Podcasts about Sangam

On this week's episode of Out and About, Dr. Mae Gilliland of ArtsPartners of Central Illinois talks with Chetna Maini, founder of Spandan School of Kathak, about SANGAM, an evening of Indian classical music and dance happening March 8 at the ICC Performing Arts Center. The program brings together Kathak dance and live Tabla in a three-part presentation that traces the artistic journey from student to master.

In this episode, we perceive the resolution of a dilemma, as depicted in Sangam Literary work, Aganaanooru 181, penned by Paranar. Set in the ‘Paalai’ or ‘Drylands landscape’, the verse links a battlefield and a place of prominence in the ancient world. துன் அருங் கானமும் துணிதல் ஆற்றாய்,பின் நின்று பெயரச் சூழ்ந்தனைஆயின்,என் நிலை உரைமோ நெஞ்சே! ஒன்னார்ஓம்பு அரண் கடந்த வீங்கு பெருந் தானைஅடு போர் மிஞிலி செரு வேல் கடைஇ,முருகு உறழ் முன்பொடு பொருது களம் சிவப்ப,ஆஅய் எயினன் வீழ்ந்தென, ஞாயிற்றுஒண் கதிர் உருப்பம் புதைய ஓராங்குவம்பப் புள்ளின் கம்பலைப் பெருந் தோடுவிசும்பிடை தூர ஆடி, மொசிந்து உடன் பூ விரி அகன் துறைக் கணை விசைக் கடு நீர்க்காவிரிப் பேர் யாற்று அயிர் கொண்டு ஈண்டி,எக்கர் இட்ட குப்பை வெண் மணல்வைப்பின் யாணர் வளம் கெழு வேந்தர்ஞாலம் நாறும் நலம் கெழு நல் இசை,நான் மறை முது நூல் முக்கட் செல்வன்,ஆலமுற்றம் கவின் பெறத் தைஇயபொய்கை சூழ்ந்த பொழில் மனை மகளிர்கைசெய் பாவைத் துறைக்கண் இறுக்கும்மகர நெற்றி வான் தோய் புரிசைச்சிகரம் தோன்றாச் சேண் உயர் நல் இல்புகாஅர் நல் நாட்டதுவே பகாஅர்பண்டம் நாறும் வண்டு அடர் ஐம்பால்,பணைத் தகைத் தடைஇய காண்பு இன் மென் தோள்,அணங்குசால் அரிவை இருந்தமணம் கமழ் மறுகின் மணற் பெருங் குன்றே. In this long trip to the drylands, it’s more of a travel to other spaces, as we listen to the man say these words to his heart, in the middle of his journey through the domain, seeking wealth: “If you don't have the courage to cross this formidable and inaccessible jungle, and instead you wish to stand behind me, looking to leave, then go and tell about my state, O heart! The battle-worthy, victorious Mignili, who has a huge army that has crossed many a soaring enemy fort, crossed spears with Aay Eyinan, who fought with the courage of God Muruku, making the battlefield redden. When Aay fell in battle, preventing the heat of the sun's shining rays from touching him, a huge flock of birds flew in formation together, high up, with a thunderous uproar, hiding the sky entire. Later, these birds flew and rested in the flower-filled shore of the great River Kaveri, which brings along huge quantities of fine silt, turning them into heaps of white sand. Nearby, is a place filled with prosperity and ruled by wealthy kings, and happens to be ‘Aalamuttram', where the Three-Eyed Lord, composed the four ancient scriptures, whose abundant fame spreads around the world. In the picturesque orchards, filled with ponds here, maiden from households craft handmade statues and place on the river shore, where those birds would arrive and rest. This unfolds in the good country of Puhaar, decked with sky-soaring forts, fluttering with fish flags, whose tops cannot even be seen, so tall are the mansions! Here, with five-part, thick, braided, bee-buzzing tresses, wafting with the scent of merchants' products in the streets of Puhaar, with curving delicate arms, pleasing to the eyes, akin to bamboos, like a divine spirit, she waits for me, upon a sand hill, wafting with the scent of the fragrant streets nearby.” Time to catch the conversation between the man and his heart! The man starts with a hidden rebuke to his heart because it wants to leave the man and turn back. He does this by giving it permission to go speak about his state to his beloved. Then, he goes on a tangent, and talks about the battle between Aay Eyinan and Mignili, we have seen in other verses, repeating the victory of Mignili and the defeat of Aay Eyinan, and stressing on how birds flew in formation and prevented the sun’s rays from touching the fallen body of Aay Eyinan, indicating what a lover of birds he had been, in his lifetime. Then apparently, these birds would fly to a particular shore and rest there, which happens to be on the Kaveri river, near a famous place called Aalamuttram, with the religious significance of a God called the ‘Three-Eyed One’, interpreted as God Siva, said to be the very place, where he composed the ancient scriptures. Another marker of this river shore are the hand-made statues carved by married women. Then, the man explains this river shore is in the renowned country of Puhaar, known also as ‘Kaveripoompattinam’ or ‘Poompuhar’. And such is the fragrance of the streets, wafting with the scent of the many products sold by merchants. Not only are the birds from that battlefield resting here, but the man’s beloved, characterised by her abundant tresses , bamboo-like arms, is also waiting right there, on a sand hill, wafting with the scents of the town, yearning for his return, the man concludes.  The technique of separating the heart from oneself to find motivation in times of hardship is illustrated at the core of this verse. This natural method, which we have seen in many verses, is very much in line with modern psychological principles, which advocate a detachment from troubling thoughts and disturbing feelings and seeing them for what they are, to handle them in the right way. Yet again, this is subtle proof that the Sangam folks were masters of the mind!

In this episode, we listen to words of consolation rendered to allay anxiety, as depicted in Sangam Literary work, Aganaanooru 177, penned by Seyaloor Ilampon Saaththan Kotranaar. Set in the ‘Paalai’ or ‘Drylands landscape’, the verse portrays the victory of a king and the beauty of a lady. தொல் நலம் சிதையச் சாஅய், அல்கலும்,“இன்னும் வாரார்; இனி எவன் செய்கு?” எனப்பெரும் புலம்புறுதல் ஓம்புமதி சிறு கண்இரும் பிடித் தடக் கை மான, நெய் அருந்துஒருங்கு பிணித்து இயன்ற நெறி கொள் ஐம்பால்தேம் கமழ் வெறி மலர் பெய்ம்மார், காண்பின்கழை அமல் சிலம்பின் வழை தலை வாடக்கதிர் கதம் கற்ற ஏ கல் நெறியிடை,பைங் கொடிப் பாகற் செங் கனி நசைஇ,கான மஞ்ஞைக் கமஞ்சூல் மாப் பெடைஅயிர் யாற்று அடைகரை வயிரின் நரலும்காடு இறந்து அகன்றோர் நீடினர் ஆயினும்,வல்லே வருவர்போலும் வெண் வேல்இலை நிறம் பெயர ஓச்சி, மாற்றோர்மலை மருள் யானை மண்டுஅமர் ஒழித்தகழற் கால் பண்ணன் காவிரி வடவயின்நிழற் கயம் தழீஇய நெடுங் கால் மாவின்தளிர் ஏர் ஆகம் தகை பெற முகைந்தஅணங்குடை வன முலைத் தாஅய நின்சுணங்கிடை வரித்த தொய்யிலை நினைந்தே. In this trip to the drylands, we get to hear the confidante say these words to the lady, when the man continues to remain parted away, having left in search of wealth: “Ruining your old beauty, you worry day after day, saying, ‘He still has not returned. How can I bear this?”. Please stop this great lament of yours! He has left to the drylands path, filled with huge stones, sweltering in the heat of the sun's rays, which scorch the tops of laurel wood trees, in those spaces by the mountain slopes, decked with bamboos, pleasing to the eyes, where desiring the red fruit of the bitter gourd, growing on green vines, a huge, pregnant jungle peafowl, cries aloud, akin to the ‘vayir' horn on the banks of the ‘Ayiri' river. Your oil-moistened, well-tied, five-part braid is akin to the curving trunk of a huge female elephant with small eyes. Even though he is delayed, he will return soon to adorn these tresses of yours, with honey-fragrant, colourful flowers. The great Pannan, who wears warrior anklets, is renowned for changing the hue of his leaf-tipped white spear and destroying the enemy's elephants, akin to mountains, in the battlefield. To the north of his domain of the ‘Kaveri' river, there stands a tall-trunked mango tree, rendering its shade to a huge pond. Akin to a tender leaf of this tree, is your tormenting bosom. Dreaming about covering the pallor spots that spread on this beautiful bosom of yours with ‘thoyyil' paintings, he shall return soon indeed!” Let’s brave the heat and walk the drylands path to learn more! The confidante starts by describing the lady’s current state of pining for the man, worrying incessantly about how he has not returned, ruining her health. She asks the lady to give up this worry of hers, and then goes on to describe the hot drylands path, by the mountains, that the man walks, where he can hear the cry of a pregnant peahen, which he describes as sounding like a ‘vayir’ horn on the banks of a river. This is excellent material for makers of ancient musical instruments for though the ‘vayir’ is no more, the world still has peahens and it gives hope to recreate the music of the past. Returning, we find the confidante describing the lady’s thick tresses, which she equates to an elephant’s trunk! Imagine the thickness of that braid, to be characterised as such! Looks like it was a blessed time for women’s hair, without the ubiquitous chemicals and pollutants that destroy the health of many a modern woman’s locks. The confidante has mentioned that the man cannot keep away from the beauty of these tresses and that he would indeed return soon to adorn it with the choicest of fragrant and vibrant flowers. Then, the confidante goes on to talk about how King Pannan quelled his enemy’s elephants in the battlefield, reddening the leaf tip of his spears. She has summoned this king only to say the River Kaveri was part of his domain, and there was a lush mango tree, to the north of this river, by a fertile pond, and she goes on to equate the tender leaf of this particular tree to the beautiful bosom of the lady, which would no doubt torment the man, no matter where he was. With the additional promise that the man would want to return and adorn the pallor spots on the lady’s bosom with thoyyil paintings, the confidante concludes her words to her friend!  In essence, the confidante is saying, ‘How can the man forget your beauty and stay away?’.’Like a force of nature, it will pull him back to your fold’, the friend promises. The reference to a king’s exploits in the battlefield and then the trip to a mango tree in his domain was an unexpected turn of events. Intriguing to reflect on the creativity of Sangam poets, who could connect vastly disparate things like majestic valour in the tangible reality of a battlefield to intimate beauty in the tender abstraction of relationships!

