"(The
Sangam Anthologies) open an entirely new world, entering into which one
meets with a god-like race of men and women, strong in physique, possessed of a
keen intellect, proud, valiant, active and energetic. They appear to have given
little or no thought to metaphysical speculations. Life in those remote times
was strenuous and the hero, who won renown by steady perseverance and
indomitable courage, either in the battle-field or in the more peaceful
avocations of life, was held up as the ideal to be followed. He, whose valour
was sung by Bards here on earth, was sure of mounting the celestial ear, which
carried the soul in its ascent to the abode of the Immortals.
This earliest
epoch in the civilisation of the Tamils is the age in which Heroism was
exalted to the position of a religion. The acquisition of fame was held up as
the motive for virtuous action and the performance of strenuous deeds of
valour.
The War-God Muruga,
ruddy-complexioned, resembling the sun at dawn, was worshipped from the earliest
times as the ideal of unfailing Achievement. His mother, the great Goddess, whom
the Tamilian soldiers invoked in the field of battle was known as Koravai, the
Victorious One. Even in those early days, there were philosophers, Arivar, who
by years of mental discipline had attained intuitive insight into the past, the
present and the future; and there were also anchorites, Thapathar who performed
severe austerities; the Arivar and the Thapathar having the attainment
of Truth as the sole aim of life worshipped Shiva, the unborn, the
embodiment of Truth. To those who shrank from the path of Truth, the God
of Truth appeared as the God
of Wrath and Destruction. Mayon, the blue-complexioned, was the embodiment of
Fame.’ (1) His brother, Valiyon, whose complexion was
as white as a conch-shell, was the personification of undisputed Strength.(2)
Indra and Varuna ranked only as demi-gods.
Paripadal,
one of the Sangam anthologies, makes mention of the Vedic pantheon (3)
of gods, such as the twelve Adityas, the eight Vasus, the eleven Rudras and the
twin Asvini-devas; but the worship of these deities had not yet taken root among
the mass of the people. Some of the kings were persuaded to perform Vedic
sacrifices, which they did more for the purpose of winning earthly renown than
for the achieving of heavenly rewards. One of the Pandya kings, Muthukudumi Peru
Vazhuthi, who lived before the time of the submergence of the Pahruli river, had
the distinguishing epithet of Pal-yaga salai, which means the possessor of many
sacrificial halls and another Chola king is known as Peru-killi who performed
the Rajasuya sacrifice. Early Aryan thought appears to have been introduced into
Tamilakam with Vedic ritualism.
The
Tholkappiyam
and the Paripadal make
incidental mention of the early speculations concerning the Universe, man’s
place in it and the ultimate destiny of humanity. The Sankhya system of
philosophy was in vogue from very early times; attention, however, does not
appear to have been centred round the study of philosophy, until the coming of
the Jains and Buddhists. Within a century or two after the time of their
illustrious founders, these great religions appear to have been introduced into
Tamilakam.
Somewhere about this
time, there appeared on the firmament of Tamilakam a star of the first magnitude
which continues to shed its lustre even to this day. Tiruvalluvar,
whose name is known to all parts of the civilized world, and whose teachings
have lent a unique grandeur to the language in which they were uttered, lived in
an age of great intellectual activity. The ferment, introduced by the great
heresies of Jainism and Buddhism, made the exponents of Vaidika Dharma revalue
the traditional teachings and to formulate a course of conduct which, while
remaining within the established tenets of the ancient Dharma, would also appeal
to those who would not accept the authority of the Vedas. The Universal gospel
of Tiruvalluvar met this demand and has ever since been acclaimed as the Uttara
Veda.
When Buddhism and
Jainism were first introduced, they were considered merely as systems of thought
and were received with open arms.
The disciplined life
of the monk and the self-sacrifice shown by him may have appealed to the hardy
Tamil warrior.
The old soldier, who
might have grown world-weary of the endless number of battles he was called
upon to fight, may have found a calm refuge in the seclusion of monasteries.
Those who suffered great bereavements, such as the fathers of Kovalan
and Kannaki, entered the monasteries to pass the last days of their lives.
