BRAHMINS IN SANGAM LITERTURE-11. PURANANOORU

LITERATURE-LIGHT AND DELIGHT

BRAHMINS IN SANGAM LITERATURE-11
                Purananooru

Understanding depends upon the depth of the reader's knowledge. Valluvar says 'thottanaitthu voorum manarkeni'- the well in a sandy place yields water as it is deepened. Indirectly it implies too that the deeper you go, you get not only more but better water. Likewise, 'katranaitthu voorum arivu'- the more you learn, the more you understand. That is why the really learned people are humble.

Correct  understanding and interpretation of ancient literature depends upon how much the interpreter knows already. We see how careful the ancient interpreters are; for almost every word, they quote even more ancient authorities for they knew that every word was used in a precise sense. In modern times, this is seen in the editions of Dr.U.Ve.S.Iyer.

Does it mean that scope for interpretation of ancient literature is limited? Precisely! We can write whatever we want today and make words mean anything we like,  as Humpty Dumpty said. But for the ancients, words were sacred, and were but counters to reckon things by.

We should always remember that literature arises in a particular cultural milieu and things are said and understood in context. So many things are implied or just understood as meant, without explicit words. That is why in the olden days people always approached a learned man for understanding- not just reading.

The ancient Hindus stressed charity and giving gifts-dharma and dana.  Why? Because they knew wealth (like youth and the body) was not permanent, this wealth would not accompany one on his death and only the merit acquired by charity would help on that jouney. Pattinatthar said: even a broken needle will not accompany one on that last journey. Master Arunagirinathar said:share at least a little, like the broken rice grain; for just as your own shadow will not offer you shade from the sun, your own wealth will not help you on your last journey. Sankara reminded us: do not get proud of your wealth (or youth or reitnue); time snatches away everything in a trice. This is a sentiment running deep in our culture.  Sangam poet Vuraiyoor Mudukann Sathanaar sings of Chola King Nalangkilli. (This king fought his own brother ruling from another place. May be the poet wanted to teach him restraint)

BECOME CHARITABLE! (27)

Thaeidal vunmaiyum, perugal vunmaiyum

Maaidal vunmaiyum, pirattal vunmaiyum

Ariyaadoraiyum ariyakkaatti

Thingal puttezh teritarum vulagatthu

Vallar aayinum vallunar aayinum

Varundi vandor marungu nokki

Arula vallai aagumati.

Whatever may be the level of enlightenment of those who approach you- whether they are not aware of the truth that wealth is unsteady (it may decrease and disappear, or grow more) , that death is certain and is followed by rebirth, or they are so learned as to make people understand these truths and ascend the heavenly world adorned by the moon, or in any other state-  become compassionate and extend charity to them all.

We generally make a distinction between dana and dharma- specific giving and general charity. Dana is given to a fit person ie qualified in something, while general charity is extended without regard to the qualification of the recipient- like giving food. Here the poet is asking the king to become compassionate to all- "arula vallai aagu"! And he is subtly reminding him of his own ultimate vulnerability- inconstancy of wealth and life- whatever may be his present state of glory! He does this without causing any offence! Satyam bhruyat, priyam bhruyat- speak even truth in a pleasant way-said Manu. Tiruvalluvar is a master teacher and he can afford to be blunt:

Kooththaattu avaik kuzhaatthatrey perum chelvam

Pokkum adu vilindantru.   332.

Big crowd gathers to witness the village  magic show. And the crowd disperses as fast after the show. Riches are also like that.

Orupozhudum vaazhvadu ariyaar; karuduba

Kodiyum alla pala.          337

Man does not know whether he will live the next moment. But he entertains crores of thoughts!

Vuranguvadu polum saakkaadu vurangi

vizhippadu polum piraappu.      339

Death is like going to sleep. And (re)birth is like waking up from sleep. (One follows the other.)

Real charity comes out of a sincere realisation of some fundamental truths of life. This is what the great Sangam poets are teaching the big kings. Here comes our Nakkeerar, who has the reputation of not fearing  even the wrath of Lord Shiva!

WEALTH IS MEANT FOR CHARITY! (189)

Then kadal valaagam podumai inri

Venkudai nizhatriya orumai yorkkum

Nadunaal yaamattum pagalum thunjaan

Kadumaap paarkkum kalla oruvarkum

Vunbadu naazhi vuduppavai irandey

Piravum ellaam verokkummey

Selvatthup payaney eedal

Thuippom eniney thappuna palavey!

Whether it is a great king solely ruling over the whole earth covered by the seas, or he is the illiterate forest dweller hunting day and night, devoid of sleep,- their food consists of a half litre of grains; their clothing consists of a piece of cloth to cover the body from waist down, and another to cover the upper part. Everything else is the same! So, the proper use of wealth is for charity.If any one thinks he alone will enjoy his wealth, he misses many things!

This is a poem of tremendous import. The basic needs of all people are the same: food, clothing and shelter. But society has made it difficult for every one to obtain these basic needs! One important aspect of all religious ethics and morality is to make people charitable. Orthodox Hindu ethics made it the obligation of every one to share his income with five claimants! Tiruvalluvar made it obligatory for every householder to support the three other orders- brahmacharies, vanaprasta, sanyasi (Kural 41).Here, Nakkeerar is advising people in general that wealth beyond meeting one's immediate requirements of food and clothing should be given away in charity.

This takes us straight to the first mantra of the very first Upanishad: Isavasyam!

Isavaasyamidam sarvam yatkincha jagatyaam jagat

Tena tyaktena bhunjitha 

maa gruda: kasya swid danam

Everything in the world- moving and unmoving is pervaded by God. Enjoy (protect yourself) by renunciation. Covet not another's wealth. (Whose indeed is wealth?)

