BRAHMINS IN SANGAM LITERATURE-12 PURANANOORU

LITERATURE- LIGHT AND DELIGHT

BRAHMINS IN SANGAM LITERATURE-12
                   Purananooru

We have seen that  Tamil kings performed yajnas. It is not that just these kings had suddenly taken up their performance. It had come in their tradition-marabu. This is clearly stated, for instance by Avvaiyaar in talking about Adhiyamaan.

A GREAT TRADITION (99)

Amarar paeniyum aavudhi aruttiyum
Arum peral marabin karumbu ivann thandhum
Neer aga irukkai aazhi soottiya
Thol nilai marabin nin munnor pola

1. Fostering the Devas and offering them Aahuti
2.Bringing the hard-to-get sugarcane to the earth
3.This earth surrounded by the seas was under the control of your ancestors. You come in that tradition.

By the time Avvaiyar sang, Adhiyaman was not one of the three  chief famed kings of the Tamil land, but one of the lesser lords, controlling a sub-region. But he was famous for his bravery and for his charity. Here Avvaiyaar indicates that he came in an ancient line which had once been big rulers, with great traditions.One of them is that they fostered the Devas (amarar paeni). This is done through Yajna where Aahuti is offered. 

Another act of greatness of this line of rulers is that his ancestors brought sugarcane. From where? Old commentators would say, from Devaloka. Modern scholars may say, from some other country. Any way, we get the informaton that sugarcane was perhaps not native to the Tamil area and was brought here from elsewhere.

In the ancient tradition of all lands, we read about the close interactions between human beings and higher forms of life, whom we call Devas. Many things were learned through such contacts. They need not be physical-it can take place in deep states of meditation or through certain types of dreams or visions. The American Indians are known for such contacts till very recently. We have the instance of the English poet William Blake (1757-1857) illustrating his works with designs and drawings, by a special technique obtained through 'visions' as he claimed- something which stands for every one to see even today, and which has not been copied or reproduced. So, we need not disbelieve when old commentators say Adhiyamaan's ancestors brought sugarcane from Devaloka.

Devayajna was conducted through offering Aahuti in agni. But when the kings gifted something to Brahmins, they did it with water. This too is clearly stated.

GIFTING TO BRAHMINS WITH WATER

361. Poet Unknown.

...........................nanpala
Kaelvi mutriya vaelvi andhanarkku
Arungkalam neerodu sidharip peruntakait
thaayin

You  poured water (neerodu sidhari) and gifted gold and other things (arungkalam) to Brahmins learned in the Vedas, performing yajnas.

Gifts are to be given only to the duly qualified, unlike general charity which could be extended to anyone. Here, the qualifications of the Brahmins to whom gold and other things were gifted, and the purpose, are cleartly stated!

362. SIRUVENN THERAIYAR

This is a very interesting poem. Here the poet is addressing other Brahmins and tells them that the king has embarked on a war which is not approved by the Vedas. And since he has undertaken the war only to enhance his wealth, it cannot be considered to be in accordance with dharma sastra, either. But he has understood the impermanence of everything  and is intent on reaching the higher worlds. So he had given large scale gifts and the waters accompanying such gifts will make an ocean!

...........................andhanaaleer!
Naanmarai kuritthanru, arul aagaamaiyin
Aram kuritthanru, porul aaguthalin
Marul theerndu mayakku oreeyik
Kai peyarndha neer kadal parappa.

O Brahmins!

Since this war violates compassion, it is not in accordance with the four Vedas.

Since the intention behind the war is expansion of wealth, it is not in accordance with rules of dharma (aram kurittanru)

(In this background) Giving up all false notions, and ignorance, the water he has poured while making gifts will fill an ocean! (Such is the magnitude of the gifts. They are mentioned as villages, food, gold and others.)

Why has the king undertaken the war?

Il enru ilvayin peyara, mella
Idam siridhu odhungal anji
Udambodum selmaar, uyarndhor naattey!

(He has realised that) He cannot continue to live at home. He has no (permanent )place anywhere. So, he has decided to  make efforts to enter the higher worlds even while his body lasts!

If this king decides to wage war to enter the world of Devas, there are other poets who advise the king to undertake tapas!

363. AIYAADHI SIRUVENN THERAIYAR
GIVE UP ATTACHMENT,TAKE TO TAPAS!

Irungkadal uduttha ip perungkann maanilam
Udai ilai naduvanadhu idai pirarkku inri
Thaame aanda yemam kavalar
Idu thirai manalinum palavey!

All those kings who ruled the whole earth surrounded by the seas, without sharing with any one else even as much space as occupied by a leaf- their number is larger than the sand particles washed on to the shore by the waves of the sea!

..............................sudupinak
Kaadu pathiyaagap pogith thattham
Naadu pirar kolach chenru maaindhanarey!

They all died, their kingdoms were captured by others, and they reached the burning ghat as their last abode.

Udambodu ninra vuyirum illai
Madangal unmai maayamo anrey!

