The Human Interface
between Polytheism and Absolute Reality:
An inquiry based on
the rhythmic beats of Tiruppukazh
kdv<qrf kadfDmf emyfpf epaRqf u]rfv<kqf:
tiRpfp<kzf YYMlmf oR ~yfv<
C.R. Krishnamurti 1
and P. Rathanaswami 2
'pfepaRqf yarfyarfvayfkf Ekdfpi{mf `pfepaRqf
emyfpf epaRqf ka]fpT `biv< (tiRkfKbqf 423)
INTRODUCTION
Among the several elements of organized human societies,
language and religion appear to have exerted a profound influence on peace and
equilibrium within the individual and harmony in the community. In recent years
these same forces, instead of creating more disciplined societies, have created
tension and chaos in different parts of the world. It may well be that, despite
the best communicative tools at our disposal since the dawn of civilization, we
are not communicating with each other effectively. This applies particularly to
religious concepts which are difficult to be proved using techniques commonly
employed in scientific investigations. The object of this paper is to study the
interface between man, god(s) and the Absolute Reality as could be seen in the
rhythmic beats of Tiruppukzh (tiRpfp<kzf)
verses and other Tamil literary works.
The author of Tiruppukazh, Arunagiri Nathar (`R]kiri natrf) lived in the fifteenth
century. He was a Tamil scholar par excellence (nabfkvi
p<lvrf) and a great social reformer. He lived in sin most of his life
as per his own account but, due to his repentance, succeeded in getting the
grace of Murukan (MRk[f), the Tamil
God. It is said that Murukan himself gave him the opening phrase of "MtfAttf tR" and asked him to write Tiruppukazh.
Being familiar with the obsession of Tamil people for heroic
poems since the Sangam period and their fascination of literary niceties, he
exploited these traits and composed 16,000 poems. Of these only about 1,330
verses are now available. His outpouring of devotion to Lord Murukan was
depicted in almost every poem.
His literary style was aptly described by Zvelebil (1973) as
follows: "several streams converge and merge in his work: the hymnal
tradition of Saiva and Vaishnava bhakti, the reflective stream of Saiva
Siddhanta philosophy, the ancient inheritace of bardic poetry, both puram
and akam". It has also been suggested that his self-portrayal as a
bad person was an act he put on himself (tbfKbipfEpbfbmf) to
emphasize the evils of prostitution.
In style he followed the footsteps of the woman-saint, Karaikal
Ammiyar (kaArkfkalf `mfAmyarf)and
the three doyens (Acv cmykf Krvrfkqf)
of the Saivaite faction. He firmly believed that Tirugnana Sampanthar (tiR wa[cmfpnftrf) was an incarnation of
Lord Murukan. In spite of his devotion to Siva and his younger son, Murukan,
one of his literary objectives was to bridge the gap between the followers of
Siva and Vishnu. For this purpose, he mentioned the close family ties between
the two trinities in almost every poem in Tiruppukazh. His religious philosophy
was that insight into the nature of Absolute Reality (emyfpfepaRqf) can be achieved only through intuitive
experience (`{p>ti) rather than by following theological
doctrines dogmatically.
To make his teaching of the bhakti (pkfti) tradition and Saiva Siddhantam (Acv citftanftmf) appealing to read, he
incorporated the rhythmic beats of music as an integral component of his
lyrics. By combining the santham (cnftmf)
with religious concepts and a flowing literary style, he added a new dimension
to religious teaching making it more appealing to read. Therefore it is not
surprising that, even after 500 years, these songs are still sung in music
concerts. It should be emphasized that his religious teachings were directed
towards the common man and not merely the elites and specialists. The synthesis
of literature, religion and music in these works presents a powerful teaching technique.
The blend of mythological stories with philosophical and spiritual concepts
takes away the seriousness normally associated with religious teaching.
