BRAHMINS IN SANGAM LITERATURE- 4
TIRUMURUGATRUPPADAI
Sangam literature proper is classified into two categories: The Group of Ten பத்துப் பாட்டு and The Group of Eight எட்டுத் தொகை. There is a third category, 'The Group of Eighteen', பதினெண் கீழ்க்கணக்கு which closely follow these, but do not properly belong to the Sangam age.. They are compilations of verses composed by different poets at different times on various themes classified according to Tamil literary tradition and grammar. Some of them are apparently much older than the others. There is no certainty or unanimity about the Sangam period. The period of the last Sangam at Madurai can roughly be taken as around the beginning of the Christian era.
The group of Ten leads the Sangam list. Tirumurugatruppadai heads this group. Aatrupadai is a type of poem where a poet, who has visited a patron,and been given gifts, informs another about him and tells him the way to reach his place, so that he too can avail of his munificence. Those were the days when the learned poets were sorely dependent upon gifts from patrons, which included kings and other chieftains. In this poem, the poet-author tells people in general about some of the important places- 6 in number- which are famous for the worship of Lord Muruga (Subrahmanya), so that they can visit those places and obtain the benefits.
There is a rare beauty in placing this at the top of the list of 36 Sangam works. Though Tolkappiam mentions Vishnu (Mayon) first, and Seyon (Muruga) second , Subrahmanya is the lord of the hills-all hills and mountains. And geologically, it is the mountain which comes out of the waters of pralaya first, when the world comes into manifestation! The Tamils therefore attach special significance to Lord Muruga as the Lord of the mountain and the poem about him occupies the first place!
It is a long poem of 317 lines, composed by Nakkeerar who was a Brahmin. He was highly respected and was counted first among the 49 poets who sat in the third Sangam at the Pandya king's court in Madurai.There are legends about how the poem came to be composed.
The poem itself is of extraordinary literary charm. It is about the Lord, and it describes how in each of the places the Lord assumes different aspects, how the different classes of people- from Devas, Munis, Brahmins, the mountain tribes, forest dwellers, etc worshipped Him in their own peculiar way. In the process it throws light on the way the different classes lived and other social aspects. Here, I focus on information it gives about Brahmins and the Brahminical way and values that were followed.
The first place described is Tirupparam Kunram near Madurai. This is also significant. This is were the Lord married Devasena in the Brahminical way. The marriage was a gift to the Lord to celebrate his victory over the Asuras. But why did he have to fight the Asuras? These were troubling the Devas headed by Indra and so he assumed the role of their Commander-General (Devasenapati) and trounced the Asuras and saved the Devas. Kalidasa's Kumarasambhavam chronicles how his 'sambhavam' happened! Lord Krishna reveals in his Vibhutiyoga of the Gita that He is Skanda among the Generals ("Senaneenaam aham Skanda:) 10.24. So, after the war, Indra gives his daughter Devasena in marriage to the Lord.
Coins issued by Yaudheyas (at their peak c.6thcentury BC to3rd century AD) depicting Kumara-Kartikeya. They ruled the area between the Indus and the Ganges rivers. Public domain via Wikimedia commons.
It is very important to understand the point. What does 'saving Indra and Devas' mean? Devas are in charge of the various powers of Nature whose orderly function is necessary for the welfare of the world. Indra is their head.The Devas are fostered by the Yajnas performed by the Brahmins. The Asuras obstruct the Yajnas and thus try to overpower Indra. So the Lord has to come to subdue the Asuras. So, in a way the Lord's coming to save Indra and the Devas is to offer protection to the Brahmins for the proper performance of the Yajnas! This is the purpose of the Lord's manifestation. This is sung by Arunagirinatha in Mayil Viruttam and other places.
Indrani mangilya tandu rakshabharana
Ikalvel vinodan arulkoor
Imayagiri Kumari magan ........Vel Viruttam
இந்த்ராணி மங்கில்ய தந்து ரக்ஷாபரண
இகல்வேல் வினோதன் அருள்கூர்
இமய கிரி குமரி மகன் ........... வேல் விருத்தம்
இந்த்ராணி மங்கில்ய தந்து ரக்ஷாபரண
இகல்வேல் வினோதன் அருள்கூர்
இமய கிரி குமரி மகன் ........... வேல் விருத்தம்
The son of Parvati, daughter of Himalays, who with his mighty spear protected the mangal sutra of Indrani!
This is absolutely splendid poetry: Lord Subrahmanya protected Indrani's mangilya ie he saved Indra!
The same idea is repeated in Kandar Alankaram,21:
"Sasidevi mangalya tandu rakshabharana krupakara"
சசி தேவி மங்கில்ய தந்து ரக்ஷாபரண க்ருபாகர
The same idea is repeated in Kandar Alankaram,21:
"Sasidevi mangalya tandu rakshabharana krupakara"
சசி தேவி மங்கில்ய தந்து ரக்ஷாபரண க்ருபாகர
How appropriate the the son of Imayagiri's daughter lords over all the mountains and hills in the Tamil tradition!