No body has retained life for ever.
Death is a permanent truth. It is not falsehood.

(Here the poet gives a graphic description of what happens in the burning ghat- the person performing the last rites is given handful of cooked rice without salt, and asked to go round the dead body kept ready for burning, without looking back.)

Inna vaigal vaaraa munney
Seinnee munniya vinaiye
Munneer varaippagam muzhudhudan thurandey!

Before such a painful day comes to you, give up completely your love for this land surrounded by the sea, and take to tapas!

This is a remarkable poem. War was highly valued among the ancient Tamils. The kings were almost constantly at war- we see it in the literature of over a thousand years, at least. Yet what did they achieve, except causing death and misery, destruction and hardship to people- all Tamilians! So the poet is boldly telling the ruler to realise the impermanence of life and give up attachment.

This is one vital difference we notice between kings in the North and south. In the North, there are records of kings giving up their kingdom and taking up tapas through vanaprastha and sanyasa. Even after the Mahabharata war, and his children had been killed, Dhritarashtra continued to live under the hospitalty of the Pandavas whom he had treated badly earlier! Finally, Vidura tells him how shameless his conduct had been and induces him to leave the palace and go to the forest!  In due course,the Pandavas  handover the kingdom to Parikshit, the only surviving heir and go North on their last journey. But here in Tamil land, poets have to remind the kings about the impermanence of things!


These ideas are reiterated by Thiruvalluvar in his own strong manner.

BODY DOES NOT LAST

Kudambai thanitthu ozhiyapp pulparandatrey
Vudambodu vuyiridai natpu.               338

The fledgeling bird abandons the broken shell of the egg and flies away. The connection between the body and life is like that.

VALUE OF TAPAS

Thavam seivaar thamkarumam seivaar matrallaar
Avam seivaar aasaiyul pattu.              266

It is only those who engage in Tapas that do themselves good. The others follow their desire and do themselves harm.

Kootram kuthiththalum kaikoodum notralin
Aatral thalaippatta varkku.                 269

Those who have acquired power by Tapas- they can even conquer death.

This does not mean that their body will beccome everlasting, but that they understand the nature of death (and therefore of life) and become free from the cycle of birth and death.
We can also obeserve how the Vedic ideas of daanam, yajna and tapas run through the enlightened Tamil society of the Sangam age, and continue through Thiruvalluvar.

367. AVVAIYAAR

The three chief Tamil kings were almost constantly at war. But there were also occasions, though rare, when the three were friendly  and even came together. One such occasion was when the Chola king Perunarkilli conducted a Rajasuya yajna, when the Pandya and Chera kings had graced it by their presence. Our Grand old poet Avvaiyaar was very happy and she sings this.

Onru purindu adangiya irupirappaalar
Mutteep puaiyak kaann thaga irunda
Kotra venkudaik kodith thaeir vendheer!

O ye kings! Under your successful white royal umbrella, with your chariots adorned by your flags, (you witness)the twice-born (Brahmins), controlling their senses, conduct yajnas with the three agnis!

Naagathu anna baagaar mandilam
Thamavey aayinum thammodu chellaa
Vaetror aayinum notrorkku ozhiyum.

This kingdom (world) , even if it is resplendent like Devaloka, will not accompany (the king when he dies.) It will go to others, the strong among them.

Paasizhai magalir polangkalattu yaendiya
Naar ari thaeral maandi, magizh sirandhu!

Enjoy the refined liqour, served in golden vessels by well-dressed damsels! (Enjoy the pleasures of this world.At the same time)

Yaetra paarpparkku yeerngai niraiyap
Poovum ponnum punal padach chorindu...
Iravalarkku arungkalam arugaadhu veesi
Vaazhdhal vaendum.

Give plentiful gifts to Brahmins who approach you, with your hands full of gold and flowers, pouring water.....
Give  in plenty gold ornaments in charity to those who come to you. This is how you should live.

.............................ivann varaindha vaigal
Vaazhach cheidha nal vinai alladhu
Aazhung kaalai punai piridhu illai

It is such dharmic activities done during your lifetime here which will help you when you leave this world. Nothing else will avail you.

Yaan ari alavaiyo ivvey!

This is all the dharma I know.

Generally it is the belief in the other world (or rebirth) which induces people to undertake charity in this life.
Immaich cheidhadhu marumaikku aam, as poet Muda Mosiyaar says (Puram,134). 

But there are others who believe in charity for its own sake! Here we have the famous poet Bharanar singing about the great Baegan, famed as one of the seven greatest givers.

141. BHARANAR ON BAEGAN

Marumai nokkinro anrey,
Pirar varumai nokkinru.

This king did not extend charity, thinking that it would help in the next world or birth. He just saw the poverty, and gave away in charity!

Oh, what a great quality! We are reminded of what Oliver Goldsmith wrote: His pity gave ere charity began!

So, we see again how Brahmins and Brahminical practices were an integral feature of Tamil life in the Sangam age!