One of the criticisms of the religions from the Indian
subcontinent is the worshipping of many gods by the people in the region and
the lack of a theological focus. This perception is indeed unfortunate, because
Tamil literature contains several references wherein many through the centuries
have emphasized repeatedly that there is only one Absolute Being.
(o[fEb KlMmf oRvE[ Etv{mf
n[fEb niA[mi[f nm[ilfAl
na]aEm) --- tiRmnftirmf 2066
(oR nammf Orf uRvmf o[fBmf
;lflabfK ~yirmf
tiRnammf paF namf
etqfEq]mf ekadfEdaEma)--- tiRvackmf
tiRtfetqfEq]mf)1.
(o[fB k]fGrf ulKkfK oR
etyfvMmf
o[fB k]fGrf ulKkfK
uyiravTmf) --- tiRmnftirmf 2922.
(ulki{kfK uyiRmaki
ulKmayf ni[fbT Orarf ulki[ilf
oRv[f '[fparf uRviA[ u]rarf 'lflamf)---
civ wa[ citftiyarf 1.2.21.
(`kr Mtl 'Ztfetlflamf ~ti
pkv[f MtbfEb ulK)--- tiRkfKbqf
1.
Therefore the concept of one God and one Absolute Reality is
not different from any other theological doctrine held by any other religion in
the world. Differences do arise with respect to the following specific details:
A. What name should be given to the Absolute Reality?
B. What is the relation between the gods that people
worship and the Absolute reality?
A. What name should be given to the Absolute Reality?
In Tamil Literature, the names given to the Absolute Reality
are many: YMlpf epaRqf, MtbfepaRqf, emyfpf
epaRqf, ~ti, kar][f, ;Abv[f, pti, pirmmf, p>r]mf, pir]vmf etc. If, as
is universally believed, the Absolute Reality does not have a form or shape, is
omnipotent, omnipresent and omniscient and cannot be described by words, then
all references to it can at best be only a human representation of the
divine. When sages and seers describe it, they can do so only in a language
they are familiar with. The nomenclature would not alter or affect the
characteristics of the Supreme Being.
For example, Kamban borrowed Valmiki's Ramayanam and wrote one
of the outstanding epics in Tamil literature. One of the major changes he made
was the elevation of Rama into Supreme Being (wa[cmfpnft[f,
1993).
Having been hurt badly by Rama's arrow, Ravana ultimately realized that
Rama was no ordinary mortal; he was neither Sivan nor Vishnu, but was the
Absolute Reality
(YMl kar][f ).
(civE[a `lfl[f na[fMk[f
`lfl[f tiRmalamf
`vE[a `lfl[f emyf vrmf
'lflamf `Dki[fba[f
tvE[a '[f[i[f ecyfT
MFkfKmf tr[f `lfl[f
;vE[a ta[f `vf Evt Mtlf kar][f
'[fba[f)--- ;ramavtarmf
(;rav][f vAtpf pdlmf)134.
For the Vaishnavaites, Narayanan is the Absolute Reality (~ti YMlmf). When a crocodile attacked
the elephant, Gajendran (kEjnftir[f), he cried for help from Narayanan. This
mythological story is narrated as follows in Tiruppukazh:
(mDvilf mt kri Mtlf '[
utviy vrt[f)--- tiRpfp<kzf (pkirniA[).
(mDvilf ~A[ ta[f YMlEm '[
OF vR Mrari) --- tiRpfp<kzf (KRtiEtali)
A similar reference to Narayanan (naray][f,
vixf}) as the Absolute
Reality was ascribed to the child, Prahalada (pirklat[f), who was stubbornly insisting that
Narayanan was the Absolute Reality and not his own father, Hiranyan (;r]iy[f).
Hiranyan asked his son, whether he could demonstrate Nayanan in a pillar
nearby. When the child replied in the affirmative, Hiranyan madly rushed to
destroy the pillar. Narayanan appeared as a lion-man (nrcimfm[f) and destroyed Hiranyan. Arunagiri Nathar
narrates this incident where Narayanan was referred to as the omnipresent Lord (`kilMmf vazfva[ nayk[f ).
