Evolution of Saivaism and it's development in Tamil Nadu
(1) Introduction to Hinduism
"Hinduism" is a general term given to a religion which is essentially a grouping of the ancient religious - beliefs and rituals of India, known as Saivam(Saivaism), Vainavam(Vaishnavaism), Saktham(Sakthism), Kanapathiam, Kaumaram, and Vedam(Vedism).
Saivam considered Siva (Shiva) as the "God Supreme". Likewise Vainavam, Saktham, Kanapathiam, Kaumaram and Vedism considered Vishnu, Shakthi, Kanapathi, Skanda, and Agni, as their respective "God Supreme".
In reality the "God Supreme" of the religions that sprung from India and of the other world religions - "is none but one".
In India the "God Supreme" was given many different forms and names as God Siva (Shiva), God Vishnu, Goddess Shakthi, God Kanapathi, God Skanda, and God Agni etc - among the various religious beliefs of Hinduism, and was worshiped by the Hindus from the time immemorial. The above God Forms never took birth in this world in human forms. Hence they were called by the prefix title (the) "God". However in Vainavam (Vaishnavaism) it was further considered that God Vishnu took ten incarnations in this world among which, are the incarnations as Lord Rama and Lord Krishna.
Jainism and Buddhism preached by Lord Mahaveer and Lord Buddha - being the two other religions of India, upheld the principle of non-existance of God. Sikism recognises the "God Supreme" as the Guru (Preacher) to the mankind.
Among the world religions - the Islamic religion referred to the "God Supreme" - of no specific form or name - as "Allah" and Prophet Mohammad as the Messenger of the "God Supreme". The Christian religion referred to Lord Jesus Christ - as the Son of this "God Supreme" - of no specific form or name. Judaism too recognised the existance of the "God Supreme" - but of no specific form or name.
sprung from India, were practiced side by side with the patronage of the kings ruling the different regions of then India.
At times the beliefs and rituals that received the preferential patronage from the kings of a particular region, caused much influence over the other beliefs and rituals practised in the same region and undermined them. This to a certain extent caused the fusion of the (Hindu) beliefs and rituals of the preferential religion, with the other religions of that region.
Today Hinduism is a religion that is practised predominantly in India, Nepal, and Bali Islands of Indonesia, and to a great extent in Sri Lanka, Malaysia, Singapore, in certain regions - of Sumatra & Java of Indonesia, in ceratain regions of Bangaladesh & Pakistan, Thailand, Miyanmar, Andamam & Nicobar Islands, Fiji Islands, Mauritius Islands, South Africa, Re-Union Island, U.S.A, Canada, Australia, United Kingdom, to some extent in Germany, France, Netherlands, Switzerland, Norway, Italy, and to a reasonable extent in few other countries.
(2) Evolution of Saivaism
The Saiva 'beliefs and rituals" was known as Saivam and Saiva Samayam in Tamil, and as Saivaism and Saiva religion to the rest of the world, is the main branch of the Hindu Religion of today. It acclaims the worship of the "God Supreme" - "the one who has not even a name or a form" - as enlightened by the Tamil Saiva Saint Maanikkavaasakar of Tamil Nadu as "Oru naamam oor uruvam, ontrum illaarkku" in his religious text Thiruvaasakam (in Tamil).
The Tamil Saiva Saint Kaaraikkaal Ammaiyaar also of Tamil Nadu too asks the God himself "what shall I say to those who ask which is the form of your God, tell me which is your form" - as "Ev uruvoan num piran enbaar hatkku en uraihen, Ev uruvo nin uruvam eathu" in her religious text Atputhath Thiruvanthathi (in Tamil), being quite uncertain of his real form.
In Saivaism, the "God Supreme" who is invisible to all human beings and the other living beings, has been given the name as "God Siva" and a form as human - and held supreme of the universe. He is known to have given vision - to those who have reached a very high state of spiritual conciousness - in the very forms he was intensely worshiped by them in great piety, being either human forms or symbolic forms having different names for each of these forms.
The origin of the worship of "God Supreme" as "God Siva" is still not clear, but in all probability the religion Saivaism professing the worship of "God Siva", originated among a very early civilisation(unknown to us) in the Tibetian region adjacent to the present northern - Nepal and Uttar Pradesh of India.
It is here the Mount Kailash, also known to the Indians as Mount Meru of the vast and breath taking heights of the Himalayan mountain range is situated, and the river Bahirathi originating as a tributary from the Mount Nanda Devi - also of this range about 100 miles south-west of Mount Kailash, joins with another tributary known as Alaknanda at a point known as Gangoththri to form the great river Ganges.
