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Portrayal of Women in Ilango Adigal's Silapathikaram and Amitav Ghosh's The International journal of analytical and experimental modal analysis ISSN NO: 0886-9367 Portrayal of women in Ilango Adigal’s Silapathikaram and Amitav Ghosh’s The Shadow Lines: A Comparative study: Compare Kannagi and Tha’mma in The Shadow Lines Kannagi and Tha’mma as a symbol of JUSTICE Author: Co- Author E.RANJITH KUMAR Dr.S.Henry Kishore Ph.D Full Time Scholar Head & Associate Professor in English Sri Krishna Arts & Science College Sri Krishna Arts & Science College Coimbatore. Coimbatore. Email: [email protected] Contact :+918072175736 Contact : +919488457010 /+918525043121 Silapathikaram In the great port city of Poompuhar, on ancient south India’s East Coast, Kannagi and Kovalan married. Kovalan saw Madhavi the dancer perform at court, and he went off with her. After approximately one year, Kovalan returned home. He and Kannagi walked to Madurai, a distance of about 250 km, to start a new life. There Kovalan was accused of stealing the local queen's anklet. As punishment, the local king (the Pandian king) put Kovalan to death. Kannagi came to the court and proved that her husband had been innocent of the crime of which he had been accused. She proved her husband's innocence in the following way: She broke open her remaining anklet, and rubies came out (these anklets were tubular, with precious stones inside). The queen's remaining anklet was broken open -- pearls came out. The anklet Kovalan had been trying to sell was broken open, and rubies came out. Thus it was seen that the anklet Kovalan had been trying to sell matched Kannagi's remaining anklet. The Pandian king realised he had done an injustice, and immediately punished himself by simply laying down and dying. Kannagi walked around the city three times, tore off her left breast, threw it against the city wall, and called for Agni, the god of Fire, to burn the city -- but for good people and animals to be able to Volume XII, Issue I, January/2020 Page No:680 The International journal of analytical and experimental modal analysis ISSN NO: 0886-9367 escape. Agni did as requested. Kannagi wandered westward to the Western Mountains, where some people acclaimed her as a goddess. In this society, respect is given to all, not just to those who have obtained or inherited commanding positions. Kannagi’s society recognises not military, financial, nor institutional power, but only moral power. And this moral power has nothing to do with any ideology other than treating people fairly. The story points out the secondary nature of institutions, political or otherwise. Kannagi did not care if one was Tamil or not. She did not care if one was an Indian or not. She did not care if one was a king or not. She only cared if one was a good human being -- and a leading criteria for that is how one treats other human beings. As humans, we are susceptible to jealousy, to egotism, to groupism. We sometimes believe that we are good, and the others are bad. Often what goes missing is general human empathy, acceptance, and love. Such seems to be the theme of Kannagi’s cry to the people of Madurai, upon finding her husband’s body in a street there, -- “Are there women here? ... Are there women who would allow such vileness To be done to their own husbands? ... Are there good people here? ... Is there a god here?” 2 Ilango Adigal does not tell us how the people of Madurai responded to these questions. As he had not been an eyewitness to the event, he could not really have known. The Pandian king thus finally did achieve heroism, and everlasting fame -- but he did so through this act of self-punishment, not through any military victory. And this is not an isolated incident. Rulers punishing themselves and their family members if they do anything wrong is an ancient south Indian tradition. An other example was the king who punished his son for injuring a calf. This tradition is one reason that India is a moral leader of the world. The concern for morality is a universal human theme. We know, of course, that lip service is often paid to morality, when in fact, in the real world, the ideal may often not be achieved or even approached. The Kannagi story represents the day, the moment, when a test came for a ruler. Such tests of one’s fairness, one’s justness, can come at any moment. In fact, such tests do come to each of us many times each day -- although tests that are life-and-death for oneself or others may come just once in a while. But the Silappathikaram shows what can happen when a ruler is tested, and when a ruler fails such a test. All of the political leaders of the Volume XII, Issue I, January/2020 Page No:681 The International journal of analytical and experimental modal analysis ISSN NO: 0886-9367 world should know the Silappathikaram, because the story might help them to avoid the Pandian king’s mistakes. And all of the citizens of the world should know the Silappathikaram, because the story might help them to stand up for themselves and seek justice, like Kannagi. The Shadow Lines In The Shadow Lines Tha’mma was an important character. She was the narrator’s grandmother. When Tha’mma was studying at College in Dhaka, she wanted to work for the terrorists – to run errands for them, to cook their food, to wash their clothes and to render some help-because the terrorists were working for freedom, but here she wants to help to terrorist to the perspective of martyrdom. Tha’mma was introduced to the terrorist movement among the nationalists in Bengal. She tells her grandson the story that how one of her classmates was arrested during a police raid at their college. Tha’mma’s classmate seemed an unlikely terrorist, shy and beard, but while being arrested he does not show his fear. Tha’mma adds that she had dreamt of him: “If only she had known, if only she had been working with him, she would have warned him somehow, she would have saved him, she would have gone to Khulna with him too, and stood at his side, with a pistol in her hands, waiting for that English magistrate….” (TSL P. 43) When the astonished narrator asks her/Tha’mma whether she would have killed the English magistrate, she replies- “I would have been frightened, she said. But I would have prayed for strength, and God willing, Yes, I would have killed him. It was for our freedom. I would have done anything to be free” (TSL P. 43). Though she was not a revolutionary in the literary sense, she nurtured a desire to help those who were fighting for Indian Independence. Tha’mma was the guardian of her family and it is due to her watchfulness that the family enjoys a good life. She wants provide certain moral values to her family. She never accepted with her family not to make compromises with self- respect. She was a reactionary and conservative. Tha’mma thinks that anybody who does not live according to the old accepted principles of life is degraded. Tha’mma was the main motivating character in the novel. When her relative shows her the post-card, she has received from her uncle, Jethamosai, she becomes so emotional that tears starts rolling down her cheeks. She decides to contact her uncle, forgetting her differences with that family. When Tha’mma enters Dhaka, she comes to know her birth place has become a part of another nation, Pakistan. The big political event – the Partition of 1947- makes Dhaka, the capital of East Pakistan and divided her Volume XII, Issue I, January/2020 Page No:682 The International journal of analytical and experimental modal analysis ISSN NO: 0886-9367 from her native city. Dhaka was Tha’mma’s place of birth, but her nationality was Indian. When Tha’mma was young girl, she had thought of fighting for freedom in East Bengal. The national feelings still continue to inspire Tha’mma. She still identifies herself with the country in which she belongs. During the time of Indo-Pakistan war Tha’mma was very patriotic. She gives away her chain with ruby pendent, she wears that chain as a memento of her late hubby, to the war fund because she has been inspired by patriotism. She tells to her grandson, “I gave it away… I gave it to the fund for the war. I had to, don’t you see? For your sake; for your freedom. We have to kill them before they kill us” (TSL P. 237). Tha’mma’s going to Dhaka was her sole plan and so she is responsible for the loss of her own blood relations. Despite the huge loss, she cannot cope up with the reality and so donates her gold chain to the war fund and she was very national supportive woman so donate her costly chain, Tha’mma is also ready to donate her blood in the war fund. Through the character of Tha’mma, the novel delivers the most powerful message that the futility of creating nation, states, the absurdity of drawing lines which arbitrarily divide people when their memories remain undivided. In spite of all that, she remains a fine revolutionary in the novel. Though she is an old woman without strength, she fights for her country and she was bold woman character. She had blind love for her country makes her a revolutionary in the novel.
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