BRAHMINS IN SANGAM LITERATURE-10

LITERATURE-LIGHT AND DELIGHT

BRAHMINS IN SANGAM LITERATURE-10

                Purananooru

Classical literature in Sanskrit and Tamil is ENORMOUS in quantity.And very tough for the modern reader, both in terms of style and the subject matter. This is the case with all old languages like Greek, Latin or Middle English. It takes effort, dedication, and commitment -often life-long involvement and, above all, real love for the language and subject to take up its study. But dedicated scholars make the subjects accessible to the general public through both scholarly and popular writing. Popular writers too take over and bring the ideas and characters to the attenton of the general readers, so that over the years they become part of the general vocabulary and shared lore of the common man.

In India, especially with Tamil, the situation is different. Most Tamilians, even educated ones, do not know much-if anything at all- about their classical literature. No ancient character from the Tamil lore has become a point of reference in common parlance. Tamil classical literature stands totally isolated from the life and thought of the common man.

Dravidians have spread the canard that Sanskrit is a dead or uncurrent language (vazkkozhinda mozhi). This is so absurd. First of all Samskrutam -as the very name implies, refined and cultured ( panpattadu- Samskriti meaning culture or panpaadu as the great TKC taught us) is not meant for common discourse, and was almost exclusively meant for religous or other scholarly purposes. Sangam Tamil too displays the same character- of being designed for deliberate scholarly use and discourse. The language for common use was called 'Prakrutam'. All the Indian languages today are prakrutam! But every language has taken over and adopted thousands of Sanskrit words. Tamil is no exception.

But Sanskrit is alive and kicking! In all religious functions throughout the country, whether private in one's home or in public place, it is Sanskrit that is used! But most do not know the meaning of the mantras or words they utter, nor do they care to learn! And, most of them have not read even one religious book in the original.All their knowledge of religion and its sources are derived from hearsay or  secondary sources- right from Veda, Upanishad, Gita, Manu,etc.

Seniors may remember that the inimitable Cho took us for a nice ride  some years ago. In one of his serials in Tughlaq, he included a sloka at the top, crediting it to Arthasastra. Throughout the months the serial ran no one verified or questiond it. Finally, Cho himself revealed that the so called slokas were not at all from the Arthasastra! (In fact, they were not ancient either, having been composed by Cho himself!) Such is the GRAND state of our classical scholarship. No wonder most foreigners write anything in the name of our religion and get away with it, often happily to the bank, and we swallow all that muck.

Classical Tamil literature,like Sanskrit, is almost wholly neglected in our educational system. The trend began with the introduction of Macaulay's mischief in 1836, but it has become worse after Independence, and in Tamil Nad after the Dravidian parties came to power in the 60s. Inspite of all their loud declaration of love for Tamil, they find it dfficult to go back to classical Tamil literature and make its coverage widespread through the govt.controlled educational system because much of it is Sanskritic  (that is, Brahminical) in intent and runs directly counter to the nonsense they propagate in the name of Dravidianism! Their plight is indeed pitiable. They have to become very selective in their choice, and hence narrow. Consequently, most of the school going generation is not aware of much of our classical heritage. And since for most Indians education virtually stops with schooling, this becomes the characteristic of the whole society. Thus it is classical Tamil which is dead- it is neither spoken, nor understood by the people at large! 

Some things have to be understood in a subtle manner, paying close attention. For instance, the five regions into which the land was divided had each its own Deity. But where was Shiva- he was not included there, though we find references to Shiva in the literature. He was everywhere, not confined to any one region! So the five divisional Deities are just peculiar or specific to their regions. Thus about Muruga, it is said " Seyon meya maivarai ulagamum",  or in later expression " kurinjik kizhavan enru odum kuvalayamey" ie He is known as the Lord of Kurinji land - just Kurinji land, beacuse others had their own Lords!

Similarly, the various communities that occupied the five lands are recorded. There is an enormous number of them- already classified as higher and lower, by the ancient Tamilians themselves! But where are the Kings, the traders, the warriors etc mentioned? But in the general literature we do come across all of them! Where were they hiding then? Were they imports? No, they were spread out throughout the land; but each of the communities or tribes mentioned in the regions was just peculiar to those regions. For instance, you can find peacock or hare or wild boar only in specific areas, but you can find cattle everywhere! The Brahmins lived wherever cattle lived- for they needed ghee for their yajna! And it was the king who maintained the land and protected it. Their presence is taken for granted and not mentioned as specific or special to any region.

So now we go ahead with Purananooru. Pandian Nedunchezhiyan is one of the most famous figures in the Sangam literature. He is reputed as the victor of two wars: one at Talaiyalanganam in Tamil land and one in the north. We do not know the secong place, bu only that he conquered their armies so that he is known as one 'who conquered the Aryan armies'= "aariyap padai kadanda pandian ". (We have already seen what is Aryavarta in Manu.) We have some poems on him, and one by him, bearing on our subject.

TWO KINDS OF YAJNA! (PURAM.26)

Poet Maangudi Marudanar (also called Kizhaar) sings of two kinds of yajna conducted by this famous king.

Adukalam vetta adu porchchezhiya!

Aanra kaelvi, adangiya kolgai

Naanmarai mudalvar sutra maaga

Mannar aeval seyya, manniya

Velvi mutriya vaalvaai vendey!

O the great Chezhiya!

 You engaged in many fierce battles and conducted the yajnas there!

Surrounded by Brahmins who had mastered the four Vedas, and who were distinguished by noble conduct and demeanour, and appropirate humility, with many kings doing your bidding, you conducted many Yajnas, O  brave king!

Aadukalam vetta: this refers to what was called "Kalam Vettal"- a kind of sacrifice on the battlefield, performed by the victorious king.This is mentioned in many ancient works.