(`RmAb N\ElaTmf Evtiy[f
;r]iy YRpa nEma '[
`rikri naray]a '[ oR
pal[f
`v[f 'v[f ~tarmf "T
'[
;t[f uqfqE[a OT '[
`kilMmf vazfva[ nayk[f '[
"ki) --- tiRpfp<kzf (;RKAz).
In the Saivaite tradition, Sivan has been acclaimed to be the
Absolute Reality. In Thevaram (Etvarmf) and
Tiruvasakam (tiRvackmf) there are
several passages that refer to Sivan as the Absolute Reality.
(YMlmf ~kiy YYMvrfkfKmf
YMrftftiAy
kal[f ~kiy kalbfKmf kalA[) --- tiRnav<kfkrcrf
EtvartftiRMAb 5-57-5.
(YMvrf ~y Mtlfvrf MAbyaEl
Etvrf 'lflamf v]gfKmf
tiRpfp<[fPrf)--- cmfpnftrf EtvartftiRMAb 1-27-2.
(emyfEy u[f epa[f `Fkqf
k]fD '[fB vID ubfEb[f
uyfy '[f uqfqtfT Ogfkarmf
~yf ni[fb)--- tiRvackmf (civp<ra]mf) 32-33.
(M[f[aA[ YMvrfkfKmf MbfBmf
~yf MbfBkfKmf
pi[f[aA[pf piwfwkA[pf
Ep}mf)--- tiRvackmf (tiRvmfmaA[) 19.
(`RvEma uRvaYRpmf ~[Eta
`[fbini[fb
uRvMmf YM[fBmf eca[f[ oRv{kfKqfqvaEm) --- civwa[
citftiyarf 38.
Recognizing the inadequacy of language per se to describe the
Absolute Reality, the five-lettered word, (_nfetZtfT), Sivayanama (civaynm) was coined. As far as Arunagiri Nathar was
concerned, Murukan and Sivan were inseparable and both are considered
synonymous. The six lettered word, Saravanabava (crv]pv)
is the phrase he used to describe Murukan as the Absolute Being.
Further reference to the Absolute Being as AUM (Omf) denotes the pinnacle of human
effort to refer to the Absolute Being. In this case the sounds emanating from
within the human body have been combined to represent what cannot be precisely
defined.
(Oem{mf Ogfkartf TqfEq
eyaRemazi
Oem{mf Ogfkartf TqfEq
y<RvR
Oem{mf Ogfkartf TqfEq
plEptmf
Oem{mf Ogfkarmf o]fMtfti
citftiEy) --- tiRmnftirmf 2627.
(Oem{mf OerZtf Tqfni[fb
OAcEpalf)--- tiRmnftirmf 2781.
An example of Arunagiri Nathar's literary genius can be
illustrated by the phraseology he used to describe how Murukan explained the
meaning of AUM (Omf) to Sivan and
how it can be expanded into the five-lettered nmcivay
(_nfetZtfT).
(Orf 'ZtftiEl ~B 'ZtfAt
OTvitft epRmaEq) --- tiRpfp<kzf
(EvtevbfpiEl).
The word AUM (Omf)
is formed by when the three letters, `,
u and m are combined in the script form (vinfT). When
the same word, AUM (Omf)is
pronounced, it comes out as sound with two single syllables (natmf).
When the script form and the vocal form combine together to represent the
Absolute Reality, it becomes the five-lettered, pwfcadfcrmf
(_nfetZtfT).
The first line of the Tiruppukazh poem, (nat vinfT klati nEmanm) puts the above concept in a nut
shell. In several stanzas the teaching of the concepts of Pranavam (pir]vmf)to Sivan by Murukan has been
mentioned.
To Arunagiri Nathar, Murukan is an embodiment of the Sivan
himself and hence he considered both Sivan and Murukan as the Absolute Reality.
