BRAHMINS IN SANGAM LITERATURE-3 TOLKAPPIAM

LITERATURE- LIGHT AND DELIGHT

BRAHMINS IN SANGAM LITERATURE-3
               Tholkappiam

Language is Sacred!

Indians hold language to be of divine origin and therefore sacred. Hindu tradition holds that the sounds of the alphabet emanated from the Damaru of Lord Shiva. This is described in the Veda as Maheswara Sutra. ( The Lord who teaches the ultimate Truth in utter silence as Dakshinamurti is the one who taught us how to speak!) In fact, the sound starts from 'a'  (a pronounced here as in 'at')and end in 'l'- so a to el is the order. It is strange that the English word for the letters-'alphabet'- begins with a and l! Even the Arabs call their letters 'Alif', covering both a and l!

 Tamil is the most ancient language after Sanskrit and ancient Tamils too traced their language from divine sources. Shaivite saints have sung of both Sanskrit and Tamil as originating from Lord Shiva. Lord Shiva is even regarded as having sat in their first Sangam as a poet! The traditional belief among ancient Tamilians was that Sage Agastya was sent by Lord Shiva to South. He  learned Tamil from Muruga (Lord Subrahmanya), settled on the Podigai mountains and propagated Tamil. Tolkappiar was one of his disciples, got estranged from him later and came out on his own, writing his own manual on Tamil grammar and the usages of the language and the lifestyle of the Tamil people. It was believed that Agastya had written the first Tamil grammar called 'Agattiyam' (Agastyam) and it was followed in the period of the first Sangam. The first Sangam was in South Madurai, far to the south of the present Kanyakumari, but was lost to the sea.The capital then shifted to Kapatapuram to the north, which was the seat of the second Sangam; but this too was submerged in the sea and so the present Madurai became the final capital, housing the third and final Sangam. Tholkappiar's manual, called Tholkappiam, meaning simply 'the ancient book', is supposed to have guided the second and third Sangam.

Modern disagreements about Tholkappiar

Tholkappiar does not appear to be a real name, as it only means one who hails from the line of ancient kavya poets or who might be the author of one such.(It should be noted here that many Sanskrit words are in use. Kapatapuram, Sangam are Sanskrit words. 'Kappiam' is the Tamilised form of the Sanskrit word 'Kavya'. Similarly the Tamil word for grammar-ilakkanam- is the Tamilised form of the Sanskrit word 'Lakshanam' ( Kamban calls Lakshmana as 'Ilakkuvan'); 'Ilakkiyam'- the Tamil word for literature is derived from  the Sanskrit 'Lakshyam'.) Old tradition held that his original name was Trunadumagni. It was long held that Tholkappiam is the oldest extant Tamil literature. But on coming to power, Dravidians have been attempting to supplant the old traditions and beliefs. Some scholars have also questioned the antiquity of the book, and assigned it a later date.Modern scholars do not believe the legend about Agastya or that Tolkappiar was his student. But following hallowed tradition,and saints like Arunagirinatha, we bow first to Tholkappiar. We will see what he has to say about Brahmins.

Paayiram

Tholkappiam has a 'Payiram' or a verse of benediction or preface written by a poet named Panampaaranaar. He is supposed to have studied along with Tholkappiar.

There, he mentions the northern and southern limits of the land where Tamils live as Venkata hills and Kumari. In this he mentions that:

• Tolkappiar had mastered the old grammar called 'Aindiram' authored by Indra
• Tolkappiam was formally introduced among scholars in the assembly of the king 'Nilamtaru Tiruvil Pandyan
• Adangottu Aasaan, who expounded the way of dharma and had mastered the four Vedas, ( "aram karai naa mun naan marai mutriya adangottuaasaan") was present on the occasion.

 The original Tamil poem is here:

வட வேங்கடந் தென்குமரி

ஆயிடைத் 

தமிழ் கூறும் நல்லுலகத்து

வழக்கும் செய்யுளும் ஆயிரு முதலின்

எழுத்தும் சொல்லும்  பொருளும் நாடிச்

செந்தமிழ் இயற்கை சிவணிய நிலத்தொடு

முந்து நூல் கண்டு முறைப்பட எண்ணிப்

புலம் தொகுடத்தோனே போக்கறு பனுவல்

நிலந்தரு திருவில் பாண்டியன் அவையத்து

அறங்கரை நாமுன் நான்மறை முற்றிய 

அதங்கோட் டாசாற் கரிதபத் தெரிந்து

மயங்கா மரபின் எழுத்துமுறை காட்டி

மல்கு நீர் வரைப்பின் ஐந்திரம் நிரைந்த

தொல்காப்பியர் எனத் தன்பெயர் தோற்றிப்

பல்புகழ் நிறுத்த ப்டிமையோனே.

