LITERATURE-LIGHT AND DELIGHT
BRAHMINS IN SANGAM LITERATURE-15
Purananooru
The Hindu order is based on the recognition of the four aims of life- dharma, artha, kama, moksha. Moksha is to be attained through some means and so is indirect. Welfare in the world depends upon economic prosperity and the attainment of normal human pleasures and happiness-ie artha and kama. These are to be attained through dharma.In the ancient Hindu conception, dharma depended upon varna and asrama: the former avoided competition in economic matters and ensured livelihood for everyone; the latter prepared one for life in the world , by proper discipline and preparation. In this scheme, Brahmin was the worst placed, because he was not given an independent means of livelihood , and precluded from doing anything for the sake of money.But who ensured that dharma will prevail?
The Hindu system gave this job to the king-ruler.The sceptre symbolised not only his authority, but his own subordination to dharma. The king was but the chief executive; he was not the author of dharma. So we have the concept of the righteous king-the king who rules according to dharma. The king could not change it.
The ancient Tamils knew it. They knew that people's lives depended not just on food and water, but on the king.
Nellum vuyiranrey, neerum vuyiranrey
Mannan vuyirthey malar thalai ulagam - Puram 186
Neither food nor water ensures good life. It depends on the righteous king.
In poem 185, the world is compared to a cart, and the king to its driver. It is the good king who is ultimately responsible for the happiness of even individual citizens. In a great poem(191) Pisirandaiyar, who was asked how he had no gray hair in spite of his advanced years, cited as one of the reasons that his king was good- would not do adharma.("Vaendanum allavai seyyaan!").
Whatever may be Brahmins' adherence to dharma, they are only its practitioners, not enforcers. At the most they can only provide the example. Enforcement depends on the king. In the absence of a strong and righteous king,even Brahmins cannot follow their dharma. This is stated by Thiruvalluvar categorically:
Andhanar noorkum aratthirkkum aadhiyaai
Ninraradhu mannavan kol. 543
The strength of the king's sceptre is the foundation of the Vedas of the Brahmins and dharma which they enunciate.
Aapayan kunrum aruthozhilor nool marappar
Kaavalan kaavaan yenin. 560
The yield of the cows will shrink, and the Brahmins with the six duties will forget their scriptures, if the king does not rule with righteousness.
It is interesting how Thiruvalluvar is combining cows and Brahmins. "Aavum aaniyal paarppana maakkalum" said the Puram
We find many poets advising the kings to be righteous and ensure righteous rule.
28. URAIYUR MUDHUKANNAN SATTHANAAR ON
CHOLA KING NALANGKILLI
Yenn paer yechcham..........
Paedamai alladhu oodhiyam il yena
Munnum arindhor koorinar innum
Adhan thiram atthai yaan vuraikka vandhadhu.
Sages of old have said that human birth is subject to eight type of defects. So there is no special merit in this human body. You are without these defects and I am not talking about it.
............ Aranum porulum inbamum moonrum
Aatrum peruma!
You are devoted to and have maintained dharma, artha and kama.
It is recognised in the old books that human birth is subject to eight type of defects- both physical (like being dumb, deaf, blind etc) and mental. To get a body without these defects is a great fortune. Having attained such a good body, this king has devoted himself to the recognised purusharthas. As we have already seen, the literary tradition is to leave out explicit reference to the fourth purushartha, as it cannot be defined or explained in words. But it is understood as Valluvar has explained. The poet's idea here is that the king will continue to adhere to dharma.
29.SAME POET- SAME KING. as above
Nalladhan nalanum theeyadhan themaiyum
Illai yenborkku inan aagiliyar!
............................vizhzvin
Kodiyar neermai pola murai murai
Aadunar kazhiyum iv vulagatthuk koodiya...
Do not join the ranks of those who say that there is no good accompanying good deeds, and no bad result comes out of bad deeds. (That there is no punya and papa).
Like the actors who come donning various dresses (disguises), people come to this world repeatedly (in different births.)
The poet makes important points here, but it takes some study to get at it. Some modern books give a meaning, but I am following Dr. U.Ve.S.Iyer.
The basic Hindu belief is that our actions cause good and bad results. The purpose of dharma sastra is to make us understand the distinction between them and perform meritorious acts (dharma-aram) and avoid adharma, so that we can attain meritorious worlds or better rebirth, and avoid hell or suffering. There have always been people who have disputed this. Here the poet is advising the king not to join their ranks. There is no papa-punya, dharma does not lead to good results, nor does papa lead to suffering, there is no rebirth or other world-for who has seen it- are arguments made by some. This is the 'Naastika' vaadam- the argument that there is no punya, papa. The poet is cautioning the king against such people.
