Tag Archives: Vedas

Personalities: Thirumazhisai Alvar

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Introduction

திருமழிசை (Thirumazhisai) Piran is worshiped as one of the twelve Alvars, the great Bhakti saints and scholars of Sanathana dharma. Some historians date the time period of the Alvars to 6th – 8th century CE, while other scholars state much earlier dates. The Tamizh songs of the Alvars comprise the sacred 4000 Divya Prabandham [5]. The verses are suffused with Bhakti and compassion and speak of liberation through surrender of all ego to the lotus feet of Mahavishnu. Thirumazhisai Alvar’s life story is awe-inspiring and full of amazing incidents. He is considered an incarnation of the Sudarshana Chakra of Sriman Narayana. Hailing from a most humble family he became a towering Vedic seer. He studied the various dharmic schools of thought of his time before becoming a devotee of Vishnu. He surrendered all to the supreme being who in turn listened to his devotee’s words.

The principal references for this introductory article are the works of Dr. N. Ranganathan [1, 2]. The books are available here and here.

 

Biography

Thirumazhisai Alvar was born in the village of Thirumazhisai near Poovirunda Valli (present day: Poonamallee) located near West Chennai.  One account says that he was born to Sage Brigu and his wife as an under-developed fetus and was abandoned in a field under bamboo trees. He was later found and adopted by a woodcutter family. However, due to divine intervention, life was breathed into this form and it grew into an infant who was graced by the vision of Bhagavan when he first opened his eyes. Later, when this vision disappeared, the child began to cry. Due to this transcendent vision, the child experienced little hunger or thirst. An old farmer and his wife recognized the divinity within this baby and brought milk for the child daily. One day, the farmer’s wife drank the leftover milk and regained her youth. The couple was blessed with a child, Kani Kannan who later became the Alvar’s disciple.

The divine child became a Yogi at a young age. He learned and explored different Hindu Sampradayas as well as Buddhist and Jain traditions. He was also a Shiva Bhakta before fully immersing himself in Sriman Narayana. It is said that Shiva was impressed by his complete devotion to Narayana and bestowed upon him the title of Bhaktisara.

In a parallel to Sri Krishna, the Alvar identified himself in his works with the humble woodcutter family who raised him. One story is worth recalling in this regard. Thirumazhisai Alvar was on his way to Kumbakonam when he came across a Veda-chanting group. They stopped chanting as they did not want the mystic chants to be heard by one, they felt, was not qualified to receive it. As the Alvar began to leave they realized they had forgotten the point at which they had stopped chanting, perhaps symbolizing their own confused state. The enlightened Vedic scholar Thirumazhisai Alvar guided them to the right verse through signs that helped them infer where they had stopped. They understood the greatness of Alvar who not only knew the words but also realized the meaning of the sacred chants.

Another related story starts with the local deity of the village where Alvar was staying. The deity’s head always turned toward where his devotee, Thirumazhisai Alvar was. When this was brought to the attention of the temple Dikshitar who was performing a Yagna, he was elated that such a great Atma had come to his village. He brought Alvar to the temple with all due respect and offered the first honors to him as part of the Yaaga. The conductors of the ritual were upset that a person of a ‘low’ background was being offered this privilege (again, we can see a parallel to Sri Krishna). The Dikshitar was anguished by this response and pleaded with the Alvar to reveal his inner form and open their eyes that failed to see what the deity himself saw. The Alvar addressed the lord living inside him and asked that he reveal himself. It is said that Mahavishnu along with Mahalakshmi, Adisesha, and all attributes immediately manifested in Alvar’s body to the amazement of everyone there.

Kanikannan Pokinraan!

Perhaps a most profound incident associated with Thirumazhisai Alvar happened when he was in Kanchipuram. The king was displeased with Kani Kannan for some reason, and in a moment of arrogance and anger, banished Alvar’s disciple from the kingdom. After the disciple informed Alvar of this punishment, a remarkable event happened. Thirumazhisai Alvar along with his disciple went to the Thiruvehka Vishnu temple and addressed the deity in simple Tamizh words “Kanikannan Pokinraan ..” [1, 2]:

"Kani Kannan is going. O' Sapphire hued Lord of the beautiful Kanchi, do not lie down. The courageous sweet tongued poet that I am also going to follow. You also roll up your serpent bed." [1].

The temple deity dutifully rolled up Adisesha like a mat and followed his Bhaktas. Sans Sriman Narayana, prosperity, and peace also naturally left Kanchi. After the city suffered a series of misfortunes, the King’s ministers made him realize his mistakes and he fell at the feet of the great Alvar who forgave him. Alvar requested the deity to return to Thiruvehka and rest on his serpent bed again, which Mahavishnu immediately accepted.  Peace and prosperity returned to Kanchi.

