÕÀÐõ ÀüÈ¢, ÀñÎ «Ãý Á¡
¦ÅûÇ¢ «õ¸¢Ã¢ ±Îò¾Ð ¦Åû¸¢É¡ý ±ýÉ
±ûÇ¢ø ¦À¡ýÁ¨Ä ±Îì¸ø ¯üÈ¡ý±É ±Îò¾¡ý
-¸õÀý
§À§ÁÔõ ¿¢½î§º¡Úõ
À¢½ì¸¡Îõ Þ¨¼Á¢¨¼ó¾
®§ÁÔõ ¦Åí¸Çò§¾
ÞÕÀЧ¾¡û ¯Èò¾ØÅ¢
â§ÁÔõ ¸Â¢Ä¡Âô
¦À¡Õô¦ÀÎò¾¡ý §À¡¾¡Áø
Á¡§ÁÕ ±ÎôÀÅý§À¡ø
ÅûÇø¾õÀ¢ ¾¨É±Îò¾¡ý.
- ±õ¦ÀÕÁ¡ý
§Áü¦¸¡ñÎ ´Õ ¯Å¨Á½¢ì ¸¡ðº¢¨Âò §¾¡üÚŢ츢ýÈÉ÷ ¸Å¢»÷¸û.
«×½÷ ÁýÉý ¸Õí¸¼¨Äô §À¡Ä¢Õì¸, «ÅÉÐ þÕÀÐ ¨¸¸û «¨Ä¸¨Ç
´ò¾¢Õó¾ÉÅ¡õ. «¨Ä¸¼Ä¢ø §¾¡ýÚõ ¬¾Åý§À¡ø þÄìÌÅý Å¢Çí¸¢É¡ý.
ÌÁÃ¢ì ¸¼Ä¢ø ¸¾¢ÃÅÉ¢ý §¾¡üÈõ ¿ÁìÌ ÁÉÐû ±Ø¸¢ÈÐ.
46
¾¨Ä¸û Àò¦¾¡Îõ ¾ØŢ ¾ºÓ¸ò ¾¨ÄÅý
¿¢¨Ä¦¸¡û Á¡ì¸¼ø ´ò¾Éý ¸ÃõÒ¨¼ ¿¢Á¢Õõ
«¨Ä¸û ´ò¾É, «¾¢¦ÄØõ þÃÅ¢¨Â ´ò¾¡ý þ¨Ä¦¸¡û ¾ñÐÆ¡ö þÄí̧¾¡û þáÁÛìÌ þ¨Ç¡ý.
- ¸õÀý
À¡Ã¢ÂÅ¡ý ¾¨Äº¡öòÐô
Àâó¦¾Îò¾ Å¡ÇÃì¸ý
¸¡Ã¢Â¿£û ¸¼¨Ä´ò¾¡ý
¸Ãí¸¦ÇÄ¡õ ¾¢¨Ã¨Â´ò¾,
ţâÂÁ¡ö «¾¢Ö¾¢ìÌõ
ÝâÂý§À¡ø Å¢Çí¸ÖüÈ¡ý
º£Ã¢ÂÁ¡ Á¨Èì̦Áð¼¡î
º£Ã¡ÁüÌ Þ¨ÇÂŧÉ.
- ±õ¦ÀÕÁ¡ý
¦À¡ÐÅ¡¸ ¸õÀÉ¢ý þÃñÎ «øÄÐ ãýÚ Å¢Õò¾í¸¨Ç ´Õ ¾ì¨¸ô À¡Å¡ìÌõ
þÂøÀ¢É÷ ±õ¦ÀÕÁ¡ý. ¬Â¢Ûõ º¢Ä§¿Ãò¾¢ø, ¦À¡Õ¨Ç ¿ýÌ Å¢ÇìÌÓ¸Á¡¸,
¸õÀ÷ Å¢Õò¾òÐìÌ §¿Ã¡É ¾ì¨¸ô À¡ðÎõ À¡ÊÔûÇ¡÷.
Ó¾ø ¿¡û Ôò¾ò¾¢ø
§¾¡üÚ þáŽý þÄí¨¸ ¦ºø¸¢È¡ý. þÕ ¸Å¢»÷ ¦ÀÕÁ¡ý¸Ùõ Å¢ÅâôÀ÷,
šýõ ¦À¡Õ¾ Á¡÷Òõ, Ũâ¨É ±Îò¾ §¾¡Ùõ,
¿¡Ã¾ ÓÉ¢ÅüÌ ²üÀ ¿ÂõÀ¼ ¯¨Ãò¾ ¿¡×õ,
¾¡Ã½¢ Á×Ä¢ ÀòÐõ, ºí¸Ãý ¦¸¡Îò¾ Å¡Ùõ,
Å£ÃÓõ ¸Çò§¾ §À¡ðÎ ¦ÅÚí¨¸§Â Á£ñÎ §À¡É¡ý.
- ¸õÀý
§ÅÆÁÕôÒ «üÈ Á¡÷ÒÃÓõ
¦ÅûÇ¢Á¨Ä ¦¸¡ñ¼ §¾¡ûÁ¢ÎìÌõ
Å¡Æ ÅÃõ¾Õõ ¿¡Ã¾÷Óý
Á¨È¬Â¢Ãõ ¦º¡ýÉ Å¡öÅÄ¢Ôõ
®Æ Á½¢Á¢ýÛõ Á̼õÀòÐõ
®ºý «ÕǢ ¸¾¢÷Å¡Ùõ
¾¡Æ Å£ÃÓõ ¾¢¨È¦¸¡ÎòÐò
¾É¢§Â ¦ÅÚí¨¸Â¡ý ¿¼óЦºýÈ¡ý
- ±õ¦ÀÕÁ¡ý
Á¡Âò¾¡ø º£¨¾§À¡ø ¯ÕŨÁòÐ, ¯Â¢÷¦¸¡ÎòÐ, «ô ¦À¡öÁ¡¨¾ Å¡ÙìÌ
þ¨Ã¢Îž¡¸
þáŽý
¨Áó¾ý
«ÛÁýÓý
¸¡ðÊ
«Äì¸Æ¢¸¢È¡ý.
¦¸¡¨ÄìÌô À¢ýÉ÷ «§Â¡ò¾¢ ¿¸¨Ã «Æ¢ô§Àý ±ýÚ Å¡É¢ø À¨¼¦Â¡Î À¡öóÐ
Á¨È¸¢È¡ý. Á¡Õ¾¢ ¾¡ý º¡¾¢ò¾¦¾øÄ¡õ Å£§½ ±ýÚ «í¸Ä¡ö츢ȡý. ¸õÀÕõ,
±õ¦ÀÕÁ¡Ûõ «ÅÄò¾¢Ãõ ¾£ðθ¢ýÈÉ÷,
«Õí¸¼ø ¸¼óÐ, þùç¨Ã «û±Ã¢ ÁÎòÐ, ¦ÅûÇì
¸Õí¸¼ø ¸ðÊ, §ÁÕì ¸¼óÐ ´Õ ÁÕóÐ ¸¡ðÊ,
ÌÃíÌ þÉ¢ ¯ý§É¡Î ´ôÀÐ þø±É, ¸Ç¢ôÒ즸¡ñ§¼ý
¦ÀÕí¸¼ø §¸¡ð¼õ §¾öò¾Ð ¬ÂÐ ±ý «Ê¨Áô¦ÀüÈ¢.
- ¸õÀý
47
§Å¨Ä ¸¼óÐÞó¾ ÞÄí¨¸ÍðÎ
§ÁÕ ¸¼óЫó¾ ÁÕóоóÐ
§Å¨Ä ¿¢¸÷Åñ½üÌ ¯¸ôÀ¡¸
§ÁõÀðÎ ÞÕó¾±ý «Ê¨Á±øÄ¡õ
§Å¨Ä ¾É¢ø¸¡Âõ ¸¨Ãò¾¡ü§À¡ø
¦ÅÈ¢§¾ ´Æ¢ó¾¢ð¼ÐÞÉ¢ ±ý¦ºö§Åý
§Å¨Ä ¾¨Éò¾¡Å¢ «Ãì¸ý¦ºýÈ¡ý
§Åó¾ý ¾¢Õ¿¸÷ìÌ ¯ÚÅв§¾¡
- ±õ¦ÀÕÁ¡ý
ÒÄÅ÷¸û ¿ýÌ º¢ó¾¢òÐô À¡Îõ ¦À¡Õû ±ý¦ÈýÚõ ¿¢¨Ä¦ÀüÚ Å¢Çí̾ø
§À¡Ä§Å, þáÁý ¦ºõ¨ÁÔ¼ý ¦¾¡ÎìÌõ À¡½Óõ ¸¡Ä¦ÁøÄ¡õ «Èò¨¾
¿¢¨Ä¦ÀÈî ¦ºöÔõ. Ó¾ø áÄ¢Öõ, ÅÆ¢áÄ¢Öõ Á¢Ç¢Õõ ¸Å¢¨¾¸û þ§¾¡,
¿øÄ¢Âø ¸Å¢»÷ ¿¡Å¢ø ¦À¡ÕûÌÈ¢òÐ «Á÷ó¾ ¿¡Áî
¦º¡ø¦ÄÉ ¦ºöÔû ¦¸¡ñ¼ ¦¾¡¨¼±É ¦¾¡¨¼¨Â ¿£ì¸¢
±ø¨Ä¢ø ¦ºýÚõ ¾£Ã¡ þ¨º±É ÀØÐþÄ¡¾
Àø «Äí¸¡Ãô Àñ§À ¸¡Ìò¾ý À¸Æ¢ Á¡§¾¡
- ¸õÀý
¬÷òбØòÐ ¦º¡ø¦À¡Õû¡ôÒ
«Äí¸¡Ãì ¸Å¢ôÒÄÅ÷
º£÷òбÎòÐ ÅÃò¦¾¡ÎìÌõ
¦ºöԦǡìÌõ ºÃò¦¾¡¨¼¾¡ý
§À¡÷òШÃòÐî ¦ºõ¨Á¯ñ¼¡öô
ÒÄÅ÷±Ä¡õ Ò¸úóвò¾
Ü÷òЫÃì¸ý ¾¨Äº¡öòÐì
¦¸¡ñ¼¡Îõ ¾¢Èò¾¡§Ä.
- ±õ¦ÀÕÁ¡ý
«ò¾¨¸Â þáÁý Å¡Ç¢ þáŽÛìÌ ®ºý «Ç¢ò¾ Ó째¡Ê Å¡ú¿¡Ùõ,
ÅÃí¸Ùõ, ÅÄ¢¨Á «¨Éò¨¾Ôõ ¦ÅýÚ «Ãì¸ý ¯Â¢¨Ãò ¾¢ýÚ ÒÈõ
¦ºýȨ¾ì ¸õÀÕõ, ±õ¦ÀÕÁ¡Ûõ À¡ÎŨ¾ô À¡÷ô§À¡õ.
Ó째¡Ê Å¡ú¿¡Ùõ ÓÂýÚ¨¼Â
¦ÀÕó¾ÅÓõ Ó¾øÅý Óý¿¡û
±ì§¸¡Ê ¡áÖõ ¦ÅÄôÀ¼¡ö
±É즸¡Îò¾ ÅÃÓõ ²¨Éò
¾¢ì§¸¡Îõ ¯Ä¸¨ÉòÐõ ¦ºÕ츼ó¾
ÒÂÅÄ¢Ôõ ¾¢ýÚ Á¡÷À¢ø
Ò째¡Ê ¯Â¢÷ÀÕ¸¢ô ÒÈõ§À¡Â¢üÚ
þá¸Åý¾ý ÒÉ¢¾ Å¡Ç¢.
- ¸õÀý
«ì§¸¡Î Á¾¢«½¢§Å¡ý
«Ãý«ÕÇ¡ø «Ã츨ɿ£
¨¸ì§¸¡Ê ±É즸¡Îò¾
¸½ìÌÞøÅà ÅÄ¢Ôõ¬Ôû
48
Ó째¡Ê ¡ö¯Ç§¾
ÓÊ«Åý ¯Â¢¨Ã¯ñÎ
Á¢ì§¸¡Êô ÒÈõ¸¼óÐ
Å¢¨ºò¾Ðá ¸ÅýÀ¸Æ¢.