This early civilisation of this region in all probability conceived the original form of "God Siva" as a human masculine, having - a lock of hair (kontrai) on his head bearing the crest moon and the river Gangai flowing from it, a third eye in his forehead and a blue mark around his neck, holding a trident in one hand and dressed in tiger skins with cobra snakes around his neck and arms, with "Goddess Sakthi" - deemed as his inherent energy - on his left side as a human feminine, and both having the bull as their vehicle, and with the snow capped Mount Kailash of the Himalayan mountain range as their abode.
The point of the earliest era from whence the worship of "God Supreme" in the form of "Siva" took shape, among the civilisation in the vicinity of Mount Kailash in the Tibetian region, could be taken as the time of inception of the Saiva religion. The Saivaism over a period of time gradually spread all over India, including the regions in its north-west among the Indus Valley civilisations, and in the remote south upto Tamil Nadu and Sri Lanka, where the sage Agastiya and king Ravana respectively became the ardent devotees of God Siva.
Thus the original Saiva religious concept of God, and the related forms of worship that reached various parts of India from the Tibetian region, continued to be practised in their original forms "being a common religion (Saivaism) to both Aryans and Dravidians of then India". This was the reason why the Tamil Saiva Saint Thirunaavukkarasar of Tamil Nadu has mentioned in his religious text the "Thevaaram" in the sixth Thirumurai (in Tamil) as ".....Ariyan kandaai, Thamilan kandaai....."
Over a period of time in some regions of India the original Saivaism underwent further developments evolved by the Sages and Saints of those regions, independently with their own "new" - God forms of "Siva" and "Sakthi", religious philosophies, modes of worship, and religious texts - greatly influenced by the language, culture and traditions of those regions, and integrated with the practices of the original Saivaism.
(3) It's early development in Tamil Nadu - Thamil Saivam
During the early period of Tamil Nadu too, the original form of Saivaism with the "God Supreme" represented in the form of "Siva & Sakthi", and the forms of their worship as evolved in the Tibetian region were well known.
With the passage of time the original Saivaism gradually underwent further developments in Tamil Nadu - with the evolution of new religious concepts on the special attributes and glories of "God Siva" & "Goddess Sakthi", and their new forms of representation in relation to these special attributes and glories too came forth from Tamil Nadu - as Lingothpavamoorthy (God Siva represented in the form of Lingam), Thetchanamoorththy, Arthanaadeeswaramoorthy, Kalyanasunderamoorthy, Uma-Maheswaramoorthy, Somaskandamoorthy, and as Nadarajamoorthy.
Likewise "new"- holy religious texts, modes of worship, and religious practices - too took shape independently, influenced by and blended with the culture and traditions of Tamil Nadu that existed during this early period.
New concepts of God Siva being represented in five element forms of the universe too developed in Tamil Nadu as fire, water, air, earth, and space, and was represented in his symbolic forms as Panchalingams (five Lingams) with each Lingam representing an element. Further concepts that these five elements were associated with five important Siva-Temple Shrines of Tamil Nadu too developed, and were known as Panchabootha Thalams (shrines). These Temple Shrines were Thiruvannaamalai, Thiruvaanaikkaa, Thirukkaalaththi, Kanchipuram, and Chithambaram respectively.
Also new concepts of God Siva's eight deeds with mythological stories relating to them too developed in Tamil Nadu, and these deeds were associated with further eight Siva-Temple shrines of Tamil Nadu, and were known as Atta Viratta Thalams. These Temple Shrines were namely, Thirukkandiyoor, Thirukkovilur, Thiruvathikai, Thiruppariyaloor, Thiruvirtkudi, Thiruvaluvoor, Thirukkurukkai, and Thirukkadavur.
These developments in Tamil Nadu undoubtedly would have been the reason that made the great Tamil Saint Maanickavaasakar praise "God Siva" as "then naadudaiya Sivane Portri, ennaattavarkkum irraiva poatri" in his Portri Thiruakaval of Thiruvaasakam (in Tamil), claiming him specifically as the God of the southern country the Tamil Nadu - where he evolved in new human, symbolic, and element forms of the universe, with the associated temple shrines "all being within Tamil Nadu itself" - while he was also the God of all other countries (in India).