The very fact of Nakkeerar first mentioning Tiruparam Kunram brings out all these associations! And significantly, Arunagirinatha begins his first song in his famous Tiruppugazh by mentioning Devasena:
Muttai taru pattit tirunagai attikkirai
முத்தைத்தரு பத்தித் திருநகை அத்திக்கிறை
முத்தைத்தரு பத்தித் திருநகை அத்திக்கிறை
The Lord of the divine elephant (Devasena- Deiva aanai in the Tamil tradition)
In the Vedichhi Kavalan Vaguppu, Arunagirinatha calls him:
Vipra kula yaaga sabapatiyum
விப்ர குல யாகச் சபாபதியும்
விப்ர குல யாகச் சபாபதியும்
The Lord who presides over the Yajna of the Brahmins.
Arunagirinatha sings of Lord Muruga having restored Indra to his heavenly kingdom and facilitated the Devas in reoccupying their positions by defeating the Asuras in many hymns. In one such (Aaradhanar aadambarattu) he says:
Vaarakaram yezhum kudittu
Maa soorodu por ambaruttu
Vaanasana melum tunitta kadirvela
வாராகரம் ஏழும் குடித்து
மாசூரொடு போர் அம்பருத்து
வாணாசன மேலும் துணித்த கதிர்வேலா
Vaanadar arasaalum padikku
Vaa vaa vena Vaa en razhaittu
Vaanor paritaapam tavirtha Perumaaley
வானாடர் அரசாளும் படிக்கு
வாவாவென வாவென் றழைத்து
வானோர் பரிதாபம் தவிர்த்த பெருமாளே
Lord! With your shining spear, you dried up the seven oceans ( in the fight with the Asuras). You destoyed the mighty arrows sent by the Asura chief Surapadman. You destroyed the secret seat (source) of their astras. You called all the Devas, "Come, come" with great love, and enabled them to (again) rule over their heavenly abode. You thus removed the suffering of the Devas, O Great Lord!
The Lord derives his name Subrahmanya from this association with the secret of his manifestation. The Veda which enjoins Yajna celebrates the protector of Yajna by hailing him thrice:
Subrahmanyom Subrahmanyom Subrahmanyom!
சுப்ரஹ்மண்யோம் சுப்ரஹ்மண்யோம் சுப்ரஹ்மண்யோம்
சுப்ரஹ்மண்யோம் சுப்ரஹ்மண்யோம் சுப்ரஹ்மண்யோம்
Nakkeerar then sings about Tiruchcheeralaivai- ie Tiruchendur. Here the Lord manifests his magnificent form, with six faces and twelve arms. Each face looks after something and each pair of hands takes action appropriate to it. In accordance with the purpose of his Avatara or manifestation, one face protects the Yajnas performed by the Brahmins.
.................oru mukham
Mantira vidiyin marabuli vazhaa
Andanar Vaelvi orkkumme
..........ஒரு முகம்
மந்திர விதியின் மரபுளி வழாஅ
அந்தணர் வேள்வி ஓர்க்கும்மே
One face intends to secure the proper completion of the Yajnas undertaken by Brahmins in accordance with the strict Vedic rules, without deviating from tradition.
Accordingly two arms hold the appropriate weapons to stike at any obstructor:
Irukai aiyiru vattamodu ehku valam tirippa
இருகை ஐயிரு வட்டமொடு எஃகுவலம் திரிப்ப
Two arms are rotating fast the shield and the spear.
Brahmins perform Yajnas where they offer Ahuti to Devas in the sacred fire; the Devas in turn bless people on earth with rain. Asuras cause obstruction to this chain and so the Lord is ready with his weapons to engage the Asuras and save the Yajna.
"Yajnaad bhavati parjanyo" : rain is caused by Yajna, declares Gita 3.14. For the importance of Yajna and the mutual (parasparam) connection between Yajna and humanity and mutual benefit therefrom, see Gita 3.10,11,14&15.
Lord Subrahmanya ensures the proper performance of Yajnas.
Nakkeerar next sings about Tiruvaavinankudi-Pazhani. Here Devas seem to predominate, along with Munis and Gandharvas.Vishnu, Shiva, Indra and all the Devas visit here- the whole list is given.But they all give precedence to the Munis who are great Tapasvins.
Next Nakkeerar visits Tiru-Erakam, now called Swamimalai. Here, Brahmins seem to predominate. They monopolise the poem too.The portion contains 13 lines and all are about Brahmins- what they do, how they worship.