In this episode, we perceive words of consolation, as portrayed in Sangam Literary work, Aganaanooru 173, penned by Mulliyoor Pothiyaar. Set in the ‘Paalai’ or ‘Drylands landscape’, the verse highlights the wealth and glory of a Sangam king’s domain. ‘அறம் தலைப்பிரியாது ஒழுகலும், சிறந்தகேளிர் கேடு பல ஊன்றலும், நாளும்வருந்தா உள்ளமொடு இருந்தோர்க்கு இல்’ எனச்செய்வினை புரிந்த நெஞ்சினர், ‘நறு நுதல்மை ஈர் ஓதி! அரும் படர் உழத்தல்சில் நாள் தாங்கல்வேண்டும்’ என்று, நின்நல் மாண் எல் வளை திருத்தினர்ஆயின்,வருவர் வாழி, தோழி! பல புரிவார் கயிற்று ஒழுகை நோன் சுவற் கொளீஇ,பகடு துறை ஏற்றத்து உமண் விளி வெரீஇ,உழைமான் அம் பிணை இனன் இரிந்து ஓட,காடு கவின் அழிய உரைஇ, கோடைநின்று தின விளிந்த, அம் பணை, நெடு வேய்க்கண் விடத் தெறிக்கும் மண்ணா முத்தம்கழங்கு உறழ் தோன்றல, பழங் குழித் தாஅம்இன் களி நறவின் இயல் தேர் நன்னன்விண் பொரு நெடு வரைக் கவாஅன்பொன் படு மருங்கின் மலை இறந்தோரே. In this trip to the drylands in the mountains, we get to hear the confidante say these words to the lady, at a time when the man continues to remain parted away: “Deciding, ‘Living a life without swerving away from justice and bearing the many burdens of one's honourable kith and kin, are both impossible for those, who stay in comfort with a complacent heart!', the one who wished to part away on the mission of gaining wealth, said, ‘O maiden with a fragrant forehead and thick, moist tresses, you must bear the deep suffering of parting for a few days!', as he caressed your exquisite, shining bangles. Tying sturdy ropes with many thick threads to the necks of their oxen, arrive salt merchants on upraised river shores. Startled by their sharp whistles, herds of male deer along with their exquisite mates scuttle away; Making the jungle lose its beauty, the summer sun scorches. The tall and beautiful bamboos, that have dried up bereft of water, burst at the nodes, and scatter soiled seeds that appear akin to beans, which fall into old pits. The man, who has left to these mountains, which lie near the rich, golden lands in the slopes of sky-soaring peaks, belonging to Nannan, who wields fast chariots and is renowned for the sweetness of his toddy, will return to you soon, my friend, may you live long!” Time to tread those hot sands! The confidante starts by reflecting the man’s words to the lady before he had left on his mission. With much tenderness, he had consoled the lady and explained the reasons he had to undertake the journey, talking about how it was his duty to live a life of justice and to help all their kith and kin in their hour of need, and to do this, he had to leave the comfort of home and go seek wealth. He had requested the lady to bear with this pain for some time and left, the confidante reminds the lady. Then she talks about the place where the man treads now, talking about an arid region, where salt merchants traverse with their oxen, frightening the deer there with their sharp whistles, and where bamboos split open in the heat, scattering their seeds. The confidante concludes by adding that those drylands were in the vicinity of the wealthy domain, filled with gold, ruled by King Nannan, known for his swaying chariots and sweet toddy, and promises the lady that the man would return soon to her.  With those specific words about Nannan’s golden lands, the confidante hints that the man would be blessed with riches in his mission, and the lady’s days of pain were at an end. What a thoughtful friend who highlights the positive qualities of the very person, seemingly the cause of pain! By connecting the goodness of the man in the past, and the promise of his return in the future, this fine friend alleviates the lady’s misery in the present moment. The perfect recipe for reassurance indeed!

In this episode, we listen to a man’s worry about his beloved, as depicted in Sangam Literary work, Aganaanooru 169, penned by Thondi Aamoor Saathanaar. Set amidst the arid spaces of the ‘Paalai’ or ‘Drylands landscape’, the verse sketches the consequences of parting in a visual manner. மரம் தலை கரிந்து நிலம் பயம் வாட,அலங்குகதிர் வேய்ந்த அழல் திகழ் நனந்தலை,புலி தொலைத்து உண்ட பெருங் களிற்று ஒழி ஊன்கலி கெழு மறவர் காழ்க் கோத்து ஒழிந்ததை,ஞெலி கோற் சிறு தீ மாட்டி, ஒலி திரைக்கடல் விளை அமிழ்தின் கணம் சால் உமணர்சுனை கொள் தீம் நீர்ச் சோற்று உலைக் கூட்டும்சுரம் பல கடந்த நம் வயின் படர்ந்து நனிபசலை பாய்ந்த மேனியள், நெடிது நினைந்து,செல் கதிர் மழுகிய புலம்பு கொள் மாலைமெல் விரல் சேர்த்திய நுதலள், மல்கிக்கயல் உமிழ் நீரின் கண் பனி வார,பெருந் தோள் நெகிழ்ந்த செல்லலொடுவருந்துமால், அளியள், திருந்திழைதானே! A trip to the drylands filled with striking events, where we get to hear the man say these words to his heart, in the middle of his journey to seek wealth: “Scorching treetops and ruining the land's fertility, the hot sun spreads its swaying rays in those wide open spaces, where the carcass of a huge elephant that a tiger has attacked, fed on and abandoned, is carried by uproarious highway robbers on a pole, and what's left over from that, is collected by salt merchants, who travel in hordes, bearing that elixir harvested from the resounding waves of the sea. They light up a small flame with their fire rods and add this meat to the rice cooking in the sweet waters of the spring. As her heart forsakes her and rushes to me, who has crossed many such drylands, with pallor spreading on her form, ceaselessly thinking, pressing her soft fingers on her forehead, with tears spilling over from her eyes, akin to water drops spit out by a fish, her thick arms wasting away, she would be worrying deeply in that evening hour of loneliness, when the sun's rays diminish. That maiden wearing well-etched jewels is to be pitied indeed!” Let’s observe the changing scene in this domain and learn more! The man starts by describing the drylands that he has come across. He first talks about the relentless sun, burning and ruining everything in sight. Then, he points to a single spot and talks about three different events that have occurred right there. First, it’s a fight between a tiger and an elephant. The elephant loses out and is killed by the fierce tiger. After the tiger has had its fill of the beast, it abandons the carcass and walks on. Next, a bunch of highway robbers, who come there, carve out a huge portion of the meat and tying it on a pole, they carry it away. Finally, salt merchants arrive there, and of course, there’s still a lot of meat left, for it’s an elephant we are talking about. They set up camp nearby, start a fire with their fire rods, and then to the rice they are cooking in sweet spring water, they add the meat too. No spring water here, for sure. It must be something they have carried along in their carts. Thus, that huge elephant has now been fed upon by not one, not two, but three different parties in the scene.  After that vivid description, the man turns to reflect on the lady and laments to his heart that she is sure to be worried immensely, wondering about his whereabouts, as pallor spreads on her body and her arms thin away. He paints a portrait of the lady sitting there with her hands holding her feverish forehead and tears spilling out of her eyes like water from the mouth of a fish. The man concludes by echoing how his heart throbs with pity for the lady’s state. In the scene of the elephant carcass that was abandoned by the tiger, being fed on by the highway robbers and salt merchants, the man places a metaphor for how the lady’s beauty abandoned by him is now being feasted upon by pallor and pining. The pain in parting felt in the intimate spaces of the heart is illustrated with the scenes of the wide open spaces in the drylands, highlighting the Sangam poets’ expertise in seamlessly connecting the inner world and the outer!

In this episode, we listen to an intriguing way of communicating an awaited information, as depicted in Sangam Literary work, Aganaanooru 160, penned by Kumizhi Gnaazhalaar Nappasalaiyaar. The verse is situated amidst the sandy shores of the ‘Neythal’ or ‘Coastal landscape’ and conveys the change in the man’s manner and what it means to the lady’s life. ஒடுங்கு ஈர் ஓதி நினக்கும் அற்றோ?நடுங்கின்று, அளித்து, என் நிறை இல் நெஞ்சம்.அடும்பு கொடி சிதைய வாங்கி, கொடுங் கழிக்குப்பை வெண் மணற் பக்கம் சேர்த்தி,நிறைச் சூல் யாமை மறைத்து ஈன்று, புதைத்தகோட்டு வட்டு உருவின் புலவு நாறு முட்டைபார்ப்பு இடன் ஆகும் அளவை, பகுவாய்க்கணவன் ஓம்பும் கானல்அம் சேர்ப்பன்முள் உறின் சிறத்தல் அஞ்சி, மெல்லவாவு உடைமையின் வள்பின் காட்டி,ஏத் தொழில் நவின்ற எழில் நடைப் புரவிசெழு நீர்த் தண் கழி நீந்தலின், ஆழிநுதிமுகம் குறைந்த பொதி முகிழ் நெய்தல்,பாம்பு உயர் தலையின், சாம்புவன நிவப்ப,இர வந்தன்றால் திண் தேர்; கரவாதுஒல்லென ஒலிக்கும் இளையரொடு வல் வாய்அரவச் சீறூர் காண,பகல் வந்தன்றால், பாய்பரி சிறந்தே. This trip to the coast provides a glimpse of the teeming life in this domain and takes us in the presence of the confidante, as she says these words to the lady: “O maiden with well-set, moist tresses, is it the same for you too? My pitiable, unfulfilled heart is shivering! Ruining the beach morning glory vines by pulling it, the pregnant turtle clears the heap of white sand in the backwaters and then hides itself before laying eggs. Then it buries the flesh-reeking eggs in the shape of ivory dice. Its mate with a split open mouth guards with devotion, until these eggs turn into hatchlings, in the orchards by the picturesque seashore in the domain of the lord. Fearing that if thorny goads are used, it would leap, his horse with an elegant gait, which has learnt the art of pouncing like an arrow, is gently directed to slow down, with the hold of the bridle. Since his chariot comes striding through the cool and lush backwaters, the sharp wheels sever the blooming clusters of the blue lotus, making them wilt, and akin to the hoods of snake, these bob up in the waters. The lord's sturdy chariot used to arrive this way in the quiet of the night. But now, without any restraint, with uproarious helpers, letting our small town with strong mouths see, he arrives by day, speeding on his pouncing horses!” Time to take a dip in the cool waves of the shore and know more! The confidante starts by declaring that her heart is shell-shocked and she questions the lady if she feels the same way too. Without explaining a thing, she goes on to describe the man’s domain and to do that, first she brings in a mother turtle in the middle of laying its eggs, amidst the sand beneath the beach morning glory vines, in a well-hidden way. Later, the confidante points to us how these eggs are being guarded by the father turtle, which apparently takes care of these, until they turning into hatchlings. A moment to consider this statement about father turtles guarding eggs. In our current world, there are no instances of paternal involvement, when it comes to protecting turtle eggs. There may be a few species in which the mother offers a little protection, but that too would mostly be in the nesting stage, and after that, the baby turtles would normally have to fend for themselves, with no support from either parent. So, either the Sangam folks are mistaken in their understanding or perhaps there was some unknown species of turtle, which had this characteristic, and one, which has possibly gone extinct now. In any case, at the core, there’s the element of projecting human values on the behaviour of this animal. Returning, we find the confidante turning the spotlight from the man’s domain to the man’s actions. First, she talks about how he used to come so quietly at night, taming the intensity of his horses, and wielding his chariot silently through the waters, severing some blue lotuses in the process. Then, she concludes by contrasting this discreet way of visiting the lady to how he has now come, attracting a lot of attention from their townsfolk with gossiping mouths, led by his boisterous helpers and speeding on his horses, in the bright light of day. Now, we can connect it to the confidante’s statement about her heart stopping at this sight, and understand this is her way of telling the lady, ‘Your man has come to seek your hand. All’s well now’! Even in that scene of the male turtle guarding the eggs, the confidante hides a subtext of how the man has ensured that precious egg of the secret love relationship between him and the lady has turned into the hatching of a happy married life. In essence, the confidante has simply spiced by the story with a little drama in the beginning about her poor heart and ended with the news that’s sure to make the lady’s heart brim over with joy!

