Aug 022013
 

A. Anupama

Stunning poems from A. Anupama who also translates classic Tamil love poems (in Numéro Cinq: here and here): you can see the traditional Tamil markers (the lotus, Shiva, the hibiscus blossom, the poem to a lover). But A. Anupama has welded the old to the new, the new being an American vernacular, an easy, confident humour, and a lovely way with line breaks and rhyme (internal and slant rhymes). There is a surprise, a turn in every line. And, oh my goodness, the parrot — the parrot that disappears into the hibiscus in the first poem (the flower ends up in Minakshi’s hair) returns in a later poem to croak the words of Shiva: “Will destroy you all, all, all, all…” over its sleeping mistress. These are the poems of a mature, cosmopolitan poet, a poet who can mix genres and traditions and, instead of a muddle, create poems of surpassing impact and beauty.

dg

Listening

A red hibiscus flower in a tall hedge
attracted me with its color
and its long bright stamen,
extended in a sort of greeting.

I didn’t notice until I got closer
the green parrot sitting directly above it.
I stopped still, for fear of startling the bird.
It looked at me with one eye, then hopped
deftly into the flower,
where it disappeared.

I was startled.
I stood in front of the hedge
examining the branches behind the flower.
The parrot was gone, maybe flown out
from the back of the hedge, or disappeared
into higher branches, I reasoned.
Since it seemed to be done
with the flower, I picked the bloom
and put it in my hair behind my ear.

§

SPACE

When a man and a woman are very much in love with each other, and, not thinking of any pain or hurt, embrace each other as if they were entering into each other’s bodies either while the woman is sitting on the lap of the man, or in front of him, or on a bed, then it is called an embrace like a ‘mixture of milk and water.’

–from The Kama Sutra of Vatsyayana, tr. by Sir Richard Burton

Minakshi Meets Her Shiva

When her third breast disappeared, her blouse sagged in the middle.
It had been specially tailored for her with that extra point and fold.
It lay empty, and she covered it with the drape of her sari,
pulling it higher on her chest, as though with modesty, her downturned eyes
implying chaste shyness were just her observation of her newly balanced chest.

He looked up from his ascetic practice and saw her, with her chin pointing down.
He looked down, tilting his head with the crescent moon toward her, and felt
the eye in the center of his forehead fill.
Not with tears, with milk.
It overflowed, and an ocean
of milk was made
for us.

§

SPACE

Lotus Heart

I see small islands in oceans of clouds.

Kilauea is over there, some Rockies,
and the sphere turns. Old tectonics.

In several hours I see Kailasa
and the archipelago of Himalayas.
Let me down, I want to say.

Why am I exiled here, I ask instead.

I sit down again on the lotus seat,
letting the petals slowly close again.
I weep.

The tears run down my face
and into the cup of the flower.
Some nectar spills out in a little trickle
running down the stem.

Why was I suddenly brave?

§

SPACE

A Poem and Its Translation, Line by Line

The river is frozen today.
It doesn’t shimmer the way it did that day,
the end of the warm summer
when daybreak leapt on the ripples,
which this morning are limited to the creek,
water still running from under the streets.
Under, the water flows under the ice
and runs toward the sea.
The sea receives it, the warm under-water.
A still gleam of sunlight here,
but sunlight there shimmers still
on the never still, always churning ocean.

I am cold.
I miss you.
We were making our own warmth.
You saw my nipples for the first time.
We didn’t restrain ourselves.
We are still running from ourselves.
Our feelings are not frozen.
We will die too soon.
Something vast receives us.
I still love you.
It is a shining memory, our lovemaking.
I live.

§

SPACE

After Moon Salutations, Outdoors

Savasana
SPACE looking at stars and
SPACE SPACE in front of them, fireflies
occasionally a bat
SPACE across the clouds’ dark shapes
SPACE SPACE and the blue that is leaving.
The sky will be dark
SPACE soon and the moon
SPACE SPACE will have a blue halo.
I don’t close my eyes.
Bugs pass close
SPACE I can hear
SPACE SPACE and hear the droning of their families and families
in the trees.
SPACE The bell rings
SPACE SPACE more stars.