“The Lord enshrined in Thiru Vehka temple is in an unusual lying posture with His head on the left side (to our right side as we see Him) to indicate the fact that He once got up at the bidding of His Bhakta.” [1].

Thirumazhisai Alvar composed many Tamizh works. Of these, two prominent poetic masterpieces containing many profound verses that bring to light the all-encompassing vision of Vishishtadvaita survive: Thirucchanda Viruttam and Naanmukan Thiruvandhadhi. Both works have been looked upon as Saranagati Prabhandhams by Sri Vaishnava scholars. The Thirucchanda Viruttam consisting of 120 verses is composed in the form of rhythmic poetry that extols Narayana the supreme cause and explains that a surrender of all our ego to this supreme cause is the path to Moksha. The Naanmukan Thiruvandhadhi is a garland comprising of 96 interlinked verse-flowers and firmly establishes the Parathvam of Narayana. Tamizhs from all over and devotees of Vishnu in particular dutifully learn and recite these sacred verses with Shraddha to this day. We briefly discuss these two works in the next section.

One of the most sacred locations associated with Alvar is the Sri Araavamudan temple in Thirukkudanthai (Kumbakonam) where he spent most of the latter part of his life in the mortal world.

One of the lessons from studying the lives of our great saints like Thirumazhisai Alvar and Thirunaalaippovaar Nayanaar (Nandanaar) is that in the present Yuga, birth and Kula-based qualifications can only take us so far; it does not guarantee enlightenment. It is critical in today’s context to revisit and study the unifying contributions of the Alvars and Nayanmars who ensured that the truth of the Vedas reached all sections of the society. In fact, it is simply not possible to fully understand Tamizh deep culture unless one reads and listens to the works of the great Bhakti saint-scholars of Tamilnadu, the land of Vedas.

Thirucchanda Viruttam

"Thirucchanda viruttam captures the direct experience of the Azhwar of the simultaneous reality of the five-fold Divinity." - [1].

Sri Vaishnava scholars state that the most complete range of meanings in the Thirucchanda Viruttam is understood only when it is read along with authoritative commentaries. It expresses the deepest Vedantic truths about the ultimate reality of this cosmos through song and poetry. Sriman Narayana is worshiped in five different forms or modes: Para, Vyuha, Vibhava, Antaryami, and Archa (Pancharatra [4]). Two verses from this work are given below:

Verse 10

“Similar to the nature of the large ocean containing within itself the whiteness
and the waves which surge from and settles into itself,
all the non-moving and the moving entities and their worlds which rise and die,
rise from Thee and ultimately rest in Thee alone.” – Translation by Dr. Ranganathan [1].

Verse-17 worships Narayana as a five-fold divinity in all his wondrous forms and manifestations.

Mahavishnu is hailed as the primal cause. He is Vasudeva, and also takes the three forms (Vyuhas – Sankarshana, Pradyumna, Aniruddha). He is the basis of the four entities (Pradhaana, Purusha, Avyakta, Kaala). As Vibhavas, he manifests through Avatars to restore dharma, and also reclines on AadhiSesha in the Ksheera sagara. He is also the Archa Murthis as desired by devotees (brief summary of a translation in [1]).

Naanmukan Thiruvandhadhi

"In Azhwar's own words, he found the proper and apt material for his poetry namely the Lord Himself... He further says that the Lord himself brought forth this garland of verses from his heart, seeding his mind with the faultless and beautiful Tamil language, by being the meaning of the words that he had learnt from his birth and becoming one with him." - [2].

This work is composed in the cyclical Andhadhi style wherein the word or syllable at the end of one verse is also the start of the next verse. Thus, no verse has an independent existence as it is connected to all the other verses and there is no beginning or end. We can see the same ‘endless’ cycle in the Kolams of Tamilnadu. When we sing and experience these sublime verses, we realize why Tamizh is also revered as a divine language by Tamizhs.

Verse 36 is cited in [2] to explain how Narayana is so easily accessible to his Bhaktas:

Thirumazhisai Alvar explains how the supreme deity resides on his serpent bed in different sacred spots including Thirukkudanthai, ThiruVehka, etc., and in Thirupparkadal (transcendental ocean of milk) only so that he can fill the minds of devotees and become one with their thoughts.

Contributions to Vedanta

Thirumazhisai Alvar’s scholarly contributions to Vishishtadvaita are too many to recount in this brief article.  He is renowned for his study of all the major dharmic schools of his time period. A student’s perspective of some of the symbolism and meanings associated with events from his life and are presented next.

