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Post No. 15,585
Date uploaded in London – 6 April 2026
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Purananuru Wonders -18 Ancient Tamil Encyclopaedia -Part 58; One Thousand Interesting Facts -Part 58
Item 429
Context: Two Chozha kings were feuding. The poet sang this to Chozhan Nedunkilli who was not politically astute, when Chozhan Nalankilli besieged Āvūr and Chozhan Nedunkilli was hiding inside his palace
Do or Die; Kshatriya Dharma
Two Choza kings were fighting with one another, and the poet Kovur Kizar asked the hiding Nedunkilli Choza to come out and fight or accept defeat. This reminds us of Bhagavad Gita where Krishna points out to Arjuna to get up and fight. That is the Kshatriya Dharma.
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप।।
Klaibyaṁ mā sma gamaḥ pārtha naitat tvayy upapadyate,
Kṣudraṁ hṛidaya-daurbalyaṁ tyaktvottiṣṭha parantapa.
- Klaibyam: Impotence/unmanliness/cowardice
- mā sma gamaḥ: Do not yield to
“Do not yield to this degrading impotence, O son of Pṛthā! It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy!”
***
Item 430
War time woes
We see a lot of bad things happening in the Middle East where common folk suffer more than fighters. This is what happened in ancient Tamil Nadu as well. Chera, Choza, Pandyas fought with one another.People suffered a lot, says the poet.
Women and children were suffering. Even animals could not enjoy normal life.
In the Ukraine- Russia War and the Middle East war thousands of cats and dogs were abandoned or killed. Public had to live in shelters fearing bomb explosions every hour.
Now we know that it has been going on for over 2000 years. History repeats itself.
Even in the Dharma Yuddha during the epic period, we hear how moral codes were violated. At the end of Mahabharata war, Pandavas lost all their children and grand children when three of the Kaurava survivors set fire to the Pandava army tents. Only one in the womb of a pregnant Pandava woman survived to continue the Kuru Vamsa.
பால் இல் குழவி அலறவும் – and babies without milk crying, மகளிர் – women, பூ இல் – without flowers, வறுந்தலை முடிப்பவும் – and tying hair without oil, நீர் இல் வினை புனை நல் இல் இனைகூஉக் கேட்பவும் – and hearing the sad sounds of women in finely made houses without water
***
Item 431
Courage of the Poets
Nowadays even journalists are afraid to write what is right and what is wrong. Unlike Lord Krishna, Kovur Kizar was just a poet. But in those days poets and saints acted without any fear or favour. They were not selfish like modern day journalists.
****
Puranānūru 44, Poet Kōvūr Kizhār sang to Chozhan Nedunkilli, Thinai:
1
(War time woes)
The male elephants cannot go to the huge reservoirs
to bathe with their females, nor have they been fed
mashed rice mixed with ghee, and so they lean on
their strong posts with perfect bases, bending them,
distressed, their trunks rolling on the ground as they
sigh with hot breaths and trumpet like thunder.
Babies scream without milk, women tie their bare
hair without flowers and wailing sounds are heard
from fine, well-constructed houses that have no water.
It is cruel for you to linger here,
2
(Kshatriya Dhama- Do or Die)
O Greatness with
powerful horses whose strengths are hard to measure!
If you are righteous, open the gates and tell him
that it is his. If you live by martial laws, open and fight!
If you are without righteousness or martial courage
and just hide on one side within your high walls,
your door with sturdy headers closed, it is cause for shame!
****
புறநானூறு 44, பாடியவர்: கோவூர் கிழார், பாடப்பட்டோன்: சோழன் நெடுங்கிள்ளி, திணை: வாகை, துறை: அரச வாகை
1
இரும் பிடித் தொழுதியொடு பெருங்கயம் படியா,
நெல்லுடைக் கவளமொடு நெய்ம்மிதி பெறாஅ,
திருந்தரை நோன் வெளில் வருந்த ஒற்றி,
நில மிசைப் புரளும் கைய வெய்து உயிர்த்து,
அலமரல் யானை உருமென முழங்கவும், 5
பால் இல் குழவி அலறவும் மகளிர்
பூ இல் வறுந்தலை முடிப்பவும், நீர் இல்
வினை புனை நல் இல் இனைகூஉக் கேட்பவும்,
இன்னாது அம்ம ஈங்கு இனிது இருத்தல்
துன்னரும் துப்பின் வயமான் தோன்றல்! 10
2
அறவை ஆயின் நினது எனத் திறத்தல்!