§

SPACE

Minakshi’s Parrot

She is sitting on a shelf in their bedroom
watching him with one eye.
Her head is turned
so her hooked beak shows its powerful profile.
“Kill you,” it squawks.
“Destroy you,” it croaks.
“Destroy, destroy you,” and Shiva looks up
from where he lies in bed.
The sheets just cover his shoulder
and he looks around the morning room,
remembering where he placed his keys
the night before and checking to make sure
the damn bird hasn’t moved them.
The parrot turns her head too
and then stretches out her neck,
letting the feathers on her back
restack themselves more neatly.
Her mistress is still asleep and
hasn’t moved, and she’s waiting
impatient
for the morning smile, calling her to her hand.
Shiva has closed his eyes, put his head back down,
and the parrot cries out now,
“Will destroy you all, all, all, all,”
while bobbing its head.
Shiva turns and opens all his eyes
and the bird vanishes into
dust, a light white ash coating the shelf
where the colorful feathers had gleamed before.
His glare closed again,
Shiva puts his head back down in the cool pillow
turning his face now to his wife.
Minakshi still sleeps
her face calm as a mango
and heavy.
He caresses her hair
and a new smile cradles her lips.
As her dream leaves her,
her eyes open and her hand rises
from under the sheets
to the air above their bed.
A whir of feathers beats a breeze on their faces
as the parrot alights on her middle finger.

— A. Anupama

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A. Anupama is a U.S.-born, Indian-American poet and translator whose work has appeared in several literary publications, including The Bitter Oleander, Monkeybicycle, The Alembic, Numéro Cinq and decomP magazinE. She received her MFA in writing from Vermont College of Fine Arts in 2012. She currently lives and writes in the Hudson River valley of New York, where she blogs about poetic inspiration at seranam.com.

Apr 102013
 

A. Anupama

 

Okay, these are love poems and not love poems. Deeply erotic, they are also metaphors for consciousness and its object, for the way the mind works in our dualistic universe. And make no mistake, we humans do experience our universe as dualistic; it’s not a matter of preference as some people think; it’s deeply inscribed in the language we use, in the concepts of self and mind and reality; and the dance between the self and what it thinks reality is can most effectively be described as something like love. The ancient Greeks, just as the ancient Tamils, knew this. A. Anupama offers here luscious translations of very old poems, poems from a sophisticated and civilized tradition, articulate, knowing and eloquent.

See also her earlier translations ” Translations of Classical Tamil Love Poetry, Essay and Poems” and the essay we published in this self-same issue, “Poetry’s Om.” For the majority of us who are brought up in one tradition, it is an immense privilege to be tendered an insight into something very different and profound.

dg

 §

Poem from the purple-flowered hills

Talaivi says—

Swaying vines sprawl under the honeybees’ hive.
A seated cripple curls his palm into a bowl beneath,
pointing and licking. Like mountain honey, my lover,
who doesn’t care, doesn’t love
but is sweet to my heart, which sees again and again.

Paranar
Kuruntokai, verse 60

 

Poem from the hillside woods

Talaivi says—

Pink as a partridge’s leg, the roots of the black mung bean plants,
which the deer trample and rob of their ripened pods.
In this harsh morning dew, I’ll find no cure.
No medicine for me other than my beloved’s chest.

Allur Nanmullai
Kuruntokai, verse 68

 

Poem from the bare desert

Talaivi says—

I will not tie a vow on my wrist
in the cracked caverns to win grace of the victorious goddess.
I won’t seek auguries, won’t stand watching for omens.
My friend, I won’t think of him, soul of my soul,
without whom I die each moment.
For him, strong enough to stay away and forget, I won’t.

Korran
Kuruntokai, verse 218

 

Poem from the blue lotus seashore

Talaivi says—

Thick buds unfold above the prop roots of the screwpines,
petals spreading like a perched pelican’s wing.
And in the front yard of this small house, all surrounded by water,
waves come and go. Even though
I give him up to his land far away,
he is near my heart in his cool country.

Ceyti Valluvan Peruncattan
Kuruntokai, verse 228

 

Poem from the blue lotus seashore

Talaivi says—

“I’m leaving, leaving,” he said. And I, thinking it
another bluff like before,
said “and stay away.”
Where is he now, who used to shelter me like a father?
Black-eyed white egrets could wade
in the large pond I’ve made in the space between my breasts.

Nannakaiyar
Kuruntokai, verse 325

 

Poem from the fertile fields and ornamental trees

Talaivan’s mistress says—

On cool ponds, colorful thick buds
tempt bees, which force open each stemmed mouth.
When I lie down with him, our two bodies
are close as the archer’s fingers on the bow.
But, if I clasp his strong chest, we become one body.