  • His birth in the form of an unformed foetus followed by a divine transition to a baby with all human features can remind us of the philosophical shift from an impersonal, Nirguna Brahman of Advaita to the fully attributed divinity of Vishishtadvaita. The differences between these two Vedantic schools have been summarized by Sri Rajiv Malhotra: “Ramanuja’s school of Vishishta-Advaita (‘differentiated non-dualism’) challenged Shankara by setting aside the concept of maya as the reason for the experience of separation and replacing it with the idea that all particular properties, qualities and possibilities are inherent in Brahman. Universals (‘samanya’) and particulars (‘vishesha’) are inseparable; the universal offers the all-encompassing view, and the particulars offer multiplicity within it.” [3].
  • An equally fascinating incident to study is the aforementioned event where the Guru (Alvar) heeds the words of the Shishya (Kani Kannan) and in turn, the deity of the Thiru Vehka (Sri Yathothkari) temple responds to the words of his devotee (Alvar) and leaves the temple. This sequence inverts the ‘top-down’ picture entrenched in our minds, namely, of the divine guiding the Guru who instructs the Shishya. Who is the leader and who follows here?! This situation has been beautifully captured using Sri Ramakrishna Paramahamsa’s ‘needle-magnet’ metaphor in the foreword to Dr. Ranganathan’s book by his brother N. Rajagopalan: “As a siddha, the Azhwar had a dynamic relationship with the living deities in the temples like “the attraction between the needle and the magnet”, to borrow sage Ramakrishna Paramahamsa’s phrase to describe the relationship between a true devotee and the Lord. Only it was difficult to tell at times who was the needle and who the magnet. Such was the love of the Azhwar that the Lord could not but follow him at his call“. In one version of this incident narrated to this author, Mahavishnu, the all-powerful supreme cause of the universe, literally rolls up his (serpent) bed and leaves the Kanchi temple without the slightest pause and follows his devotee. When they return, the all-knowing Narayana does not remember whether he was facing left or right when he got up and departed. He reclines in a direction opposite to the conventional left-to-right that we see in other temples.

 

Yathothkari (5).jpg
By Ssriram mt – Own work, CC BY-SA 4.0, Link

When viewed purely textually and intellectually sans Shraddha, the sacred works emerging from different schools of dharma can create ‘anxiety’ in the minds of the ‘analyst’ depending on the Sampradaya they associate themselves with. It also provides fodder to the outsider lens to exploit this anxiety via spurious interpretations. Practitioners of Sanathana Dharma who approach these works with Shraddha and mutual respect and fully immerse themselves in the verses of the Alvars and Nayanmars exhibit little anxiety. The different Vedanta schools attest to one ultimate reality (the Supreme Consciousness) even though their realizations regarding the nature of this unity differ. Sri Jiva Goswami later harmonized Adi Sankara’s and Ramanuja’s vision, where the divine manifestations experienced by the devotee are based on his or her capacity [3].

Thirumazhisai Alvar is an exemplar in this context who rose from a most humble background and overcame many obstacles to become a great scholar and earned the praise of Rudra himself for his devotion to Vishnu. The Thirupparkadal mentioned in Thirumazhisai Alvar’s Naanmukan Thiruvandhadhi is a sacred spot in Tamilnadu where one can find one of the great temples of the world.  Here, Hindus can visualize and celebrate the oneness of Siva and Vishnu. Let us fold our hands and pay obeisance to this great Alvar.

References and Further Reading

  1. Dr. N. Ranganathan. Sri Thirumazhisai Piran’s Thirucchanda Viruttam
    (Text with a free translation and Commentary). Published by N. Rajagopalan. Chennai. 2003.
  2. Dr. N. Ranganathan. Sri Thirumazhisai Piran’s Naanmukan Thiruvandhadhi (Text with a free translation and Commentary). Published by N. Rajagopalan. Chennai. 1999.
  3. Rajiv Malhotra. Being Different: An Indian Challenge to Western Universalism. Harper Collins. 2011.
  4. Pancharatra defined. The “Hindu” newspaper . April 2020.
  5. 4000 Divya Prabandham: Chapter – 87. 2017.
  6. Thirumazhisai AzhwAr. Narada-therealmofreligion.blogspot.com. 2016.

Personalities: Periyalvar

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pic source V. Rajagopalan [6].

Biography

Vishnuchittar was born to Mukunda Bhattar and Padumavalli in Srivilliputtur (less than 100 Km from Madurai) in the Pandya Kingdom. A date range given for his birth is the 8th-9th century CE. The boy developed a sense of devotion and service toward Mahavishnu from a very young age, and he thought of the best way he could serve his deity every day. His natural affinity for the Krishna avatar reminded him of a story of Sri Krishna who sought out Kamsa’s garland maker in Mathura and wore his garlands with joy. Vishnuchittar thereafter created a beautiful flower garden in Srivilliputtur, and would pick a variety of flowers from there to prepare garlands and offer it to Vatapatrasayee, the deity of the temple there. Vishnuchittar continued this practice for long and it is clear from the amazing incidents in his life that Bhagavan bestowed his grace upon this ardent devotee.