Iru moonru eidiya iyalbinin vazhaadu
Iruvar chuttiya palveru tolkudi
Arunanngu iratti ilamai nalliyaandu
Aarinir kazippiya aran navil kolgai
Moonru vagai kuritta mutteech chelvattu
Irupirappaalar pzhudu arindu nuvala
Onbadu konda moonru puri nunjnaan
Pularaak kaazhagam pulara vudeei
Vucchik kooppiya kaiyinar tarpugazhndu
Aarezhuttu adakkiya arumaraik kelvi
Naa yiyal marungin navilap paadi
Virai yuru narumalar yendip peridu vuvandu
Yeragattu vuraidalum vuriyan.
இருமூன்று எய்திய இயல்பினின் வழாஅது
இருவர் சுட்டிய பல்வேறு தொல்குடி
அறு நான் கு இரட்டி இளமை நல்லியாண்டு
ஆறினிற் கழிப்பிய அறன் நவில் கொள்கை
மூன்று வகை குறித்த முத்தீச் செல்வத்து
இரு பிறப்பாளர் பொழுதறிந்து நுவல
ஒனபது கொண்ட மூன்று புரி நுண்ஞாண்
புலராக் காழகம் புலர உடீய்
உச்சிக் கூப்பிய கையினர் தற்புகழ்ந்து
ஆறெழுத்து அடக்கிய அருமறைக் கேள்வி
நாஇயல் மருங்கின் நவிலப் பாடி
விரை யுறு நறுமலர் ஏந்திப் பெரிது உவந்து
ஏரகத்து உறைதலும் உரியன்
Nakkeerar packs lot of details here and gives some rare information too.
The Lord resides in this place as his own. What happens here?
The Brahmins here do not falter or deviate from the six duties or occupations prescribed for them.
They come from ancient lines on both sides- ie father and mother.
They belong to various gotras.
They have spent 48 years of their youth in the ordained manner, following strict discipline.(Brahmacharya)
They spend their time devoted to Dharma( following and expounding)
They are the twice-born who have as their wealth only the three kinds of sacred Agni prescribed in the sastras.
They calculate and reckon the proper time for worship and recite stotras and prayers.
They are wearing the yajnopavita consisting of nine fine threads in three strands.
They are wearing their wet clothes, allowing them to dry on their body.
They have lifted their hands and joined their palms high above their head (in utter supplication).
They are reciting the praises of the Lord.
They are repeating the Mantra of six aksharas, which they have received as upadesa, but by just uttering with their tongue, without making sound.
They are worshipping with fine fragrant flowers in their hands .
The Lord is so pleased , he has chosen to reside here as his own place!
This is characteristic of Nakkeerar throughout this poem: he provides such fine details on everything.
But he provides two details here which are unusual. Generally, Brahmins are not supposed to worship with wet clothes on. But that is what they do here. I have not been able to get any explanation on this.
But the most stunning point is about the period spent by them in observing brahmacharya ie devoted to Vedic studies. Nakkeerar is very specific here: twice six into four years= aru naangu iratti = 6x4x2=48.This is a new piece of information. In Manu Smriti, there are two prescriptions,. In 3.1, he says 36 years are to be spent in Gurukulavasa. In 4.1, he talks of the first quarter of a life time to be devoted to studies observing Brahmacharya. But here it is about twice this period.It appears this must have prevailed in very ancient days- in which case, this poem must be very ancient.
Where exactly is this place Yerakam? In his commentary, Nachinaarkkiniyar (7th century) has said that this kshetra is in the Malai Nadu. This is adjacent to the Western Ghats, now in Karnataka called Male Nadu. There is a place called Subrahmanya there which is very famous. Considering that Subrahmanya is the Lord of mountains and hills, and Swamimalai is only an artificially raised mount, this explanation of the old commentator is quite plausible. In fact there are families even in Kumbhakonam, near Swamimalai whose family Deity is Subrahmanya in this malai nadu! Arunagirinatha (15th/16th century) of course talks of only Swamimalai, mentioning Cauvery and Chola desam!
Picture from:www.mangaloretravels.com. Thanks.
Such is the information we get about Brahmins in Tirumurugatruppadai. By specifically stating "iruvar chuttiya palveru tolkudi", Nakkeerer makes it absolutely clear that on both the father's and the mother's sides, these Brahmins come from very ancient lines, belonging to various Gotras,and so they are indigenous! This is what we get in the very first book of the official compilation of Sangam literature!
Note:
We learn from Tiruppugazh that there were poems/ works by Vasishtha, Kasyapa,Agastya, Idaikkadar and Nakkeerar on Lord Subrahmanya at the time of Arunagirinatha. Of these, only this poem by Nakkeerar is now available. (See: Tiruppugazh virivurai by Sri Kripananda Variar, Vol.14 (General),1998, page 189 )
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