In this episode, we listen to words of consolation rendered to allay the anxiety of another, as depicted in Sangam Literary work, Aganaanooru 159, penned by Aamoor Kavuthaman Saathevanaar. Set in the ‘Paalai’ or ‘Drylands landscape’, the verse echoes the fame and wealth of a Sangam era town. தெண் கழி விளைந்த வெண் கல் உப்பின்கொள்ளை சாற்றிய கொடு நுக ஒழுகைஉரனுடைச் சுவல பகடு பல பரப்பிஉமண் உயிர்த்து இறந்த ஒழிகல் அடுப்பின்,வடி உறு பகழிக் கொடு வில் ஆடவர்அணங்குடை நோன் சிலை வணங்க வாங்கி,பல் ஆன் நெடு நிரை தழீஇ, கல்லெனஅரு முனை அலைத்த பெரும் புகல் வலத்தர்,கனை குரற் கடுந் துடிப் பாணி தூங்கி,உவலைக் கண்ணியர், ஊன் புழுக்கு அயரும்கவலை, ”காதலர் இறந்தனர்” என, நனிஅவலம் கொள்ளல்மா, காதல் அம் தோழி! விசும்பின் நல் ஏறு சிலைக்கும் சேண் சிமைநறும் பூஞ் சாரற் குறும் பொறைக் குணாஅதுவில் கெழு தடக் கை வெல் போர் வானவன்மிஞிறு மூசு கவுள சிறு கண் யானைத்தொடியுடைத் தட மருப்பு ஒடிய நூறி,கொடுமுடி காக்கும் குரூஉகண் நெடு மதில்சேண் விளங்கு சிறப்பின் ஆமூர் எய்தினும்,ஆண்டு அமைந்து உறையுநர்அல்லர், நின்பூண் தாங்கு ஆகம் பொருந்துதல் மறந்தே. A dash of drylands and a pinch of history in this trip, where we get to listen to the confidante say these words to the lady, when the man remains parted away, having left on his mission to seek wealth: “Taking white salt that was harvested from the clear backwaters, salt merchants journey on, shouting out the price and selling their produce. Then untying their bulls with strong napes, from the curved yokes of their carts, they let the beasts loose to graze around, as they take rest and eat around their stone stoves, which they leave behind, when parting away. Men with curving bows, and arrows, which never miss their targets, bend their sturdy bows, which seem to contain spirits within, and seize many herds of cattle, with a resounding uproar, which makes the land quiver, and then those victorious warriors sway to the sharp beats of thick-throated drums, wearing leaf garlands, and relish the meat they cook on those abandoned stone stoves in those formidable drylands paths! Don't fall into a deep suffering, thinking that your lover has parted away to such a place, my loving friend!  Having soaring peaks, where the sky's white steed leaps about, and slopes filled with fragrant flowers, are the hills of ‘Kurumporai'.  To the east of these hills, is the town of Aamoor, filled with dazzling places, guarded by tall forts, under the protection of ‘Kodumudi', who attacked and seized the bangle-clad tusks of the small-eyed elephants, around whose cheeks, bees buzz, owned by the victorious ‘Vanavan', who wields a skilful bow in his strong hands. Even if your man were to attain this renowned town of Aamoor, whose fame spreads far and wide, he is not one remain there satisfied, forgetting the embrace of your jewel-clad bosom!” Time to traverse those well-worn arid paths through the drylands! The confidante starts her words to the pining lady by asking her to focus on an object lying about in the drylands. This object is a stove, made of stone, and it’s one that has been abandoned by salt merchants, who had come that way, after selling their harvest of salt from the backwaters. Arriving at this spot after a long journey, they seem to have decided to give their bulls a break, and take one themselves. After loosening the yokes of the cattle, they had settled down for a meal around their stone stove. Once down, they seem to have left that stove behind and gone their way. Cut and we are back in the same spot, but after some time has elapsed. Now, we find jubilant warriors, who seem to have seized cattle, and are celebrating their victory by dancing to the beats of the drum, and settling down for a meal around that same stone stove, abandoned by those salt merchants. After this vivid description, the confidante reveals that this place is none other than the one which the man traverses now. She looks at her friend and asks the lady to worry not, thinking about the man’s travels thither.  Then leaving the barren drylands behind, the confidante takes the lady to the soaring peaks of Kurumporai, where lightning flashes, and the scent of flowers envelops. From there, they travel east and end up in a town called ‘Aamoor’, which has tall forts and is protected by a lord named ‘Kodumudi’, who has the honour of subduing the great elephants of King Vanavan, a Chera king, and seizing their tusks. The confidante concludes by emphatically telling the lady that even if the man were to attain that celebrated town of Aamoor as his reward, the man was not a person to stay behind, settle down and forget the warm embrace of his beloved! In essence, the confidante wishes to stress upon the lady that the man will never forsake her, no matter what the temptation is, and that he would be back the moment his mission was complete. The highlight of this verse though is the journey of that abandoned stove from the hands of salt sellers to the hands of these cattle warriors. Looking at it from another angle, I see how food is the unifying factor here, between very different groups of people, who seemingly have nothing in common. A reminder that if we look closely enough, we’ll be able to find some streak of commonality with people, no matter how far apart in space or time they are from us!

Thiruparankundram Murugan Temple is one of the six abodes of Tamil god Murugan. Set in Madurai, the ancient capital of Pandyas, it has found reference in Sangam literature and subsequent literary works. The temple is now in news over the lighting of the Karthigai deepam at the hills. While one section claim that the Deepam is traditionally lit at the Uchhi Pillayar temple, the right wing forces want the Deepam to be lit at the Deepathon which is 50 metres away from the Sikandar Dargah. This is said to have huge ramifications politically and legally for Tamil Nadu. Guest: S. Vanchi Nathan, a senior advocate from the Madurai bench of the Madras High Court Host: Bhagavathi Sampath K J Edited and produced by Sharmada Venkatasubramanian Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we listen to persuasive words seeking the welfare of a friend, as depicted in Sangam Literary work, Aganaanooru 150, penned by Kuruvazhuthiyaar. The verse is situated amidst the teeming fish and blooming flowers of the ‘Neythal’ or ‘Coastal Landscape’ and relays the lady’s state of mind. பின்னுவிட நெறித்த கூந்தலும், பொன்னெனஆகத்து அரும்பிய சுணங்கும், வம்பு விடக்கண் உருத்து எழுதரு முலையும் நோக்கி;‘எல்லினை பெரிது’ எனப் பல் மாண் கூறி,பெருந் தோள் அடைய முயங்கி, நீடு நினைந்து,அருங் கடிப்படுத்தனள் யாயே; கடுஞ் செலல்வாட் சுறா வழங்கும் வளை மேய் பெருந் துறை,கனைத்த நெய்தற் கண் போல் மா மலர்நனைத்த செருந்திப் போது வாய் அவிழ,மாலை மணி இதழ் கூம்ப, காலைக்கள் நாறு காவியொடு தண்ணென மலரும்கழியும், கானலும், காண்தொறும் பல புலந்து;‘வாரார்கொல்?’ எனப் பருவரும்தாரார் மார்ப! நீ தணந்த ஞான்றே! In this little boat trip to this vibrant domain, we hear these words said by the confidante to the man, when he leaves after a tryst by day with the lady: “Glancing at the well-grown, ready-to-be-braided, long and curly tresses, the pallor spots in gold budding on the bosom, and the upraised and well-formed breasts that brim over the bustier cloth, saying ‘You have become radiant like the day', mother rendered many praises and embraced, clasping her fully. Then, mother thought for long, and placed her under a strict guard. Speeding fish with sword-like horns traverse near the huge sea shore, where conches rove about, and here, in the evening, as the blue lotus, with its dark and thick flowers, appearing like eyes, closes its sapphire-like petals, the golden champak, moistened by this blue lotus, opens its pollen-filled buds. Then in the morning, the blue lotus blossoms with coolness, along with the red lotus, which wafts with the fragrance of toddy. Every time, she sees these scenes in the backwaters and groves, she laments a lot and wonders with angst, ‘Won't he come back?'. This is what happens every moment you remain parted away from her, O garland-clad one!” Let’s swim along with the swordfish, and then climbing on to the shore, track the scents of the many blooming flowers! The confidante starts her address to the man by talking about how the lady’s mother had reacted to the changes in the lady’s form. Mother seems to have taken a deep look at the lady’s tresses, long and flowing, pallor spots, glowing in gold, and her blooming bosom, brimming over her cloth band, and praised the lady for her radiant beauty. After this shower of praise, mother seems to have pondered a lot and then placed the lady on a strict watch. After rendering these words, the confidante goes on to talk about the flowers in the evening hour, a time when the blue lotus, not seeing its beloved sun, closes its petals, whereas at the same time, the golden champak opens its pollen-filled buds. Then, the confidante fast forwards to the morning hour, and points to how the same blue lotus blossoms out, in the company of the red lotus, spreading splashes of colour everywhere! The reason the confidante has talked about these flowers is to say that no matter how beautiful the backwaters and groves may appear, every moment the man is not present, the lady laments and yearns for that time when he would return. In essence, to relieve the lady’s worry, the confidante is subtly nudging the man to give up his temporary trysting and asking him to seek a permanent union with the lady! Reading about the opening and closing of these buds, I wanted to know more about the differences in the flowers mentioned. This led me to learn about how, just like in humans, there are ‘morning larks’ and ‘evening owls’, among flowers, there are day bloomers and night bloomers, and each type has its own unique characteristics. Whereas the day bloomers like the blue and red lotus rely on the power of sight, owing to the abundant light, showered by the sun, to attract their pollinators, such as bees, the night bloomers like the golden champak, use the power of scent, to pull in their specific pollinators, such as moths! It’s interesting how this verse connects so very delicately, the opening and closing of flower buds to the lady’s delight when the man is near and her angst when he is away. Another instance of the Sangam poets superior ability of seeing one in the world and the world in one!