- ±õ¦ÀÕÁ¡ý
5.
¸õÀÕìÌ Å¡öò¾ º¨¼Âý§À¡ø
¸¡Å¢Ã¢ì ¸¨Ã¢ø ¦Åñ¦½ö ¿øæ÷ ¯ûÇÐ. «ùçâø Àñ¨½ò ¦¾¡Æ¢ø
ÒÃ¢ó¾ º¨¼ÂôÀ÷ ¬¾ÃÅ¢ø ¸õÀ÷ ¦ÀÕí¸¡Å¢Âõ À¡ÊÉ¡÷. §º¡Æ ¿¡ðÊø
¦Åñ¦½ö ¿øæÕõ, ¦¾¡ñ¨¼ Áñ¼Äò¾¢ø À¡æÕõ, ¦¾ýÀ¡ñÊ §¾ºò¾¢ø
¦¿öäÕõ ¯ûÇÐ §À¡Ä§Å ¦¸¡íÌ¿¡ðÊø §Á¡å÷ ¯ûÇÐ. §Á¡åâø Å¡úó¾
«ò¾ôÀý ±ýÀ¡É¢ý Á¸ý ¿øľõÀ¢ì ¸¡í§¸Âý. ±õ¦ÀÕÁ¡ý ¸Å¢Ã¡Ââý
ÒÃÅÄý. ¾ÉìÌ ¯¾Å¢ ¦ºö¾ ¯Â¢÷¿ñÀý º¨¼Â¨Éì ¸õÀ÷ ¾õÀ¨¼ôÀ¢ø §À¡üÈ¢
þ¼õ ¦¸¡ÎòРšƨÅò¾¡÷. ±õ¦ÀÕÁ¡ý º¨¼Â¨É «È¢¸¢Ä¡÷. ¬É¡ø,
¿øľõÀ¢¨Â §¿Ã¢ø ¸ñÎ ÀƸ¢ÂÅ÷. º¨¼Âý Ò¸ú ¸õÀ þáÁ¡Â½ò¾¢ø ÀòÐ
þ¼í¸Ç¢ø ¦À¡¾¢óÐûÇÐ. «ì¸Å¢¨¾¸ÙìÌî ºÁÁ¡¸×õ, §Áü¦¸¡ñÎ º¢üº¢Ä
þ¼í¸Ç¢Öõ ¾¡ý ¿ý̽÷ó¾ ¿øľõÀ¢Â¢ý Àñ¨À ±õ¦ÀÕÁ¡ý ¾ì¨¸Â¢¨º
áÄ¢ø Ò¸úóÐûÇ¡÷.
¦À¡ØÐ º¡öó¾ §Å¨Ç. þÕû ¾ý¨¸¸Ç¡¸¢Â «ó¾¢Á¡¨Ä¨Âô ÀÃôÀ¢ ¯Ä¨¸î
Ýúó¾Ð. þÕ¨Ç ¯ñ½ ¿¢¨ÉòÐò ¾¢í¸û ¿¢Ä¡ì¸¾¢¨Ãô À¡öÂÐ. þÕÇ¢ý
¨¸¸Ç¡¸ Á¡¨Ä§¿Ãò¨¾Ôõ, Á¾¢Âõ ¯ñ½ Å¢ÕõÒõ °½¡¸ þÕ¨ÇÔõ ¸õÀ÷
¯ÕŸõ ¦ºö¸¢È¡÷. ¯ÕŸòÐìÌô À¢ýÉ÷ ¯Å¨Á ´ý¨È ¯À§Â¡¸¢ì¸¢È¡÷. ¿ýÌ
¦¾Ã¢ó¾ ¦À¡Õ¨Ç ¯Å¨Á¡¸ì ÜÈ¢ò ¦¾Ã¢Â¡¾¨¾ Å¢ÇìÌÅÐ þÂøÒ. «ïºø ±ýÈ
¦º¡øÖõ «¨¼Â¡ ¦¿Îí¸¾×õ ¯¨¼Â º¨¼Âý Ò¸ú ÀÃóРŢÇíÌÅÐ ¸õÀ÷
¸¡Äò¾¢ø «¨ÉÅÕõ «È¢ó¾Ð. «Ð§À¡ø Á¾¢Âõ ¦Åñ½¢Ä¡¨Å Å£º¢Â¾¡õ!
Åñ½ Á¡¨Äì ¨¸ÀÃôÀ¢,
¯Ä¨¸ ŨÇó¾ þըDZøÄ¡õ
¯ñ½ ±ñ½¢ò ¾ñÁ¾¢ÂòÐ
¯¾ÂòÐ ±Øó¾ ¿¢Ä¡ì¸ü¨È
Å¢ñÏõ ÁñÏõ ¾¢¨º«¨ÉòÐõ
Å¢Øí¸¢ì ¦¸¡ñ¼ Ţâ¿ø¿£÷ô
Àñ¨½ ¦Åñ¦½öî º¨¼Âý¾ý
Ò¸ú§À¡ø ±íÌõ ÀÃóÐǾ¡ø.
þ¾üÌ §¿Ã¡É ¾ì¨¸ô À¡¼Ä¢ø ¿øľõÀ¢Â¢ý ¸£÷ò¾¢ §À¡Äò ¾ñ½¢Ä¡ ±íÌõ
¾¨Æò¾Ð ±ýÚ ±õ¦ÀÕÁ¡ý §ÀÍÅ¡÷.
Å¢Ó¸õ À¡¨ÄÔó¾¢ ¦Åñ¸ïºõ§À¡ø
¦ÅñÁ¡ Á¾¢¦ÅûÇ¢ì ÌõÀõ¾ýÉ¢ø
¸Ó¸õ ÞÇõÀ¡¨Ç Ţâó¾Ð§À¡ø
¸¸Éõ À¨Æ¦¾ýÚ ÒÐį̀¸§À¡ø
ÍÓ¸ý §Á¡å÷Å¡ú «ò¾ôÀý¦º¡ø
§¾¡ýÈø ¿øľõÀ¢ ¸£÷ò¾¢±íÌõ
ºÓ¸õ ÀÄÕõ¦¸¡ñ ¼¡ÎõÅñ½õ
¾ñ½¢Ä¡ ±íÌõ ¾¨Æò¾¾õÁ¡.
49
Ó¾ø¿¡û §À¡÷ Å¢¨Çó¾§À¡Ð ´Õ Ó츢Âì ¸ð¼õ. þÄìÌÅÛìÌõ «Ãì¸
Å£ÃÕìÌõ ¸Îõ þ¸ø ¿¼ì¸¢ÈÐ. «Ãì¸÷ ¾õ ¾¨ÄÅ¨É þõÁÉ¢¾ý §¿Ã¢ø ¦À¡Õ¾
Å¢¼ì ܼ¡Ð ±ýÚ «¨ÉÅÕõ ÜÊ ±¾¢÷ò¾É÷. ´ÕÅý§Áø ÀÄ÷ ±¾¢÷ì¸î
¦ºýÈÐ, ´Õ ÅûÇÄ¢¼õ þÃÅÄ÷ ÀÄ÷ À⺢ø ²ü¸î ¦ºýÈÐ §À¡ø¾¡ý ±ýÀ¡÷
¸õÀ÷.
¯ÚÀ¨¸ ÁÉ¢¾ý, þýÚ, ±õþ¨ÈÅ¨É ¯Ú¸¢üÀ¡§Éø
¦ÅÚŢР¿õ¾õ Å£Ãõ ±ýÚ ´Õ §Áý¨Á §¾¡ýÈ
±È¢À¨¼ «Ãì¸÷ ²üÈ¡÷ - ²üÈ ¨¸õÁ¡üÈ¡ý ±ýÉ¡
ÅÈ¢ÂÅ÷, ´ÕÅý, Åñ¨Á âñ¼Åý§Áø ¦ºý¦ÈýÉ.
Åñ¨Á âñ¼Åý ±ýÚ ¸õÀ÷ ¯¨ÃôÀÐ ¿õ ¸Å¢»÷ ±õ¦ÀÕÁ¡ÛìÌò ¾ÉÐ
¾¡Ç¡Çý ¬¸¢Â ¿øľõÀ¢¨Â ¿¢¨Éì¸î ¦ºö¸¢ÈÐ. «ÎòÐ ÅÕõ ¸õÀ÷ ¸Å¢¨¾¸Ç¢ø
«Ãì¸÷ §¾¡üÚ µÎ¸¢ýÈÉ÷. «î¦ºö¾¢¨ÂÔõ §º÷òÐ ±õ¦ÀÕÁ¡ý ¿øľõÀ¢
Ò¸¨Æ ¾¡Ç¸¾¢ìÌò ¾ì¸Å¡Ú ̼¸õ ±ýÛõ ÅâôÀ¡ð¼¡¸ ŢâòÐ þ¨ºì¸¢È¡÷.
þÄìÌÅý ±È¢ó¾ À¨¼¸¨Ç ²üÚ «Ãì¸÷ «ïº¢ µÊ ¦ºö¨¸Â¡ÉÐ, §Á¡å÷
ÅûÇø ÅÆí¸¢Â ¦ºøÅò¨¾ ²üÚô ÒÄÅ÷ ÅÚ¨Á µÎÅÐ §À¡ýÈÐ ¾¡É¡õ.
§¾¡ÎÄ× Å¡¨¸«½¢
º¢¨ÄިǠ¦ÀÕÁ¡û
¦¾¡ð¼¸¨½ Àðο¢¨Ä
¦¸ðÎÁ¢¼ø «Ãì¸÷
ãÊÅÕ ¦ÀÕõÀ¨¼¸û
«ò¾¨ÉÔõ «È§Å
§Á¡åâø Å¡ú«ò¾
¿¡Ã¢¾Õ ÓÕ¸ý
§¾ÎÒ¸ú ¿Ä¾õÀ¢
Å¢ÕÐÁñ¼ Ä£¸ý
¦¾ýÉÅÉ¢ý Á̼Ý
¼¡Á½¢¨Â ±ýÚõ
¿¡ÊÅÕ Å¡½÷¸Ä¢
µÎÅÐ §À¡§Ä
¿¡Ö¾¢¨º §¾¡ÚÁ¢¸
µÊÉ÷¸û ¾¡§Á.
- ±õ¦ÀÕÁ¡ý
ÌõÀ¸Õ½¨Éì ¦¸¡øÖõ §¿Ãõ. þáÁý ±ýɾ¡ý «õÒ¸¨Ç ±ö¾¡Öõ
«Åý Á¡÷À¢ø Ò¸¦Å¡ð¼¡Ð Á¡÷Òì ¸Åºõ ¾Îò¾Ð. ¾Å ÅÄ¢¨Á¡ø ®ºÉ¢¼õ
¦ÀüÈ ¸Åºõ «Ð. ºí¸Ãì ¸Åºõ ±ýÀÐ ¦¾Ã¢óÐ, º¢Å¦ÀÕÁ¡ý À¨¼ì¸Äõ ¬¸¢Â
À¡ÍÀ¾ì ¸¨½ Å¢ÎòÐ þáÁý «Ãì¸É¢ý ¸Åºò¨¾ò ¾¸÷ò¾¡ý ±ýÀ¡÷ ¸õÀ÷.
¾¡ì̸¢ýÈÉ Ñ¨Æ¸¢Ä, ¾¨ÄÂÐ
¾¡Á¨Ãò ¾¼í¸ñ½¡ý
§¿¡ì¸¢ þíÌ þÐ ºí¸Ãý ¸Åºõ ±ýÚ
¯½÷×È ÑÉ¢òÐ ¯ýÉ¢
¬ì¸¢ «íÌ «Åý «ÎÀ¨¼ ¦¾¡ÎòРŢðÎ
«Úò¾Éý, «Ð º¢ó¾¢
Å£ìÌ þÆó¾Ð, Å£úó¾Ð ŨÃÍÆø
Ţâͼ÷ Å£úó¦¾ýÉ.
