BRAHMINS IN SANGAM LITERATURE-14.PURANANOORU

LITERATURE- LIGHT AND DELIGHT

BRAHMINS IN SANGAM LITERATURE-14
               Purananooru

Puranas occupy an important place in Indian religion and spirituality. But it is a word not properly rendered in English. Usually people call it 'mythology' but this is understood differently. Some take it as old beliefs concerning the origin of a society. It is also taken as popular belief which is not true. But in what sense? It may not be literally true, but there is a core which is based on some fact. Psychologist Carl Jung found out that all societies, in all stages of civilisation, had such mythologies, that there was a common pattern in them but the expression was symbolic and varied according to local culture. He pointed out that they expressed some deep psychological insights in symbolic form and it is necessary for people to understand them to develop as healthy individuals. Scholars like Joseph Campbell later interpreted the old myths for the modern mind.

Purana simply means that which is very ancient-it is incredibly ancient. In India it has been used traditionally to induce some religious faith in the common man, while the learned people always knew that they were allegorical or symbolic and contained deeper insights. The very terms and names are loaded with psychological significance and philosophical meaning. But at a popular or mass level, they merely explain some religious truth through stories. Some of them are outstanding, like the legend of the churning of the ocean for nector.

To a thinking person, it is clear that this story is understood at many levels and conveys a deep truth.In the story, Devas and Asuras churn the ocean desiring to obtain nectar which confers immortality, but first comes terrible poison. Lord Shiva swallows the poison and saves them. Let us take a modern situation. Nuclear energy is sought  both for military and so called peaceful purposes. But in either case,it is harmful- it produces radiation which is extremely dangerous and lasts for thousands of years. Scientists do not yet know how to dispose of the radioactive nuclear waste- there is simply no Shiva there! But they go on merrily advocating nuclear energy. So we see how this story is relevant today- though there seem be no Devas now- we all are Asuras, scientists heading the ranks, ever greedy for more and more power, however obtained!

The ancient Tamils were fully conversant with the Indian Puranas and numerous references are found in Sangam literature.

STORY OF AMRITA

10. Oonpothi Pasungkudaiyaar.

Amizhdhu attu aanaak kamazh kui adicil

Varunarkku varaiya vasaiyil vaazhkkai

Magalir

Your queens serve food, excelling  even Amrita in taste, to all those who approach you.

182. ILAM PERU VAZHUTHI, a Pandya King.

Vundaal amma, ivvulagam ; indhirar

Amizhdam iyaivadhu aayinum, inidhu enath

Thamiyar undalum ilarey.

Even if it is the very Amrita of Indra and other Devas, it is not their habit to take it alone, induced by  its sweetness.

Here, the king is talking of great people who will not eat alone, even if is the nectar, who will seek fame even at the cost of life, and who will avoid acts that will cause blame, even if it involves rejecting the whole earth. He says it is such people who make the world great.

We see how the ancient Tamils were aware of the story of Amrita, its association with the Devas. Amrita confers immortality- but good people will not take it alone, neglecting guests. Thiruvalluvar expresses the same idea:

Virundu puratthathaath than undal saava

Marundheninum vendarpaat ranru.             82

Even if it is the nectar, which is the medicine for obtaining immortality, it shall not be taken alone when there is a guest waiting.

Valluvar refers to Amrita (amizhdhu in Tamil) -64- when he says the remnants of food touched by one's children are sweeter than nectar.So, this story was part of Tamil lore.

174. MAAROKKATTHU NAPPASALAIYAAR

Vishnu rescuing the Sun from the Asuras.

Anangkudai avunar kanam kondu olitthenach

Saenn vilangu sirappin jnaayiru kaadaadhu

Irulkan keduttha paruthi jnaalatthu

Idumbaikol paruvaral theerak, katundiral

Anjana vannan thandhu nirutthaangu.

The Asuras, causing great fear, seized the far-away Sun and hid it. All the worlds were immersed in darkness, and encountered great suffering. Then, Vishnu of the dark hue and great might, rescued the Sun, and removed the darkness from the world.

Puranas contain many stories of fight between Devas and Asuras. Essentially, this signfies the fight between light and darkness- the very term Deva means light. This in turn means knowledge and ignorance. In Hindu view, the Sun stands for not just external light, but for Enlightenment. Hence it is the object of Gayatri, which seeks enlightenment! The ancient Tamils were aware of such puranic accounts.

SIGNIFICANCE OF SOME NATURAL PHENOMENA

117.KAPILAR

Maimmeen pugaiyinum dhumam thonrinum

Then disai marungin velli yodinum

Even if Saturn changes and turns smoky, even if Dhumaketu appears (thereby inducing fear), even if Venus starts moving towards the South-- (the lands yielded aplenty so long as Paari lived)

35.VELLAIKKUDI NAAGANAAR

Alangu kathirk kanali naalvayin thonrinum

Ilangu kathir velli thenpulam padarinum

Even if the Sun rises in all the four directions, even if the bright Venus starts moving in the South.....(Cauvery river will continue to flow)

These are astronomical events. But ancient people attached significance to changes in natural events or cycles. For instance, the appearance of the meteor (dhumakethu) was interpreted as signifying ill-fortune for the ruler. Our Jyotisha sastra deals with such matters. Tamilians were fully aware of them, and shared those beliefs. Such beliefs are widespread even today among all people.