A main reference for this introduction to the life and work of Periyalvar is the book by Thiru M.P. Srinivasan [1].

During this time, Sree Vallabha Devan was the Pandya king who ruled from the capital city of Madurai. He was a great and dharmic ruler like so many Tamizh kings and leaders who built Tamil Nadu, the land of the Vedas. While doing a round of the city one night, the king chanced upon a person sleeping alone outside and woke him up. After learning that he was a Brahman who’d returned after bathing in the sacred waters of Mother Ganga, the king requested him to share a dharmic truth with him. The Brahman’s reply was a simple yet amazing Shloka that said:

“search what you want during the rainy season in the previous eight months, what is needed in the night during day-time, what is required in old age during youthful days, and what is essential for the other life, search in the life now.” [1].

The king was lost in thought especially about the direction given in the last part of a shloka that seamlessly blends the earthly cycles and spiritual realm to make that transcendental point so natural. The King’s adviser suggested he invite the dharmic scholars in his kingdom to find a convincing answer to the nature of ultimate reality; regarding paratvam, which could also answer the King’s question- ‘what effort do we put it today, in this world, to attain transcendental bliss’. The King agreed, and offered a purse of gold to any scholar in the land who could debate this issue and convincingly answer this question. Vishnuchittar was directed by the Srivilliputtur deity, Vatapatrasayee, to proceed to Madurai. Vishnuchittar was able to debate and explain to the august gathering present that indeed, Vishnu was the ultimate reality, ‘the indisputable truth that cannot be surpassed by any reality’; surrendering to the feet of Vishnu, the one who grants the Purusharthas would bring Moksha. He was able to substantiate his response on paratvam, and the story goes that the golden purse tied atop the pole bent down toward Vishnuchittar.

The king was overjoyed by the words of Vishnuchittar that eloquently reflected the teachings of Vedanta and answered the question that had confounded him, and hailed him as ’Bhattarpiraan’. As the seer was being taken in an open procession around the city on an elephant, he experienced a divine vision of Bhagavan Vishnu and Mahalakshmi atop Garuda. The devotee of Vishnu was overcome with love and affection for his deity and sang the twelve great verses of ‘Pallandu’, wishing for the welfare and well-being of the infinite divine for many, many years. After this amazing event, he became known as Periyalvar.

source link: dinamalar.com

Periyalvar returned to Srivilliputtur, dedicated the gold purse to the temple, and continued his service of preparing flower garlands for his deity. He immersed himself within the Krishna avataram and composed his profound Thirumozhi. Baby Andal (Godai Devi) was found near the Tulasi plant in his garden, and Periyalvar brought her up as his daughter. Andal as an ardent devotee of Vishnu, continued the divine service of Periyalvar.  She learned from her father’s teachings of the Vedas and Vedanta and soon became an accomplished scholar of dharma. She composed great works, and is revered as one of the twelve alvars. You can read more about Andal in this sublime essay.

Āṇḍāḷ – The Girl Divine

It is said that Periyalvar spent his last mortal years in Thirumaliruncholai and at age 85 reached the lotus feet of his deity he had served from birth. This is a brief biography of the peerless Periyalvar. Let us remember the twelve alvars who dedicated their lives to dharma and brought the genuine message of love and peace to the common people through their shraddha and sadhana.

The Twelve Alvars

Poikai Alvar

Puttatalvar

Peyalvar

Thirumalicai Alvar

Nammalvar

Maturakavi Alvar

Kulasekaralvar

Periyalvar

Andal

Tontaratippotialvar

Thiruppanalvar

Thirumankai Alvar

The divine songs of the twelve Alvars form the Nalayira Divya Prabandam. The songs of the Alvars and Nayanmars sung in the native language of Tamizh cut across all classes of the society to touch all people of Tamilnadu. Eventually the Bhakti movement of Hinduism spread all over India and profoundly influenced Indic thought. The Alvars and Nayanmars are a major reason for the unbroken dharmika beliefs of Tamizhs and the prosperity of தமிழ் மொழி itself, which continues to this day. It is simply not possible to fully understand Tamilnadu’s dynamics until one comprehends the depth of its diverse dharma traditions.

A brief review of two important works of Periyalvar is presented noting that this can only be a layperson understanding of the profound ideas they contain. The references and recommended reading at the end of the post may guide readers deeper into these sacred works.

Thirupallandu

ThiruPallandu comprise the opening verses of the sacred Divya Prabandam and has 12 pasurams, each of which end with the words ‘Pallandu Pallandu’ (many, many years). In Tamizh, the prefix ‘Thiru’ signifies the qualities of divinity, sacredness, and respect. The first Pasuram has two lines and the remaining have four lines each.