50
ÌõÀ¸Õ½ý «½¢ó¾¢Õó¾ ºí¸Ãì ¸Åºò¨¾, þáÁý ºí¸Ãý ¸¨½Â¡ø
«Úò¾¡ý. º¨¼ÂôÀ ÅûÇÄ¢ý ¾ó¨¾ ºí¸Ãý. þÃ× ¿ñÀ¸ø ¬¸¢¦Äý ±ýÚ
¦¾¡¼íÌõ À¡¼Ä¢ø ºí¸Ãý ¾Õ º¨¼Âý ±ý¦È¡Õ ¾ÕÁ§¾Å¨¾ ±Éô ÀÃáº
º¢í¸ý À¡Ã¡ðÊÔûÇ¡ý.
§¾É¡÷ ¦¾¡¨¼Â¡÷ ÀÃáº
º¢í¸ô ¦ÀÕÁ¡ý ¦ºó¾Á¢úìÌì
¸¡É¡÷ ¦¿øÄ¢ý Á¨Ä§¸¡Ê
¸ñÊ ¿¡Î ¸¨Ã§ºÃì
ÜÉ¡÷ ¸ôÀø ¬Â¢Ãò¾¢ø
¦¸¡Î§À¡ö «Ç¢ò¾ ¦¸¡¨¼ò¾¼ì¨¸
Á¡É¡ ¸Ãýºí¸Ãý º¨¼Âý
ÅÇõ§º÷ §º¡Æ Áñ¼Ä§Á
±ýÀÐ §º¡Æ Áñ¼Ä º¾¸î ¦ºöÔû. 'ºí¸Ãý', 'ºí¸Ãý' ±ýÚ ¸õÀ÷ À¡ÎÅÐ
±õ¦ÀÕÁ¡ÛìÌî º¨¼Âý ÌÎõÀò¨¾ ¯ûÇò¾¢ø §¾¡üÚŢ츢ÈÐ. ¾õÁ¢¼õ ¿ðÒì
¦¸ØÁ¢Â ÅûÇÄ¢ý ¾ó¨¾, Á¸ð¦¸¡¨¼ «Ç¢ò¾ Á¡Áý ±ýÀÅ÷ ¦ÀÂ÷¸§Ç¡Î
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51
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66
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67
History of Kongu Vellala Gounders
Dr. Sathy Ponnuswamy, Pearland, TX, USA
A man is not an island of his own. He is not only a product of the society but also a part and
parcel of the community in which he is born. His habits, his views and his actions are largely
shaped by his family traditions and his community customs. In Tamilnadu, hundreds of
communities live side by side for thousands of years perpetuating their individual community
customs.
The society was divided into a community of castes based on the occupation. There was an
elaborate and complex hierarchy among different castes- brahmin occupying the highest position
and the sudras the lowest position. This division of society into communities of castes was not
only sanctified by the religion but also vehemently guarded by the upper caste members who
enjoyed prestige and power that flowed out of the hierarchical order of the society.
However, the basis of the caste system is breaking down as the society is becoming
technologically advanced and as more and more persons from different castes enter into modern
professions that were never known before - doctors, engineers, lawyers, architects etc. The
cohesive bond that united caste members is breaking down as more persons move away from
their native place that provided the niche for the perpetuation of the caste system. As persons
move away from their native soil they lose the identity and the roots that used to tie them to the
community of their birth - community festivals, gathering of relatives, marriage functions etc. If
this trend continues, they may not even know their ancestral history and the community they
belonged to.
For many of the Konku KavuNTars who have migrated to North America in the last 20 to 30
years, it is a very critical time to decide whether we want our children to carry on our community
heritage to the next generation or not. Although many of us are educated in various professions,
we at best possess only a very meager knowledge of our community history and significance of
our community and social customs. It is important that we gather enough information about our
community and its history so that we can pass it on to our children and the posterity thereafter.
68
Our children here in North America are growing under and the influence of the American
culture, which promotes crass individualism at the expense of family values and family unity. If
we do not expose our community heritage and cultural history to our children, we cannot
naturally expect them to appreciate our vicarious commitment to our traditions and community
values.
The real America is not a melting pot of various cultures. It can be characterized as fruit salad in
which each fruit contributes its own taste and flavor. To be an Indian American we need not give
up our cultural heritage, our community basis and our roots that connect us with our kith and kin
in our native soil. We can live here in this country as proud Indian American maintaining our
cultural identity. Thanks to the technological revolution that has taken place in the recent times.
It is very easy to keep our connections and contacts with our blood relatives in Tamilnadu. We
are not isolated as it happened to early settlers from Europe. I understand many of the European
Americans are now tracing their origin and locate their relatives to renew the bond that they
broke long time back.
I would like to present a short history of KavuNTar community to our children to help you
understand the origin and development of our caste in the native Konku Nadu. I would like you
to appreciate the struggle of the early settlers of our community in the Konku region not only to
develop the agricultural land from the forests but also defend the land against many later
intruders into the region.
I want you to feel proud of the community in which you are born. When you inherit your
ancestral property you get the assets as well as liabilities. So also, when you inherit the heritage
of the KavuNTar Community, you inherit its good customs and as well as its bad ones. You can
all help to make the society a better one by your contribution to adapt our cultural heritage to the
modern times.
This account of our history is not given with a view to isolate you from the rest of the Tamils or
other Indians or any persons from other parts of the world. We all wear different hats depending
upon the situation. We are a Gounder by birth. But, we are also a proud member of the Tamil
society at large. Many of us are also an Indian American. When you spend time reading the
native Indian history of Cherokee Indians in the American History, why cannot you spend some
time reading the community of your birth and the community of your ancestors?
Caste System in Tamilnadu:
There are about 60 million Tamils in Tamilnadu today. Although Tamil language is a very strong
and powerful force that ties them together as a nation within a nation, the communities in
Tamilnadu as well all as other states in India live their cultural and social life based on the most
homogeneous unit of the society namely the "caste". There are hundreds of castes in Tamilnadu:
some very small, some big and very powerful in determining the politics of Tamilnadu. The
caste system is so powerful that it has survived in the society for thousands of years.
Although each village and each town is made up of many, many castes and different castes
interacted very heavily in exchanging services and goods but they never integrated to create a
69
homogeneous casteless society. Somehow the caste barriers kept the society stratified and
survived for thousands of years. Let us try to understand the origin of Konku KavuNTars.
Konku Nadu Geography:
KavuNTars mainly live in the geographical region called Konku Nadu. Although there is no
modern geographical region called Konku Nadu in the present administrative setup, Konku area
is comprised of the following present day administrative setup:
A. Coimbatore District.
B. Erode District( except mountain areas of Sathyamangalam, Bhavani)
C. Salem, Dharmapuri, Namakkal Districts
C. Palani Taluk of Dindukal District.
The total area of the traditional Kongu region is about 7500 sq. miles.
Through the Kongu plain flows the Kaveri, one of the most important rivers in South India.
There are a number of small rivers such as Bhavani, Amaravathi, Noyyal etc that finally join
with Cauvery and flow to Cauvery delta in the fertile Tanjore district.
Despite its many small rivers, Konku is essentially an extremely dry plain. Rain is infrequent and
less dependable than anywhere else in Tamilnadu. Most of Kongu farmers however still depend
on deep well for farming.
Infrequent rains and dry lands naturally led to harsh and difficult life of the agricultural farmers
that inhabited the Kongu region for hundreds of years. Thinking is conditioned by the being.
Hard work and harsh life on the sun parched land could have made KavuNTars into rough and
tough people. KavuNTars projected an image of fearless warriors in the Kongu region. In fact
the origin of the KavuNTars goes back to the migration of our early settlers in winning the local
hunters and converting the Kongu forests into agricultural land.
Konku Nadu - Demography
You may be interested to know how did the Konku KavuNTars come to inhabit the region? Did
they live there for ever and hence can claim to be the original inhabitants of the Konku land? Or
did they migrate to the region as a group and occupied the land that once belonged to the local
inhabitants?
Unfortunately Kongu area has never been studied by anthropologists or sociologists. The
situation was the same as for the history of the land. So we do not have a record of the history of
the land and the people who lived there. There existed only local legends and snippets of stories
told by Tamil poets from which we can only reconstruct the history of the land.
Until the tenth century or so, the Konku was a heavily forested area, its small population living
largely by hunting and herding rather than by direct cultivation of the soil. It is suggested that
the great Chola warriors expanded into the Konku region, cleared the forests and established
agricultural settlements.
70
A folklore tradition has recorded this social movement in terms of a personalized story that
suggests the origin of KavuNTar caste in the Konku region. Let me repeat the story that I had
taken from a doctoral thesis [1].
Once upon a time there was a handsome Cheran prince who married a Chola princess, on the
promise that he would lead an entourage of her father's men into Konku area and create a new
agricultural settlement there. The prince agreed and the Chola king gave him an army of some
eight thousand VeLaLar ( the caste elsewhere in Tamilnadu from which KavuNTars claim
descent). These men were to protect the prince and the princess from the attack by the local
hunter and raiders, and to aid in cultivation in times of peace. Certain clans soon distinguished
themselves in local battles fought to protect the princess. As a result, the Chola king rewarded
them by giving them rights to fine tracks of land. The clans which are named are among the
prosperous KavuNTar clans in Konku today.
Probably many such waves of settlers entered Konku under the auspices of successive kings,
making the event drawn out and much more complex. However, the overall picture of the
gradual settlement of Konku by groups related to agricultural communities of the eastern littoral
states seems clear. It appears that Brahmins were brought in the early period to serve as temple
priests. Traders, merchants and various service groups were present in the early period to support
the settlement.
At the end of Chola period there was a new unrest and many usurpers tried to wrest power from
the waning empire. Mutaliyars were employed in the Chola armies as mercenaries. Later they
settled with their spoils in Konku and took to weaving and business.
Obviously these agricultural settlements could have created great demand for carpenters, stone
masons and service persons from other more developed region. In the fourteenth and fifteenth
century it seems there was a great influx of Kannada speaking people - largely businessmen from
Mysore. After them with the establishment of Vijayanagar Empire in 1500s - a wave of Telugu
speaking warriors and administrators came to this region.
After the end of the Vijayanagar empire, the region came under the rule of Madurai Nayakkars.
From the Naykkars the region went under the control of Mysore Udayyars and then to the
Muslim ruler Hyder Ali in 1700s. Then British took control of the land after defeating the
famous Tippu Sultan in the 4th Mysore war in the year 1799. In 1857 the British monarchy
assumed direct rule of India. Kongu region was under direct British rule until independence in
1947.
Thus what we witness today in the Konku region is the result of the migration of Tamils from
Chola nadu, Kannadigas from Mysore, Telugus from Andhra region and Muslims during the
muslim rule. Christian missionaries converted many of the Kongu region people to Christianity.
In spite of all the complex and immigration of many new groups KavuNTars established
themselves as major landowners in the Konku region. They constantly fought hunters and raiders
in order to obtain their agricultural settlement. Later, they had to oppose many new immigrant
groups and hold on to the land that they developed. KavuNTars also fought among themselves to
71
resolve their land rivalries. The Story of Brothers, a great folk epic recounts the major rivalries
faced by the early KavuNTar community.
If you visit Konku region the following are the major castes you are likely to come across:
Brahmin (Temple priest), KaruNikar PiLLai (record keeper), KavuNTar (agriculture), PaNTaram
(local deity priest, cook), VaNNar (washerman), Utayar (pot maker), NaTar (agriculture),
Navitar (barber), Pariyar (drummer), Asari (artisar), CheTTiar (trader), Mutaliyar (weaver),
Nayyakkar (agriculture), Koravar (service people), Matari (agriculture laborer), Telugu speaking
NayuTu(agriculture) and Konar. You can also find minor castes such as: Balaija (Telugu
speaking traders), Devanga (Telugu and Kannada speaking weavers), Kamma (Telugu speakers originally soldiers but now largely agriculturists), Palli (Tamil speaking agriculture labourers)
and Pallan (agriculture laborers). There are many other groups such as Christians, Muslims and
their denominations that live in the region. This is to give you an idea that the KavuNTar caste
lived along with numerous other caste groups for centuries and established themselves as a
dominant caste in the region.