மறவை ஆயின் போரொடு திறத்தல்!
அறவையும் மறவையும் அல்லையாகத்,
திறவாது அடைத்த திண்ணிலைக் கதவின்
நீள் மதில் ஒரு சிறை ஒடுங்குதல் 15
நாணுத் தகவுடைத்து இது காணுங்காலே.
***
Item 432
Fearless poet Kovur Kizar points out that both kings belonged to the same Choza Vamsa/lineage. It is like two brothers fighting. This shows the condition of ancient Tamil Nadu where brotherly fighting continued for over 1500 years. In other parts of the world such a thing happened only for a few hundred years.
ஆத்தி, a garland dense with bauhinia flowers
***
Puranānūru 45, Poet Kōvūr Kizhār sang to Chozhan Nalankilli and Chozhan Nedunkilli
You are not wearing garland made with
white fronds of palm trees, or a garland
from a neem tree with black branches.
You are wearing a garland dense with āthi
flowers, and the one fighting with you also
wears a garland dense with āthi flowers.
***
புறநானூறு 45, பாடியவர்: கோவூர் கிழார், பாடப்பட்டோர்: சோழன் நலங்கிள்ளியும், நெடுங்கிள்ளியும், திணை: வஞ்சி, துறை: துணை வஞ்சி
இரும்பனை வெண்தோடு மலைந்தோன் அல்லன்,
கருஞ்சினை வேம்பின் தெரியலோன் அல்லன்,
நின்ன கண்ணியும் ஆர் மிடைந்தன்றே, நின்னொடு
பொருவோன் கண்ணியும் ஆர் மிடைந்தன்றே,
ஒருவீர் தோற்பினும் தோற்ப நும் குடியே, 5
இருவீர் வேறல் இயற்கையும் அன்றே, அதனால்,
குடிப் பொருள் அன்று நும் செய்தி, கொடித் தேர்
நும்மோர் அன்ன வேந்தர்க்கு
மெய்ம்மலி உவகை செய்யும், இவ் இகலே.
***
Item 433
Kovur Kizar also pointed out that Chozas came from North West India where the Sibi, ancestor of Chozas lived and ruled. Again he points out the suffering of people during war times.
***
Puranānūru 46, Poet Kōvūr Kizhār sang to Chozhan Kulamutrathu Thunjiya Killivalavan, Thinai: Vanji, Thurai: Thunai Vanji
You are the heir of him who removed not just
the anguish of a dove, but also wiped away many
other sorrows.
They descend from men who shared with others
and ate, who, fearing the poverty of wise men,
gave cool shade to them.
These children with parched heads who cried looking
at the elephant have forgotten to cry now, and eye
the new crowds with bewildered looks. They have
this new distress.
You have heard what I had to say! Do what you may!
புறநானூறு 46, பாடியவர்: கோவூர் கிழார், பாடப்பட்டோன்: சோழன் குளமுற்றத்துத் துஞ்சிய கிள்ளிவளவன், திணை: வஞ்சி, துறை: துணை வஞ்சி
நீயே புறவின் அல்லல் அன்றியும் பிறவும்
இடுக்கண் பலவும் விடுத்தோன் மருகனை,
இவரே புலன் உழுது உண்மார் புன்கண் அஞ்சித்
தமது பகுத்து உண்ணும் தண்ணிழல் வாழ்நர்,
களிறு கண்டு அழூஉம் அழாஅல் மறந்த 5
புன்தலைச் சிறாஅர், மன்று மருண்டு நோக்கி,
விருந்திற் புன்கண் நோவுடையர்,
கேட்டனையாயின், நீ வேட்டது செய்ம்மே.
***
Item 434
Saved another poet
Here is an interesting anecdote to show the power and influence of ancient Tamil poets. Kovur Kizar saved one poet who was dubbed as a spy of enemy king.