--------பனம்பாரனார்.

Thus it is clear even from this first verse that there were even more ancient grammar books. And we come across a Brahmin well-versed in the four Vedas( a Chaturvedi?) and one given to expounding 'aram' ie dharma ('aram karai')!

An important point has to be noted here. No ancient author claimed that he wrote something entirely novel or original. Thus Vyasa 'compiled' the Puranas, he 'delimited' the four Vedas. They existed long before him! Manu too is only the compiler of the practices that existed and not the creator or originator. The same can be seen in respect of Kautilya's Arthasastra. Tolkappiar too merely noted/recorded what alredy existed and in many places he explicitly says "enba" என்ப, 'enmanaar pulavar" என்மனார் புலவர், "mozhiba" மொழிப, etc, meaning 'so it is said' by ancients or learned people, a practice followed by the great Valluvar too. This is something well recognised even in classical English jurisprudence where it is held 'positive proof of practice overrides the written words of law', and where law merely confers "legal recognition to what has long existed by custom and tradition." In the ancient world, no one knew when something originated and they were not amended by legislative or executive fiat.

Land divisions and their Deities

Tolkappiam deals not only with the grammar of language, but with the grammar of life- the ideal or correct practices appropriate to each one. The Tamils classified the land into 5 divisions, where the flora and fauna, professions,food,music and musical instruments, social practices etc differed. And Tolkappiar recognises that each land area had its own God or Deity! Thus:

Maayon meya kaadurai vulagamum

Seyon meya maivarai vulagamum

Vendan meya teempunal ulagamum

Varunan meya perumanal ulagamum

Mullai kurinji marudam neidal enach

Cholliya muraiyaal sollavum padume   3.1.2.5

மாயோன் மேய காடுரை உலகமும்
சேயோன் மேய மைவரை உலகமும்
வேந்தன் மேய தீம்புனல் உலகமும்
வருணன் மேய பெருமணல் உலகமும்
முல்லை குறிஞ்சி மருதம் நெய்தல் எனச்
சொல்லிய முறையால் சொல்லவும் படுமே

Maayon மாயோன்= Vishnu or Tirumal. He protects or presides over the regions occupied by forests, called Mullai.

Seyon சேயோன்= Muruga or Subrahmanya, presides over the mountainous and hilly regions, called Kurinji.

Vendan வேந்தன்=Indra presides over the area occupied by agricultural fields, full of good water, called Marudam.

Varunan  வருணன்=Varuna presides over the area full of sand ie sea and sea-shore, called Neidal.

Maayon, Seyon, Vendan are Tamil names for Vishnu, Subrahmanya, and Indra. Vendan actually means king and it may be because Indra is considered the chief of the Devas!. Varunan is merely the Tamilised form of Sanskrit Varuna. Vulagam உலகம் is the Tamil adaptation of the Sanskrit word for the world-Lokam. (Loham-metal- is called vuloham in Tamil, though some tend to use 'g' instead of 'h')

Apart from these four standard divisions, there is a fifth one recognised-called Paalai, meaning desert-like. There is actually no natural desert in the Tamil land. Any area could turn desert -like temporarily due to prolonged drought or scanty rain. Kotravai or Durga presided over this area.This area is mentioned as 'neutral ground'= "naduvu nilait tinai" நடுவு நிலைத் திணை  in sutra 3.1.2.11.

Interestingly, sutra 14 recognises that the Deity of an area may  get mixed up with the Deity of another area, but the characteristics of the land will not change or get mixed up! In3. 2.1.4, it is said that in times of war, Kotravai may also be worshipped in Kurinji land.

This is quite interesting. Kotravai or Kaali or Durga is considred an aspect of Parvati, usually treated as equivalent terms in Hindu mythology. And Parvati is the mother of Subrahmanya, the Deity of Kurinji. And according to the legends, it is Mother who gave the Spear to Subrahmanya at the time of war! How appropriate then that Tholkappiam says Kotravai may be worshipped along with Muruga in Kurinji at the time of war! In Tirumurugatrupadai, we have these lines, describing Muruga as the child of Kotravai, the Ancient One:

வெற்றி வெல்போர்க் கொற்றவை சிறுவ
இழையணி சிறப்பிற் பழையோள் குழவி

He becomes the commander  of the Divine forces- Devasenapati.