Villakaviralinar
Kuruntokai, verse 370
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—Translated by A. Anupama
———————————-

A. Anupama is a U.S.-born, Indian-American poet and translator whose work has appeared in several literary publications, including The Bitter Oleander, Monkeybicycle, The Alembic, Numéro Cinq and decomP magazinE. She received her MFA in writing from Vermont College of Fine Arts in 2012. She currently lives and writes in the Hudson River valley of New York. She blogs about poetic inspiration at Seranam.

 

Sep 122011
 

A Anupama2

A. Anupama contributes five poems translated from the anthology of classical Tamil poems known as the Kuruntokai (pro-nounced Kurundohay), gorgeously symbolic love poems that work within a strict formal structure. Strange and beautiful they are, a revelation of an ancient culture and tradition to which we have as a guide, also, a lovely essay by the translator who uses, yes, Ludwig Wittgenstein as an entry point into her own considerable cultural heritage. The essay is a delight, not the least because it lays bare some of the structures of the poems and thus does what good criticism should always do–help us read more deeply.

dg

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On Translating from Kuruntokai

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Wittgenstein wrote “the limits of my language mean the limits of my world.” This wasn’t exactly the reason I set about learning and translating Tamil, the language of my south Indian heritage, but I admit that I liked the idea of pushing back the limits.  In my work of distilling English in my poetry, I had begun to notice my many refusals to use foreign words and syntactic differences, which often correspond to my thoughts stemming from Indian philosophy. I turned to learning my mother tongue and attempting translations with the hope of finding a door through which I might reconcile these two movements in my own writing.

I didn’t have to look hard to find a compelling doorway. A.K. Ramanujan’s translations of Kuruntokai, an anthology of love poems from the Cankam era of Tamil poetry, illuminate the beauty of both languages. Reading this work was not only an opportunity for me to walk into Tamil with a brilliant guide, it represented a chance to roam in the genius of a community of poets and scholars in ancient India.

Cankam (pronounced “Sangam”) means community, and the poems in Kuruntokai are a formal genre called akam written by many different poets based on a common poetic language of five landscapes, with corresponding symbolism in the specific plants, animals, bodies of water, occupations, seasons, and more in each. These poems revolve around a love affair with a cast of five speakers: the heroine (in Tamil, talaivi) and hero (talaivan), her friend, her mother, and his mistress.  Each poem is a short monologue or half of a dialogue, part of an unfolding drama, but is self-contained, a glistening snapshot of a particular moment.

The simplicity of the verses in the translations is deceptive. I was amazed to find allusions and symmetry working together to create a trapdoor in each poem. As I worked on my own translations from the original Tamil, I found poetic devices like parallel feet in symmetric opposition representing the dichotomy of the senses and the mind. An example of this is verse 237, where the hero speaks about his heart setting out boldly to embrace his lover at the start of the second line of the poem and then speaks of his mind as hardly daring to think at the end of line 7. These are set symmetrically around the center of the poem: the image of the dark ocean and the words referring to the obstacle between the two lovers. Symmetry presents a different meaning from the literal sense of the hero’s monologue, in which it is the distance and the forests that are the obstacles. The symmetry suggests more than the literal sense of the words, creating a superimposition of meanings so that the reader’s understanding can shift away from the expected storyline, the bold heart and distracted mind, and see something more. Another set of parallels occurs even closer to the center of this poem, amplifying the effect: the image of arms clasping is set opposite the word for circling or echoing. In both cases, the references are ambiguous. The first one suggests that the heart, lacking arms, can’t embrace his lover. The other one could refer to the waves of the ocean or to the deadly tigers. The effect demonstrates the futility of trying to comprehend this sort of circling inward with one’s head-on logic. (I’m grateful, or I might have spent a lot more time trying to figure out the Tamil metrics looking for more clues.)

Sometimes the image or word in the geometric center of the poem is a hinge point or a clue. In verse 36, the central foot of the poem is about the inseparable intimacy of the two lovers. Interestingly, this word is a partial rhyme for mÀõai and for the usual Tamil word for elephant, which is not used in this poem. The effect here is that the conscious statement of the heroine is contradicted by the very way she is making her statement. The elephant is in the room, even though she denies it by her words. On another level, the deeper intelligence, sleeping under the surface, is the point here.