A poet named Ilanthathan came from Chozhan Nalankilli who was besieging Uraiyur. Chozhan Nedunkilli thought he was a spy and was going to kill him. Poet Kovūr Kizhār sang this and saved him
***
Item 435 Poet’s Life
To save a comrade, Kovur Kizar says what his comrades do. Here we see a beautiful description of the life and role of a Tamil Poet. They were honest, kind and selfless people.
Here is what he says about a poet,
“being happy for what is
given to them, eating without saving and giving
to others without holding back, is the sad life
of those in need. Is this life harmful to others?”
***
Puranānūru 47, Poet Kōvūr Kizhār sang to Chozhan Nedunkilli, Thinai: Vanji, Thurai: Thunai Vanji
***
புறநானூறு 47, பாடியவர்: கோவூர் கிழார், பாடப்பட்டோன்: சோழன் நெடுங்கிள்ளி,
வள்ளியோர்ப் படர்ந்து புள்ளின் போகி,
நெடிய என்னாது சுரம் பல கடந்து,
வடியா நாவின் வல்லாங்குப் பாடிப்,
பெற்றது மகிழ்ந்தும் சுற்றம் அருத்தி,
ஓம்பாது உண்டு கூம்பாது வீசி, 5
வரிசைக்கு வருந்தும் இப்பரிசில் வாழ்க்கை,
பிறர்க்குத் தீது அறிந்தன்றோ இன்றே, திறப்பட
நண்ணார் நாண அண்ணாந்து ஏகி,
ஆங்கு இனிது ஒழுகின் அல்லது, ஓங்கு புகழ்
மண்ணாள் செல்வம் எய்திய 10
நும்மோர் அன்ன செம்மலும் உடைத்தே.
***
Item 436
KOTHAI- Pun on the word கோதை
King’s name is Maa Kothai. Kothai has two other meanings: Garland, Woman.
Here poet Poykaiyar used it in two or three meanings
***
Item 437
Another interesting thing is the name of the poet
Poikai means a tank , a water source.
Of the 12 Alvars, Tamil Viaishnavite poets, early three were called Muthal Muuvar – First Three. One of them is Poikai Alvar. So that Alvar musrt have lived nearer to Sangam period. The reason for my guess is that we rarely find this name.
***
Item 438
Another interesting thing is the word Iraivan
The poet called his patron king Iraivan, which means God. Nowadays this is used for Gods only.
In the ancient Tamil world , words like Kovil, Iraivan were used for King, his palace etc., because Hindus considered king as God. அவன் எம் இறைவன்
Puranānūru 48, Poet Poykaiyār sang for Cheraman Kōkōthai Mārpan,
Thondi with groves has honey fragrance from the
garlands worn by Kōthai, those worn by his wives,
and the waterlilies blooming in the vast backwaters.
That is my town. He is my king. Think of me,
O man of ancient wisdom who seeks patrons.
If you go to him, tell him “I saw the man who sang
your praises when you were victorious in battle”.
***
புறநானூறு 48, பாடியவர்: பொய்கையார், பாடப்பட்டோன்: சேரமான் கோக்கோதை மார்பன், திணை: பாடாண், துறை: புலவராற்றுப்படை
1
கோதை மார்பின் கோதையானும்,
கோதையைப் புணர்ந்தோர் கோதையானும்,
2
மாக்கழி மலர்ந்த நெய்தலானும்,
கள் நாறும்மே கானல் அம் தொண்டி
அஃது எம் ஊரே, அவன் எம் இறைவன், 5
அன்னோன் படர்தி ஆயின், நீயும்
எம்மும் உள்ளுமோ முதுவாய் இரவல!
அமர் மேம்படூஉம் காலை நின்,
புகழ் மேம்படுநனைக் கண்டனம் எனவே.
***
Item 439
Puram verse 49 is skipped; nothing interesting is found.
Puram verse 50 by Mosikeeranar has an interesting anecdote.
(When poet Mōsi Keeranār climbed unknowingly on the bed of the royal drum, he woke up only to find the king fanning him. This king is the son of the Chera king Selvakkadunkō Valiyāthan for whom Kapilar wrote Pathitruppathu 61-70 and Puranānūru 8 and 14. Pathitruppathu poems 71-80 were written by the poet Arisil Kizhār for this king. Thakadur is modern Dharmapuri, and that is where the king defeated Athiyan Ezhini (Athiyamān Nedumān Anji). Mōsi Keeranār wrote Puranānūru 50, 154, 155, 156 and 186)
A poet by name Mosikeeran was very tired when he arrived at the king’s palace. There was the palace drum decorated with flowers and fine cloths; the poet mistaking it for a bed climbed it and lied on the drum. The king came to know that someone showed disrespect to his royal symbol. When he approached the place, he was informed that person was a tired poet sleeping there. Without becoming angry and without disturbing the poet’s sleep, he fanned him with the royal fan.