வானோர் வணங்கு வில் தானைத் தலைவ

We may recall here that people from the different parts of India worship  different Deities as the main ones, though all are present everywhere. Thus we see Ganapati is popular in Maharashtra, Durga is celebrated in Bengal, Jagannath in Orissa, Rama and Krishna are popular all over North; though Tamilians like to claim that Muruga is the Tamil God, we see Siva and Vishnu are equally popular. Even in the ancient days, Muruga was not the only predominant Deity in the Tamil land. Nor was he the exclusive Deity of the Tamils. North Indian kings had issued coins with the figure of Kartikeya.

Division of society/occupational division

In section 4, Tolkappiar shows why people went on journeys involving separation from one's people and place. Here he makes some interesting observations.

27. Odal pagaiye toodu ivai pirivey
ஓதல் பகையே தூது இவை பிரிவே

People can go away only for reasons of learning, enmity and carrying messages.

28. Odalum toodum vuyarndor mena.
ஓதலும் தூதும் உயர்ந்தோர்  மேன

Separation on acccount of learning and carrying messages are only approprite for the upper strata. By this, Brahmins and the Kshatriyas (princely order) are meant.

 (Brahmins were engaged for carrying messages of importance, as we will see in Purananuru. This seems to have been a practice all over India as we observe that even Rukmini engaged a Brahmin to carry her message to Krishna!)

In 29 &30, other circumstances for separation are mentioned- like when the king can leave alone or with his retinue; that people can leave for observing festivals connected with Deities, or when they fail to observe the dharma of the land, they may leave to restore it.

31. Maelor muraimai naalvarkkum vuritte.
மேலோர் முறைமை நால்வர்க்கும் உரித்தே

Separation for the sake of establishing worship of Deity is appropriate for all the 4 varnas.

In 33, he says Vaisyas can go away for the sake of learning. In 34, it is said that Vysyas and the Velaalars may go away for the sake of earning wealth.

By this it is probably meant that Brahmins are precluded from going away for the sake of earning wealth. In 36, it is stated:

Vuyarndor porulvayin ozhukkattana
உயர்ந்தோர் பொருள்வயின் ஒழுக்கத்தான

Even when Brahmins have to go away for earning, they should not fall from or give up their 'ozhukkam' ie discipline and proper conduct. Aachara and learning should be the basis of that earning.

Tolkappiam reveals  many interesting practices which prevailed then. One  was when one tried to  prove one's superiority in any field over others. Kings engaged in combat but others too engaged in other types of activities. Brahmins engaged in learned debates and this was recognised as "parppana vaagai". பார்ப்பன வாகை 

In 3.2.5.16, it is said:

Aruvagaippatta paarppanap paakkamum
அறுவகைப்பட்ட பார்ப்பனப் பாக்கமும்

On the side of the Brahmins engaged in six activities.

It is a well recognised principle that only six activities were legitimate or meant for Brahmins: learning and teaching Veda, performing and officiating at Yajnas; giving and accepting dana.(None of them involved competition with any other profession, making money, or physical comforts.)

Tamil marriages
Kalavu discipline

Those who have some acquaintance with Classical Tamil literature know that in respect of marriage, the Tamils recognised two forms: the arranged, formal marriage (karpu) and the love marriage (kalavu). But it was recognised that even the latter was due to the force of karma (oozh). Tolkappiam talks about it and places it appropriately! In 3.3.1.1 Tolkappiyam deals with Kalavu marriages. It states:

Inbamum porulum aranum enraangu

Anbodu punarnda aindinai marungin

Kaamak koottam kaanum kaalai

Maraiyor deyattu manral ettanul

Turai yamai nal yaazht tunaimaiyor iyialbey.

இன்பமும் பொருளும் அறனும் என்றாங்கு
அன்பொடு புணர்ந்த ஐந்திணை மருங்கின்
காமக் கூட்டம் காணும் காலை
மறையோர் தேயத்து மன்றல் எட்டனுள்
துறையமை நல்யாழ்த் துணைமையோர் இயல்பே.

If we investigate the marriages undertaken by all people, prompted by love and for the sake of pursuing  kama,artha and dharma,  kalavu marriage may be classed under Gandharva , one of the eight forms of marriage as determined by the Vedic scholars.