The following Tiruppukazh poem illustrates the genesis of the five-lettered
word, pwfcadfcrmf (civaynm), its
specific reference to the Absolute Reality (p>r]mf), how even the wicked SUran (Vr[f) got God's blessings once he got
rid of his arrogance (~]vmlmf) and
how one can discern the truth through wisdom (`biv<,
wa[mf).
(nkrmf ;R patmf ~ki mkrmf
vyibaki marfp<
nD cikrmaki vaya vkrmaki
nti MF ycarmaki uty tiR
Em[iyaki
nmcivy maAmyaki 'Zta[
`kr ukr "trf Om
ckr u]rfva[ Vr[f
`bivilf `biva[ p>r]Mmf
~Kmf
`tA[ `FEy{mf Oti ;ty kml
~Alyaki
mRv<mf `vta[ Eptmf `RqfvaEy) --- tiRpfp<kzf
(nkrmiR).
The letter n, in nmcivay represents the two feet; the
letter m, the stomach; the letter ci, the heart; the letter v, the mouth; the letter y, the head of Sivan. Together they
constitute the pwfcadfcrmf. The
letters `, u, and m constitute AUM (Omf), which represents Pranavam (pir]vmf). After SUran got rid of his arrogance (~]v mlmf) his ignorance disappeared and
he was able to appreciate the meaning of AUM, the Absolute Reality. Arunagiri
Nathar seeks Murukan's grace to bless him with similar wisdom.
B. What is the relation between the gods that people
worship and the Absolute reality?
In addition to the difficulties in the nomenclature of the
Absolute Reality, the second problem is the one that is confronted by ordinary
people. This pertains to how one can interact with such an abstract concept and
represents a region where mythology and religion overlap. It is probable that
mythological stories were originally developed to provide concrete examples of
the good, bad and improbable. At least the puranic gods (p<ra]kf kdv<qrf) and goddesses give a starting point
for a prospective student to concentrate and meditate before he or she can
develop insights about the unknown. The numerous Gods mentioned in the Indian
context have served this purpose with the succinct understanding that, in spite
of the names used and the puranic stories around them, there is a Supreme Being
far above our level of comprehension.
According to Arunagiri Nathar the Supreme Being exists in three
forms, uR, `R, uRvR. The question whether Murukan did have the form
described by Arunagiri Nathar is not important. What is important is this
concept helps one to surrender one's ego so that one can make further progress
in the spiritual field.
(nat vinfT klati nEma nm) --- tiRpfp<kzf
(natvinfT).
(uRvayf `Rvayf uqtayf
;ltayf
mRvayf mlrayf m]iyayf
oqiyayf
kRvayf uyirayf ktiyayf
vitiyayf
KRvayf vRvayf `Rqfvayf
KkE[) --- knftrf `{p>ti 51.
[Translation: Karthikeyan, 1972.
With form and formless, what is not and what is,
Flower and fragrance, gem and radiance,
Body and soul, Salvation and rules of righteousness,
O Lord Who comes as all and as Guru! O Guha! Bestow Thy Grace.]
(`biv< tiREm[i o[fB
u]rfnfT u[f
`R] cr] `rvinftmf '[fB
`AdEvE[a) --- tiRpfp<kzf (KAkyilf)
(etaAlv< ;la epaRqf
;Rqf p<kakf kzlf
Vda nada :EdbaEt CzlfEvE[a)--- tiRpfp<kzf
(pRtiyayf).
(CRti evK Mk p<ra]
EkaFkqf
criAy kirAy mk Eyak
Emakikqf
Trit pr cmy Ept vatikqf '[fBmf
OF
etadr u]r `ritay T\riy
epaRAq`}ki)--- tiRpfp<kzf
(CRtievK).