You may be wondering what is the source of their dominance. It is both numerical strength and
the power that comes from the ownership of the land and the control exercised on the other
communities. The present population of Konku region is about 5 million. Roughly about 70
percent live in the rural area while the rest live in the urban centers. In the Kongu region it has
been estimated that about 31% of the Kongu population belongs to KavuNTar caste. That means
roughly about 1.5 million KavuNTars live in Tamilnadu. That works out to be about 3% of
Tamilnadu population. It is a sizable population. But do we have history? Or do we have any
historical figure that was part of our community.
Historical Figures of Konku Nadu:
It is said that KalingaRayar of CheeThanThy clan was famous for his association with Chola
kings. He built a dam across Bhavani river and constructed a 56 mile long canal and made the
lands of Punthuri very fertile. Still the canal is called KalingaRayan canal.
The Kongu history is very much identified with the four titled families that belong to KavuNTar
community. There are four title families that not only controlled large areas of land but also
acted as final courts of appeal in serious disputes in the region. Their titles(PaTTams) were
directly granted form the kings. All the four families lived in the central part of Konku area.
Three of them trace their descent from about the twelfth or thirteenth century, while the fourth in
the CankaraNTam palayam claims a title awarded by the Vijayanagar king in about the sixteenth
century.
Each family claims that the title was awarded for some special military service or other
distinguishing feats or prowess. Some of them are as follows:
a. PazhaiyakOTTai PaTTakkarar (payira clan): It is said that one of their ancestors was a general
under JaTavarman Cuntara PaNTiya, a pandiya king. He distinguished himself in the battle and
was awarded the land and title Nalla Cenapathi Cakkarai ManraTiyar. The present family claims
to be the thirtieth generation of descendants form this man.
72
b. KaTayur PaTTakkarar( porulanthi clan): It is said that one of their ancestors succeeded in
capturing and controlling an elephant which has gone amuck. The reining paNTiya king was
pleases and awarded the title PaTTakkarar.
c. Putur PaTTakkarar(CenkaNNan clan): One story says that one of the ancestors helped a Chola
king at war with a Pallava king. After the victory the Chola king awarded the title PallvaRayan
PaTTakarar and also generous stretches of land near the town of Kankayam.
d. CankaraNTampalayam PaTTakkarar(periya clan): One story claims that a male ancestor
named VeNaTan was a general under a Chola rule ruler named Karikala. He helped the king to
defeat a PaNTiya king. He was awarded the tile and the land.
It seems that there are numerous stories that demonstrate in detail the local history with the
campaign of great kings. From the above historical account you can see that some of our
ancestors achieved great positions and power by their heroic deeds and distinguishing military
service rendered to the great kings.
Folklore of KavuNTars:
The great folk epic entitled "The story of the Brothers" tells in great detail the rivalries that the
early KavuNTars faced in their attempt to establish agricultural settlement in the Konku. It is
essentially a folk account of the history of the KavuNTars. The account presents the history in a
semi-mythological form by recounting the story of one KavuNTar clan through four generations.
The epic starts with the description of the Chola king encouraging people to settle in the uplands
parts of his kingdom. After a time he awards his land to members of a KavuNTar clan in return
for favors performed. These settlers soon find themselves with Vettuvar - hunters who raid the
settled areas. Finally the clan hero’s win the struggle and their agriculture settlements expand.
The geography of the story is structured in terms of five Nadu divisions: PonnivaLa naTu which
belongs to the hero’s 2). ThankavaLa naTu which belongs to their pankaLi or parallel relatives
3) VaLavanthi naTu, which belongs to maman or machan - cross relatives 4) Chola naTu which
is the residential area of the king and 5. VeTTUva naTu, the region belonging to the enemy.
In the story the right of the KavuNTars to the land is vindicated and the enemy Vettuvars
defeated. Ironically the people who take great interest in the story are not KavuNTars. They are
from Konku Chettiara and Marmeri Natars. Some of the scenes of the story are reenacted in clan
festivals each year. Several of the actors involved are killed annually during a mock battle. They
are, of course, returned to life by correct chanting of passages from the story itself.
The NaTars makes a great deal of the brothers in their clan and subcaste temples; it is very
common to see the images of the baked clay in local temples. The epic is extremely long. It
requires about thirty six hours or about fourteen nights to sing in full. It needs a specialist to
perform the singing and requires many years of training to learn the art of telling the story in its
entirety.
73
Although KavuNTars participate in the prime events of The Brothers festivals, they do not
themselves celebrate it.
When you visit Tamilnadu next time, try to get more information about this epic folklore.
KavuNTars and Marriage Ceremonies:
KavuNTar caste is subdivided into 64 clan groups. All the members of the clan are considered to
be Pangalis or parallel relatives. The marriage between parallel relatives is strictly prohibited
and is considered to be incestuous. However, a boy can take technically a bride from any of the
other 63 clans in the KavuNTar caste. Similarly a girl is given in marriage to a boy belonging to
any of the other 63 clans and considered to have left her clan of birth in the marriage ceremonies.
The celebration of attainment of puberty used to be an important in the event in the KavuNTar
families. The mama of the girl (mother's brother) used to play a very important role in those
ceremonies. He had a right to build a palm leaves hut for the girl in which the girl will be kept
for a few days of the ceremonies. Still this ceremony is symbolically performed in the puberty
festivals.
In our marriage customs, each boy has a right to marry a girl who is called urimiPen which is
mother's brother's daughter. Although it may appear to be incestuous in some castes, it passes the
test of marriage between different clans. In the recent times these marriage between close
relatives is avoided as more and more people realized that the cross cousins marriage resulted in
many defective births.
The KavuNTar marriage ceremonies used to be very elaborate and most of the close relatives
actively participated in match making and the events that lasted for many days. Now a days
match making is based upon many factors - economic status, educational level, profession and
dowry.
Nowadays the marriage ceremonies have been shortened considerably. The entire marriage
ceremonies are completed within a day.
Associated with the marriage are the following ceremonies used to be performed:
1. Pattini Choru: The boy and the girl fast on that day. At the end of the day, close relatives
gather in the houses of the bride and the groom separately with sweets and delicious foods. The
bride and the groom break their fast. A ceremonial thread called Kankanam is tied around the
hands of the bride and the groom. The respective houses are decorated with ceremonial leaf arch
(thoranam) and plantain trees.
2. Kalyanam: On this day the groom and his relatives travel to the bride's place. At the entrance
to the village, they are welcomed by the bride's relatives and escorted to their guest houses.
There are a number of ceremonies such as VetRili Pitippu, Inai Cheer etc.
3. MuhuRtham: On this day (usually in the morning) the groom ties a Thalli (a gold chain with a
pendant and a yellow thread) around the neck of the bride. This event solemnizes the marriage
74
and all the relatives bless the couple by throwing the ceremonial rice on the couple at the time
the Thalli is tied around the neck of the bride. A mangala vaazthu supposedly composed by the
great Tamil poet Kamban is sung by a family barber. After that relatives and guests are served
delicious food.
The KavuNTar marriage is completely performed by an Arumikarar, a person born belonging to
the KavuNTar community and has performed certain ceremonies to get that status. Brahmins
were traditionally not allowed to perform these ceremonies. But in recent times, brahmins are
invited to perform the ceremonies. They introduced various ceremonies that have brahminical
and vedic significance.
When you visit India next time try to attend a traditional marriage and observe all the
ceremonies. Also try to get the significance and the meaning of some of the ceremonies.
KavuNtars and Festivals:
Although KavuNTars celebrated major festivals like Deepavali and Pongal, the most important
community events were the celebrations associated with their local deities. In that connection the
Mariamman ( rain goddess) festival celebrated during the summer months is a very important at
the village level. It is celebrated for eight nights. The men gather in the evenings after the sunset
and dance around Kambam ( a three pronged wooden post made for this purpose) to the
drummer's beat. On the eighth day of the festival relatives from the nearby villages are invited
and a grand feast normally served after ceremonial animal sacrifice (goat or rooster) to the
goddess Mariamman. To promote good kinship and community spirit they also used to invite
relatives and celebrated a good harvest from their fields. Animal sacrifices to local deities are a
common thing at these occasions.
KavuNTars and Education:
As an agricultural community KavuNTars were largely uneducated until independence. After
independence, public education was made available in rural areas. Many KavuNTars took
advantage of the school system and sent their children to schools hoping to give them eventually
a college education and a prestigious job in the Government. As the school standard in the rural
area was not very good, only a minor percentage among them could eventually get prestigious
professional education and could become doctors, engineers, lawyers etc. Some of them looked
for global opportunities for the dear education that they received and migrated to other parts of
the world. Most of the Kavuntars that are in their forties or fifties are first generation of educated
persons form the KavuNTar caste.
Until 1970s the KavuNTars were treated as forward class in terms of education. Although
KavuNTars owned land, their education level was very poor and it was difficult for them to
compete with the educationally forward brahmins in getting limited professional seats. In 1970s
the KavuNTars were declared to be backward community and this opened up more opportunities
for higher level education through the reservation system.
In the last forty years there has been tremendous progress in the KavuNTar community in
education. The towns of Erode are replete with doctors, lawyers, businessmen etc from the
community due to the educational opportunities. Many of the educational institutes in the Konku
75
region are managed by the KavuNTars.
Some of us who have come here for educational opportunities initially faced problems to get into
the job market immediately. However many of the KavuNTars pursued higher education and
finally got a professional position in well reputed companies. The second generation children of
these persons are doing extremely well and are able to go the prestigious schools for higher
education. We can see some of them very well recognized in their chosen profession in course of
time. What is important is that in their pursuit of their career and professional goals they should
not lose sight of their roots, the struggle of their parents in getting education against many odds.
KavuNTars in Modern Times:
The modern times has brought unprecedented challenges to the KavuNTar caste and their
traditional community occupation. Although it is true that many KavuNTars owned lands, many
of them remained landless agricultural laborers. Although income from the arid agricultural was
dwindling many of the KavuNTars clung to their traditional agriculture at tremendous costs to
the family and children. As a result KavuNtars were regarded to be unskillful in trade and
business.
But recently this scenario has changed. After years of sustained drought and misery KavuNtars
understood the economic benefits of entering business. In the last 30 years they entered into
various businesses in the Konku region. As a result some of the leading businesses are run by
KavuNTars in the Konku region. Some of them, particularly N. Mahalingam & Family is well
known all over India because of the business in various fields: Sakthi sugars, Sakthi Finance,
Gounder & Co etc.
As the Konku region is progressing economically we can soon fine that percentage of
KavuNtars continuing agriculture will be dwindling and more of us will be entering modern day
profession and business. Progress is the law of nature. Our community along with the other
communities will progress assimilating the technological changes that have changed the western
world for ever. Our caste itself will undergo structural changes as the result of the dynamic
interaction with other castes in the society. The important question is "Do we care about our
past? Do we want to preserve some of the heritage that was handed over to us by our ancestors?
Do we care to record the history of about more than million people who dominated the landscape
of Kongu region?"
I have tried to give a short account of the KavuNTar caste in the Konku region and the story
surrounding the genesis of the caste and their migration to the region. Although there are a
number of stories, the one I presented in this article appealed to my rationality. As many of us
are bogged down with our regular professional work, we do not get enough time to devote to our
own history, culture and our tradition and as a result we could not educate our children on out
roots. I hope this account wills provides you some ideas about the community you are born in.
[1] Brenda E. F. Beck, Peasant Society in Kongu: A study of Right and Left Subcastes in South
India, University of British Columbia, 1972, Library of Congress Catalog Card Number 7281828; ISBN:0-7748-0014-3
76
A Kongu Migration - Sundar's Perspective
Sundar Karuppusamy, Manonmani and Aditya
Houston, Texas.