This is an important sutra. People now a days talk  lightly of the so called love or self-chosen marriages.It is clearly stated here that marriages are for pursuing the recognised purusharthas. It is significant that this statement is made in the context of 'kalavu'! It recognises that Vedic pundits (maraiyavar) classified marriage into 8 categories . One of them was Gandharva and the Kalavu marriage falls under this category! So, even this is within the Vedic fold!.

The 8 categories are: Brahmam. Prajapatyam, Aarsham, Daivam,Gandharvam,Asuram,Rakshasam, Paisasam! Here, Tolkappiar indicates Gandharvas by their professional insignia: "nal yaazh tunaimaiyor" ie those who carry the sweet veena. It is well known that Gandharvas are the musicians among the Devas and they are experts in Veena and other musical instruments.. We can see here to what extent the so-called Tamil culture was identical with the all-India Vedic Hindu culture! The classical example of Gandharva marriage is that of Dushyanta-Shakuntala! In the Tamil tradition, Valli's marriage is Gandharva (kalavu) and Devasena's is karpu (Brahmanam).

Kalavu does not simply mean anyone running away with anyone! It too involved discilpline. It was recognised by the ancient Tamils that even kalavu marriages were prompted by fate or destiny and that it was permissible only among the compatible. There were ten standards of compatibility! In defining the character of the man,Tholkappiar prescribed intelligence and fear of bad conduct as main indications. Likewise, girls were also defined as endowed with certain moral virtues.

பெருமையும் உரனும் ஆடுஉ மேன        3.3.2.7

அச்சமும் நாணும் மடமும் முந்துறுதல்
நிச்சமும் பெண்பாற் குரிய என்ப.            3.3.2.8


மறைந்த ஒழுக்கத் தோரையும் நாளும்
துறந்த ஒழுக்கம் கிழவற்கு இல்லை       3.3.7.45

Even under kalavu discipline, the well-bred person would not give up adherence to the observation of auspicious days and timings! (Oraiyum naalum).

Karpu marriages.

The same trend is seen in dealing with 'karpu' marriages, in section 3.4.1.1

 Karpenappaduvadu karanamodu punark

Kolarkuri barabir kizhavan kizhattiyai

Kodaikuri marabinor koduppak kolvaduvey.

கற்பெனப் படுவது கரணமொடு புணரக்
கொளற்குரி மரபிற் கிழவன் கிழத்தியைக்
கொடைக்குரி மரபினோர் கொடுப்பக் கொள்வதுவே.

That (alone) is recognised as karpu marriage where the boy  belonging to a proper tradition,marries a girl of appropirate tradition , where the relatives of the girl give away the girl with appropriate rituals.

Almost every word here is significant.

karanam= religious ritual

kolarkuri marabu= family tradition in which it is appropriate to accept

kodaikkuri marabinor= people belonging to a tradition where it is appropriate to give away
(It is important to remember here that matching of Gotra is very important as marriage within the same Gotra is not permitted. Kolarkkuri marabu and kodaikkuri marabu may be taken to imply this too.)

koduppak kolvadu= accept when it is properly given.

What happens when the girl has no relative ? 1.2 says in that case, it is acceptable if the proper ritual is followed: koduppor inriyum karanam vundey. கொடுப்போர் இன்றியும் கரணம் உண்டே.

In 1.3 it is stated that the form of marriage with rituals, which is proper for the first three varnas was once followed by the fourth varna too!  It seems this was discontinued later.

Maelor moovarkkum punartha karanam

Keezhorkku aagiya kalamum vundey.

மேலோர் மூவர்க்கும் புணர்த்த கரணம்
கீழோர்க்கு ஆகிய காலமும் உண்டே

What is this karanam=ritual business? How did it come about? Here comes one of the most famous sutras one might have heard of:

1.4. Poyyum vazhuvum tonriya pinnar

Iyer yattanar karanam enba.

பொய்யும் வழுவும் தோன்றிய பின்னர்
ஐயர் யாத்தனர் கரணம் என்ப.

After the appearance of falsehood, and fall from one's word or conduct, Vedic Brahmins instituted appropriate rituals- so say the learned.

After all, what are these rituals? In the ultimate analysis, they all involve ascertaining that girl or boy is not already married or involved in anything, that the witness of God (especially Agni) is invoked, that respectable family and community elders are present,and both sides make solemn commitments.

We can quietly reflect how far we have deviated, even with these rituals! The registrar and court have now emerged as new authorities and invented new rituals, both for making and breaking marriages. Poor Tholkappiar! He did not make provision for breaking!