The mention of the Vedic yajna performed by the king is very clear, so it doesn't need any further comment.

But the mention of other kings carrying out the bidding of this Pandya king in a yajna is interesting.Does it refer to a Rajasuya where usually other kings are present?

The poet then adds his superb  touch. The opposing kings lost the war, but did they really lose in the end?

Notror manra- nin pagaivar ninnodu

Maatraar ennum peyar petru

Aatraar aayinum Aandu vaazhvorey!

Your opponenets could not stand before you in the war and were killed. But by attaining brave death in a war, they did attain the heavenly world! So, they too have performed yajna in a way!

Yajnas are conducted for attaining the heavenly abode. It was the belief in ancient days that those who die in a battle fighting bravely and not running away also atain heaven. Victory or brave death (which confers heaven) was the old slogan.Those kings who died in the battle with this Pandyan died bravely and attained heaven, whch is the object of the normal Yajna! So, they too should be considered as having performed Yajna! Oh, how great those poets were!

That brave death in battle confers heaven was an ancient Hindu belief. See for instance Gita 2.2 where Krishna chides Arjuna for his dejection at a crucial moment in a crisis and says this is "Aswargyam" ie not conducing to the attainment of heaven, besides being un-Aryan like, and also causing disrepute!

Another poet, Kudapulaviyanaar gives some advice to this king. 

GIVE FOOD, GIVE LIFE! (18)

Sellum vulagattu selvam vaendinum

Jnaalam kaavalar tholvali murukki

Nee oru aagal vaendinum, siranda

Nal isa niruttal vaendinum, matru adhan

Thagudi kael ini migudiyaala!

If you desire to attain the wealth for the next world, or if you want to conquer all other kings and become the supreme one, or you desire your fame to make you immortal in this world, I will tell you the way. Listen well.

Neer inri amaiya yakkaikku ellaam

Vundi kodutthor vuyir kodutthorey!

Vundi mudhatrey vunavin pindam!

Vunavenap paduvadu nilatthodu neerey

Neerum nilanum punariyor yeendu

Vudambum vuyirum padaitthisi norey!

This body cannot live without water. Those who provide food for the body give it life. This body lives wholly depending upon food! (This body is made up of food!) But what is called food is based on land and water. So those who develop land and water resouces are those who provide food and foster the body and life (enable  people to live!).

The poet concludes by asking the king to concentrate on developing water resources to help develop land and food production.

These are absolutely remarkable lines, immediately linking up several Vedic Hindu ideas.

The body in the first instance depends on food- it is called Annamaya kosa.Only on that foundation, the higher objects can be realised, including the prana.It is even explicitly stated: anna itself is prana! Sastras say that especially in this kali yuga, the body is entirely dependent upon food.Gita says: Annadh bhavanthi bhutani , 3.14

How is food produced? Food is caused by rain, ie water. That is why Valluvar writes of rain immediately after praising God.Gita records: Parjanyaad anna sambhava: food is caused by rain.Rain of course is caused by yajna.

Those who have some experience in agriculture know that no amount of irrigation can match the value of rain. But in India, rain is seasonal and rain water has to be properly stored and used.Hence, providing and developing water resources is considered a basic dharma in India.

Vundi mudatrey vunavin pindam- this body is a bunch of food! This seems to be a direct rendering of Annamaya kosam. 

Vundi kodutthor vuyir kodutthorey- those who provide food provide life- has become a famous saying in Tamil, often cited in praise of annadana.

The lines about 'sellum ulagam' ie the world one has to go to, ie life after this life, is also significant. The poet recognises that the wealth of this world is not valid there, and some thing else is required. It shows how the belief in the other world was common throughout the country.

Above all, Veda declared: Annam bahu kurvita: Grow plenty of food!

Next, this great Pandya king himself becomes a poet!

He stresses the importance of proper education.

ALL YE, LEARN  WELL (183)

Vutruzhi vudhaviyum vuruporul kodutthum

Pitrai nilai muniyaadhu katral nanrey.....

Vaetrumai therindha naarpaal vullum

Keezhppaal oruvan karpin

Maerppaal oruvanum avan kann padumey!

By extending all help to the teacher when necessary, and by providing him the necessities of life, without resiling from one's duties and obligatons as a student, it is good to learn. 

Among the well-known four divisions (varnas), if one from the lower varna is well educated, he will be approached even by one from the upper varna.

(The poem in between says that even a mother will get prejudiced in favour of her educated child, that in a family it is the educated who will get preference or precedence, and not necessarily the elder or eldest etc,. I have omitted them here as they are not relevant to our topic).

Coming from the famed king himself, this carries its own stamp and authority. Poets usually resort to hyperbole to please their kings, but the king himself is under no such obligation. That he regards the four varnas as well established or recognised shows that it was the order of the day. And he recognises the ranking among them- such ranking prevailed in respect of each of the tribes or communities listed in the five-fold land divisions.

What was the nature of this education referred to here? In the olden days, education did not mean so many separate subjects as in the modern day. While the Vedas were the preserve of the Brahmins, whose main obligation it was to learn and preserve them, all other subjects were open to all others. In fact during Sangam period, we find poets from many of the so called lower communities like potters. 

Among the old commentators, Ilampuranar says that this refers to all educaton other than the Veda, and gives it as an example for a sutra from Tholkappiyam. Nachinaaarkkiniyar says that this poem shows the importance of education for the Velaalars.

It is interesting that this poem comes from a king who is reputed to have subdued the armies of the Arya kings. (Aariyap padai kadanda Pandyan). Here he talks of the four varnas in Tamil land. It is apparent that 'Arya' here merely refers to a geographical region. We have already seen this from Manu.