In this episode, we listen to words of resolve, as depicted in Sangam Literary work, Aganaanooru 149, penned by Erukkaattoor Thaayankannanaar. Set in the ‘Paalai’ or ‘Drylands landscape’, the verse showers the spotlight on prominent Sangam-era cities and the extent of their wealth. சிறு புன் சிதலை சேண் முயன்று எடுத்தநெடுஞ் செம் புற்றத்து ஒடுங்கு இரை முனையின்,புல் அரை இருப்பைத் தொள்ளை வான் பூப்பெருங் கை எண்கின் இருங் கிளை கவரும்அத்த நீள் இடைப் போகி, நன்றும்அரிது செய் விழுப் பொருள் எளிதினின் பெறினும்வாரேன் வாழி, என் நெஞ்சே! சேரலர்சுள்ளிஅம் பேரியாற்று வெண் நுரை கலங்க,யவனர் தந்த வினை மாண் நன் கலம்பொன்னொடு வந்து கறியொடு பெயரும்வளம் கெழு முசிறி ஆர்ப்பு எழ வளைஇ,அருஞ் சமம் கடந்து, படிமம் வவ்வியநெடு நல் யானை அடுபோர்ச் செழியன்கொடி நுடங்கு மறுகின் கூடற் குடாஅது,பல் பொறி மஞ்ஞை வெல் கொடி உயரிய,ஒடியா விழவின், நெடியோன் குன்றத்து,வண்டு பட நீடிய குண்டு சுனை நீலத்துஎதிர் மலர்ப் பிணையல் அன்ன இவள்அரி மதர் மழைக் கண் தெண் பனி கொளவே. A small foray into the drylands unfolds along with other fascinating voyages, as we listen to the man say these words to his heart, at a moment when it’s pressing him to part with the lady and go seek wealth: “Tiring of the comb mud, within the tall, red mound, raised with much effort by little, dull-hued termites, a bear with huge arms goes in search of the rough-trunked Mahua tree and steals its hollow, white flowers in the drylands. Traversing the winding paths herein, even if I were to attain the hard-to-get, good wealth with ease, I shan't come with you, my heart! May you live long!  Muddling the white-foamed, beautiful river called ‘Sulli Periyaaru' in the domain of the Cheras, fine and well-etched boats of foreigners, arrive with gold and leave with pepper from the prosperous town of Musiri. Surrounding this town, creating a great uproar, waging war, the battle-worthy Chezhiyan, with a tall, fine elephant, captured the golden emblem of the city. His flag flutters high in the streets of his capital Koodal, and to the west of this city, up above, flutters a flag with a victorious mark of a many-specked peacock.  In that peak of the Great One, filled with unceasing festivity, bees buzz around blue lotuses, blooming in the deep and wide springs herein. Akin to a garland woven with two blue lotuses from this place are her exquisite, rain-like eyes and leaving these to brim over with clear tears, I surely shan't part away with you, O heart!” Let’s trace the path through this dreary domain, as seen by the man’s vision. He starts by talking about the drylands region, by bringing before our eyes, the familiar sight of a bear digging up termite comb and after having its fill, feeling discontent with it, and then venturing in the direction of the Mahua trees, to feast on its white flowers. The man says even if the wealth, which is sought out by traversing such harsh paths, something so impossible to obtain, were to be easily attainable by him, he has no thought of leaving, as nudged by his heart. Then, suddenly he leaves the drylands and transports us to a brimming river in the domain of the Cheras, to see how the waves are pushed right and left by well-etched ships arriving from foreign nations. The word used to describe these foreigners is ‘Yavanar’ and it could be a reference to the ‘Ionian Greeks’ or it could be a term for all foreign traders, be it from Rome or Egypt!  Pointing to these ships, the man informs us that these bring great quantities of gold and leave with a barter of what they considered ‘Black Gold’ – Pepper, which grew bountifully in the mountains of this region. Many a historian has remarked how India was the ‘sink of precious metals’ in the ancient era, drawing the wealth from all over the world in exchange for its natural wealth of pepper. The man has mentioned all this not to give us a historic tour but to connect it to the Pandya King Chezhiyan’s siege and conquest of this city. From Musiri on the west coast, we traverse to King Chezhiyan’s capital of Koodal, also known as Madurai. Stopping not even at this wealthy city, the man continues to a hill to the west of this city, a pilgrimage site for a God, identified by his peacock flag. The reference most probably talks about God Murugan and his seat of Thiruparankundram. The reason why the man has brought us here is not to pay our respects at the holy site, but to gaze in awe at the picturesque scene of bees buzzing around blue lotuses in the springs of this hill. Finally, the man connects these blue lotuses to the lady’s eyes and concludes by declaring that it was impossible for him to leave in search of wealth, making those eyes of hers fill with tears.  To summarise the long tale, the man is simply refusing to follow his heart’s nudge and go in search of wealth, for he doesn’t want to bring any sorrow to his beloved! The subtle element here is in presenting how the bear tires of one food and immediately seeks the next, in the beginning, which could be a hidden implication that wealth-seeking is all about jumping from one thing to the next, never content, with no end to desire! Interesting also to note how the core concept of wealth is approached from many angles, such as the difficult wealth the man must seek, the golden wealth that arrives from foreign shores to Musiri, the natural wealth of pepper growing here, the wealth of Musiri brought to the city of Koodal by the warring King Chezhiyan and the natural wealth of the blue lotuses in the hills of Thiruparunkundram – Something that makes us muse on what wealth could mean to us! Though the man doesn’t want to begin a journey, he has taken us on an insightful one, showing us the splendour of those ancient Sangam places, bustling with trade and worship, etching the renown of this part of the world in that period of time!

In this episode, we listen to a lady’s lament, as depicted in Sangam Literary work, Aganaanooru 147, penned by Avvaiyaar. Set in the ‘Paalai’ or ‘Drylands landscape’, the verse etches the aura of danger in this domain. ஓங்குமலைச் சிலம்பில் பிடவுடன் மலர்ந்தவேங்கை வெறித் தழை வேறு வகுத்தன்னஊன் பொதி அவிழாக் கோட்டு உகிர்க் குருளைமூன்று உடன் ஈன்ற முடங்கர் நிழத்த,துறுகல் விடர் அளைப் பிணவுப் பசி கூர்ந்தென,பொறி கிளர் உழுவைப் போழ் வாய் ஏற்றைஅறு கோட்டு உழை மான் ஆண் குரல் ஓர்க்கும்நெறி படு கவலை நிரம்பா நீளிடை,வெள்ளி வீதியைப் போல நன்றும்செலவு அயர்ந்திசினால் யானே; பல புலந்து,உண்ணா உயக்கமொடு உயிர் செலச் சாஅய்,தோளும் தொல் கவின் தொலைய, நாளும்பிரிந்தோர் பெயர்வுக்கு இரங்கி,மருந்து பிறிது இன்மையின், இருந்து வினைஇலனே! We witness a birth in our trip through this domain, as we listen to the lady say these words to the confidante, in response to her friend’s words about the man’s parting away: “In the slopes of the soaring hills, along with wild jasmine, the Kino tree's bright flowers burst into bloom. As if bunches of these fragrant flowers have been grouped separately, three cubs, whose curving claws are still concealed by flesh, have been birthed by the female tiger, which stands languishing, in the shade of a corner, within a cave, amidst the boulders. Perceiving the hunger of this female, its mate with radiant specks and a huge mouth, lies in wait, intently listening to the voice of the male deer, with broken antlers, in those long and winding paths through the drylands. Akin to Velli Veethi, I wish to traverse these paths, lamenting a lot. Filled with the fatigue of starving, thinning away as if my life would leave any moment, losing the old beauty of my arms, suffering day after day because of his parting away, without any other cure, I know not what else to do!” Time to brave it all and tread the drylands path! The lady begins by describing this region, and to do that, she brings before our eyes a female tiger that has given birth to three cubs, and she places in parallel three bunches of the ‘Vengai’ tree’s bright yellow flowers, a connection oft-seen in Sangam literature. A moment to consider the choice of number three for that litter of cubs! My curiosity was piqued and I wanted to know how many cubs a tigress normally gives birth to, at a time. I learnt this figure ranged from 2 to 7, on the extreme, 2 to 4 normally, with 3 being the average number. Without the aid of modern censuses, our Sangam ancestors have zeroed in on this number, just with their observation!  Returning, from the mother and the babies, the lady turns her attention to the father tiger, who understanding its mate’s tiredness and hunger, has gone hunting for a male deer in the mountains. Such are these paths filled with terror, the lady says, and yet, she says she wants to walk on these paths, in search of her beloved, just like the famous Velli Veethiyar, when she lost her husband. The lady concludes by saying as there is no other medicine for her affliction which makes her starve, thin away, and lose her beauty, this was the only thing she could think of doing! Here’s a unique lesson in healing oneself by finding a commonality with another person, who has walked the same stony path!

In this episode, we perceive a pointed refusal to entertain a request, as depicted in Sangam Literary work, Aganaanooru 146, penned by Uvarkannoor Pullankeeranaar. The verse is situated amidst the ponds and fields of the ‘Marutham’ or ‘Farmlands landscape’ and paints a portrait of rivalry in a rich town. வலி மிகு முன்பின் அண்ணல் ஏஎறுபனி மலர்ப் பொய்கைப் பகல் செல மறுகி,மடக் கண் எருமை மாண் நாகு தழீஇ,படப்பை நண்ணி பழனத்து அல்கும்கலி மகிழ் ஊரன் ஒலி மணி நெடுந் தேர்,ஒள் இழை மகளிர் சேரி, பல் நாள்இயங்கல் ஆனாதுஆயின்; வயங்கிழையார்கொல் அளியள்தானே எம் போல்மாயப் பரத்தன் வாய்மொழி நம்பி,வளி பொரத் துயல்வரும் தளி பொழி மலரின்கண்பனி ஆகத்து உறைப்ப, கண் பசந்து,ஆயமும் அயலும் மருள,தாய் ஓம்பு ஆய்நலம் வேண்டாதோளே? In this quick little trip to this lush landscape, we get to hear these words said by the lady to the bard, who has come as a messenger from the man, to resolve the lady’s ire over the man’s relationship with courtesans and help him re-enter his home: “The esteemed male buffalo, brimming with strength and sturdiness, wallows all day in the pond with dew-covered flowers, embraces a beautiful young female buffalo with naive eyes, and then approaches the village to stay in a field within the ecstatic town of the lord. As the sound of his tall chariot bells wasn't heard for many days in the neighbourhood of women wearing radiant jewels, like me, believing that the words of that false philanderer was the truth, akin to a rain-soaked flower, swaying in the breeze, with tears moistening her chest, having eyes filled with pallor, worrying her friends and neighbours, she loses that fine beauty, nurtured by her mother. Whoever that maiden, wearing shining ornaments, may be, isn't she to be pitied?” Let’s track that prosperous buffalo and learn more! The lady starts by describing the man’s town and do that, the familiar face of a male buffalo is etched by her. This buffalo, honoured with epithets, such as strong, sturdy and esteemed, is first seen playing about in the pond of flowers, then embracing a young female buffalo, and after all its exertions, heading to the village fields. Such a loaded description must have other meanings, for sure! Before we get to that, let’s turn back to the lady, who continues by saying the man’s chariot had not visited the community of courtesans for quite some time, and because of this, there was a young maiden, shedding tears like a rain-coated flower in a breeze, and then to the worry of all, who were near and dear to her, she seemed to be losing that fine beauty of hers. The lady concludes by saying that the poor girl deserves all their pity! In a nutshell, the answer to the bard’s question as to whether the man can come back to the house is a strict ‘no’. The lady seems to be telling the bard, ‘Go take the man to those courtesans, who are pining for him, thinking his words are so true, like I once did’. In that scene of the buffalo, the lady places an obvious metaphor for how her man seemed to be enjoying his days in the company of courtesans, seeking pleasures, and finally at night, he wants so dutifully return to his post at his home. The lady seems to put her foot down and say, ‘I’m not letting this happen. Let him go fool someone else’. Apart from these regular tussles in this land of plenty, the thing that always amuses me is how these Sangam folks had no qualms seeing their lord and leader as a buffalo!