The Lineage
I begin my story by remembering my two grandfathers – my Apparayyan (paternal grandfather Annipalayam
Thatha Karuppanna Gounder) and my Appachi (maternal grandfather Varapalayam Thatha Naataanmai
Velusamy Gounder) - two very different personalities who influenced me during my childhood days. My
Appachi visited temples regularly, practiced vegetarianism, mediated everyday and followed Gandhian
principles in his life. On the other hand, my Apparayyan was the opposite of my Appachi. He never visited a
temple, never mediated etc. Both men wielded enormous influence in the Dharapuram area. They knew
personally about 5000 families. My Apparayan did not think much of education. His dream was to amass 300
acres of land and to leave each of his sons at lease 100 acres. He just did that in his lifetime. However, he was
initially disappointed that none of his sons or grandsons shared his dream of becoming a big landlord. However,
in the later days of life, he realized that there was no bight future in farming and he was happy that I sought
education. Both of my grandfathers lived to the ripe age of 86 and left in me their fond memories.
School Days
My Amma’s birthplace was the only vacation spot for me during my childhood. I vividly remember my first
visit to Madurai with my parents that lasted four days. Later, I visited Coimbatore and, in fact, overawed by the
sight of a big city as though it was like New York or Tokyo. As a young boy, I was a good and obedient
student. I thought that I would follow my father in the tradition of farming. The credit goes to my father in
planning for my higher studies. My father sensed the value of education and advised me that I must seek college
education and get a job for better life.
Academics, Profession and Married Life:
After my school studies, I ended up in Sri Ramakrishna Mission Vidyayala which was considered to be best in
the entire area, according to the information gathered by my by father. All of a sudden my medium of
instruction changed from Tamil to English. I had to get up at 5:00 am in the morning and do Pajans. My aim
was to pursue my higher education in the P.S.G. College of Technology. Although I was a top-notch student in
the class, nobody informed me that I was good enough to try an engineering seat. As I aimed low, I ended up
doing a Bachelors in Applied Science in PSG College of Technology. After finishing my undergraduate
program, I went to the prestigious MIT- Chennai for my Masters in Applied Mathematics. Afterwards, I got an
opportunity to work in IIT-Chennai on an assignment sponsored by Indian Space Organization. After
completing that assignment, I started my career in the Software Development in Chennai. I spent a total of 11
years in Chennai with two-year assignment to Cuddapah – AP. I worked for a number of Companies like Kody
Computers, India Cements and Tube Investments of India.
I got married to Manonmani in the November of 1987. My professional life at Cuddapah was very demanding
and very productive. I worked all the seven days of the week and successfully implemented financial, sales and
inventory systems. However, there were only a few Tamilians in that remote village – the location of a Cement
Plant. My son Aditya was born in the year 1991 when I was working at Cuddpah. Manonmani did not like the
life in a remote village far away from Tamilnadu. We decided to move to Madras. When I submitted my
77
resignation, the General Manager did not accept my resignation. He gave me promotion and salary rise.
However, we decided not to pursue our life in Cuddapah any more.
Arrival to USA
Those were the days of the beginning of IT boom. Soon I got an assignment to come to Houston. I arrived
at Houston through the courtesy of Sai Software. Well! I arrived at Houston. But I was not prepared to face
the challenges of life here. I did not know driving. I could not communicate with a person for buying a
second hand car due to accent problems. I did not know where my job assignment would be in USA. I was
highly frustrated. I thought that I could not survive in this country longer.
Fortunately, I have heard about one Gounder Family in Houston – Muthusamy Mama. In fact, they did not
know me well enough. With hesitation and initial reservation, I called him one day. He immediately came
and took me to his house. Later Ganesan and Sowmya family met me. Soon Muthusamy Mama and Asokan
helped me to buy a used car. With Duraisamy Family’s help I could arrange for the travel of my wife
Manonmani and 18 month old son ( Adi) to travel along to USA. Quickly I found a home in Houston with
the help of all these Kongu Families.
Although I started my USA life at Houston, I had to move to Connecticut for two years and had to work in
San Francisco for one year. Later I left Sai Software - thought 7 years of consulting is enough so took the
full time job with Reliant Energy, Houston, TX for 5 + years. Otherside of the river is always better,
currently again working as consultant for European based Suez Energy North America, hoping everything
goes well and hope for the best.
Conclusion
Am I settled in USA? Do we want to go back to India? Is the choice correct? Can we go back to where we
come from? Am I worry free? These are my thoughts like most of you. We are getting older. The kids are
growing. The job market is always uncertain. We are constantly worrying. We are not as happy as we were
10 years back. This may be true even after 10 more years. When we came here we did not have a car; we
did not have a home; and we did not have savings. We have all of them now. Why should we worry? We are
under constant pressure to perform better. Whether the life will change or do we need to adjust
accordingly?. This is the reality of life in a dynamic world of modern technology with electronic gadgets all
around ruling us.
But we need a community of friends to share our problems, our concerns, our joys and our sorrows. I am
fortunate to have such a community of friends in the Kongu Friends Club at Houston.
I am fortunate that God had given me a better life compared to unfortunate millions. I realize that and seek
peace within myself.
78
Beloved Grandfather
Sakthidev Kulandisamy, Katy, TX
I.
From the strolls we took through those serene streets,
To those joyous train trips we traveled in,
From the late night conversations along that endless beach,
To those hot summer days we chatted through,
From those days that were,
To the days that are yet to be,
You will always be with me.
And now,
I want to give you a piece of each day that we have shared
Since I was that young, curious child
Who came to you from a far off place.
II.
To you, I want to give everything;
So, I leave you with this:
A jar full of air
captured from the days that we talked on the porch.
A cup packed with the beach’s sand
that became the setting for so much peace and tranquility.
A pot filled with flowers
given by those majestic trees that we passed on our many walks.
A bottle full of Earth
collected from all the places that you have willingly taken me.
A bag full of laughter and joy
that you have endlessly provided for me.
And most of all,
A heart full of love
that you have always showered me with.
Author:
Sakthidev Kulandiswamy is the son of Kulandaiswamy and Rani of Katy. He is the grandson of Mr. E. C. Chandraserkar a
well-known Kongu who came to USA for his higher studies and went back to India. Sakthidev has a special liking to his grand
father and this poem is a dedication to the fond memories that he is carrying within his heart.
79
Different Perspectives
Anand Kumar Muthusamy
A culture is defined by the popular beliefs and behaviors of a group of people. American
and Indian, specifically Kongu, cultures meet often through immigration. Such integration can
serve as an advantage or pose a problem to respective individuals.
Personally and subjectively, I believe the Kongu culture provides a better atmosphere for
education and gives a secure childhood because of the protective nature of the parents. Nearly
64% of the people of Indian origin older than 25 have a Bachelor’s degree or greater*, which is
greater than any other group in America, and Indians have the second greatest median income
($70,708 for Indians as compared to $50,046 for the American population) in the country*. Here,
we can observe the reverence Indians have for education and success. Parents will undoubtedly
rub off such values onto children. My own observations reinforce these figures, and I feel I have
benefited greatly from learning such standards. Another point I would like to emphasize is how
the customary protectiveness of Indian parents benefits the youth. Though, sometimes it may feel
overbearing, the kid should realize that what may be perceived as a “sacrifice” only seems that
extreme when compared to the liberties given to other youth. Such discipline and insight from
the parents tends to breed success. From my experiences, in retrospect, the guidance of my
parents has always been beneficial. In respect to valuing education and strong guidance, I
appreciate the Kongu culture.
On the contrary, intertwining these two distinct cultures can create tribulations while
trying to “fit in” and in conflicting attitudes of parents and children. The tastes of Indian culture
obviously differs from those of the American culture, therefore children brought up in an Indian
household will usually have more difficulty making friends and relating to peers when compared
to the majority of the population. I cannot talk from experience regarding this negative aspect,
but I have seen such occurrences that strengthen this point. Also, the mixing of the two cultures
may create difficulty for the kid who is expected to obey the wishes of the parents and enjoy life
in the American culture while fulfilling personal interests. What the kid considers “correct”
could contradict the parent’s views. As I stated above, the supervision of the parents will aid the
child, but at the moment of contradiction, an argument usually arises. At that moment, both the
parents and the kid may display frustration and unhappiness over conflicting views of how to
lead a life. With this example, I speak from experience as well as observation.
In conclusion, the subjection to the Kongu and American cultures presents both positives
and negatives. Personally, I consider the Kongu culture as a blessing, and the benefits I receive
from this upbringing will undeniably bring a rewarding future.
*Source: US Census issued in 2004 - http://www.census.gov/prod/2004pubs/censr-17.pdf
80
Evolution of Kongu Life
Vivek Karun
H
ave you ever wonder how our modern life originated? In our early Kongu life, we
were very dependent on agriculture. From people living the agricultural life in the
old days, it has evolved into being a very sophisticated life today.
In the old days, our grandparents and great-grandparents were highly or completely
dependent on agriculture. Cows are treated as part of a farmer’s family as result of their
assistance in agriculture by plowing the fields. This is one reason why cows are respected and
are considered holy to us. Back then, there were no extensive worries about education. As long
as the land is grown well and the children were raised well, everything was fine and docile.
Agriculture was the job towards maintaining a good-quality life. Even though the work was
tedious, it had to be done manually. Sometimes, farmers hire workers to work for them and the
farmers paid the workers.
There is also a system of getting married. The parent will choose the woman or man to be
married with their son or daughter. The marriage function will take place for 2 to 3 days. All the
relatives will come days ahead to help marriage family and wish the couple. This is one of
greatest occasion in our society. After the marriage the wife is required to move to live with the
husband’s family. People lived in joint families.
Traditionally, the land is given to the male child when the parents have grown enough to
be unable to take care of it. Then the child assumes the parents’ responsibility and maintains the
land. This is how our ancestors lived in the same village for many generations. Now, as life has
evolved, in modern time the agricultural profit has been depleted. Even the existent agriculture is
technologically advanced with more efficient tools and machines, such as a tractor instead of a
cow. More businesses have been involved and people are getting educated at higher levels.
Education has taken a major role in the Kongu family life. As people are educated more and
more, they are forced to leave their village for better job opportunities in order to make a living.
As a result of the increase in technology and education, the cost of living is also increasing. The
education is what gave our parents a high-quality job and brought them to the USA where we are
now living a more sophisticated life. So now, as we see, this sophisticated life is very different
from the early life. However, people still use land to grow crops to feed cows and themselves.
This is how life has developed between early times and modern times.
81
SOIL - THE LIVING DYNAMIC SYSTEM
(Soul Of Infinite Life)
by
Prof. Dr. K. K. Krishnamurthi, Former Dean, Tamil Nadu Agricultural University
President, Indian Society for Certification of Organic Products (ISCOP)
2C, Mayflower Meadows, 72, Venkatasamy Road, R.S.Puram, Coimbatore-641002
Tel:91- 422 2544199 Mobile:94432 43119 E- mail:profdrkkk@yahoo.com
"The Soil locks within its embraces the beginnings of all life and receives at last their discarded
forms. It traces the progress of history and shelters its ignoble end. It speaks eloquently and is
also dumb. It is the imperishable store house of eternity"------------ An unknown Poet at an
unknown time
What the poet told at his time was true then; it is true now and it will be true for ever in the
future also. Many people including scientists, administrators, students, politicians and the public
have not understood the proper "Perspectives of the Soil". It is very important that one should
know the true nature and value of soil - the Soul Of Infinite Life.
Soil is defined as the living dynamic system consisting of solid, liquid and gaseous phases
ranging in thickness from a few inches to several feet, unfathomably deep.
It takes millions of years to form an inch of soil due to the process of weathering due to climate,
organisms, relief, parent material and time, the parent material being the igneous, sedimentary
and metamorphic rocks. The study of plants as living system is called Botany; the study of
animals as living system is called Zoology; the study of birds as the living system is called
Ornithology. Similarly the study of soil as a living system is called "Edaphology or Soil Science"
Soil is not dirt: The meaning of "dirt" in the Chambers Dictionary is given as dirt is "matter out
of place". If we consider soil as dirt we ourselves will be out of place.
Soil is not inert: Soil is not an inert material but it is dynamic and always changing just as there
is continuous metabolic changes taking place in the living things.