The expression 'Iyer' here is causing lot of headache to modern commentators and they invent all sorts of explanations. The meaning is very clear to those who follow traditional authorities.It merely means learned Brahmins.(Vedic Brahmins)

There is a sutra which says that after the marriage ceremony, the husband teaches the wife how she has to conduct herself/the household in respect of different persons:

அந்தணர் திறத்தும்  சான்றோர் தேயத்தும்
அந்தமில் சிறப்பில் பிறர் பிறர் திறத்தினும்
ஒழுக்கங் காட்டிய குறிப்பினும்.......         3.4.2.5.


Tholkappiar is very subtle here. He says the husband teaches the wife, by actions and indications, (ஒழுக்கம் காட்டிய குறிப்பு) rather than formally, how she has to conduct herself towards Brahmins, persons deserving of respect,those engaged in tapas, guests, etc.

Insignia of the four Varnas

Tholkappiam records the things characteristic of the people belonging to the different Varnas. The white umbrella, flag, sceptre are the royal insignia. Tholkappiar lists 9 such things for the kings. For the Brahmins it is the book, kamandalu or water pot, walking stick and the wooden plank .

Nooley karagam mukkol manaiye

Aayung kaalai andanark kuriya           3.9.5.71

நூலே கரகம் முக்கோல் மணையே
ஆயுங்காலை அந்தணர்க்கு உரிய.

Besides, they can retain what the King gifts them:

Andanaalarkku arasu varai vinrey      3.9.5.83

அந்தணாளர்க்கு அரசு வரைவின்றே

That is, when Brahmins dischage the duties of priest or minister to the King, they can use and display things such as flag,umbrella, chamaras and garland that might have been given by the king.

Interestingly, we come across a Brahmin who also bore the insignia of royalty in the person of Sundaramurti Nayanar in Periyapuranam. There Sekkizhar swamigal records that when Nayanar came duly attired for his marriage ceremony, he displayed the insignia of both the king and 'his own' Brahmin status: "Mannavar tiruvum tangal Vaidigat tiruvum ponga".மன்னவர் திருவும் தங்கள் வைதிகத் திருவும் பொங்க.

Such are some of the ideas and observations we have in Tholkappiam about Brahmins. Since the life of the Brahmins is totally dependent on Veda, Sastra, rituals etc, these are also covered in the book, though I have not covered all of them here. Apart from what is directly stated, numerous indirect references and inferences may be made. Tholkappiam, recognising the existence of the 4 varnas, clearly reveals that Brahmins are native, original inhabitants =Poorvakudi, sons of the soil, of Tamil Nad, like others. We need not attempt to wake up those who pretend to sleep ( or are really in a stupor), but we  ourselves need not fall asleep or slip for want of correct information and facts!

குறிப்பு: NOTE
 Some other points bearing on Brahminical values mentioned in the Tholkappiam deserve attention.

1. It is well known that Brahmins ( and orthodox Hindus generally) look to find ten matching points in finalising a marriage alliance. This is done solely on the basis of the horoscope. We find that Tholkappiam also mentions 10 points to be matched:

Pirappe kudimai aanmai aandodu
Vuruvu nirutta kama vaayil
Niraiye Aruley Vunarvodu tiruvena 
Muraiyurak kilanda oppinadu vagaiye.   3.6.5.25

பிறப்பே குடிமை ஆண்மை ஆண்டொடு
உருவு நிறுத்த காம வாயில்
நிறையே அருளே உணர்வொடு திருவென
முறையுறக் கிளந்த ஒப்பினது வகையே.

These ten points should be matching between the man and woman of family:

• Pirappu= compatibility by family in which born
• Kudimai= discipline and social conduct and virtues
• Aanmai = bravery and confidence
• Aandu  = Age
• Vuruvu = appearance/countenance
• Nirutta kama vaayil = mutual affection
• Niraiye = compatible good qualities, virtues
• Arul  =    disposition of general compassion
• Vunarvu = cultured/educated/cultivated values
• Tiru = status of wealth

We can easily see how important these are but how difficult to judge and match them! These matters are revealed/judged from a horoscope in subtle ways, but not everyone can do it.

2. Tolkappiam has clearly laid down that marriage (even love marriage) is for the purpose of pursuing the purusharthas- dharma, artha, kama. Hindus have believed that the householder should retire from active family concerns at some stage and take up contemplation on the ultimate values of life. Tolkappiar states this clearly.