In this episode, we perceive the positive attitude of a lady, as portrayed in Sangam Literary work, Aganaanooru 141, penned by Nakeerar. Set in the ‘Paalai’ or ‘Drylands landscape’, the verse presents a dual portrait of an ancient Tamil festival and a Chozha town’s prosperity. அம்ம வாழி, தோழி! கைம்மிகக்கனவும் கங்குல்தோறு இனிய; நனவும்புனை வினை நல் இல் புள்ளும் பாங்கின;நெஞ்சும் நனிபுகன்று உறையும்; எஞ்சாதுஉலகு தொழில் உலந்து, நாஞ்சில் துஞ்சி,மழை கால்நீங்கிய மாக விசும்பில்குறு முயல் மறு நிறம் கிளர, மதி நிறைந்து,அறுமீன் சேரும் அகல் இருள் நடு நாள்;மறுகு விளக்குறுத்து, மாலை தூக்கி,பழ விறல் மூதூர்ப் பலருடன் துவன்றியவிழவு உடன் அயர, வருகதில் அம்ம! துவரப் புலர்ந்து தூ மலர் கஞலி,தகரம் நாறும் தண் நறுங் கதுப்பின்புது மண மகடூஉ அயினிய கடி நகர்ப்பல் கோட்டு அடுப்பில் பால் உலை இரீஇ,கூழைக் கூந்தற் குறுந் தொடி மகளிர்பெருஞ் செய் நெல்லின் வாங்குகதிர் முறித்து,பாசவல் இடிக்கும் இருங் காழ் உலக்கைக்கடிது இடி வெரீஇய கமஞ்சூல் வெண் குருகுதீம் குலை வாழை ஓங்கு மடல் இராது;நெடுங் கால் மாஅத்துக் குறும் பறை பயிற்றும்செல் குடி நிறுத்த பெரும் பெயர்க் கரிகால்வெல் போர்ச் சோழன் இடையாற்று அன்னநல் இசை வெறுக்கை தருமார், பல் பொறிப்புலிக் கேழ் உற்ற பூவிடைப் பெருஞ் சினைநரந்த நறும் பூ நாள் மலர் உதிர,கலை பாய்ந்து உகளும், கல் சேர் வேங்கை,தேம் கமழ் நெடு வரைப் பிறங்கியவேங்கட வைப்பிற் சுரன் இறந்தோரே. In this long trip, we get to traverse not only this harsh domain, but also a prosperous ancient town, as we listen to the lady say these words to her confidante, when the confidante worries that the lady will not be able to bear with the parting of the man, who has left in search of wealth: “Listen, my friend! May you live long! Every night, the dreams are exceptionally pleasant; In real life too, in the well-etched, fine mansion, bird omens that are heard sound good; As for the heart, it too rests in a state of calm love; At the time when the mighty profession of the world diminishes and ploughs fall asleep, in that season when pouring rainclouds have departed with the wind, and in the sky, the little hare glows in a dark hue, as the full moon reaches its favourite star, in the midnight hour, amidst the expanding darkness, when all the streets are lit up and adorned with high garlands in our fertile and prosperous ancient town, at this time, hope he will return to relish the festivities, celebrated by the gathering of many! Adorning fully blossomed perfect flowers, along with sandalwood paste, on her cool and fragrant tresses, the new bride, boils milk on the many-sided stove in that rich mansion, filled with plentiful food, and then along with maiden, wearing small bangles and having short hair, pounds on paddy grains, harvested from bent stalks in the huge field, to make flattened rice. Hearing the din of this dark-stemmed pestle, startled by the loud and explosive sounds, a pregnant white bird, takes a short flight from the wide branch of a plantain tree, with sweet fruit clusters, to the tall-trunked mango tree, in the town of Idaiyaaru, ruled by the famous Chozha King Karikaalan, who has the ability to restore even a ruined town. Wanting to bring back prestigious wealth, akin to this town, he has left to the drylands, where making fragrant blooms on the huge branches of the tree, with flowers in the hue of the many-striped tiger, namely the Kino tree, soaring near a boulder, a male monkey leaps and frolics, in the honey-fragrant, tall hills of the Venkata mountain ranges!” Let’s explore the many roads leading to diverse destinations in this verse! The lady starts by talking about how her dreams are filled with pleasant scenes and even in her waking hours, all she hears are good omens from the birds. Owing to all this, her heart seems to be in a state of calm. What a refreshing change from the usual lamenting lady, who cries and cries about her sleepless eyes, thinning arms and pining heart, whom we have encountered in song after song from this domain.  Next, the lady talks about a time when the work of farming takes a break, a time when the clouds are done pouring, and are on their way out. To etch another element, she talks about this, as the time when the little rabbit glows bright. On reading further, we understand that this little rabbit is the one we see in the moon, and the lady wants to say it’s the time of full moon, and so that rabbit is all the more vivid. It’s also a time, when the moon traverses and meets with a particular star, identified as ‘Karthigai’ or ‘Pleiades star cluster’. At this time, lights are lit up and garlands adorn their streets, the lady details, and she makes a wish that her man returns at least by this time, to partake in these grand festivities, when people gather together. A moment to note how the festival of ‘Karthigai’, celebrated even today in Tamilnadu, by the lighting of lamps, is an ancient custom, originating in the Sangam era. After this, the lady talks about two aspects in connection with the man. One characterises the wealth he’s searching for, and to do that, the lady brings in the simile of a fertile town of Idaiyaaru, ruled by the famous Chozha King Karikaalan, and when depicting this town, she presents a rather interesting domestic scene, wherein a new bride, who has come to live in the rich mansion of her husband, adorns her hair with flowers and sandalwood paste, and then boils milk in a stove with many divisions, implying that multiple food items can be cooked at the same time, and the house too is sketched as one with an unceasing supply of foods. This bride then joins together with many other maiden and pounds paddy. Hearing the loud and repeated sounds of this pestle, a pregnant white bird is startled and takes off, from a short plantain tree to a tall mango tree, perhaps in an attempt to put some distance between itself and its tormentors. Such is the fertility of this town and my man wants to bring back wealth that’s equal in stature to this town, the lady explains.  The next aspect she dwells on is where the man has gone to, to attain such a wealth and she informs us this is to a drylands in the extent of the Venkata hills, identified as ‘Tirupathi’ in Contemporary Andhra Pradesh, and she describes this place, as one filled with Kino trees, with bright yellow flowers in the hue of tiger stripes, and talks about how a male monkey leaps about, making this tree’s flowers fall. The lady concludes with this image of falling yellow flowers, perhaps as a wish that it should rain gold on the man, in his journey to seek wealth, so that he would return in time for the festival of lights, and she promises to her confidante that she would bear well with the parting until this time! What a patient and thoughtful lady, who understands and perseveres, in spite of her pain of parting! No wonder the lady has pleasant dreams and hears good omens, for it’s only with the brush of hope and positivity, can we change the scene in the canvas of our present!

In this episode, we listen to the heartfelt words of a man in love, as portrayed in Sangam Literary work, Aganaanooru 140, penned by Ammoovanaar. The verse is situated amidst the salt pans of the ‘Neythal’ or ‘Coastal Landscape’ and reveals fascinating aspects of commerce in the Sangam era. பெருங் கடல் வேட்டத்துச் சிறுகுடிப் பரதவர்இருங் கழிச் செறுவின் உழாஅது செய்தவெண் கல் உப்பின் கொள்ளை சாற்றி,என்றூழ் விடர குன்றம் போகும்கதழ் கோல் உமணர் காதல் மடமகள்சில் கோல் எல் வளை தெளிர்ப்ப வீசி,‘நெல்லின் நேரே வெண் கல் உப்பு’ எனச்சேரி விலைமாறு கூறலின், மனையவிளி அறி ஞமலி குரைப்ப, வெரீஇயமதர் கயல் மலைப்பின் அன்ன கண் எமக்கு,இதை முயல் புனவன் புகைநிழல் கடுக்கும்மா மூதள்ளல் அழுந்திய சாகாட்டுஎவ்வம் தீர வாங்கும் தந்தைகை பூண் பகட்டின் வருந்தி,வெய்ய உயிர்க்கும் நோய் ஆகின்றே. In this quick trip to the seas, we get to travel with traders, as we listen to the man say these words to his friend, in response to the friend’s rebuke about the man’s unbalanced behaviour: “Fisherfolk of the small hamlet, who hunt in the huge seas, harvest white salt, without ploughing the fields of the dark marshland. Announcing the price of this produce, these salt merchants, wielding a goad to speed, traverse peaks, split apart by the sun's heat. Their naive and loving daughter, shouts out, ‘White salt for paddy in the same measure', even as her few, shining bangles tinkle, relaying the exchange price in that village. A dog residing in a home, hearing that strange voice starts barking aloud. Startled, as her beautiful eyes quiver, akin to two fighting fish, they attack me with an affliction, which makes me sigh endlessly, akin to that bullock, held in reins, by her father, as he goads it to pull out the wheel lodged in a ditch, filled with aged, black slush, in the hue of smoke rising, when a mountain farmer slashes and burns to render the land arable!” Time to travel from the seas to the hills along with a caravan of salt merchants! The man starts by talking about a group of fishermen, who live by the sea, and their ways of not ploughing the land like the farmers in the fields, and yet being able to harvest something valuable, namely salt. Heaping these sacks of salt, they take on the long journey from the seas to hilly regions. The thing I most admire about these salt merchants is that they take their families along and include them in their trade. In this instance, it’s the salt merchant’s daughter, who is announcing the exchange rate of salt and paddy in a hamlet. In one of those houses, a dog on the watch out, hears this strange voice and starts barking. The young girl is startled by those furious barks and her eyes tremble with fear. The man recounts all this and concludes by informing his friend, when those eyes of the lady leaped about like fighting fish, it became a source of a painful affliction in him, something which makes the man sigh aloud, much like the bullock, which is goaded to pull out a wheel, stuck in the black mud, akin to the smoke raised by slash-and-burn mountain farmers, by that salt-selling girl’s father! In essence, the man is telling his friend that his heart too is stuck like that wheel in the mud and indirectly requests his friend to quit scolding him and start helping him, just the way we have seen the lady’s confidante help the lady many a time. Apart from the relatable bitter-sweet feeling of falling in love that this man so vividly explains with a single scene, elements that excite those who study cultures also abound in this verse. In mentioning not only the salt merchants, their travel for trade, barter specifics, challenges faced but also the mountain farmers and their ancient techniques to tame the land, the verse transports us to the past and acquaints us with the work and life of two different professionals from two varied landscapes in the Sangam era!