Soil is living: Soil is not merely the powder of crushed rocks or stones. It is teeming with
millions and billions of microorganisms - the bacteria, fungi, actinomycetes and also with
centipedes, millipedes, rats, bandihoods, and other flora and fauna. Soil which is living, when
sterilized, becomes lifeless and dead.
Soil is not homogeneous: Soil is not homogeneous; but it is heterogeneous. Each soil is different
from the other one. It is variable as plants, animals and human beings.
Soil has structure: Just as skeleton forms the structure of human beings and animals soil has
structure which is called the soil profile and there are different types of structures like columnar,
platy etc.
Soil has texture: The texture of soil is formed by the colloidal particles just as clay, silt, fine
82
sand and course sand such as clayey soil, loamy soil and sandy soil.
Soil has colour: There are different colors of soil such as black, red, brown, yellow etc. It is
similar to the colours of the human beings in the world. The Negroid race living in the very hot
tropical climate is black in colour since only the black colour can protect them from the intense
heat. Those living in the western countries (like Europe and America), the white race is bestowed
with white colour since only the white colour can protect them from the extreme coldness. Those
living in Asia, the Mangaloid race have a mixed colour of yellow and red to suit the sub tropical
climate. Those living farther in the south like India, the Dravidian Race have tan colour or brown
colour to suit the climate prevailing in this region. Thus a particular colour is endowed by Nature
or the Almighty to the people of the different races and regions to adapt themselves to the
climate in which they live. Similarly the colour of the soils indicate the adaptability to different
climates and the crops which they can support. For example, the black soil is called as "black
cotton soil" since this type of soil is suitable for the growth of cotton crop. The laterite soils with
acid pH and occurring in the hill regions are quite suitable for the growth of several hill crops
like plantation crops such as tea, coffee, cardamom, rubber, tree spices and vegetables like
cabbage, cauliflower, potato, spinach etc.
Soil has individuality and special characteristics: No two human beings inhabiting the earth
are exactly similar in appearance. There is difference in their physical nature though they are
having the same appendages. So also even in the case of identical twins though there is physical
similarity there are differences in the idiosyncrasy. The voice of the individuals are quite
characteristic as well the thumb impression. Though billions of human beings are living in the
world, yet no one has a similar finger print. In the same way each soil has its own characteristics
and are individualistic in nature.
Soil acts as a scavenger and purifier: Any living being which is dead and left on the surface of
the soil emanates a foul and bad odour due to decay and putrefaction. But in the dead material
which is buried underneath the soil even at the depth of a few inches there is no smell since the
soil decomposes the dead matter and purifies it. A very highly loved and adorned human being
when breathes his last and dead no one wants the corpse or the dead material and wants it to be
disposed off as quickly as possible. Only the soil with open arms very willingly accepts even the
dead material. It is very great.
The capacity of man and capacity of soil: Even a very wealthy and affluent person when he
takes elixir in a golden cup with platinum spoon around 7.00 p.m. is able to convert the elixir he
has taken in the previous evening to a poison (fecal matter) in the next morning. That is his
capacity. Whereas, the same poison is applied to the soil the soil has the capacity to convert this
into an elixir and provides very valuable nutrients like nitrogen, phosphorus, potassium and other
micro nutrients.
Soil Clay and Human Brain: Usually when one scolds another he asks "whether there is clay in
his head?". Why clay? Why not stone, iron or some other material? Our fore fathers and sages
have been very sane and wise and what ever they have uttered have some scientific truth. On
analysis it has been found that the clay of the soil and the brain of man have very similar
structure and function. They have the functions of "Receiving", "Retaining" and
83
"Recapitulation". The brain receives the matter, retains it and recapitulates. In a similar manner
the clay receives the nutrients, retains them and exchanges. Hence, the three "Rs" are the same
for clay and brain.
Soil is considered as the God Mother: The soil is considered as the mother or "Booma Devi".
We have to learn from the soil several good attributes. To be patient and to do help to others.
The soil has to be worshipped as " Mother". The celebrated Saint Poet Thiruvalluvar in two
couplets of Thirukkural compares the land as a good land lady.
Soil in Vedas: It is said in the Vedas that any one who bequeaths the soil (land) after reducing
the fertility of the soil to his heirs is committing a sin(Pavam), while the one who enhances the
fertility of the soil and gives to his heirs is earning a blessing (Punniam). Hence no one has the
authority to reduce the fertility of the soil.
Soil is the basis for any thing and every thing: Name any industry including the diamond,
gold, iron, aluminum, textiles, sugar, viscose, cement, paint, coal, food etc the ultimate basic
materials are obtained only from the soil. Just imagine for a moment that there is no supply of
the raw materials needed for the various types of industries from the soil the industries and the
economy will come to a stand still. This fundamental truth and fact should always be understood
and remembered by all the sectors and stake holders concerned.
Soil and Water conservation: There is continuous erosion of soil taking place all the time
which is man made owing to the various unsocial activities causing pollution. The soil lost by
erosion to the sea is lost once and for all and cannot be taken back or replenished. It takes
millions of years for the formation of even an inch of soil.
Therefore, it is the bounden duty of every one of us to respect and revere the soil and to
contribute our responsible role to conserve the soil.
84
Tamil Poems
Dr. Natesa Sabapathy, Detroit, MI
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85
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87
Growing up in a Kongu family
Uma Natarajan, Pearland, TX
How was growing up in a Kongu family to me? Was it easy or was it difficult?
When I started thinking about this, I wasn’t very sure of myself. It wasn’t easy, and at the same time it
wasn’t hard. I want to share what I feel about growing up in a Kongu family, and getting married and
entering a Kongu family, with the rest of our group.
My childhood was very pleasant. I felt like a little princess loved by all. Aunts and uncles and
servants and cousins played a greater role in my childhood in addition to loving and caring
parents and grandparents. There is always somebody at home. Almost every day we have guests.
Since both of my grandparents lived within 20-mile radius, we always had somebody at home
either for dinner or for lunch. We enjoyed our guests but my poor mom has to feed too many
mouths everyday. She has to work non-stop from dawn to dusk. Sometimes she complained
when there was too much to do. Since she had maids to help her things did not get very difficult.
When we (my sister and I) grew up and became teen-agers, we were expected to run the house.
By the age of twelve I could cook a simple dinner. By the age of fourteen I could cook for 10
people and by the time I finished my 12th grade I can cook for 50 people. That’s how we were
trained. In addition to cooking, cleaning and maintaining the house, receiving the guests (who
never inform us about their visit), and giving them company are our next tasks. There were days
when I had to study for the semester exams and assignments to complete. No matter what, I had
to finish my chores before I sit down to do my academic work. That really hurt me. I know my
parents were proud of me for balancing both academics and domestic work and excelling in both,
but they never took any effort in relieving me from my work at home. Thank god, I had a healthy
body and determined heart so I crossed those days easily.
By the age of 16, I was very responsible, did all that was expected of me, studied well, was very
sociable, took good care of my baby brother etc. But later I realized, I did not have much fun
after the age of 8 or 9. I was always serious and studious. I wish I had more fun during my teens.
But my seriousness and studiousness payed me well later in life. By the time I was 23 I had 2
master degrees, and a teacher certification. I was ready to face life.
Growing up in a Kongu family taught me how to respect people young and old, how to deal with workers
and get the work done, how to get along with all types of characters in the relative circle without trouble,
to understand the importance of hard work and responsibility. Also growing up in a farming background
taught me the value of money, value of people, value of relationships, above all the value of education. I
am what I am today, because I was born and brought up in a Kongu family.
At the age of 25, I got married into another Kongu family. I was able to fit in my in-laws place
because of the similarities in our life style. Since my husband was working out of state, I moved
with him within 15 days of time, right after our wedding. I was able to settle down with much
ease after all the training I had at home. Running a family was like second nature to me by then. I
was able to balance my domestic work, my new job, and a newborn baby with very little extra
help. Till date, I do not have regrets to be born and brought up in a Kongu background or
88
marrying a man from the same background. But I have one thing to share with you all at this
available opportunity. I strongly feel that our Kongu brothers need to change a little bit of their
attitude towards domestic chores. There are a lot of positive things to say about our Kongu
group. We all had a lot of things to overcome to reach the position we are in. But when it comes
to family, the whole burden is on the women’s shoulder. Whether she is working or at home a
Kongu wife goes through a lot.
I am not talking for myself. I am talking on behalf of all women in our community. Also I am not
blaming anyone but I am requesting our people to change a little bit of their attitude. Women in
the Kongu families are still suppressed no matter what degrees they hold, or what jobs they do.
They are not given opportunities to make major decisions. Kongu men still have the mentality
that their grandfathers had; that “women know nothing” Things were different in our
grandfather’s days. But now sitting in a different soil, having different experiences, women are
in no way inferior to men.
Also sharing the domestic chores will not hurt our Kongu men in any way. Back home things
were different. There were people to take care of domestic chores. But here, everyday we have to
balance between office work, domestic work, children, a big house to clean and maintain,
children’s after school activities, children’s academic work, our professional development, and
social gathering etc. When women have too many tasks to accomplish it is not very manly to turn
a deaf ear to all their sufferings. It is high time Kongu brothers should lift their little fingers to
help their poor wives who are desperately in need of help. If there is anything that I hate growing
up in a Kongu family it is this poor attitude found commonly among Kongu brothers.
There are a lot of positive thing s to say about our Kongu brothers. You all are very responsible,
family oriented, very learned, very hardworking in your workplace, very loving to your children,
committed to your family etc. But if you are a person who turns a deaf year sharing the domestic
chores, please stop and change yourself.
89
Vacation Time in a Kongu Family
Nivetha Natarajan, Pearland, TX
“Read, Read, Read.” This is my mom’s slogan during my vacation. From 8 in the morning to 10
at night this is what she tells me to do. Nivetha, “Did you finish your essay”? Are you done with your
TAKS work sheet? This is what my Dad asks me every hour. Now I have a question? Why do we have
vacations? Do we really enjoy our vacation? I want to share my agonies in this essay.
I am not against reading or writing. I am a good reader and a good writer. I also understand my
parents concern in making me a better student. But should I work this hard during Christmas vacation? I
have a goal to read 6 books and to finish 3 TAKS practice test and write two essays before the school
reopens. But my parents are not happy with this. They expect me to be working every single minute. The
moment I switch the T.V on, you need to see my mom’s face.
Do I have to tell you about my Dad? He calls me every 45 minutes from his office and the first
question he asks me is “Are you done with the work I assigned you this morning”? I hate this. He needs
to take us somewhere to the museum or to the movies or to the parks and have fun time. Instead he sits in
front of the computer all the time and pays us no attention. The only thing he asks me is “ Are you done
with your work? Did you drink your milk? Did you go to toilet? I am sick and tired of all this. I wish I
could be with my grandparents spending quality time with them.
In addition to TAKS preparation I also have to finish my Tamil homework. My parents have put
me in my native language class. Those Tamil letters are funny and I can’t remember those letters. But my
parents expect me to excel in writing my native language also. I feel pressurized both at school and at
home. I was eagerly waiting for the holidays but my vacation also sucks.
I just wish that parents would be less demanding. They need to flashback and recall the fun times
they had in their childhood. I bet both my parents wouldn’t have touched their books during their vacation
when they were young. That is what I heard from my grand parents. So why bother me?
90
ெகாங்குப் பழெமாழிகள் !!!
~ திருமதி . பாக்கியம் ,
சிகாேகா.
1.
சாட்சிக்காரன் காலில் விழுவைத விட சண்ைடக்காரன் காலில் விழுவேத ேமல்.
2.
விைல ேமா ேல ெவண்ெணய் எடுத்துத் தைல மகனுக்கு கல்யாணம் பண்ணுவான்.
3.
ெகட்டிக்காரன் புளுகு (ெபாய்) எட்டு நாளிேலேய ெத யுமாம்.
4.
சுண்ைடக்காய் கால் பணமாம், அதுக்கு குைடக் கூலி முக்கால் பணமாம்.
5.
தானம் ெகாடுத்த மாட்ைடப் பல்ைலப் பிடித்து பதம் பார்த்தானாம்.
6.
