BRAHMINS IN SANGAM LITERATURE-18. PARIPAADAL

LITERATURE-LIGHT AND DELIGHT

BRAHMINS IN SANGAM LITERATURE-18
                     Paripaadal

The Dravidian movement was essentially a movement against the perceived domination of Brahmins in education, service, the professions and public life. It was actively encouraged by the colonial powers who did not want to rely on one community in administration. Its early leaders were not all Tamilians and they were quite religious in their personal life.

In course of time, it came to be dominated by E.V.Ramasamy Naicker and turned into a distinctly anti-Brahmin  and anti-Hindu movement. But some of his educated followers  lapped  up  the unproved theories of the then emerging field of philology and  the theory of Aryan invasion, eagerly promoted by the colonial order as the basis of divide and rule strategy, and the Christian missionaries who used language as a tool of propaganda.

 They attacked Veda,Hinduism, Brahmins , Sanskrit , etc. On one side they denigrated the Puranas and Itihas as fiction; on the other, they said Ramayana showed the spread of Aryan rule in the Tamil land. Rama was condemned as Aryan invader, and Ravana was praised as the Dravidian victim. They said Dravidians were depicted as Rakshasas. None of them had read the Ramayana and knew that Ravana had Brahmin origin! And they hid the fact that Rama was in exile,  had not entered any city or township, and had not taken over any kingdom- Kishkinda was with the  Vanaras, and Lanka remained with the Rakshasas!   They denied God and religion.    

They propagated the idea of separate Dravidian land, comprising South India. But it had no takers in non-Tamil areas.Once they decided to enter the political race, they gave up some of their earlier ideas. Instead of denying God, they said there was only one God. They said they were not against Brahmins, but against Brahminism.Since they were only active in Tamil Nad, they posed themselves as the champions of Tamil language and culture. 

They had not even studied ancient Tamil literature properly, nor did they know Tamil grammar was based on Sanskrit grammar. But once they came to power, they became selective in prescribing Tamil literature for schools, eliminating references to Brahmins and Brahminical presence and influence in language, literature amd society. Sanskrit was totally removed from the school syllabus. 

The Aryan invasion theory is still taught in schools as a historical fact, though it has been established that there was no such race, and no such invasion. DNA studies have shown  that more than 95% of Indians belong to one ethnic stock, and that North Indians are not different from South Indians. Not only are our tradition, opinion of Indian scholars and Tamil literary evidence  itself ignored, even the results of latest international research and scholarship are ignored.The strong anti-Brahmin prejudice and hatred continue,though in a less open manner due to political compulsions and expediency.

One curious result of this is that many portions of Sangam literature are excluded from school studies because they contain  complimentary references to Brahmins. (It is ironical: A Brahmin, Dr.U.Ve.Swaminatha Iyer, brought the Sangam literature to light in print; but these Dravidians are busy hiding portions of it!) One such work is Paripaadal. It belongs to the famous 'Group of Eight'. It is a collection of 70 poems by different authors, of which only 22 are now available. Unlike other Sangam poems, it was sung in set tunes. The collection contains 6 poems on Vishnu, 8 on Kumara and 6 on the river Vaigai. They contain extensive references to Purana and Itihasa, and the Brahminical way of life. Parimaelazhagar has provided a commentary. On account of their devotional nature and musical elements, they seem to have been the model for the later works of Nayanmars and Alwars. Since the Puranic references are quite explicit, I will give below a gist of information about Brahmins contained in them.

ABOUT VEDA 

Naaval andhanar arumaraip poruley        1.13, 2.57

The precious Veda of the Brahmins (reveals the greatness of Vishnu)

Vaduvil kolgaiyin vuyarndhor aaindha
keduvil kaelvi                                         1.24-25

The Vedas investigated by the great Jnanis (Rishis) who were perfect (without fault)

The adjectives are noteworthy.
Vadu il kolgaiyin vuyarndhor= The exalted, who are faultless. The Tholkappiyam phrase 'nirai mozhi maandhar' may be recalled here.
kedu il kaelvi: Veda is to be learnt by hearing. So it is 'kaelvi', equivalent of Sanskrit 'Sruti'.  It is 'kedu il' ie without any shortfall or shortcoming or defect.