In this episode, we perceive the angst of a lady, as portrayed in Sangam Literary work, Aganaanooru 138, penned by Ezhuvoo Pandri Naakan Kumaranaar. The verse is situated amidst the dark paths of the ‘Kurinji’ or ‘Mountain Landscape’ and etches a scene from a ritual of worship. இகுளை! கேட்டிசின், காதல் அம் தோழி!குவளை உண்கண் தெண் பனி மல்க,வறிது யான் வருந்திய செல்லற்கு அன்னைபிறிது ஒன்று கடுத்தனள்ஆகி வேம்பின்வெறி கொள் பாசிலை நீலமொடு சூடி,உடலுநர்க் கடந்த கடல் அம் தானை,திருந்துஇலை நெடு வேற் தென்னவன் பொதியில்,அருஞ் சிமை இழிதரும் ஆர்த்து வரல் அருவியின்ததும்பு சீர் இன் இயம் கறங்க, கைதொழுது,உரு கெழு சிறப்பின் முருகு மனைத் தரீஇ,கடம்பும் களிறும் பாடி, நுடங்குபுதோடும் தொடலையும் கைக்கொண்டு, அல்கலும்ஆடினர் ஆதல் நன்றோ? நீடுநின்னொடு தெளித்த நல் மலை நாடன்குறி வரல் அரைநாட் குன்றத்து உச்சி,நெறி கெட வீழ்ந்த துன் அருங் கூர் இருள்,திரு மணி உமிழ்ந்த நாகம் காந்தட்கொழு மடற் புதுப் பூ ஊதும் தும்பிநல் நிறம் மருளும் அரு விடர்இன்னா நீள் இடை நினையும், என் நெஞ்சே. It’s a walk at night through this landscape as we hear the lady say these words to her confidante, pretending not to notice the man listening nearby but making sure he’s in earshot: “O companion! Listen to me, my loveable friend! As my blue-lily-like, kohl-streaked eyes filled with clear tears, perceiving my sadness, mother decided that it was because of a different reason. Becoming worried, she arranged for a worship of ‘Murugu', known for his glorious form, inviting the god home, with folded hands, singing about his burflower trees and elephants, holding a fluttering garland of palm fronds in hand, and dancing, with the accompaniment of musical instruments, brimming over with fine notes, akin to the sound of cascades that resounds and descends from the formidable peaks of the Pothiyil mountains, ruled by the Southern King, the one who wields a tall spear and commands a sea-like army that triumphs over enemies. If this worship goes on all day, is this right? The lord of the fine mountains, who has spoken for long and clarified the future to you, comes for trysts in the middle of the night, descending from the mountain's peak, in a sharp and thick darkness that makes one lose the path, and herein a serpent, which has spit a fine jewel, looks at the bee buzzing around the new flower of the thick-petaled flame lily and mistakes its rich shine for its stone in those deadly clefts. When I think about his dangerous walk through those long paths, my heart trembles!” Let’s walk on through the mountain paths, skirting over serpents and noting the glow of the buzzing bees! The lady starts by beckoning the attention of her friend and recounts how when mother saw her tear-filled eyes, she decided that was because they had invited the ire of ‘God Murugu’ in some way and so to appease him, she arranges for the ‘Veri’ ritual. In this ritual, there’s worship with folded hands, singing about the elements that signify this God, such as his burflower tree and the elephants of his domain, and then there’s dancing to the tune of resounding musical instruments, and to etch this sound, the roaring cascades in the mountains of the victorious, battle-worthy Pandya King is called in parallel. After describing the Veri ritual, the lady asks the confidante if this goes on all day and night, is this right? Why the lady asks this question is because she’s absolutely clear her sorrow is not because of this God, but only because she worries about the man, walking in the darkness of midnight, when he comes to tryst with her every night, fearing he may lose his path, in those mountain clefts, where serpents which have spit their gems, come searching for it and mistake the buzzing bees for their sapphires! A moment to note the Sangam belief that snakes spit gems and then moved about in the light of the same! In this scene of the snake mistaking the bees for its gems, lies a metaphor for mother mistaking the lady’s anxiety about the man as God’s ire. These words are especially for the benefit of the listening man, who had clarified to the confidante that he would wed the lady soon. This is to make him realise that the situation he’s subjecting the lady to, is unbecoming of his promise, thereby nudging him to hasten the steps to seek the lady’s hand in marriage. My wonder is why don’t these people talk directly? Why doesn’t the daughter tell her mother what she’s feeling and why she’s feeling so? Why doesn’t the lady tell the man what she wishes for him to do? Perhaps that would have suited a peaceful life but not a piece of poetry that lives on to educate us about the past! As long as we are not penning poetry, don’t you think being direct is better for our complicated lives of today?

In this episode, we perceive a unique technique to appease a person’s ire, as depicted in Sangam Literary work, Aganaanooru 136, penned by Vitrootru Mootheyinanaar. The verse is situated amidst the decorated mansions and bejewelled denizens of the ‘Marutham’ or ‘Farmlands landscape’ and etches the events in an ancient wedding ceremony. மைப்பு அறப் புழுக்கின் நெய்க் கனி வெண் சோறுவரையா வண்மையொடு புரையோர்ப் பேணி,புள்ளுப் புணர்ந்து இனிய ஆக, தெள் ஒளிஅம் கண் இரு விசும்பு விளங்க, திங்கட்சகடம் மண்டிய துகள் தீர் கூட்டத்து,கடி நகர் புனைந்து, கடவுட் பேணி,படு மண முழவொடு பரூஉப் பணை இமிழ,வதுவை மண்ணிய மகளிர் விதுப்புற்று,பூக்கணும் இமையார் நோக்குபு மறைய,மென் பூ வாகைப் புன் புறக் கவட்டிலை,பழங் கன்று கறித்த பயம்பு அமல் அறுகைத்தழங்குகுரல் வானின் தலைப்பெயற்கு ஈன்றமண்ணு மணி அன்ன மாஇதழ்ப் பாவைத்தண் நறு முகையொடு வெண் நூல் சூட்டி,தூ உடைப் பொலிந்து மேவரத் துவன்றி,மழை பட்டன்ன மணல் மலி பந்தர்,இழை அணி சிறப்பின் பெயர் வியர்ப்பு ஆற்றி,தமர் நமக்கு ஈத்த தலைநாள் இரவின்,”உவர் நீங்கு கற்பின் எம் உயிர் உடம்படுவி!முருங்காக் கலிங்கம் முழுவதும் வளைஇ,பெரும் புழுக்குற்ற நின் பிறைநுதற் பொறி வியர்உறு வளி ஆற்றச் சிறு வரை திற” எனஆர்வ நெஞ்சமொடு போர்வை வவ்வலின்,உறை கழி வாளின் உருவு பெயர்ந்து இமைப்ப,மறை திறன் அறியாள்ஆகி, ஒய்யெனநாணினள் இறைஞ்சியோளே பேணி,பரூஉப் பகை ஆம்பற் குரூஉத் தொடை நீவி,சுரும்பு இமிர் ஆய்மலர் வேய்ந்தஇரும் பல் கூந்தல் இருள் மறை ஒளித்தே. Though we don’t actually get to travel to the outer spaces of this domain in this verse, we get a sense of the culture here, as we listen to the man say these words to his heart, when the lady is in the midst of a fight with him, as she listens nearby: “The cooked white rice, having flawless pieces of meat, brimming with ghee, was rendered with limitless hospitality and guests were welcomed. Sounds of birds uniting echoed sweetly in the air; The beautiful dark sky shined with a clear light, and at this time, the moon and the wheel-shaped star come together in a perfect union; The wedding home was decorated and god's praises were sung; As the thick and huge ‘panai' drums resounded, along with ‘muzhavu' wedding drums, the women who bathed her as part of the wedding ceremony, not blinking their flower-like eyes, quickly vanished; The delicate-bottomed forked leaves of the Lebbeck tree, with soft flowers, and the cool and fragrant buds of the huge-petaled flower, in the hue of well-washed sapphires, blossoming in the sky's first rains, upon the wild ‘arukai' grass, spreading in the crevices, and grazed upon by mature calves, are tied together with a white thread, and adorned on her, along with pristine clothes. Then coming together with affection, in that sand-filled pavilion, resounding with the sound of falling rain, wiping away the sweat that runs down, because of heavy jewels worn, her kith and kin rendered her to me. On the night of this first day together, saying to her, “O maiden, who is the form to my life, filled with blemish-less chastity! As you have covered your form entire with a thick attire, feeling rather hot, your crescent-moon-like forehead would be coated in beads of sweat. Letting the flowing breeze to cool it, why not remove it?”, with a desiring heart, I pulled away the cover, and there she was, shining akin to a sword, pulled out from its sheath. Without knowing how to hide herself, she was overcome with shyness and bent her head. Understanding her state, I came to her aid and removed the radiant, thick white-lily garland, which was like a foe to her, just then, spreading her thick and black, bee-buzzing tresses, filled with beautiful flowers, and with that cover of darkness, helped her hide herself!” Let’s participate in this ancient farmlands wedding and learn more! The man simply takes a walk down memory lane, recollecting the day of his wedding with his lady. He remembers the pots of rice and meat, cooked with ghee, and served to guests ceaselessly. He talks about how the sweet sounds of birds uniting resounded in the air. The man then talks about how the moon was supposed to be coming close to and uniting with a star in a wheel-shaped constellation, that day. Interpreters have identified this particular star to be ‘Rohini’, also known as the Aldebaran star, said to be the ‘eye’ of the Taurus constellation, in another astronomical classification. There have been numerous mythological stories about the connection between this star and the moon, and here too, we encounter one such belief in Sangam culture that the coming together of these two celestial bodies was an auspicious moment for a couple to begin their journey together. Returning, the man turns his attention to the wedding decorations in the home, praising god, and the resounding roar of wedding drums many. The lady was given a ceremonial bath from maiden and then she was adorned with flowers of the Arukai grass and leaves of the Vaakai tree, atop glowing clothes. After dressing the bride so, the lady’s kith and kin, wiping away the sweat, owing to wearing heavy ornaments, offered the lady to the man, and formalised their union. From these festivities, the man turns to a personal moment between him and the lady on their first night together, when he observes her covering herself in a thick attire. He seems to have pulled it away, so that the beads of sweat on the lady’s forehead would be dried by the cool breeze. As he pulled the cover apart, the lady appeared like a sword out of sheath, glowing, the man recounts. At that moment, she seemed to have been filled with shyness and without knowing how to cover herself, she had bent her head. The man seems to have come to her aid and removed the clasp of her white-lily garland and turned the darkness of her thick, black tresses as her new attire, he concludes.  We know the man and lady had been fighting. The man had been trying many attempts to appease her but to no avail. He finally chooses the strategy of talking about a happy, delightful moment, in their early years, to take the lady to the past, reminding her of who she had been to the man, and make her forget the present moment of conflict. Though we do not know whether the man’s strategy worked out for him, on our part, we got to go to an ancient Tamil wedding, feast our senses with food and festivity and delight in the many glimpses of plenty and prosperity of this domain! 