Also he is referred to as "Thillaiyut Kooththane, then Pandi naataane" in the Sivapuraanam of the same Thiruvaasakam, meaning he as the 'Dancing God of Chidambaram' (Thillai) of Tamil Nadu, and also associating him with the southern Pandiya Nadu of the Tamil kings. It was the southern most region of the ancient Tamil Nadu where the holy mountains of God Siva, namely the Mahendra Malai and Pothikai malai were situated.
This could have been the reason why the poet Kallaadanar who wrote the Saivite religious work known as Kallaadam (In Tamil), has mentioned God Siva as the "then Thamil Kadavul" meaning the "Southern Tamil God".
Also the poet Perumpattra Puliyoor Nambi who composed the religious work the Thiruvaalavaayudaiyaar Thiruvilaiyaadal Puranam (In Tamil) has referred to God Siva as "Thiruvalar Thamil Chokkan", and as "Senthamil Mukkat Chokkan" (Chokkan or Chokkanathar = God Siva).
During the early period of Saivaism in Tamil Nadu, the Saiva religious texts that evolved from this region were called the Agamams. Saivaism apparently was the first known religion of Tamil Nadu, and the Agamams were the original holy texts of Saivaism of this region.
Agamams means religious texts, and was a general term used to specify the Saiva religious texts that evolved and developed in the early Tamil Nadu. However during the later periods with the coming of the Vaishnava, Saktha and Jain religious texts, to differentiate the Saiva religious texts from the others, it was called as the Siva Agamams. The Tamil Saiva Saint Thirumoolar mentions in his Tamil religious text Thirumanthiram that the original Agamams were in Tamil in addition to it being in Sanskrit.
Thus the Saivam or Saivaism which developed in Tamil Nadu is called "Thamil Saivam" (or Tamil Saivaism), as much as the Saivam that developed in Kashmir is known as "Kashmira Saivam" and that developed in Karnataka as "Vira Saivam".
(4) The Mahendra Malai(Mountain) in Tamil Nadu considered a Holy abode of God Siva
In ancient times there had been mountains in Tamil Nadu which were held as holy abodes of God Siva and Goddess Sakthi by the Saivites of Tamil Nadu, as much as Mount Kailash of the Tibetian region, having their own concepts on the importance and significance of these mountains coming forth from the Sages & Seers of Tamil Nadu over a period of time. They were evidently the Mahendra Malai in the Kanyakumari district, Pothikai Malai in the Thirunelveli district, (Thiru) An-naa Malai in Thiruvannamalai district, and the Eengoi Malai in the Namakkal district (near Musiri), all being within Tamil Nadu.
Among them the "Mahendra (Mahenthiram in Tamil) Malai" draws our importance, as this mountain is not only held as the holy abode of God Siva and Goddess Sakthi, but also related with the evolution of the original Agamams.
The following references confirms the association of God Siva with this mountain.
"Thuu vellai neerani emperumaan sothi Mahenthiranathan vanthu thevar tholumpatham vaiththa Easan" Thiruvaasakam by Saint Maanikkavaasakar, Thiruvarththai, Verse 9
"seer Mahenthiraththu pirappl avan Palli" 2nd Thirumurai by Saint Thirugnanasambanthar, Pathikam 39, Verse 4
"Mahendra mamalai.....Pothiyin malai......atethuvoam idar keda nintru atethuvoam" 6th Thirumurai by Saint Thirunaavukkarasar, Pathikam 70, Verse 9
"mani neer aruvi Mahenthira mamalai mel uraiyum kuravaa...Thillai ambalak kooththane" 9th Thirumurai by Saint Thirumaalikaithevar, Pathikam 3, Verse 1
"vaane thadavum nedung kudumi Mahenthira mamalai meliruntha thene.....Thillai ambalak kooththane" 9th Thirumurai by Saint Thirumaalikaithevar, Pathikam 3, Verse 3
"varuneer aruvi Mahenthirap pon malaiyin Malaimahalukku arulum kuru nee" 9th Thirumurai by Saint Thirumaalikaithevar, Pathikam 3, Verse 10
"malai sool Mahenthira maamalai mel kurava.....Thillai ambalak kooththane" 9th Thirumurai by Saint Thirumaalikaithevar, Pathikam 3, Verse 9
"Mahenthira vertpa.....Thillai ambalak kooththane" 9th Thirumurai by Saint Thirumaalikaithevar, Pathikam 3, Verse 2
"maventhu saaral Mahenthiraththil valar nayaha.....Thillai ambalak kooththane" 9th Thirumurai by Saint Thirumaalikaithevar, Pathikam 3, Verse 8
"mariyeru saaral Mahenthira malai mel iruntha marunthe.....Thillai ambalak kooththane" 9th Thirumurai by Saint Thirumaalikaithevar, Pathikam 3, Verse 4
The Mahendra Malai was also known as Manthira Maamalai which too is confirmed by the following references:
"Sinththanaikku ariya Sivame pottri Manthira maamalai meyay pottri" Thiruvaasakam by Saint Maanikkavaasakar, Pottri Thiruakaval, Line 205
"Manthira maamalai Mahenthira Vetpan" Thiruvasakam by Saint Maanikkavaasakar, Keerththi Thiruakaval, Line 100
(5) Location of Mahendra Malai
The Mahendra mountain range was situated in the extreme south of the present Tamil Nadu, evidently stretching beyond the present Kanyakumari region which formed an integral part of the Pandiya Nadu of the first Tamil Sangam period.