Embedded within these verses are the deepest truths of Vendanta. A remarkable aspect of these verses is that the devotee’s plea to Mahavishnu is not for himself, but for the welfare of the supreme deity Vishnu. And since Narayana is the One, ultimate reality as Periyalvar explained with Pramanas in the Pandyan capital city, as a layman reader we can understand this plea as one that is automatically for the welfare of everything within and without the cosmos.

The linked video provides brief English translations for each of the 12 verses. A simple translation of the first verse is given below.

“For many years, many years, many thousands of years, many crores of hundred thousands more, The Gem-hued One with mighty shoulders that defeated wrestlers, may your blissful feet (entire form) be well protected and safe.”

Scholars say that just like the Pranavam/Omkaram is chanted before and after the Vedas are recited, so too is the Pallandu, whose depth and meaning is like the Omkaram, chanted before the Divya Prabandam. Vishnuchittar, ardent devotee of Sri Vishnu since childhood, and then a celebrated Vedic scholar after his discourse in the Pandya King’s court, became revered as Periyalvar after reciting the Pallandu. It can be asked how and why this pride of place is given to Vishnuchittar, who was not the first Alvar. Dharma scholars have responded and shed light on a truly remarkable quality of Periyalvar:

When mere mortals and Bhaktas appear before their deity, the request is usually for the all-powerful Bhagavan to protect them and guide them along the path of dharma. But Vishnuchittar asked not for his own protection or guidance, but instead, asked for the welfare of the all-powerful. He is concerned about the well-being of his lord and sings the Pallandu. The thought does not cross his mind, even for an instant, about his ‘status’ and ‘propriety’ and ‘rationality’ behind his request to protect the One who is the supreme protector! Scholar Pillailokaachaariyyar [1] explains this apparent paradox, noting that in the Jnana stage, the protector-protege state remains, and is transcended in the Prema stage where this relationship is reversed by the overflowing love and immeasurable affection of the devotee for the lord.  Periyalvar is doing his Mangalaasaasanam to the lord, just as in the Ramayana, the noble Jatayu blesses the divine and all-powerful Sri Rama. The Srivaishnava tradition recognizes Jatayu as Periya Udaiyaar and likewise, Vishnuchittar became Periyalvar and the wise elders accept the Thirupallandu completely.

Scholars note that this Thirupallandu tradition can also be seen in the pasurams of Thiruppavai composed by Periyalvar’s daughter, the divine Andal.  They also state that within the twelve pasurams of the Pallandu [1], the “essence of the Vedanta has been concisely rendered and the meanings of the Thirumantiram and Arthapanchakam are also provided succinctly.” There exists a long tradition of the musical rendering of the Pallandu, and as mentioned in the Thiruppavai, the singers were known as ‘Pallantisaippar’ [1]. Bhakta-scholars who experienced the depth and beauty of the Thirupallandu wonder if there is any art comparable to this work and if there is anyone comparable to Periyalvar?

Periyalvar Thirumozhi

Periyalvar’s work has a total of 461 pasurams (473, when we include the Thirupallandu) celebrating the young Sri Krishna starting with his birth and continuing through his divine childhood pranks and events of his early youth. There are 43 Patikams each with 10 or 11 pasurams, with each Patikam considered a Thirumozhi. There is a total of 5 decads (sets of 10 Thirumozhi).  In these verses, Periyalvar’s affection for little Krishna, avatar of Mahavishnu, knows no bounds and such is his goodness, such is the integrity of Periyalvar’s devotion that he transcends powerful worldly identities including ‘Jati’ and ‘gender’ to speak of his blissful experiences of the childhood of Krishna as his mother Yashodha, and as the gopikas who adore Krishna. When we listen to the verses, we do not hear Periyalvar the towering scholar and accomplished poet; we simply behold mother Yashodha in front of us bathing little Krishna, singing to Kannan, pleading with him, in awe of her boy, admonishing the divine child for his mischief. It is difficult to find a parallel to this, as another great devotee of Sri Krishna, the Bhakti poet-saint Surdas would later sing: “jo sukh Sur Amar-Muni duralabh, so nandabhamini paavai” – This joy that Yashodha experienced is so special and rare, it cannot be attained even by the Devatas and Munis.

A refocus on these contributions of Periyalvar and Andal would greatly benefit a world that is increasingly divided by gender and class wars and losing itself in a maze of identity-driven dualities.

The above ‘Manikkam Katti’ verse is part of a cradle song (தாலாட்டு பாடல்) sung by mother Yashodha as she puts Kannan to sleep in an ornate gem-lined golden cradle. She sings a lullaby to the divine baby ensconced within this small cradle while recalling his Vamana avatar whose strides measure the cosmos! [6].