Maya vaimmozhi                     3.11
Andhanar arumarai                  3.14
Munnai marabin mudhumozhi     3.47
Vedatthu marai (Upanishad)       3.66
In lines 3.63-72, the poem states  that Sama Veda gives an explanation of the nature of Vishnu.

Ninnor annor andhanar arumarai        4.65

Only the Brahmins who approach you in divinity understand the Upannishads.

The word 'Andhanar' does not refer to Brahmins in general. Andhu ie Antam- is the end or conclusion. The Upanishads are Vedanta ie Veda anta= conclusion of the Veda. Those who are devoted to the study and practice of Upanishads are Andhanars. (The terms for others are: Paarppaan, Vediyar, Maraiyavar etc, each with its own distinct shade of meaning) However,  they are all 
taken to mean Brahmins in general)

Naanmarai                      9.12
Mudhumozhi                   13.40
Vaaimozhi                       13.44, 15.63
Sruti                               18.52


ABOUT BRAHMINS

Naaval andhanar                                 1.14,2.57
Viranmigu Vizhuch cheer andhanar       1.36
Andhanar kaanum varavu                     2.68
Andhanar arumarai                               3.14,.65
Aadhi andhanan                                      5.22
Paingkan paarppaan                                5.27


Vaerupadu punalena virai mannuk kalizhaip
Pulampuri andhanar kalanginar marundu     6.44-45

(This is a poem about the river Vaigai. It is flowing strong with fresh water. So weak persons are not able to enter the water. At a spot there strong young people are sporting.The water becomes tinged with the hues and smell of sandal paste, flowers and ten types of other ingredients.Consequently,)

The Brahmins, fond of their Vedas, see the water and fear that it is not pure and fit enough for their use and so avoid taking bath there and performing achamana.

Panipozhi kaaralum paarppaarum          8.52
Aravar adi thodinum                            8.67

This is interesting. This is a poem about Lord Muruga.

This contains conversation between the girl,her husband and her friend. The man left in the morning and returned  late; the wife 'smells' something ( literally)different about him and suspects that he has visited some other woman (quite common in the Sangam age). The husband denies it ,saying the smell was due to the pleasant breeze in the hill where the Lord's temple is situated and swears in the name of various things as his witness.In the process,he invokes-

panipozhi kaaralum -    the hill range with due on it
Paarppaarum -             Brahmins.

But the lady is not taken in, and tells him:
Even if you touch the feet of Brahmins, (aravar adi thodinum) do not invoke the name of the Lord, or his mount or his hill, etc!

Thus we see that there was the practice of swearing in the name of Brahmins.We also see the various ways in which Brahmins were termed or described. Here they are called 'aravar' ie those devoted to or following aram ie dharma.   It is easy to merely say Brahmin here and leave it at that. But the great sangam poets were masters of language and used words in a precise sense. Sangam Tamil, like Vedic Sanskrit, is very deep in import and cannot be interpreted in any way we like. That is why competent commentary is necessary.

Maayirum thingal marunirai aadhirai
Virinool andhanar vizhavu thodanga
Purinool andhanar polang kalam yaerppa 11.77-79

In the Hemant ritu, (in the month of Dhanur ie Maargazhi) in the Tirvaadhirai (Arudra) star, the Brahmins learned in the Agamas start the appropriate  festivities (connected with Lord Shiva, who is the Lord of this star); Brahmins learned in the Vedas carry the golden kalasa.

This is a good example of the use of language in a precise sense by Sangam poets. It takes some prior knowledge of the subject to interpret.