In this episode, we listen to the agony in a lady’s heart, as depicted in Sangam Literary work, Aganaanooru 135, penned by Paranar. Set in the ‘Paalai’ or ‘Drylands landscape’, the verse connects a historic event to a person’s state of mind. திதலை மாமை தளிர் வனப்பு அழுங்க,புதல் இவர் பீரின் எதிர் மலர் கடுப்பப்பசலை பாய்ந்த நுதலேன் ஆகி,எழுது எழில் மழைக் கண் கலுழ, நோய் கூர்ந்து,ஆதிமந்தியின் அறிவு பிறிதுஆகி,பேதுற்றிசினே காதல்அம் தோழி!காய்கதிர் திருகலின் கனைந்து கால் கடுகி,ஆடுதளிர் இருப்பைக் கூடு குவி வான் பூ,கோடு கடை கழங்கின், அறைமிசைத் தாஅம்காடு இறந்தனரே, காதலர்; அடுபோர்,வீயா விழுப் புகழ், விண் தோய் வியன் குடை,ஈர் எழு வேளிர் இயைந்து ஒருங்கு எறிந்தகழுவுள் காமூர் போலக்கலங்கின்றுமாது, அவர்த் தெளிந்த என் நெஞ்சே. It’s a brief foray into the drylands and a deeper trek into the lady’s mind in this one, as we listen to the lady express these words to her confidante, when the man remains parted away: “Making my exquisite dark complexion filled with pale specks, akin to a tender sprout, lose its beauty, akin to ridge gourd flowers on a bush, pallor has spread on my forehead. As my rain-like eyes, with a beauty that invites to be sketched, shed tears, with my affliction soaring, akin to Aathimanthi, who lost her senses, I stand troubled and confused, my loving friend! Owing to the attack of the scorching sun, shaken by heavy winds, pointed white flowers of the Mahua tree, with swaying sprouts, spread atop rocks, akin to dice drilled from conch shells, in the drylands scrub jungle, and that lover of mine has left to this place; And so, akin to how the town of Kaamoor, ruled by Kazhuvul, renowned for his victory in wars, unswerving great fame and sky-soaring parasol of his reign, when that town was attacked together by fourteen Velir kings, fell into disarray, stands troubled my heart that had hoped he wouldn't part away!” Let’s walk on through sweltering drylands and catch a glimpse of the quivering heart! The lady starts by talking about how her exquisite beauty is all gone and she seems to behaving like the famous character Aathi Manthi, who had utterly lost her head. We have come across this person in many other poems, which talks about her deep suffering when her beloved was swept away by a river. When we ask with concern why the lady is so, she explains that’s because her man had left to the scorching drylands, where the flowers of the Mahua tree lie scattered like dice made of conch shells, upon the rocks. The lady concludes by saying because she is unable to bear the parting, she feels exactly like the town of Kaamoor, ruled by a great king Kazhuvul, when it faced the coordinated attack of fourteen Velir kings- So utterly devastated! Nothing but an expression of deep sorrow felt in parting! Hope this brings some respite to the suffering lady. Moving beyond this oft-repeated theme, such verses make me wonder if these pointed outpourings of the heart were the Sangam poets’ way of sharing historic knowledge, in a striking manner, with the people of then and the future!

In this episode, we listen to a lady's anguished voice, as depicted in Sangam Literary work, Aganaanooru 113, penned by Kallaadanaar. Set in the 'Paalai' or 'Drylands landscape', the verse pens detailed portraits of some historical characters in the Sangam era.

நீலா சின்னஞ்சிறு கிராமத்தில் பிறந்த ஓர் ஏழைச் சிறுமி. மாலா சென்னையிலே புகழுடன் விளங்கும் ஒரு டாக்டரின் மகள். இருவரும் நெருங்கிய தோழிகளாகின்றனர். அவர்களது அன்பினால் பல நன்மைகள் விளைகின்றன. அவர்களது நட்பினால் பல அற்புதங்கள் நிகழ்கின்றன.ஒரு சாதாரண கிராமத்தில் தொடங்கிய இந்தக் கதை, உலக அரங்கில் எப்படி அரங்கேறியது ? #tamilaudiobooks #tamilbooks #kidsstory #azhavalliyappa #neelamaala #deepikaarun #chittukuruvi #tamilpodcast #drama

In this episode, we listen to recollections of a joyous event, as portrayed in Sangam Literary work, Aganaanooru 86, penned by Nallaavoor Kizhaar. Set in the prosperous towns of the 'Marutham' or 'Farmlands landscape', the verse depicts intricate customs in a Sangam era wedding.

I spoke to Priya Sarukkai Chabria for more than an hour. Time literally flew. And though my cache of questions was largely over, when do we ever want a good conversation to end. So this is where we ended - we have decided that I will visit her in Pune, with the proviso that I will tell her my favorite drink from before. And we will pick up the thread of the conversation from exactly where we left it and simply carry on....Priya is brimming with stories and ideas and projects. And her love for cinema and art and environment and poetry and fiction give her the ability to examine things from multiple perspectives. It is sheer joy spending time with her. She is, of course,  a poet, writer, translator and literary curator. Her publications include five poetry collections, two SF novels, translations from Classical Tamil, and literary nonfiction. She founded Poetry at Sangam, an online literary community, and along with poet and novelist Mrinalini Harchandrai, edited the anthology The Dragon's Heart: World Poetry in Translation.Priya has performed in multidisciplinary collaborations across India. Her engagement with Sanskrit aesthetics and Tamil Sangam poetics has been widely published in literary platforms.Her latest book is EARTHRISE STORIES, published by the inimitable Dibyajyoti Sarma of Red River Story.Catch her reflect, muse and wonder in this brilliant episode of Red River Sessions,.This podcast series is brought to you by Red River, which is the premier independent publisher of poetry books and ⁠Uncut Poetry⁠, a much-loved poetry podcast. You can hear Uncut Poetry on Spotify, iTunes, Amazon, YouTube, Gaana, or anywhere you get your podcasts. You can find books published by Red River online at  redriverpress.in , on amazon and in select bookstores. If you enjoyed this episode, talk about it, write about it, share it. And subscribe to  Red River Sessions so you never miss an episode.

In this episode Tobirama Senju, Kakashi Hatake and Kisame Hoshikage discuss caste-based associations and coalitions. Schumy Vanna Kaviyangal is a company which consists of some hardcore Internet Artists, they are known for their memes, podcasts and their rationalist content, they are pro left and hanging out with them is a fun fest (we have no choice but to type this out for ourselves), let me add something else as well, we been Spotify podcast chart-toppers for many many weeks and we also have the longest podcast episode in Asia for 13 plus hours... So this is us.  PS- Some say we are funded by the Illuminati but we wouldn't be opening a Patreon page for us if they were funding us right?. kbyethanks. SVK Brotherhood Form:⁠⁠⁠⁠⁠https://forms.gle/9RxFJnT3KtS8C85fA⁠⁠⁠⁠⁠UPI ID- ⁠schumyvannakaviyangal13@axlUPI ID- ⁠⁠schumyvannakaviyangal13@yblUPI ID -schumyvannakaviyangal13@iblFully Flimy X SVK Merchandise:-⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://fullyfilmy.in/collections/svk-collection⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠---------------------------------Support Us----------------------------------------Support Schumy Vanna Kaviyangal if you feel like it

In this episode, we perceive the intricate emotions of a mother, as depicted in Sangam Literary work, Aganaanooru 55, penned by Maamoolanaar. The verse is situated in the 'Paalai' or 'Drylands landscape' and presents a momentous historic event from the Sangam era.

In this episode, we perceive a subtle plea for a change in action, as portrayed in Sangam Literary work, Aganaanooru 20, penned by Ulochchanaar. Set amidst the sands and groves of the 'Neythal' or 'Coastal Landscape', the verse vividly sketches a day in the life of Sangam maiden.

In this episode, we listen to a parted lady's anguish, as portrayed in Sangam Literary work, Aganaanooru 11, penned by the prolific Sangam poet Avvaiyaar. The verse is situated in the 'Paalai' or 'Drylands Landscape' and expresses the regretful words of a person in the midst of a separation.

In this soulful episode, CJ Miller speaks with contemporary artist Victoria Tara, whose captivating paintings emerge from meditation, healing, and devotion. Raised by the Sea of Azov in southeastern Ukraine and now rooted in Miami, Victoria blends Eastern and Western traditions to create visual meditations—paintings that act as portals to inner peace.She shares the moment her artistic path became clear while participating in Kumbh Mela, the world's largest spiritual gathering at the sacred river Sangam, where dualities dissolve and Oneness is remembered. In the river, she received a vision and a word: Yantra—the ancient Hindu symbol of divine geometry. Today, she leads workshops where participants paint yantras as intentional meditations.Victoria and CJ explore the role of stillness, the symbolic power of the lotus flower, and what it means to paint from a place beyond thought. Her work invites us into the space between the sounds, where the essence of light—beyond any name—reveals itself.Art becomes the practice. The painting becomes the prayer. Visit her at victoriatara.com and on Instagram @victoria.tara.artWant to learn more about CJ Miller? Check out his Spiritual Artist Retreats, 1:1 Personal Coaching, and Speaking Engagements at www.spiritualartisttoday.com. His retreats are designed to help you reconnect with your Creative Intelligence and express your true artistic voice. You can also find his upcoming schedule there, and his book, The Spiritual Artist, is available on Amazon.