The verses are full of genuine ‘Krishna-consciousness’ and those fortunate enough to listen to the Thirumozhi without distraction will surely experience bliss too. Such verses could only have emerged from the deepest realized experiences of Periyalvar, and like we saw with Kavichakravarthi Kamban and his Ramavataram before, the literary artistry does not come across as a separate material addition, but could only have poured out of Bhakti and Consciousness.

Two examples from the Thirumozhi are given below to bring out some interesting literary aspects of its poetry.

This above verse is focused on Krishna the cowherd who is grazing the cattle and wearing a traditional pendant made of peacock feathers. It is but one of the many verses that is at ease with the folk language, rural themes and traditions, which is very different from the western ‘ivory tower’ erudition that is intended for an academic audience. The verses often include common dialect, and in other places introduces Sanskrit words that are understood and used by Tamizhs. Scholars found several Tamizh words that have no direct English equivalent and have to be retained as is the English translation as Tamizh non-translatables. The commentators note the clear influence of folk literature that makes this work accessible to everyone.

The part-verse shown above is an example of the use of simile by Periyalvar. He transforms an everyday, common creature like a lizard into poetic delight. He compares the effortless compactness and firmness with which Kannan wears the sword on his waist to the grip of a lizard on the wall without any gap. ‘To be so is the lizard’s nature’ [1].

Scholars note that Periyalvar’s work is of the highest caliber in skill, imagination, emotion, and poetic expression. Beyond aesthetics, scholars have also explained how the verses reflect Vendantic concepts and Srivaishnava philosophy. They note that this ending pasuram below brings out a profound concept of Vishishtadvaita, where Periyalvar ultimately places himself in the lord who also resides within him.

 

What is presented here is a mere glimpse of the contributions of Periyalvar. Let us listen to the Thirupallandu and Thirumozhi and recall Periyalvar whose enlightened thoughts and steadfast Bhakti continue to guide generations of Tamizhs and dharmikas all over the world.

The book by Thiru M.P.Srinivasan can be purchased here.

 

References and Further Reading

  1. Makers of Indian Literature Series. Periyalvar. M.P. Srinivasan. English translation by Padma Srinivasan. Sahitya Akademi. 2014.
  2. Vedics.org: Thirupallandu.
  3. https://4000divyaprabandham.wordpress.com/category/2-periyalvar/periyalvar-thirumozhi/
  4. https://alvarsandacharyas.blogspot.com/2007/02/peria-azawar.html
  5. http://divyaprabandham.koyil.org/index.php/2015/11/thiruppallandu-12-pallandu-enru
  6. Periyazhvar Thirumozhi: Sublime Hymns of Mystic Consciousness. Vankeepuram Rajagopalan. 2008.

Acknowledgment

TCP thanks dharma scholar Smt. Prakruti Prativadi for her critical feedback. Any error in this article belongs solely to its author.

Tamil Nadu: The Land of Vedas – Part 1

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The Sangam Era

‘Tamil Nadu: The Land of Vedas‘ is Dr. Nagaswamy‘s latest publication in a long series of scholarly works studying the history and culture of Tamil Nadu. Nagaswamy’s several decades of contributions in this area have lead to a better understanding and awareness among the people of Tamizh kalacharam in particular, and Indian Sanskriti as a whole.  Through this book, Nagaswamy demolishes several ill-formed and spurious assumptions and claims regarding Tamizh culture, history, and language that have been postulated in the last century. Leading Hindu and Indian-American intellectual Rajiv Malhotra, in this video below, shares his thoughts regarding the importance of this work.

New TV serial on Aryan/Dravidian conflict expected soon on Star Plus. Goldie Behl producer-director. I plead them to pause the project & consult scholars rather than politicize irresponsibly based on myth-makers & breaking India forces. This could be serious so please get involved in a responsible manner. Rajiv Malhotra

Posted by Rajiv Malhotra on Saturday, August 20, 2016

TCP painstakingly curated the content of Dr. Nagaswamy’s important talks demonstrating the fundamental dharmic links between Tolkappiyam, Silapathikaram, and Natya Shastra as part of a two-part series that demonstrated an integral unity between Tamizh and Sanskrit traditions. In the process of understanding the nature of this unity, it becomes evident that the culture of Tamizhs, while distinct, is not separate from other regional cultures in India since ancient times. Many of Nagaswamy’s prior works, including his lectures, are focused on this remarkable consonance between Tamizh and Sanskrit. In this new book, his research, expertise and wisdom come together to bring to the reader a fascinating and factual description of the Vedic culture of the Tamizh land. In doing so, his work reaffirms the philosophical unity of Bharatvarsha. This book is a fact-driven work representing several decades of research by Dr. Nagaswamy in four different areas:

  • Literature
  • Epigraphy and Inscriptions
  • Ancient Structures and Monuments
  • Darshana / Philosophy