The reference to the act of drama and the parts played or disguises of actors is to stress that our sojourn in the world is temporary and we have to make proper use of of time here. Later in the poem the poet asks the king to spend his wealth in charity and his days pleasantly with his family, implying that he should not indulge in war.
The same poet talked in poem 27 about the truth of things changing in the world- wealth may change, birth is followed by death and rebirth, etc (thaeidhal unmaiyum, perugalunmaiyum;maaidal unmaiyum piratthal unmaiyum). We have seen this in an earlier posting. So this poet is concentrating on the purusharthas- urudhipporul, as it is said in Tamil.
That a king has to avoid the company of those who do not believe in merit/ sin, heaven/hell, etc is made clear by another poet.
5.NARI VERUOOTTH THALAIYAAR.
Arulum anbum neekki neenga
Nirayam kolbavarodu onraadhu
Those who lack compassion and love attain hell. Do not join their company.
Arul is compassion, caused without reason due to sympathy or mercy for the suffering.
Anbu is the more common feeling of love, towards people in our circle.
These are explained by Nachinaarkkiniyar in his commentary on Tholkappiyam.
"Nirayam" here means hell. Some modern writers give the meaning as suffering. But we have the authority of Valluvar.
Arulsaerndha nenjinaarkku illai irul saerndha
Inna vulagam pugal. 243
Those whose heart is full of compassion- they will not have to enter the dark and bitter world.
Arul illarkku avvulagam illai porul illaarkku
Ivvulagam illaangi yaangu. 247
The other (higher) world is not for those who lack compassion, just as this world is not for those who lack economic means.
Here Valluvar is showing both positively and negatively that those lacking compassion go to hell: those having compassion will not have to enter the dark and miserable world ie they will attain the brighter worlds; those who do not have compassion is denied the higher worlds.
So those who lack arul and anbu get nirayam ie hell.
31.KOVOOR KIZHAAR- NALANGKILLI
Sirappudai marabir porulum inbamum
Aratthu vazhippadoom thotram pola
Wealth and enjoyment will follow dharma- this is the excellent way or wealth and worldly pleasures will be considered secondary to dharma- this is the excellent tradition.
This stresses the importance of dharma. It is the tradition, both in Sanskrit and Tamil to state dharma (aram) first and then mention artha and kama-wealth and enjoyment. The traditional Hindu view is that both artha and kama should be obtained in accordance with dharma. Valluvar says:
Aratthaan varuvadey inbam; matrellaam
Purattha pugazhum ila. 39
They alone are true joys which flow from a life of righteousness; all other pleasures end in disgrace and sorrow.
If pursuit of righteousness is so important for an ordinary individual, how much more so it is for the ruler! Great poets are also teachers and they do not hesitate to point it out even to big kings.
What happens if the king fails in righteousness? People will suffer and blame the king. This is stated by a poet.
35.VELLAIKKUDI NAAGANAAR ON KING KILLIVALAVAN
Aram purinddhanna sengol naattatthu
Murai vendu pozhudin pathan yeliyor eendu
Vurai vaendu pozhudhil peyal petrorey.
If the king, like the Lord of dharma, renders justice following righteousness, it is like people getting rain whenever they desire it.
Maari poippinum vaari kunrinum
Iyarkai allana seyarkkaiyir thonrinum
Kaavalarp pazhikkum ik kannagar jnaalam.
If it does not rain in season, if agricultural yield shrinks, if people encounter problems which are not natural to their normal work, this wide world will only blame the king.
The righteous sceptre of the king is directly linked to rain in our tradition. In the Tamil tradition, it was held that it should rain thrice in a month, each one linked to a specific circumstance of righteousness: the yajna followed by Brahmins, the chastity of women, and the righteousness of the king. Valluvar makes it clear:
Murai kodi mannavan seiyin vuraikodi
Olladhu vaanam peyal. 558
If the king swerves from righteousness, heavens will not send rain in season.
If there are natural or unnatural calamities, people will blame the king for his failure from righteousness.
The two Hindu itihasas expound the necessity of dharma and provide many positive and negative cases as illustrations. In the Ramayana, dharma binds every one; it is shown how even a mighty king falls if he swerves from dharma. In the Mahabharata, we see how dharma is established even if it involves the destruction of a whole line of ancient kings. The Tamil poets were fully conversant with these histories and are advising their kings to adhere to dharma. This is the basic note of Indian history and culture and is fully seen in the life of the ancient Tamils, as in the rest of the country. And Brahmins are an integral part of the milieu.
No comments:
Post a Comment