This week Khandaan A Bollywood Podcast gives you a taster of the all the fun we have in our Patreon Community with a full episode available for the main feed. In this bonus episode of the Khandaan Podcast, it's just Asim and Amrita catching up and having one of those classic, freewheeling chats you've come to expect from us. We cover a bunch of films, including a special listener's pick – the iconic Sangam! Amrita saw Khalid Rehman's "Alappuzha Gymkhana" which makes us discuss about masculinity in today's cinema – especially how it's evolving in Malayalam films – and, of course, we reply to some of your comments and dive into comparing Shah Rukh Khan and Salman Khan, their career choices, and their very different approaches to stardom. Then we dive headfirst into Sangam: Raj Kapoor's love triangle extravaganza, packed with sweeping romance, societal expectations, and some surprising gender dynamics. We chat about the film's historical context, its cultural impact, and even some of the off-screen drama involving the actors that may have shaped what we saw on screen. And yes – we talk about that soundtrack too.

Listen to the latest SBS Hindi news from India. 05/02/2025

In this episode of Musical Monday, we talked about two songs from the Bollywood movie "Sangam" & interconnecting stories and some lesser-known facts and the stories behind the making of the two songs. #song #music #bollywood #2025 #monday #podcast #india #viral

Listen to the latest SBS Hindi news from India. 31/01/2025

Ground Report of Mahakumbh Stampede | Mahakumbh ज़रूर जाएँ | Clean Water of Sangam @Praarabdh

In this episode, we observe the changing stance of the lady's joy, as depicted in Sangam Literary work, Kalithogai 136, penned by Nallanthuvanaar. The verse is situated in the 'Neythal' or 'Coastal Landscape' and showcases the sport of gambling in the Sangam era.

This bonus episode has Isabel popping in to share her experience from her trip to the Sangam World Center in India.

In this episode, we listen to a man's attempt to convince a maiden, as depicted in Sangam Literary work, Kalithogai 59, penned by Kabilar. The verse is situated in the ‘Kurinji' or ‘Mountains landscape' and informs us about certain customs of penances undertaken by Sangam women.

Shraddh Dharm Aur Vigyan Ka Sangam : Pujya Sant Shri Asharamji Bapu Satsang

Shraddh Dharm Aur Vigyan Ka Sangam : Pujya Sant Shri Asharamji Bapu Satsang

Shraddh Dharm Aur Vigyan Ka Sangam : Pujya Sant Shri Asharamji Bapu Satsang

Shraddh Dharm Aur Vigyan Ka Sangam : Pujya Sant Shri Asharamji Bapu Satsang

Shraddh Dharm Aur Vigyan Ka Sangam : Pujya Sant Shri Asharamji Bapu Satsang

Shraddh Dharm Aur Vigyan Ka Sangam : Pujya Sant Shri Asharamji Bapu Satsang

Shraddh Dharm Aur Vigyan Ka Sangam : Pujya Sant Shri Asharamji Bapu Satsang

Shraddh Dharm Aur Vigyan Ka Sangam : Pujya Sant Shri Asharamji Bapu Satsang

Shraddh Dharm Aur Vigyan Ka Sangam : Pujya Sant Shri Asharamji Bapu Satsang

Shraddh Dharm Aur Vigyan Ka Sangam : Pujya Sant Shri Asharamji Bapu Satsang

In this episode, we observe abstract traits projected on a person's state of mind, as portrayed in Sangam Literary work, Kalithogai 34, penned by the Chera King Paalai Paadiya Perunkadunko. The verse is situated in the ‘Paalai' or ‘Drylands landscape' and hints about virtues considered right and wrong in the Sangam era.

Sep 15,2024 Sunday : Noon : Sandhya Satsang - Noon Shraddh Dharm Aur Vigyaan Ka Sangam

Whiskey, from Switzerland?@Theperfectfifth @rampursinglemalt @sevensealsinnovation @kavalanwhisky @lagavulinwhisky #whisky #scotch #singlemalt #podcast #radioshow #host Co hosts : Good ol Boy Harmeet, Good ol Boy Justin, Made Man Brent, Made Man BobSIPS – This episode is not just a tasting; it's a narrative filled with passion, knowledge, and a touch of humor. Whether you're sipping along or simply listening, you'll finish with a newfound respect for the craft of whisky making and perhaps a few additions to your wishlist. The episode doesn't stop there. We traverse the globe from Scotland to Switzerland and Taiwan, tasting the distinct offerings from Seven Seals, including their Portwood and Sherry Wood finishes, and the Peated Portwood finish that brings a smoky twist to the table. We will be discussing this whisky and rating them from 1-5 with 5 being the best:Oran, Seven Seals, Sangam, Kavalan and Lagavulin7:07 Oran Blended Scotch Whisky Blend No. 1                                          4 SIPS15:15 Oran Blended Scotch Whisky Blend No. 2                                         4 SIPS21:15 Seven Seals Port Wood Finish Single Malt Whisky              2 SIPS27:00 Seven Seals Sherry Wood Finish Single Malt Whisky              3 SIPS32:00 Seven Seals Peated Port Wood Finish Single Malt Whisky    3 SIPS35:00 Sangam World Malt Whisky                                                            4 SIPS40:30 Kavalan Vinho Barrique – An Unholy Alliance                                        5 SIPS45:15 Lagavulin 16 Year Single Malt Whisky                                           4 SIPSinfo@sipssudsandsmokes.com X- @sipssudssmokes IG/FB - @sipssudsandsmokes Sips, Suds, & Smokes® is produced by One Tan Hand Productions using the power of beer, whiskey, and golf. Available on Apple Podcasts, YouTube Music, Spotify, Pandora, iHeart, and nearly anywhere you can find a podcast.Enjoying that cool Outro Music, it's from Woods & Whitehead – Back Roads Download your copy here:https://amzn.to/2XblorcThe easiest way to find this award winning podcast on your phone is ask Alexa, Siri or Google, “Play Podcast , Sips, Suds, & Smokes” Credits:TITLE: Maxwell SwingPERFORMED BY: Texas GypsiesCOMPOSED BY: Steven R Curry (BMI)PUBLISHED BY: Alliance AudioSparx (BMI)COURTESY OF: AudioSparx TITLE: FlapperjackPERFORMED BY: Texas GypsiesCOMPOSED BY: Steven R Curry (BMI)PUBLISHED BY: Alliance AudioSparx (BMI)COURTESY OF: AudioSparx TITLE: Back RoadsPERFORMED BY: Woods & WhiteheadCOMPOSED BY: Terry WhiteheadPUBLISHED BY: Terry WhiteheadCOURTESY OF: Terry WhiteheadPost production services : Pro Podcast SolutionsAdvertising sales: Contact us directlyContent hosting services: Audioport, Earshot, Radio4All, & PodBeanProducer: Made Man BobPodcast Whiskey Review, Single Cask Scotch, Dr. Jim Swan, Rampur Distillery, Swiss Whisky, Indian Single Malt, Blended Scotch Campaign that starts March 14

Whiskey, from Switzerland?@Theperfectfifth @rampursinglemalt @sevensealsinnovation @kavalanwhisky @lagavulinwhisky #whisky #scotch #singlemalt #podcast #radioshow #host Co hosts : Good ol Boy Harmeet, Good ol Boy Justin, Made Man Brent, Made Man BobSIPS – This episode is not just a tasting; it's a narrative filled with passion, knowledge, and a touch of humor. Whether you're sipping along or simply listening, you'll finish with a newfound respect for the craft of whisky making and perhaps a few additions to your wishlist. The episode doesn't stop there. We traverse the globe from Scotland to Switzerland and Taiwan, tasting the distinct offerings from Seven Seals, including their Portwood and Sherry Wood finishes, and the Peated Portwood finish that brings a smoky twist to the table. We will be discussing this whisky and rating them from 1-5 with 5 being the best:Oran, Seven Seals, Sangam, Kavalan and Lagavulin7:07 Oran Blended Scotch Whisky Blend No. 1 4 SIPS15:15 Oran Blended Scotch Whisky Blend No. 2 4 SIPS21:15 Seven Seals Port Wood Finish Single Malt Whisky 2 SIPS27:00 Seven Seals Sherry Wood Finish Single Malt Whisky 3 SIPS32:00 Seven Seals Peated Port Wood Finish Single Malt Whisky 3 SIPS35:00 Sangam World Malt Whisky 4 SIPS40:30 Kavalan Vinho Barrique – An Unholy Alliance 5 SIPS45:15 Lagavulin 16 Year Single Malt Whisky 4 SIPSinfo@sipssudsandsmokes.com X- @sipssudssmokes IG/FB - @sipssudsandsmokes Sips, Suds, & Smokes® is produced by One Tan Hand Productions using the power of beer, whiskey, and golf. Available on Apple Podcasts, YouTube Music, Spotify, Pandora, iHeart, and nearly anywhere you can find a podcast.Enjoying that cool Outro Music, it's from Woods & Whitehead – Back Roads Download your copy here:https://amzn.to/2XblorcThe easiest way to find this award winning podcast on your phone is ask Alexa, Siri or Google, “Play Podcast , Sips, Suds, & Smokes” Credits:TITLE: Maxwell SwingPERFORMED BY: Texas GypsiesCOMPOSED BY: Steven R Curry (BMI)PUBLISHED BY: Alliance AudioSparx (BMI)COURTESY OF: AudioSparxTITLE: FlapperjackPERFORMED BY: Texas GypsiesCOMPOSED BY: Steven R Curry (BMI)PUBLISHED BY: Alliance AudioSparx (BMI)COURTESY OF: AudioSparxTITLE: Back RoadsPERFORMED BY: Woods & WhiteheadCOMPOSED BY: Terry WhiteheadPUBLISHED BY: Terry WhiteheadCOURTESY OF: Terry WhiteheadPost production services : Pro Podcast SolutionsAdvertising sales: Contact us directlyContent hosting services: Audioport, Earshot, Radio4All, & PodBeanProducer: Made Man BobKavalan Vino Barriquehttps://www.kavalanwhisky.com/en/product/vinho-barrique.phpLagavulin 16 Year Single Malthttps://www.malts.com/en-gb/our-whisky-collection/lagavulin/lagavulin-year-old/Rampur Distilleryhttps://www.rampursinglemalt.com/Oran Blended Scotch Whiskey, Seven Seals Single Malt Whisky, Sangam World Malt Whisky, Kavalan Vino Barrique, Lagavulin 16 Year Single Malt, Portwood Finish, Sherry Wood Finish, Peated Scotch, Unholy Alliance Special Barrel, Str Process, Wine Cask Maturation, Sip Ratings, Podcast Whiskey Review, Single Cask Scotch, Dr. Jim Swan, Rampur Distillery, Swiss Whisky, Indian Single Malt, Blended Scotch Hosted on Acast. See acast.com/privacy for more information.

@Theperfectfifth @rampursinglemalt @sevensealsinnovation @kavalanwhisky @lagavulinwhisky  Are you ready to elevate your whisky knowledge?