The magnificient ancient temples of Tamil Nadu, with their proud Gopurams, majestically proclaim to the world that the land on which they stand is the land of dharma and Vedas. There is also a massive amount of historical and literary data directly attesting to the dharmic and Vedic basis of Tamizh society since ancient times. For example, Nagaswamy notes that the organization of Tolkappiyam, the first Tamizh grammar work, and its rules, is reflected in Vedic Pratisakyas and Paanini’s grammar, as shown by P. Subramanya Sastri. Furthermore, the marriage of Kannagi, the main character of Silapathikaram was conducted as per Vedic rites. Ancient Tamizh kings invited and rewarded thousands of meritorious brahmanas by providing them residences and land grants. It is worth noting that the necessary and stringent qualifications imposed by the Kings here. Rewards were not simply bestowed on the basis of birth, but required the individual to exhibit good conduct, maintain their vow of poverty, be a living embodiment of the Vedas, and demonstrate their adherence to dharma.

This first post briefly summarizes some key comments and insights provided by Nagaswamy in the chapter on Sangam literature.

link source: globalsecurity.org
link source: globalsecurity.org

Purananooru (Puram Anthology)

  • First two songs

This collection of poems has been recognized as the most authentic record of ancient Sangam literature without any latter additions. Nagaswamy points out to us the rich Vedic tradition and dharmic concepts present in this anthology which seamlessly spans the material and sacred domain. The first prayer song is attributed to Perumdevanaar who sang the Mahabharata in Tamizh, and the second to Mudinaagaraayar, the earliest known Tamizh poet in history. This latter fact is known to us thanks to Tamizh Thatha (grandfather) U. V. Swaminatha Iyer’s work with palm leaf manuscripts.  Legends like UV Swaminatha Iyer and Dharampal, through their decades of tireless seva, are true Bharat Ratnas. Mudinaagaraayar praises a Chera king in this song as a participant of the Kurushetra battle between the Kauravas and Pandavas. Nagaswamy’s commentary is extremely powerful and important, clearly bringing out the integral unity of India. He notes that even if this is were a case of poetic exaggeration, “it still makes clear, that this Tamil king did feel he was a part of this country and did not stand in isolation. The reference to Mahabharata war the king’s participation would show that the epic was a part of Tamil ethos at the very beginning of Tamil history, is an identity but not isolation. The Tamil territorial division and linguistic difference did not make them followers of an independent culture, but remained one with the rest of the country. Each region of India had its own boundaries and different dialects, but the culture remained one and the same‘. This song gives the Vedas a sacred and venerated place.

  • Avvaiyaar

The lady saint and poetess Avvai is deeply respected in Tamil Nadu to this day.

The lady saint and poetess Avvai is a most respected and revered saint of Tamil Nadu. A Sangam poem (in the puram anthology) describing the Rajasuya Yaagashaala by a Chola king was sung by her. The Chola king invited the Chera and Pandya king to attend, and both accepted. Thus we have the three crowned kings of Tamizhakam of the Sangam era participating in a sacred Vedic Yagna. This amazing sight gladdened the heart of Avvaiyaar, and led to the composition of the poem. The trinity of kings are recognized as the direct representatives of Tamizh society and its culture, as noted by Nagaswamy, and is emphatically expressed via the Tamizh saying “Mannan Uyirte Malar Talai Ulakam.  The king is the living embodiment of the nation. In her poem, the great Avvaiyaar notes that the the kings honored meritorious Brahmanas following a specific custom that is prescribed in the Dharmashastras. Avvaiyaar has praised the Vedas in her songs.

  • Yagnas and dharmayuddham

Poet Nettimaiyaar in verse 15 in the Puram section praises Pandya king Peruvaluti for the completion of many Vedic Yagnas as prescribed in the Vedas and directed by the Dharmashastras. These Yagnas were not merely ceremonial and occupied an important role in Tamizh life, and were guided by Vedic Brahmanas of the Sangam era.  This is also seen in Avvaiyaar’s poem and even the Tolkappiyam. This fact demolishes any claim of Vedic priests not being present in the Sangam era. In fact the Tamizhs performed two types of Vedic Yagnas (Velvi). The Kala Velvi is performed by the farmers who follow their dharma, and the Mara kala Velvi is done by the kings after victory in the battlefield, who followed the kshatriya dharma. Thus the farming and warrior communities of the Sangam era commemorated and celebrated their successes by connecting to and dedicating their work to the divine via Vedic Yagnas. The poem refers to the marriage festival as Vaduvai, which is derived from the Sanskrit term for marriage.

Battles were fought by Tamizh kings in accordance with the dharmasastras, for e.g., ensuring that innoncents were not killed, with due warning given to civilians so that they could ensure their safety before the battle started. The Tolkappiyam states that the warring kings had to make sure that women, children, Brahmanas, the sick, and the cows would be protected.