பிள்ைள (குழந்ைத) இல்லாத வட்டில்
ீ
கிழவன் துள்ளிக் குதித்தானாம்.
7.
ேதள் ெநருப்பில் விழுந்தால், எடுத்து விட்டவைனேய ெகாட்டுமாம்.
8.
பகலில் பக்கம் பார்த்துப் ேபசு ; இரவில் அதுவும் ேபசாேத.
9.
பழுத்த ஓைலையப் பார்த்து குருத்த ஓைல சி த்ததாம்.
10. ேசத்திேல (ேசற்றிேல) கல்ைல எறிந்தால் நம் மீ துதான் ெத க்கும்.
11. உைல வாைய (மூடிைய) மூடலாம். ஊர்வாைய மூடமுடியுமா ?
12. ைகயிேல ெவண்ைணைய ைவத்துக் ெகாண்டு ெநய்க்கு அைலவாேனன்.
13. ஆத்து நிைறயத் தண்ண ீர் ேபானாலும் நாய் நக்கித்தான் குடிக்கும்.
14. ஈட்டி எட்டினவைர பாயும், பணம் பாதாளம் வைர பாயுமாம்.
15. தண்ணர்ீ தா ந்த பக்கமாம், ேபச்சு உசந்த (உயர்ந்த) பக்கமாம்.
16. ேதளுக்கு மணியம் (அதிகாரம்) ெகாடுத்தால் நிமிஷத்திற்கு நிமிஷம் ெகாட்டுமாம்.
17. நீ ன் ஆழம் கண்டாலும் சில ன் ெநஞ்சு ஆழம் காண முடியாது.
18. நாலாம் தைலமுைறையப் பார்த்தால் நாவிதனும் சித்தப்பன் ஆவான்.
19. அரக்கப் பறக்கப் பாடுபட்டும் குடிக்கக் கஞ்சியில்ைல.
20. ேமனா மினுக்கிையக் ெகாள்ளாேத (திருமணம்) ேமட்டுக் கழனிைய வாங்காேத.
21. அத்திப் பழத்ைத பிட்டு (உைடத்து) பார்த்தால் அத்தைனயும் புழுகாம்.
22. குடல் காய்ந்தால் (வயிறு) குதிைரயும் ைவக்ேகால் தின்னும்.
23. அதிர்ஷ்டம் ெகட்ட காலத்தில், உன் ைகத்தடிேய பாம்பு ஆக மாறும்.
24. பல மரத்ைத ேசாதித்த (ஆராய்ந்த) தச்சன் ஒரு மரத்ைதயும் ெவட்ட மாட்டான்.
25. அள்ளிக் ெகாடுத்தால் சும்மா, அளந்து ெகாடுத்தால் கடன்.
26. அள்ளாத பண்டம் குைறயாது, இல்லாத ெசய்தி வராது.
27. ஆைல இல்லாத ஊ ல் (கரும்பு ஆைல) இலுப்ைபப் பூ சர்க்கைரயாம்.
28. உரலுக்கு ஒரு பக்கம் இடி மத்தளத்துக்கு இரண்டு பக்கமும் இடியாம்.
29. எ கிறைத (அடுப்பில்) பிடுங்கினால் ெகாதிப்பது அடங்கும்.
30. மீ ன் குஞ்சுக்கு நீச்சல் கற்றுத் தர ேவண்டியதில்ைல.
31. தாையப் ேபால பிள்ைள , நூைலப் ேபால ேசைல .
32. மிரண்டவன் கண்ணுக்கு இருண்டெதல்லாம் ேபய்.
33. ஆறு ேபாவேத ேபாக்கு, அரசன் ெசால்வேத தீர்ப்பு
34. காமாைலக் கண்ணுக்கு கண்டெதல்லாம் மஞ்சள் நிறமாம்.
35. சும்மா கிடந்த சங்ைக ஊதிக் ெகடுத்தானாம் ஆண்டி.
36. சகுணம் ெசான்ன பல்லிேய தாளியில் விழுந்தார் ேபால. (ெசத்தது)
37. ெகாடுங்ேகால் அரசு ெநடுங்காலம் நிற்காது.
91
38. அைரக் காசுக்கு அறுபட்ட மூக்கு, ஆயிரம் ெபான் ெகாடுத்தாலும் ஒட்டாது.
39. ஒரு பாைன ேசாத்துக்கு ஒரு ேசாறு பதம்.
40. பட்ட காலிேலேய (அடி) படும், ெகட்ட குடிேய ெகடும்.
41. இருக்க இடம் ெகாடுத்தால் படுக்க இடம் ேகட்டானாம்.
42. குடிக்கிறது கூழாம் , ெகாப்பளிப்பது (வாய்) பன்ன ீ ல் என்றானாம்.
43. சிங்கத்தின் கூட்ைட சிறு ந
வைளத்தார் ேபால ஆனது.
44. மாமியார் உைடத்தால் மண் சட்டியாம், மருமகள் உைடத்தால் ெபான் சட்டியாம்.
45. கடுகு சிறுத்தாலும் காரம் ேபாகாது.
46. காய்ந்த மாடு கம்பங்காட்டில் (கம்பு) நுைழந்தார் ேபால.
47. ேதன் அழித்தவன் புறங்ைகைய நக்குவான்.
48. மூக்கில் புழுத்தவனுக்கு வாசைன ெத யாது. (நாற்றம்)
49. பிரமன் எழுதாக் குைறக்கு அழுதால் விடியுமா?
50. தாேன தின்பவள் பிள்ைள வளர்க்க மாட்டாள் , தவிட்ைடத் தின்பவள் ேகாழி வளர்க்க
மாட்டாள்.
51. வறண்ட கிணத்தில் முயல் குதித்தாற் ேபால குதித்தானாம்.
52. எறிகிற கல்ைல எறிந்து பார்ப்ேபாம், விழுகிற பழம் விழட்டும்.
53. இரும்புப் பட்டைறயில் ஈக்கு என்ன ேவைல?
54. தான் திருடி (திருடுபவள்), அசலாைன நம்பாள்.
55. மண்ைணத் தின்னாலும் மைறவாகத் திண்ணு.
56. ெமாட்டக்
கம்பஞ்
ேசாற்ைற
ேமாரு
மைறத்ததாம்,
கூமட்டப்
(திறைமயற்ற)
ெபண்டாட்டிைய புள்ைளகள் மைறத்ததாம்.
57. ெபாழப்பற்ற நாசுவன் ெபண்டாட்டி தைலையச் சிைரத்தானாம் (ெமாட்ைட அடித்தல்).
58. எல்லாம் இருக்குது ெபட்டியிேல, கீ ைர கைடயத்தான் சட்டியிேல.
59. ஆண்டிக்கு ஒரு அமாவாைச , ஐயருக்கு ஒரு ெதவசமாம்.
60. பருவத்தில் பன்றிக் குட்டியும் பத்துப் பணம் ெபாறும்.
61. பாைலக் காய்ச்சி பூைனையக் காவல் ைவத்தார்ேபால.
62. மடியிேல கனம் (பணம்) இருந்தால் தாேன வழியிேல பயம்.
63. துைடப்பக் கட்ைடக்கு பட்டுக் குஞ்சலமா?
64. புலிக்குப் பிறந்தது பூைன ஆகுமா?
65. நாய் வாைல நிமிர்த்த முடியாது.
66. ெகாண்டவன் (கணவன்) திடமாக இருந்தால் குப்ைப ஏறிச் சண்ைட ேபாடலாம்.
67. ஐந்தாவது ெபண் ெகஞ்சினாலும் கிைடக்காது.
68. காக்ைகக்கு தன் குஞ்சும் ெபான்குஞ்சு.
69. எ கின்ற (தீ) வட்டில்
ீ
பிடுங்கினது மிச்சும்.
70. ெமாட்ைடத் தைலக்கும் முழங்காலுக்கும் முடுச்சுப் ேபாட்டானாம்.
71. ேகாணி நிைறய (ைப) பணமிருந்தாலும் ெகாண்டு (உட்கார்ந்து) தின்னால் பத்தாது.
72. ேசாத்திேல கிடக்கும் ஈைய எடுக்காதவனா , ேசத்திேல சிக்கிய எருைமைய எடுக்கப்
ேபாகிறான் (இழுத்து).
73. ெவளுத்தெதல்லாம் பாலும் இல்ைல, கருத்தெதல்லாம் நீரும் இல்ைல.
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74. ஒரு நாளும் சி க்காதவன், திருநாளில் சி ச்சானாம், திருநாளும் ெவறும் நாள்
ஆனதாம்.
75. பல நாள் திருடன் ஒரு நாள் அகப்படுவான்.
76. உரலிேல தைலைய ைவத்துக் ெகாண்டு உலக்ைகக்குப் பயந்தால் முடியுமா?
77. ெகாள்ைளக்குப் ேபானாலும் கூட்டு ஆகாது.
78. ந
தின்ன ேகாழியா இனி வந்து கூவப் ேபாகுது.
79. ஆட்டுக்கு வால் அளந்து தான் ைவத்திருக்கிறது.
80. உைடயவன் கண்பட்டால் பயிர் ஒரு முழம் உயருமாம்.
81. மைலையத் ேதாண்டி எலிையப் பிடித்தது ேபால
82. திைன விைதத்தவன் திைன அறுப்பான், விைன விைதத்தவன் விைனதான்
அறுப்பான்.
83. விளக் ெகண்ைணைய பூசிக்ெகாண்டு, வதியிேல
ீ
புரண்டாலும் ஒட்டற மண்தான்
ஒட்டும்.
84. அரசன் அன்று ெகால்வான், ெதய்வம் நின்று ெகால்லும்.
85. நுனி மரத்தில் (கிைளயில்) உட்கார்ந்து ெகாண்டு அடி மரத்ைத ெவட்டினாற் ேபால.
86. ஒரு பிள்ைள ெபற்றவள் எட்டுப் பிள்ைள ெபற்றவளுக்கு மருத்துவம் ( பிரசவம் )
பார்த்தாளாம்.
87. கடுஞ் சிேனகிதம் நட்ைபக் ெகடுக்கும், கடும் காற்று மைழையக் ெகடுக்கும்.
88. பாம்பு தின்னும் ஊருக்குப் ேபானால் நடுக்கண்டம் (துண்டு) எனக்குத் தான் என்று
ெசால்ல ேவண்டுமாம்.
89. ேகாவணம் கட்டாத ஊ ல் கட்டியவன் ைபத்தியக்காரனாம்.
90. துள்ளின மாடு ெபாதி சுமக்கும்.
91. குளிக்கப் ேபாய், ேசற்ைற வா ப் பூசிக் ெகாண்டது ேபால்.
92. ெநாண்டிக் குதிைரக்கு சறுக்கினேத சாக்கு.
93. கள்ளிச் ெசடியிேல முல்ைலப் பூவா பூக்கும் ?
94. கறக்கறது ஆழாக்குப் பாலாம், அதுக்கு (மாட்டுக்கு) ேவைல ெசய்ய ஏெழட்டு ஆளாம்.
95. புறம் ேபாக்கு நிலத்திேல புைகயிைல நட்டாற் ேபால.
96. பத்தைர மாத்துத் தங்கமானாலும் பத்துத் தடைவ உரசிப் பார்க்கணும்.
97. தும்ைப விட்டு விட்டு (மாடு) வாைலப் பிடித்தாற் ேபால.
98. திருடிய ெசாத்து முதல் ஆகாது , தவிடு களி ஆகாது.
99. சிறுவர் இட்ட ெவள்ளாைம விைளயும் , ஆனால் வடு
ீ வந்து ேசராது.
100. உப்ைபத் தின்னவன் தண்ணிையக் குடிப்பான் , தப்பு ெசய்தவன் தண்டைன
அைடவான்.
101. கவி ந்த பால் மறுபடியும் கலயம் ஏறாது.
102. அச
ர் லாபமும் ச , உள்
ர் நஷ்டமும் ச .
103. ஒரு முழ நாய்க்கு ஒன்றைர முழ வாலாம்.
104. குந்தித் தின்னால் (உட்கார்ந்து) குதிர் தானியமும் சீக்கிரம் குைறயும்.