ARUNDATI AS THE IDEAL

122.KAPILAR

Vadameen puraiyum karpin

Steady in married fidelity (karpu), like the star which shines in the North.

Arundati, wife of Sage Vashishtha, is the ideal wife, extolled in the Puranas for married fidelity-chastity..She is identified with the star of that name in the northern direction. It is an important part of the marriage ritual of the Hindu to show this star to the newly-wedded girl. This ritual is followed even to this day. Tamilians of Sangam age knew this. 

'To step on ammi, to show Arundati' is a popular saying, both in the context of marriage ritual. The former is for the newly married girl to place her foot firmly on the flat grinding stone, which used to be part of every home (before the invasion of grinder-mixtures). This was meant to make her realise that her resolve in marriage should be firm like the stone( rock). The other was to look at the star Arundati and remind herself of the ideal cherished in marriage. This is an ancient practice, followed in the Tamil land too. The meaning and significance of Arundati was not lost on the Tamilians of the Sangam age.

TO HEAVEN THROUGH HEROISM IN WAR

62.Kazhaaththalaiyaar

It was the heroic age and which place to prove one's heroism better than the battlefield? Unfortunately, this frenzy for war seized the ancient Tamils and many great kings died on the battlefield. It was the general Indian belief that a righteous war should not be avoided; the victor will attain glory here while the brave loser will ascend  to heaven- a point made by Krishna to Arjuna. The pity is that the Tamil kings fought among themselves, and which or how many wars could be considered righteous? In one battle, Chera king Kudakko Neduncheralaathan and Chola king Peruvirarkilli both died.This poet sings of the tragedy of war, but cannot avoid praising the dead kings and warriors!

Varuthaar thaangi amar migal yaavadu?

How can one be sure that the garlanded (kings and warrors) will win the war? It is strange!

Kurudhich chengai koondhal theetti

Niramkilar vuruvin paeip pendir

Eduthu ari anantar parai seer thoongap

Parundu arundhutra......

Warriors get killed, and blood flows.

Female ghosts (which feast on the dead bodies) dance in glee.

Vultures feed on the dead bodies and circle round the field, contented.

Aratthin mandiya marappor vaendar

Thaam maaindanare.

The kings who fought in the name of righteous war are dead.

    .....................pendirum

Paasadagu misaiyaar, pani neer moozhgaar

Marbagam porundi aangu amaindhanarey.

(Because hundreds of warriors are killed) their women cannot take betel leaves, and not enjoying the pleasant  cold bath , are crying in the battlefield, falling on the deadbodies.How tragic it is!

Even so,

Vaadaap poovin imaiyaa naattatthu

Naatra vunavinorum, aatra

Arumperal ulagam niraiya

Virundhu petranaraal!

Poliga num pugazhey!

The Devas, who wear the flower which never withers, and whose eyelids do not blink, and who enjoy the fragrant food offered in the Havis, rejoice- that they have received many guests through this righteous war!

May your glory last for ever!

Even though the poet describes the horrors of war rather graphically (I have omitted some lines), and suggests that the war was pointless, yet he conforms to the old heroic norm of praising the dead warriors and holding that they have entered the realm of the Devas. In the process, he confirms every detail of Hindu belief- about the ghosts, the Devas,etc. About the activities of the ghosts on the battlefield, Arunagirinathar is even more graphic in his hymns. 

It is tragic that good kings fight and die. What if they are friendly?

KAARIK KANNANAAR

58. Cholan Perum Thirumaavalavan

      Pandyan Peruvazhuthi

The poet saw them  seated together, and sings.

Paal nira vuruvin panaik kodiyonum

Neel nira vuruvin naemiyoum, enru

Iru perum deivamum vudan ninraangu

Vurukezhu thotramodu vutkuvara vilangi....

You are together- like the white-complexioned Balarama with his flag inscribed with the palmyra tree, and the dark-blue  Vishnu , with his chakra- the two big Gods! This sight will frighten all enemies!

Inneer aagalin iniyavum vulavo?

Can any sight be better than seeing  you two thus together?

The poet then expresses his wish that they sould always be friendly and not listen to the words of those who might cause discord.

It is usual for poets to compare the king to the sun. But recalling Balarama and Krishna (in that order) shows how popular they were among the ancient Tamils.  It is intriguing that Balarama was so well known and worshipped in the ancient Tamil land.See poem 56 also.

In considering the position of Brahmins in the Sangam age, we have also to see to what extent their ideas and beliefs were common to the land and shared by every one. Purana and Itihasa are an integral part of the Vedic culture, and where their knowledge is widespread, Brahminical presence is automatic.