  • Respect for Brahmanas in Tamizhakam

Puram poem 43 mentions an interesting episode that highlights the need to respect a group of Brahmana Rishis who were revered for their sacrifices on behalf of humanity. To teach a Chola prince who insulted such a Brahmana, the story is told by a poet of the great King Sibi who followed the path of dharma and whose self-sacrifice astounded even the selfless Rishis.

link source: university4children.blogspot.com
link source: university4children.blogspot.com

Sibi was recognized by the ancient Tamizhs as an ancestor of Cholas. This story is also known in the Jataka tales of Buddhism that originated far north, and is praised in the Silapathikaram and later Tamizh poems. Clearly, there is no trace of north-south divide here.  The prince realized his mistake, and poet too relented. The poet blesses the land with prosperity as long as the sands of river Kaveri remain.

  • Karma and reincarnation

Karma and Maru Janmam (Punar Janam, rebirth) are two non-negotiable beliefs held not just Hindus, but also by Jains and Buddhists. These are fundamental truth claims of dharma thought systems. Puram poem 27, sung by Saatanaar, an adviser to the Chola king, echoes this belief, and clearly this was part of the ancient Tamizh culture and belief system.

  • Vinnantaayan

Nagaswamy cites verse 166 sung by Avur Mulam Kilaar in praise of a Brahmana named Vinnantaayan (Vishnu Dasa) of the Chola country, as a very important one for understanding the Vedic studies in Tamil Nadu. Nagaswamy notes “this poem points to the immense faith the ancient Tamil society had for Brahmanas as leaders among the men of knowledge“.

Vinnantaayan is praised for as performer of a variety of Yagnas and as a descendant of the foremost men of learning who were well versed in the dharmasastras.  His family had studied all four Vedas as well as the six Vedangas. The  Sangam Tamizhs were familiar with the visualization of the shandangas as six limbs of the body:

  • Kalpa (hand)
  • Chandas (leg)
  • Jyotisam (eye, Kanakku in Tamizh)
  • Nirukta (ear)
  • Siksha (nose, Brahmam in Tamizh)
  • Vyakarana (mouth)
Note the word 'Kanakku' or calculation in Tamizh for Jyotisam. Vedanga Jyotisha contains Ganita (calculation).

Vinnantaayan did a Purva-Paksha of other dharmic systems that refuted some aspects of the Vedas, and is known to have debated and defeated several such opponents using brilliant arguments. Thus we see Sangam Tamizhs were not only followers but also leaders and defenders of India’s Vedic tradition.

Nagaswamy states that this poem provides an example of Vedic lifestyle in Tamil Nadu at the start of the first century CE, i.e., around 2000 years ago, and that were many such Brahman families living in the Kaveri delta at the time. Sangam literature also highlights the centrality and sacredness of Kaveri to Tamil Nadu, which remains to this day.

  • Taittiriya Upanisad

Pulaviyanaar’s song about the famous Pandya king Nedum Chezhiyan is recognized by Nagaswamy as another important one that depicts the Vedic basis of ancient Tamil Nadu. The poet while celebrating the king’s victories as a vanquisher of the nation’s enemies, exhorts him to also be a protector and sustainer of people, noting that this is the way to everlasting fame. The passages in the Taitreya Upanishad highlighting the importance of food, light, and water are then translated into Tamizh by the Sangam Poet and sung in the aftermath of the battle of Talaialanganam where thousands of lives were lost. Nagaswamy notes: “this is perhaps the earliest translation of the Taitreya Upanishad, Brguvalli, in any regional language. This is an important illustration of Vedic Upanishad absorbed in the earliest of Tamil literature and expressed in lovely Tamil. It is also an unimpeachable evidence of amalgamation of Vedic and Tamil culture… The poem also proves the Tamil society is irrefutably based on the four “Purusharthas” (the four foundational pillars Dharma, Artha, Kama, Moksa) of the Vedic tradition.”

We have discussed just a few snippets from a large body of amazing facts in this chapter that includes discussions on:

  • Van Paranar
  • Pattiru Pattu
  • Patthu Pattu
  • Ain-kurunuru
  • Paripadal
  • Dating sangam literature
  • Natural evolution of sanskrit
  • Copper plates, hero stones, Pulmkuruchi inscription
  • Stratigraphic evidence

Beyond all this direct material evidence, we find within the conduct and expressed beliefs of all illustrious Tamizh saints and scholars since ancient times, an unswerving commitment to Satya, the Truth, that is the foundation of the Vedas and Indic civilization.

https://youtu.be/NLQhKMtG3ik

We will continue this discussion in Part-2.

Tamil Nadu, The Land of Vedas is available for purchase at the Tamil Arts Academy, Chennai.