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Continued from yesterday’s instalment
 Indeed we come across such a verse where the very same word occurs in the middle of the, where it may be safely concluded that it has been used neither for the purpose of rhyme or alliteration, but with the sole purpose of showing the heart of Guha. It is nothing short of a heinous sin even to think that a giant like Kamban would have used a word just for the sake of meeting the demands of prosody. But by way of abundant precaution to establish a point, which has hitherto not been seen or debated, we have to be extra careful. When the character of Guha himself has not been studied properly, where is the question of this point being observed?
The verses that follow heighten the drama and show Guha letting his fury out. He is not able to bear the thought that Bharata has come for waging a war with Rama and in the process he (Bharata) has overlooked a very vital piece of resistance, that is, Guha himself. He feels slighted (because of his own misreading of the situation) and his anger reaches newer heights.
‘mannavar nenjinil vEdar vidum saram vayaavO’, he asks sarcastically. Admitted that I am a mere hunter and that he is a mighty king-of-kings. But does it matter to my arrows? Are the arrows of a hunter incapable of penetrating through the chest of kings? Arrow is an arrow. It will do its job. And here comes the verse that we are looking for.
‘paavamum nindra perum pazhiyum pagai naNbOdum Evamum enbavai maN ulagu aaLbavar eNNaarO?’ Won’t the rulers in this world not think of - and be afraid of - the sinful results of their misdeeds and the censure that it would attract? Are they not capable of distinguishing between what is good and what is bad, who is a friend and who is the enemy?
‘aavadhu pOga.’ Let it be on one side.
‘en aaruyir thOzhamai thandhaan mEl pOvadhu,’ If at all he can reach (the other side of the river) for a war with Rama, who made me his
dear friend,
‘sEnayum aar uyirum kodu pOi andrE’ it can be only after he destroys my army and kills me, first. The same word occurs here. Just in the right place that we want. It is in the middle of a line, away from the demands of rhyme as well as alliteration.
 Anger is a peculiar kind of tool that can be used to gain an insight into the heart of the person. It no doubt makes that person to speak both intended and unintended things. It makes him repent later for uttering sheer nonsense, which he would have shuddered even to think of, were he in his proper senses. But here is an anger, which is not of the usual kind. This is born out of love and devotion, guided by the warrior instinct, to put oneself on guard against a possible attack. Possible attack not on himself; but on his Lord. There is not a single phrase or word in all the eleven verses that capture Guha’s feelings in direct speech, that show him in suspicion of the intentions of Bharata to harm him (Guha). This is a deviation from the original. What Guha is worried about is the safety of his Lord and full stop. Nothing more than that.
The words that slip out when a person is excited may be unintended. But very often some of them come from the innermost recesses of the heart and they do hold a clue to his personality.
More follows...
Hari Krishnan
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