Princes of the royal blood, such as Ilankoadikal, embraced a life of poverty to
follow the example of the noble ascetic, the scion of the Sakya clan. Along with
Buddhism and Jainism, the Nyaya and Vaiseshika philosophies were introduced into
Tamilakam.
In those remote times,
the Mimamsa system does not appear to have been divided into the Purva arid the
Uttara Mimamsas. Lokayata (materialism), Buddhism, the Sankhya, the Nyaya, the
Vaiseshika and the Mimamsa systems are known as the six systems of philosophy in
the time of the Manimekhalai.(4)
A great impetus
was given to the cultivation of learning and some of the Tamilian Buddhist
scholars went to China, Tibet and the island of Java carrying with them the
torch of knowledge. Mention is made in the
Manimekhalai of the famous Buddhist
teacher, Ara-vana-adikal. The name may be translated into Sanskrit as
Dharmaswarupa. He is the hero of the epic, as much as his disciple, the
Bhikshuni Manünekhalai, is the heroine. The fact that he was extremely aged is
mentioned in several places in the poem. The force of his personality appears to
have gained many adherents to the path of Buddhism.
Later on Buddhism and
Jainism gained ground to such an extent that they gave up the spirit of
toleration which characterized them at the beginning and became aggressive
religions. They aimed at the conversion of the whole of Tamilakam and attempted
to do this by winning over the exclusive patronage of princes and scholars.
After the destruction of Pukar (Kavirippumpattinam), which event took place
somewhere about the end of the second century, the Chola capital is transferred
to Uraiyur.
Madura suffers
from a severe drought and famine for twelve years. The poets of the Sangam
disperse and the glories of the good old days become a mere memory of the past.
Several Northern dynasties, that cast covetous eyes upon the wealth of Tamilakam,
find an opportune moment to gain a foothold in the South; an Aryan expeditionary
force from the North appears to have invaded Tamilakam as early as the time of
the Pandya king mentioned in the Cilappadikaram.
This invasion was successfully resisted and the king is, therefore, known to
history as Arya-padai-kadantha Nedunchelivan. Subsequently, the Aryan hordes
make a clean sweep of the country and in the next century we see Pallava kings
well-established in Kanchi.
The Chola and the
Pandya dynasties suffer a temporary eclipse and the whole country passes through
a period of transition, at the end of which, we find that the North had achieved
a cultural conquest even more pronounced than the political conquest. The very
names of the Pandya and Chola kings become Sanskritized.
It was during this
time, perhaps by the end of the third century or a little earlier, that the Yoga
system of philosophy began to appear in Tamilakam. Tradition says that Patanjali
lived at Chidambaram and wrote his
commentary on Panini’s grammar, a treatise on medicine, his
immortal treatise on Yoga and the Tantric rules for the worship of Nataraja.
The sage is represented as a Naga and is considered as an incarnation of Sesha
Naga. This seems to suggest that the theory and practice of Yoga were developed
among the ancient Nagas.
Patanjali’s name is
coupled with that of Vyagrapada, another sage, who is said to have arrived at
Chidambaram earlier. This sage is represented with eyes in his toes. Is he to be
identified with Akshapada, the father of Nyaya Sastra? These two sages are said
to be the first to witness the cosmic dance of Nataraja. The account may be
symbolic of the fact that the supreme truth of the Shaiva religion can only be
discerned by the combined eyes of Yoga and Nyaya. By saying so, we do not in the
least deny, the historicity of the two sages mentioned above. The Agamic cult of
worship, which probably existed as a secret cult from early times, was
elaborated during this period. It was certainly enriched by the influx of
Tantric thought from the North. The worship of Ganesha, the elephantheaded
God, whose form is that of the Pranava mantra is recognised in the Yoga system.
1.
Puram, LVI, 13. [puRa n^AnURu]
2. Puram, LVI,
12. [puRa n^AnURu]
3. Paripadal
III. 6-8; VIII, 4-8.[paripAdal]
4.
Manimekhalai XXVII.