Sometimes the poem seems to flow backwards, with images at the beginning of the poem only making sense at the end. Throwing the reader back to the beginning of the poem seems to be one of the reasons for this device, as in verse 46. The original doesn’t begin with any mention of the lover. Ramanujan reordered this poem in his translation (and I followed him in mine) so that the heroine’s suggestion wouldn’t be lost in the poem in English. The original poem unfolds from the opening image of the wings like faded waterlilies and ends with the statement that her lover has left for another land. When the reader skips back to the beginning, automatically because of the surprise of the revelation at the end, the image of those limp brown wings suggests that no one is really going anywhere. This device superimposes that suggestion over the heroine’s suggestion that her lover will return to her, as the sparrows return to their nests, because he can’t escape the loneliness of life without her. This sort of set up, with no escape through the ends of the poem, forces the reader to circumambulate the center of the poem, where the image of the sparrows playing in the dust of dried cow dung is the trapdoor’s hinge. In traditional Indian villages, dried cow dung is used as fuel.

The mysteriousness of these love poems is even more striking because they were compiled during the legendary gatherings of Tamil poets and scholars roughly a thousand years ago. I wondered, why love poems? Why landscapes and flowers? I went to philosophy texts for those answers. (Thanks Wittgenstein!) The commentary in Edwin F. Bryant’s translation of The Yoga Sutras of Patañjali explains: “The senses can grasp only sense objects, but not vice versa; the mind can perceive the senses, but not vice versa; and the purusa [soul] can perceive the mind, but not vice versa.” So one conclusion is that the love poetry of Kuruntokai and the other akam poems of the Cankam era mean to stand firmly among the sense objects of the world and point absolutely in the direction of the soul, transcending the limits of this world.

A.K. Ramanujan’s books Poems of Love and War and The Interior Landscape offer a fascinating discussion of Tamil akam poetry. I also consulted Robert Butler’s translation, which includes informative footnotes on the language, flora and fauna, and traditional commentaries on the verses. I’m grateful to B. Jeyaganesh and my mother, who offered literal translations and discussion. None of us are scholars on these poems or on ancient Tamil, so I can only claim that these translations are my attempt to make guideposts, in contemporary American poetry-ese, pointing to the sublime trapdoors embedded in these poems. These guideposts have helped me to find my own poems, too, by inspiring a sequence based on the landscapes and poetic devices of akam poetry. Pushing away the limits of my language has expanded my world a bit; thanks, Wittgenstein.

—A. Anupama

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Translations from Kuruntokai, Ancient Indian Love Poetry

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Poem from the purple-flowered hills

Talaivi says to her friend—

He swore “my heart is true.
I’ll never leave you.”

My lover from the hills,
where the manai creepers
sometimes mount the shoulders of elephants
asleep among the boulders,
promised this on that day
when he embraced my shoulders, making love to me.

Why cry, my dear friend?

Paranar
Kuruntokai, verse 36

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Poem from the fertile fields and fragrant trees

Talaivi says—

Don’t you think they have sparrows
wherever he has gone, with wings like faded water lilies,
bathing in the dung dust in the village streets
before pecking grain from the yards
and returning to their chicks in the eaves,
common as evening loneliness?

Mamalatan
Kuruntokai, verse 46

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Poem from the jasmine-filled woods

Talaivi says—

The rains have come and gone.
The millet grew and now is stubble
nibbled by stags while jasmine blossoms flourish
alongside, their buds unfolding to show white petals
like a wildcat’s smile.
Evening comes, scented with jasmine
bringing bees to the buds,
but see, he hasn’t come,
he who left for other riches.

Okkur Macatti
Kuruntokai, verse 220

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Poem from the blue lotus seashore

Talaivi says to her friend—

My heart aches, my heart aches!
My eyelids burn from holding back these hot tears.
My love, who alone comforts me, is called unworthy
by even the moon. My heart aches.

Kamancer Kulattar
Kuruntokai, verse 4

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Poem from the desert road

Talaivan says—

Fearlessly, my heart has departed
to embrace my beloved.
If its arms are too slack to hold her
what use is it?
The distances between us stretch long.
Must I think of the many forests
where deadly tigers rise up roaring
like the waves of the dark ocean
standing between us? I don’t dare.

Allur Nanmulla
Kuruntokai, verse 237

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—Translated by A. Anupama

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A. Anupama holds an MFA from Vermont College of Fine Arts. Her career has spanned molecular biology, legal publishing, and orthopedic surgery textbooks in her search for beauty, truth, and the marrow of life. Her book Kali Sutra: Poems was a semi-finalist for Tupelo Press’s 2011 First or Second Book of Poetry Award. She lives in Nyack, New York.