Maayirum refers to Hemant ritu, what in Tamil is called 'mun pani kaalam'- the season when light due starts falling early in the morning. But this ritu consists of two months- Dhanur and Makara (from mid-Nov to mid-January). How do we then take it as Dhanur? It is because of the mention of 'Aadhirai'- Arudra star: the day of this star in the Dhanur month is most famous as the day of Arudra Darshan of Lord Shiva! The poem says Brahmins have started the due festivities! It can only mean Lord Shiva's festivities even though Shiva is not mentioned by name! See what will happen if a secular ignoramus, unaware of these traditions, starts interpreting!
It is interesting to note the two kinds of Brahmins! One is devoted to Agama, which governs temple worship. Only the Brahmins specialised in the Agama can perform ritual worship in the temple which are constructed according to  and follow Agama rules.
The Vedic Brahmins do not enter into performance of temple worship, though they may recite Veda there.This practice is followed to this day in the temples following Agama.(Tantra).(In Tamil Nad, the great exception is Nataraja Temple at Chidambaram, where Agama rules are not followed and the worship is purely Vaidic.Sambandhar's Thevaram states it clearly: eg. "Katraanagu yeri ombi kaliyai vaaraame setraar vaazh Thillai Chitrambalam"
Our master Arunagirinatha sings it beautifully:

Veda noonmurai vazhuvaamey dhinam
Vaelviyaal ezhu punai moovaayira
Maenmai Vedhiyar migavey poosanai    puri kovey!
                                        (Thathu maa malar)

O Lord! whose  worship is conducted by the three thousand exalted Brahmins who conduct daily yajnas and other rituals as prescribed in the Veda, without default or deviation.

Appar Swamigal says:
Thinatthanai Vedam kunraath thillaich Chitrambalam!
Chitrambalam, where the sound of Veda does not fall short even by the amount of a small grain! (It is always full of Vedic sound)

Otherwise, Vedic Brahmins do not interfere with temple worship according to Agama. Brahmins following Agama do not conduct Vedic rituals. It is heartening that certain ancient traditions are still followed in this part of Kali yuga!

Munitthurai mudalviyar muraimai kaattap
Panippular paadip parumanal aruviyin
Voodhai voor thara vurai sirai vaedhiyar
Neri nimir nudangkazhal paeniya sirappin
Thaiyal magalir eerani pular thara
Vaiyai ninakku madai vaaiththanru   11.82-87

Shown the correct way to observe the austerities by the elderly  Brahmin ladies, (the young maiden) took their ceremonial bath in the river, early in the morning, when due was still falling. But because of the cold winds blowing, they reached the shore where the Brahmins were performing yajna with Agni, so that they could dry their wet clothes! O Vaigai! May the Ahuti that the Brahmins offer in the Agni be for you!

This is the famous 'Paavai nonbu'- the vrata observed by young maiden in the Dhanur month, in the olden days, praying for the blessing of obtaining good husbands! This is sung by Andal in Tirupppavai, Manikkavachaka in Thiruvembaavai, and also occurs in Bhagavatam!

Iru pirappu iru peyar yeera nenjatthu
Oru peyar andhanar aaran amarndhoyey    14.27-28

You like the dharmic observances of the Brahmins who have attained two births, and hence assumed two names and are endowed with compassionate hearts!


ALLIED MATTERS

Naal vagai yoozhi                        3.80
The four yugas 

Maurpirap parukkum maasil saevadi     3.2

The Lord's Feet which destoys the possibility of rebirth for devotees  (On Vishnu)

........Pagaivar ivar ivar nattor ennum
Vagaiyum vundo                                    3.57-58

(O Lord!) Do you ever have such categories like 'this is my foe, this is my friend'? (God has no friends or enemies-He is same to all!) See Gita!

      ............................ninakku
Matrorum ilar, kaelirum ilar  yenum
Vaetrumai yanradhu potrunarp periney    4.53-55

By the nature of jivas, it appears as if some are your friends, some foes; this is just an appearance- by Your nature, they are not true.

    
This is a splendid reflection of the Gita: 9.29

Samoham sarva bhuteshu 
na Me dweshyo asti na priya:
Ye bhajanti thu Maam bhaktyaa
Mayi thae thaeshu chaapyaham.

I am the same to all beings. To Me none is hateful or dear. But those who worship Me with devotion- they are in Me and I too am in them.

Manakkoll  ninanakkena vadivu vaerilaiyey!   4.56

You assume the form the devotee thinks of. Apart from this, You do not have a form of your own!