The idea is that everything belongs to God- man cannot claim anything as his own. What is above his immediate needs should be given to others- indeed it belongs to them! Mahatma Gandhi's famous principle of Trusteeship was based on this mantra. How well the Sangam poet reflects the idea!

"Thappuna palavey"- many things will be missed. What are these things? The traditional meaning was that such a person would miss the other purusharthas. Modern writers give any meaning they like. One even says the line means that 'many people do not think in this way' ( ie they do not engage in charity!)

There is another such poem of tremendous import, which has to be studied carefully for the meaning to be understood. This is by Kaniyan Poongkunranaar.Kaniyan indicates that he was well-versed in astronomy-astrology.

ALL ARE RELATED! (192)

Yaadhum oorey yaavarum kaelir

Theedhum nanrum pirar thara vaara

Nodhalum thanidhalum avatror anna

Saadhalum pudhuvadu anrey; vaazhdhal

Inidhena mahindhanrum ilamey, munivin
Innaadhu enralum ilamey; minnodu

Vaanam thann thuli thalaiyi aanaadhu

Kalporudu irangum mallal peryaatru

Neervazhipadoom punaipol aaruyir

Muraivazhip padoom enbadhu thiravor

Kaatchiyir thelindhanam aagalin maatchiyir

Periyorai viyattal ilamey;

Siriyorai igazhthal adhaninum ilamey.

Every place is our own. Everyone is our kinsman.

The good and adverse things we experience- they are not caused by others.

Likewise our illness and its cure are not caused by others. 

Death is not new (it began with life!)

We do not take life to be all pleasant and exult; nor do we curse it as bad,under frustration..

Like the boat which is carried away by the big river which has been flooded by heavy rain accompanied by lightning, making great noise dashing against the rocks, life is carried forward along the course of some order (destiny or fate or karma). This we have understood from realised people.

So, we do not wonder at the great people; even less do we look down upon the lowly.

 This is again extraordinary poetry. The first line is quite well known. But ask the people the reason-most will draw a blank. People talk glibly of universal brotherhood. But they do not even share water or shelter. Such conviction cannot come out of mere intellectual idea. It has deeper foundation.

There are two fundamental ideas here: that life follows some unseen order (murai); that the poet has understood it (thelindhanam) from realised persons (thiravor kaatchi). Some comments are in order.

The fundamental Vedic idea is that the universe follows some definite order. It is called "Rta". This translates into destiny or fate (called Oozh in Tamil) in individual lives. Thiruvalluvar has devoted an entire chapter for this subject- kurals 371-380. Behind this is the idea that this individual Oozh is caused by one's own good and bad actions, resulting in good and bad experiences.There is an Ordainer who has so arranged things.So, one cannot blame others for one's good or ill fortune. "Vagutthaan vaguttha vagai"- as the Ordainer has ordered- says Thiruvalluvar.{ One need not be disheartened or frightened by this. Our present life is due to past karma; likewise, the future will be based on present karma; so it is in our hands to shape our future.All dharma is meant for this.)

How does the poet know this? He says he has understood (thelindhanam) from "thiravor kaatchi''. This is a tremendous expression- not at all rendered properly by any one sofar.Thiravor is rendered as great or learned peope-'saanror'. 

But what about kaatchi? Kaatchi is "kaakshi" in Sanskrit- sight. So the question arises: whose sight, what sight!

It is known that in the whole of Hindu lore, we speak of the sight of only one category of people: The Rishis! They are called "Mantra Drushtaas" - they are the ones who have "seen" the mantras. They did not invent it- but saw it as it was- like Newton saw gravity, or Einstein saw relativity, or C.V.Raman saw the "Raman Effect". (Ramanujam got his theorems in dreams.) They did not work in a laboratory or depend on any instruments. So here thiravor kaatchi can only mean the spiritual insight of the Rishis. Unless one has conviction based on spiritual insight, it is difficult to believe in any higher truth. So this poem is based on a great spiritual foundation, which is at the heart of Hindu religion.

Even the great truths of astronomy were understood in this manner. This is hinted at by another poet- Vuraiyoor Mudhukannan Sathanaar, whom we saw earlier.

DISCOVERY OF GREAT TRUTHS! (30)

Sen jnaayitruch  chelavum

An jnaayitrup parippum

Parippuch choozhnda mandilamum

Vali thiritharu dhisaiyum

Varidhu nilaiyiya kaayamum endrivai

Senralarndhu arindor pola enrum

Inaitthu enporum ularey!

The path traversed by the Sun, the way it functions, the realm lighted by it and its movement, the movement of air in that realm, the (ten) directions, the sky which seems to be suspended without any support- there are great  people here who know these things as if they have gone there and measured them!

In Hindu orthodox circles, this science is called Jyotisham- which is an integral part of Vedic discipline, called one of its angas-Vedanga. It is the Rishis who discovered these truths sitting here- as if they went out and measured them there! How nicely the poet has conveyed this! Jyotisha is not just personal predictive astrology  ridiculously displayed these days in all vulgarity by half-baked, self-styled astrologers. Just one instance of the power of ancient Jyotisha will make us marvel at its accuracy: the way the solar and lunar eclipses are predicted years and months in advance by mere mathematical calculation without resort to  any instrument ! 

In fact, our itihasas are full of   astronomical clues as to their dates- but neither our historians nor our scientists have the sense or capacity to understand and interpret them. Nor do they have the simple grace or regard for truth to accept them. But they are roguish enough to criticise what they do not know and cannot understand!

The advocates of Dravidianism belong to this category. They do not know, and do not care to learn. But they go on repeating lies and think , like Dr.Goebbels, that deliberate repetition of lies will make falsehood a truth. 

Those who are interested in truth can easily see how much of Hindu belief-Brahminical belief- is embedded in these great Sangam poems!