105. யாைனக்கு ஒரு காலம் வந்தால், பூைனக்கும் ஒரு காலம் வரும்.
106. மைல ேமேல மாடு ேமய்ந்தாலும் , மாட்டுக் காரன் ேபைரத்தான் ெசால்வார்கள்.
107. ெசத்த பாம்ைப அடித்தவன் வரம்
ீ
ேபசுகிறான்.
108. ெசட்டி சரக்கும் ெசக்கான் எண்ெணயும் இருந்தால் தான் சட்டி மணக்கும் (சைமயல்).
109. ேகாவிலுக்குப் ேபாயும் பரேதசி காலில் விழுந்தாற் ேபால.
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110. மாவுக்கு ஏற்ற பணியாரம் தான் சுட முடியும்.
111. மூர்த்தி சிறுசு ஆனாலும் கீ ர்த்தி ெபருசு.
112. காலி (சக்ைக) உறவாம் கருது பைகயாம்.
113. அரசைன நம்பி புருசைனக் ைக விட்டாற் ேபால.
114. முழுங்கினால் (ரகசியங்கைள) முழுப் ெபாம்பைளயாம், கக்கினால் (ெசய்திகைள)
கால் ெபாம்பைளயாம்.
115. அ சி சிந்தினால் ெபாறுக்கலாம், அருைம சிந்தினால் (நடத்ைத தவறினால்)
ெபாறுக்க முடியுமா ?
116. ெகால்லன் பட்டைறயில் 'ஈ' க்கு என்ன ேவைல ?
117. கண்ணில் பட்டால் க க்குமா ? புருவத்தில் பட்டால் க க்குமா ? (உறவுகளின்
அனுதாபம்)
118. காதுதான் நம்முைடயது , கடுக்குமா நம்முைடயது ? (உறவு)
119. விளக்ைகப் பிடித்துக் ெகாண்டு கிணற்றில் விழுந்தாற் ேபால.
120. சும்மா ெமல்லும் வாய்க்கு (வதந்தி) அவல் கிைடத்தாற் ேபால.
121. நாவு அைசந்தால் நாேட அைசயும்.
122. பல ேபருக்குப் பல்லுக் குச்சி , ஒருத்தனுக்குத் தைலச் சுைம.
123. குருவி தைலயில் பனங்காைய ைவத்தாற் ேபால.
124. துடுப்பு இருக்க (களி கிளர) ைக ேவகுமா ?
125. கரும்புக்காட்டுக் காரனுக்கு காது ேகட்காதாம்.
126. இரும்பு பிடித்தவன் ைகயும் , சிரங்கு பிடித்தவன் ைகயும் சும்மா இருக்காது.
127. வாையக் கட்டினால் பிள்ைள , வயிற்ைறக் கட்டினால் புருஷன்.
128. பஞ்ைசயும், ெநருப்ைபயும் பக்கத்தில் ைவத்தாற் ேபால.
129. ேவலிேய பயிைர ேமய்ந்தால் ெவள்ளாடு என்ன ெசய்யும் ?
130. ஆத்திேல விழுந்த பண்டம் , மதகிேல சிக்கினாற் ேபால.
131. ெகாட்டினால் தான் ேதள் , ெகாட்டாவிட்டால் பிள்ைளப் பூச்சியாம்.
132. ெசவிடன் காதில் சங்ைக ஊதினாற் ேபால.
133. மூக்கு இருக்கும் வைர சளி இருக்கும்.
134. எட்டாக் கனிக்கு ெகாட்டாவி விட்டது ேபால.
135. முழுப் பூசணிக்காைய ேசாற்றில் மைறக்க முடியுமா ?
136. மண்ைணத் தின்னாலும் மைறவாகத் திண்ணு.
137. ஆனால் அச்சிேல (ெவல்லம்) பார் , ஆகாவிட்டால் ெமாடாவில் பார்.
138. ெகட்ட கைத என்றாலும் முற்றிலும் ேகள் .
139. எருதின் புண்ைண காக்ைக அறியுமா ?
140. குருட்டுப் பூைன விட்டத்தில் தாவினாற் ேபால.
141. விைளயும் பயிர் முைளயிேலேய ெத யும்.
142. ஏறினால் எருதுக்குப் பாடு , இறங்கினால் முடவனுக்குப் பாடு.
143. கரும்பு ருசிக்கிறெதன்று ேவேராடு பிடுங்கினாற் ேபால.
144. ைகப் புண்ணுக்கு கண்ணாடி ேதைவயா ?
145. அக்கைரக்கு இக்கைர பச்ைச.
146. ேசாழியன் குடுமி சும்மா ஆடாது (கா ய வாதி)
147. நாய் விற்ற காசு ஊைளயிடுமா ? (குைரப்பது )
148. ெவண்ெணய் திரண்டு வரும் ேபாது தாழி (பாைன) உைடந்தாற் ேபால.
149. குதிைரக்குக் ெகாம்பு முைளத்தாற் ேபால.
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150. துதி ெபருத்தால் (உடம்பு) தூண் ஆகுமா ?
151. காடிக் கஞ்சி (புளித்த) என்றாலும் மூடிக்குடி.
152. கப்பல் ஓட்டிப் பட்ட கடைன , பஞ்சு நூற்றா கட்ட முடியும்.
153. தாய் எட்டடி பாய்ந்தால் , குட்டி பதினாறு அடி பாயும்.
154. கால் பவுன் தங்கம் வாங்கி ேமல் பூச்சுப் பூசினாற் ேபால.
155. கால் மதனம் (கவனக் குைறவு) ேகாடி விசனமாம்.
156. மாவும், மாவும் ஒன்றாகி விட்டதாம் , மாவுப் பிைசந்த (உறவு) பாத்திரம் தனியாகி
விட்டதாம்.
157. கூலிக்காரனுக்கு ேமற்ேக கண் , கூத்தாடிக்கு கிழக்ேக கண்.
158. தனி மரம் ேதாப்பு ஆகாது (உறவில் ஒற்றுைம). ஒரு ைக தட்டினால் ஓைச வராது.
159. நண்டு ெகாழுத்தால் வங்கில் (வைலயில்) இருக்காது .
160. பருத்திேய புடைவயாய்க் காய்த்தாற் ேபால (அதிர்ஷ்டம்) .
161. சாது மிரண்டால் காடு ெகாள்ளாது.
162. ஆக்கின சட்டி அடுக்கு ஏறாது.
163. தூரத்துத் தண்ண ீர் தாகத்ைதத் தீர்க்குமா ?
164. ெமாட்ைட மரம் காற்றுக்கு அஞ்சாது.
165. ஆடியிேல ஒரு குழி அவைர , கார்த்திைகயில் ஒரு சட்டி காய்.
166. பணக்காரன் பின்னாலும் பத்துப் ேபர் , ைபத்தியக்காரன் பின்னாலும் பத்துப் ேபராம் .
167. மரம் ஏறிக் ைகைய விடாேத , கடன் வாங்கிக் கடன் ெகாடுக்காேத.
168. பிச்ைச எடுத்ததாம் ெபருமாள் . அைதப் பிடுங்கியதாம் அனுமார்.
169. கண்டைதயும் காேணன் என்பாள் கற்புக்கரசி , காணாதைதயும் கண்ேடன் என்பாள்
காமாட்டி .
170. குட்டி ேபாட்ட நாய் குடம், குடமாகக் கறந்தாலும் யாருக்கு லாபம் ?
171. கடல் அளவு கஷ்டம் இருந்தாலும் , கடுகு அளவாவது ேயாகம் ேவண்டும் .
172. உலுத்த சரக்கு என்றாலும் (சமயத்தில்) ெகாளுத்த காசாம்.
173. நீர் அடித்தால் நீர் விலகாது (பந்தம்) .
174. பின்னாேல கிைடக்கிற பலாக்காைய விட , இன்ைனக்குக் கிைடக்கும் கிலாக்காேய
ேமலாம் .
175. காண்பாைரக் கண்டு கழுைத பரேதசம் ேபாச்சாம் .
176. மரம் முற்றினால் ேசவு , மனிதன் (வயேதறினால்) முற்றினால் குரங்கு ேபால .
177. ெசாந்தக்காரைரக் கண்டால் சுழன்று (சட்டியில் உள்ளது) வருமாம் அகப்ைப
(மரக்கரண்டி) , இரவல் காரைரக் கண்டால் ஏந்தி வருமாம் ஆப்ைப .
178. ேவப்ெபண்ைணக் கலயம் என்றாலும் ேவலியின் ஓரத்தில் ைவ (பாதுகாத்து) .
179. மருந்ேத தின்னாலும் விருந்ேதாடு தின்னு.
180. குலத்ைதக் ெகடுக்க வந்த ேகாடா க் காம்பு ேபால (ெகட்ட நடத்ைத) .
181. நாலு சக்கிலி ேசர்ந்து ஒரு ப த்ேதாைலக் (ஏற்றம் இைறக்கும் ப ) ெகடுத்தாற்
ேபால .
182. ஊரார் பிள்ைளைய ஊட்டி வளர்த்தால் தன் பிள்ைள தாேன வளரும் .
183. எலிக்குப் பயந்து (எலியின் ெதால்ைல) வட்ைடக்
ீ
ெகாளுத்தினாற் ேபால.
184. கழுவற மீ னிேல நழுவற மீ ைனப் ேபால (ஏமாற்றுவது).
185. ெகாதித்து ேவகாத ேசாறும், கதித்துப் (கண்டிப்புடன்) ேபசாத ேபச்சும் ச ப்படாது.
186. குருட்டுக் ேகாமுட்டி கைடயில் அள்ளாதவன் தான் (திருடாதவன்) ஏமாளி.
187. கிட்டப் ேபானால் (அருகில்) முட்டப் பைக , தூர இருந்தால் ேசர உறவு.
95
188. ெபாய்ையப் ெபாருந்தச் ெசான்னால் , ெமய் திரு, திருெவன்று முழிக்கும் .
189. ஐயர் வரும்வைர அமாவைச காத்திருக்காது .
190. ெகாழுத்தவன் ெகாள்ைளத் தின்னு , இைளத்தவன் எள்ைளத் தின்னு .
191. ெநருப்பில்லாமல் புைகயாது .
192. பதறாத கா யம் சிதறாது .
193. ஐந்தில் வைளயாதது ஐம்பதில் வைளயாது .
194. முன் , பின் ெசத்திருந்தால் தாேன சுடுகாடு ெத யும் .
195. ஐந்து வந்தாலும் அவசரம் ேவண்டாம் , பத்து வந்தாலும் பதட்டம் ேவண்டாம் .
196. துஷ்டைனக் கண்டால் தூர விலகு .
197. காக்ைக உட்காரப் பனம்பழம் விழுந்தாற் ேபால .
198. வித்தாரக் கள்ளி விரகுக்குப் ேபானாளாம் . கத்தாைல முள் ெகாத்ேதாடு ஏறிச்சாம்
(கத்தாைல முள் ெகாத்தாக இருக்காது ) .
199. படப்பச கள்ளிையப் பாம்பு கடித்ததாம் , பார்க்கப் ேபானவைள ேதள் ெகாட்டியதாம் .
200. ெதன்ைன மரத்தில் ேதள் ெகாட்டியதாம் , பைன மரத்தில் விஷம் ஏறியதாம் .
201. உைடந்தாலும் பாத்தி உள்ளுக்குள்ேளதான் ( ஒரு பாத்தியில் தண்ணர்ீ உைடந்தாலும்
அேத வயலில் தான் பாயும் , அது ேபால் தான் உறவும் ) .
202. ெசய்யற உடம்பு ( ேவைல ) ேசவு ஏறும் , ெசய்யாத உடம்பு ேநாவு ஏறும் .
203. குட்டி ெசத்தா பட்டி அழியப் ேபாகிறது ?
204. ஆள் உள்ளேபாது அடிச்சுக்கனும் (ெநற் கட்டுக்கைள) , காத்து உள்ளேபாேத
தூத்திக்கனும் .
த ெட
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KonguNadu – Seven Important Sivan and Murukan Temples
KonguNadu – Overall Historic Map