This too is an exact reflection of the Gita.4.11

Ye yataa Maam prapadhyantey
thaams thathaiva bhajaamyaham
Mama vartmaanu varthanthee
manushyaa: Partha sarvasa:

In whatever way men worship Me, in the same way do I fulfil their desires.O Partha, it is My path that men tread in various ways.

It is made clear in our Sastras that God takes form for the sake of devotees. Since God is considered Omnipotent by all believers, why shoud His form be restricted? Those idiots who criticise Hindus for having too many Gods and Goddesses should first understand that the One God (Ekam Sat) can take any number of forms or names (bahudha) for the sake of devotees! God is One, His (Her) forms are Infinite.

Ninnir seeriya nin thaal inaiyavai  
Your feet are greater than You!             4.62

This is a tremendous line, to be read with 3.2 above.
In the Bhakti literature, the Feet of the Lord are highly valued.This is a common Hindu tradition. Thiruvalluvar writes about the Feet of God in 7 out of 10 kurals in the very first section, in praise of God!

And remember that Paripaadal was composed much before Bhakti movement took root in Tamil land!

Evvayinoyum neeyey                      4.70

You are present, You have filled everywhere!
This is the exact meaning of the word Vishnu. See the very second name in Vishnu Sahasranama! Also, the most common prayer to Vinayaka: Suklaam baratharam Vishnum!

Azhidha appadivatthu ayariyorum
Marupirappu illenum madavorum saeraar
Ninnizhal                                         5.75-77

These idiots, who believe that this birth alone is true, and there is no rebirth- they will not reach Your Feet.


Sirappinull vuyar paagalum
Pirappinull izhibaagalum
Yaenor nin valatthinadhey                  5.19-21

To obtain good birth due to good karma, and to  get lowly births due to bad karma- this is subject to Your order.

(Karma is jada-insentient. It yields fruit as the Ordainer has ordered.)

...............amaindha kazhalin nizhalavai
Irumai vinaiyumila                              13.47-48

Devotees who worship You- they are freed from both (good and bad ) karmas. 
It is a fundamental Hindu principle that even good karma is bad- it is like a golden chain; it binds.To avoid rebirth, both karmas should go. That is what happens to devotees.

Mudhanmaiyin igandha kaalamum       13.24-25

In the beginningless time

Hindu belief is that Time is anaadi- ie without beginning!

Annaiyena ninaiyi ninnadi thozhudhanem
Anmaann adukka irainjinem vaazhtthinem
Munnum munnum yaan sei thavap payatthaal.
                                                        13.61-63

On account of the austerities we observed in previous births, we have obtained the fortune to offer obeissance to Your Feet with our hands, and to praise you and pray, repeatedly!

Ninaimin maandheer!                       15.29
O men, meditate!

.............nin pugazh yaetthi
Ani nedung kunram paadudhum thozhudhum
Avai, yaamum yen sutramum paravudhum
Yema vaigal peruga yaaam yenavey     17.51-54


O Lord of Thirupparangkunram! 
We with our relatives have not resorted to praising men in order to obtain happiness here. We  are worshipping you on this hill, desiring to be free of the pain of births!

Such are some of the orthodox Hindu ideas we come across in Paripaadal. We notice not a trace of differentiation between the devotees of Shiva and Vishnu or other Deities; in fact formal Shaivism and Vaishnavism seem to be a later phenomenon, though they are Ancient Deities. For instance, the first poem in Paripaadal is on Vishnu. And we see these lines there:

Aindhalai vuyariya anangudai arum thiral
maindhudai oruvanum madangalum nee        1.43-44

 You are the Ishwara with five heads, and the samhaara caused by Him!

Here, Vishnu Himself is praised as Shiva!

Friends! Let us not be deluded by the false propaganda indulged in by the Dravidian elements. The Sangam literature is a treasure-house of Vedic thought: there is not a single instance where the Vedic dharma is denied or contradicted. One may not agree with it now , but it is absolutely silly and idiotic to say ancient Tamil land did not have it! And Vedic thought is indigenous, not imported or foreigner- imposed like the Dravidian theory! Let us study the original Sangam literature, arm ourselves with correct information, and call the bluff of the liars!