(`v[f ;v[f uv[f ud[f `vqf
;vqf uvqf `T ;T uT '{mf ~B `bfB `R uR ozitR uR uAdyT pti tmiy{mf u]rfEvE[a
tvenbi) --- tiRpfp<kzf
(Etar]k[k).
(p>r] p<v[ kar]) --- tiRpfp<kzf (Etar]k[k).
(cbf c[k Kmar vfRtfti
`bfp<t civayPkfK Orf
cbfKR viEnat citfr myilf
vIra) --- tiRpfp<kzf (nbfK]M).
("k[f `Enk[f ;Abv[f
`F vazfk) --- tiRvackmf (civp<ra]mf)5.
It is also pertinent to discuss the God-Absolute Reality
relationship from a social perspective. Arunagiri Nathar was unambiguous in
considering Murukan as the Absolute Reality. Further he did not conceal his
contempt at the claims of warring religious factions for gaining religious
supremacy.
(KtBmf MA[ `biv< ekaD
ptbi 'tirf ktbi miK
KMtmf ;D pr cmymf oR EkaF
KRdrf etri `riyT oR
epaRqf etriy nikzf m[T
ekaFy ;R viA[ '{mf `qB
Epak) --- tiRpfp<kzf (KtBMA[).
These factors do have relevance to the enormous problems
confronted by religious reformers in modern India. Despite the high level
discussions on the nature of Absolute Reality, the religious aspirations of
millions of people belonging to the lower cadre of religious hierarchy have not
been addressed. Literally there are several country gods and goddess that serve
as family deities (Kletyfvmf) and
do cater to the spiritual needs of rural people giving them faith and hope. In
this case, the perceived difference between the gods they worship and the
Absolute Reality disappears completely.
The Saiva and Vishnu canons have set the precedence that even
those belonging to the lowest castes could be accepted in the list of Nayanmars
(nay[fmarfkqf) and Alwars (~zfvarfkqf). In his Tiruppukazh,
Arunagiri Nathar has referred to the marriage of Murukan and the lowly hunter
girl, Valli (Kb mkqf vqfqi) in
several poems to stress the equanimity of the Absolute Reality. The preoccupation
of elites with the understanding of spiritual concepts has relegated the needs
of these people to the periphery. It is indeed possible to make use of such
mythological links to bring in the lower caste people into the main stream of
religious groups. The gods or goddess, in whom they have profound faith, are
the closest they will ever come in the pursuit of knowledge of the Supreme
Being.
The duty of the elites is not to confound them with abstract
thinking but to improve their understanding in ways they could comprehend. In
the matter of religious awakening, the famous p<bna{\B
lines of k]iy[f p>gfK[fb[f
(epriEyaAr viytftLmf ;lEm, cibiEyaAr
;kzftlf `t[i{mf ;lEm) appear appropriate.
Despite the fact that people of Tamil origin worship God in
many forms, the underlying principle that they all refer to the Supreme Being
is clearly understood. This has been adequately substantiated in Tamil
literature, especially in Tiruppukazh. At least the format and language used
are such that ordinary people can understand and relate to. Based on Arunagiri
Nathar's viewpoints on Absolute Reality (YMlpf
epaRqf) discussed above, it appears that the theological differences
among religions and between sects within the same religion may not be as great
as to warrant the extent of animosity that prevails among the followers today.
Perhaps the conclusion of Dr. Radhakrishnan (1994) that "the Absolute is
the pre-cosmic nature of God, and God is the Absolute from the cosmic point of
view" deserves introspection.
1 Professor Emeritus, University of British Columbia,
Vancouver, B.C. Canada.
2 Scientist, Abgenix Biopharma Inc., Burnaby, B.C.
Acknowlegement
We wish to acknowledge with gratitude the kind donation of four
volumes of Tiruppukazh by Dr. Va.Su. Chengalvarayan from Dr. and Mrs.
Venkateswaran and Dr. G.V. Srinivasan. The meanings of poems and the
commentaries in these books have greatly enhanced our understanding of the
subject matter.
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