In Tamil Nadu Royal Drum, Royal Tree, Royal emblems and Royal Umbrella were respected as King himself. Anyone showing disrespect to it, will lose his life. Here we see a quite opposite action.
This will remind anyone of another incident. King Raja Raja Choza lived 1000 years ago. He built the famous Thanjavur Big Shiva Temple. While the construction was going on Rajaraja came to supervise the work. The sculptors always chew the betel leaves and supari (betel nuts) and spit the waste out. To save the sanctity of the place an attendant used to hold a cup or bowl to get the spit. When the king came, the attendant of the chief sculptor was absent for some minutes. When the sculptor wanted to spit the betel waste King Rajaraja himself held the bowl and received it. Sculptors never remove their eyes from the stone they are sculpting; so he did not even see the king. Only when hus attendant came back the chief sculptor knew it was the mighty Choza king who served as his servant for some time. He profusely apologised but the king felt very happy to see the astute care the sculptor was showing in his work.
***
Item 440
The poet finds a reason for the king’s action. Since the king was a Tamil scholar he gave that much respect to the poet. Such is the value of Tamil language.
***
Item 441
Poet Mosi Keeranar adds one more point.
Is it because
you knew that in the upper world there is room only for those
who lived in this earth with soaring fame?
Hindus believe that those who meritorious things on earth only will get a place in the heaven.
***
Puranānūru 50, Poet Mōsi Keeranār sang to Cheraman Thakadur Erintha Peruncheral Irumporai,
1
Before it was brought back from washing, the fierce, dark
wood drum, tightly tied with long leather straps, that hungers
for blood, decorated with dense, long feathers with bright spots
belonging to peacocks, sapphire strands, and flowers of
ulignai vines that have gold colored tender leaves,
I climbed on its delicate flower bed, as soft as the foam on oil,
in ignorance.
You did not chop me into pieces in anger,
2
because of your
great knowledge of fine Thamizh. Not satisfied with that,
you came close to me and fanned me with your strong arms
that are like drums, to keep me cool.
3
What is the reason for this, O victorious king? Is it because
you knew that in the upper world there is room only for those
who lived in this earth with soaring fame?
***
புறநானூறு 50, பாடியவர்: மோசி கீரனார், பாடப்பட்டோன்: சேரமான் தகடூர் எறிந்த பெருஞ்சேரல் இரும்பொறை,
1
மாசற விசித்த வார்புறு வள்பின்
மைபடு மருங்குல் பொலிய, மஞ்ஞை
ஒலி நெடும் பீலி ஒண் பொறி மணித் தார்
பொலங்குழை உழிஞையொடு பொலியச் சூட்டிக்,
குருதி வேட்கை உருகெழு முரசம் 5
மண்ணி வாரா அளவை, எண்ணெய்
நுரை முகந்தன்ன மென் பூஞ்சேக்கை
அறியாது ஏறிய என்னைத் தெறுவர,
இருபால் படுக்கு நின் வாள்வாய் ஒழித்ததை
2
அதூஉம் சாலும் நற்றமிழ் முழுது அறிதல், 10
அதனொடும் அமையாது அணுக வந்து நின்
மதனுடை முழவுத் தோள் ஓச்சித் தண்ணென
வீசியோயே, வியல் இடம் கமழ,
3
இவன் இசை உடையோர்க்கு அல்லது அவணது
உயர்நிலை உலகத்து உறையுள் இன்மை 15
விளங்கக் கேட்டமாறு கொல்,
வலம்படு குருசில் நீ ஈங்கு இது செயலே?
–Subham—
Tags- Item 441, Two anecdotes, Kings, acted as servants, Rajaraja, Mosikeeranar, Chera king, Prananuru wonders part 18, Tamil wonders paart 58
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Tamil and Vedas 