Fear of society (Janki athai (Kuppu))- Sivaswamy Iyer, related events
Parvathi must have returned to Cadavasal as a Teen widow in early thirties. I have always wondered why she did not think in terms of educating Parvathi My early childhood tutor from Thirukkarugavur was a person of impeccable character and was a Guru in every sense of the term. My parents could have given basic education for Parvathi with his guidance, Unfortunately for Parvathi there was no lady teacher within reasonable distance who would have come home to guide her. My mother diverted Parvathi's mind towards Faith and Religioin, Slokas and Recitations. My father was least suited to tutor anyone. My mother literally kept Parvathi in her eye lashes and watched over her.
She feared perhaps that the demands of the flesh at a young age may tempt Parvathi.
My father's sister Janaki aka Kuppu had about that time, I think, rebelled against the restrictions imposed on her as a young widow, though with a child and left India, without the knowledge of anyone with a widower, her deceased husband's sister's husband in turn. The name of Janaki or Kuppu was taboo and by not talking about her, she was given the status of the dead! He fear was that Janaki should not be the exemplar. Kuppu Atthai and her daughter Susheeia aka Ooty Papa will form a piece of the fragment elsewhere. Here is an example of a very closed society that was" willing to sacrifice a life, destroy a mind, break a heart all for the worthless approbation of a few obscurantist’s. My uncle Sivaswamy Iyer of Toppu Vattaram used to say that Parvaathi should have been educated. When I asked him why he did not do anything about it, he had no answer. Conventions and Custom were more powerful than Reason and Compassion. I never had much regard or respect for my mother's brothers Vaidyanatha Iyer and Muthuswamy Iyer. The latter was the great adviser to my mother and father in those days. and he must have been one of those who blocked the education avenue for Parvathi. May be my own prejudices are responsible for this statement. What lends credence and foundation for my comments about the late Muthuswamy Iyer is much later in life when he was well into his fifties, if not sixties, he compiled a genealogical table of the Naganatha Sasthri family. In the Cadavasal family section my name was excluded and in the Jayarama Iver family section Drats and Janakis names were excluded, all because we were nonconformists' A professor did not have the breath of vision, the depth of understanding - The Arabs at one time blacked out the words ISRAEL in all maps - by doing so ISRAEL will not exist. Prof. Muthuswamy had the same outlook - one of the few whom education did not ennoble! The culture in those days, was different but did every one of the judges who decided on Parvathi's life follow the dictates of the culture that was then prevalent?
He story of my paternal aunt (Janaki Athai) whose marriage, writer Rajam Krishnan briefly touches on in her book “Padaiyil Padintha Anigal,”
AIl my surmises may be brushed aside and Parvathi's being denied education could be attributed to her health ie. the fits she suffered from, Yes, one can accept this as a reason but she had her own estate and the income from that was substantial. At least a part of that money could have been spent in hiring a lady teacher to stay in Cadavasal, as a companion for her, It would not have been difficult to have provided her with accommodation. Life is Missed opportunities but in Parvathi's life it was denial.
During Pongal and other festivals Govindan, Karyasthan (agent) managing Parvathji's Ezhuveli gramam used to come from Sattanur with vegetables, or sugar cane or banana depending on the festival. Father used to buy his Deepavali dothi and Parvathi used to take pride in approving It and presenting it to him herself. When ever he visited, he used to come and inquire of her well being standing near a pillar and Parvathni never even looked at his face but answered in monosyllables, Pride suffused her being at the same time she was burning within herself. To her Govindan from Satthanur was not an entity by itself but a part of a distant death, currently left with life.
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