Kamam sanra kadaikkot kaalai

Emam sanra makkalodu tuvanri

Arampuri sutramodu kizhavanum kizhattiyum

Sirandadu payitral pirandadan payaney.    3.4.6.51

காமம் சான்ற கடைக்கோட் காலை
ஏமம் சான்ற மக்களொடு துவன்றி
அறம்புரி சுற்றமொடு கிழவனும் கிழத்தியும்
சிறந்தது பயிற்றல் பிறந்ததன் பயனே

In the old age, after  having enjoyed the pleasures of married life, the man and wife should not continue to think only of these small worldly pleasures. With the protecting care of the children and surrounded by relatives who are intent on dharma, they should devote their time in pursuing the higher things. That will indeed be the proper fruit  ( fulfilment of the purpose) of this birth!

Tolkappiar has given the heading 'Tavam' (tapas) to this passage. This idea is stated in Manu, 3.257. In 6.5, such a person is called a sanyasi, though living in the house.

Some words here are stunning. But the way Tolkappiar hints at the higher things without naming them (and thus limiting them) is superb!  He simply says: 'sirandadu payitral' =practising the higher or excellent values. Payitral here reminds us of what Krishna tells Arjuna in the Gita: Abhyasena, Vairagyena! (6.35)

3.It is to be noted that the 8 types of marriages acceptable to or prescribed by Vedic practitioners (maraiyavar deyattu manral ettanul) are clearly stated and explained in Manu Smriti, as covering all the varnas. Please see Manu Smriti, chap.3; slokas 20 and above.

4. The purusharthas are 4 according to Hindu religious tradition: Dharma, Artha, Kama and Moksha. These are stated in Tamil as: Aram, Porul, Inbam and Veedu. But in the Tamil literary tradition, only  the first three are at times stated, leaving out Moksha  or Veedu. Even Tirukkural does this.What may be the reason?

It is not that they disagreed, but they had a very subtle reason! This is stated by Parimelazhagar in the introduction to his commentary on Tirukkural. He states thus:

Whether it is heavenly enjoyment like the position of Indra or Eternal Moksha conferring endless bliss, that people desire, learned elders have taken four subjects as those worthy of pursuit by human beings.These are: Dharma, artha, kama and moksha. Among these, Moksha is beyond the reach of mind and speech. It can only be indicated indirectly through means such as renunciation, and cannot be defined and explained. So, books can only deal with the other three.

So wherever only three are mentioned, we must automatically take the fourth also as meant!

The meaning of moksha or veedu is that it is freedom from samsara- ie repeated birth (and death). This is stated by Tiruvalluvar in many places in the Kural. eg:

• Pirappennum pedaimai neenga 358
• பிறப்பெனும் பேதைமை நீங்க
• piravaazhi neettal  8
• பிறவாழி நீத்தல்
• Vendungaal vendum piravaamai 362
• வேண்டுங்கால் வேண்டும் பிறவாமை

5. Tolkappiar is using different terms to denote Brahmins: Paarppanar, பார்ப்பனர்,  anthanar அந்தணர், maraiyor,மறையோர் Iyer, ஐயர் etc. These terms apply to Brahmins in different roles/situations.There was specialisation even among Brahmins. Paarppanar may refer to Brahmins in general. Maraiyor means those who practice the marai ie Veda- is the Vedic Brahmins, engaged in rituals, is a Sastry.Anthanar means those who are pursuing Veda-antha ie philosophical pursuits.The term Iyer also seems to be connected to rituals, as this term is mentioned in connection with ritual-கரணம்.Under the  Dravidian influence,new meanings are given to old terms, where the facts are inconvenient to admit. இன்று குதர்க்கம் பேசுவதும் வலிந்து வேறு பொருள் கொள்வதும்  வழக்கமாகி விட்டது.

6. I have given here only some of the points covered in the Tholkappiam. I have furnished the bare translation of the passages, without attempting commentary. Nor have I given full cross references. These are material for a bigger monograph, and await more competent hands than mine. My limited purpose here is to show that ancient Tamil literature contains lot of information about Brahmins and the Brahminical values and way of life.. The political outfits in Tamil Nad and the so called scholars under their influence either do not write about them openly, or try to distort the meaning. The official education system suppresses free flow of information. So, I want to draw attention to the real position. It is necessary for people to study things independently.பேய் அரசாண்டால் பிணம் தின்னும் சாத்திரங்கள்.