At some stage a great sea tide (tsunami) coupled with a very big under water land slide took place, resulting in many mountains including Pahruli river and the vast tracts of land beyond the present Kanyakumari region belonging to then Pandiyan king submerged in to the sea.
Evidently in this tragedy the southern most part of the 'Mahendra Mountain range' sank into the sea, while the northern part of same with a single tall peak known as Mahendra Malai survived. The great sea tide that took place with the sinking of an extensive land area, is confirmed by the following reference in the Tamil Epic Poem of the third Tamil Sangam period (B.C.200 - A.D.200) namely the Silappathikarem.
The above reference in Tamil in Silappathikarem means: "Praise to the Thennavan (Pandiyan king) who on the fearce sea submerging the river Pahruli with many range of mountains including the Kumari range, conquered the Gangai (river) and Imayam (Himalayan mountain) and ruled from the south".
The fact that many range of mountains submerged under sea is confirmed by the Epic Poem the Silappathikarem which states it was the territory of the then Pandiyan king. This falls in line with what is stated in the Valmiki Ramayana (in Sanskrit), that beyond the Pandiyan kingdom was the Mahendra Malai, the northern peak of this Mahendra mountain range that escaped and survived to this date.
The following reference confirms the sinking of the southern part of the Mahendra Mountain range, and the location of it's northern surviving peak. The reference is as follows.
Taamraparni from there that is divine and fully golden and decorated with pearls & gemstones you shall see the Pandiyan's Kavadam. purpose. There "with its one end verily penned in by Sage Agastya inside the ocean, the fortunate Mt Mahendra is there, with its marvellous pinnacles and the best among the mountains ." Valmiki Ramayana, Kiskinda Kanda (English Translation)
The Valmiki Ramayana further indicates that the remaining portion of the Mahendra mountain was lying down south of India beyond the Thamiraparani river in between the then Pandiyan capital Kavadam and the sea in the days of the Ramayana epic, and even today. The Kavadam or Kavadapuram was the Pandiyan capital of the second Tamil Sangam period.
The fact about the survived portion of the Mahendra mountain range, is further confirmed by the reference in the Tamil Thirumurai as follows:
"aluntha Mahenthiraththu antharam putkku arasukku arase" 9th Thirumurai by Saint Thirumaalikaithevar, Pathikam 3, Verse 5
Further the location of the Mahendra Malai is also indicated by another reference as follows:
"then munai vattil ma Mayenthirame" Kooththa Nool by Saththanaar, Chapter titled Thari Nool
The survived peak of the Mahendra mountain range could be seen even today, south of Thamiraparani river in the present Kanyakumari district, almost midway between the Thirukkurungudi and Bhutapandi having a height of 1,654 Metres (5,425 Ft), and presently called as the Mahendragiri. (Giri is mountain - in Sanskrit & Malai in Tamil)
(6) Naan Marai revealed by God Siva to four Munivars on Mahendira Malai
"Marai in Tamil means "Samaya Koatpaaduhal" - that is "Religious Doctrines", intended for or understood by learned people and the Priests with specialized knowledge of the religion. Naan Marai means four religious Doctrines, which at a subsequent period were known as Agamangal
There exists a mythological tradition which states that the Agamangal were first revealed by God Siva to Goddes Sakthi, and then re-revealed to fours Munivars on Mahendra Malai(mountain). This tradition is confirmed by the follows:
"......Velli maalvaraik kayilaiyil veetriruntharulith thullu vaarpunal Veniyaar arul seya tholuthu, thellu vaaimaiyin pin Agamath thirannelanth theriya ulla vaaru kettarulinaal ulakai Aludaiyaal....." Thiruththondar Puraanam - by Seikkeelaar, chapter on Thirukurippuththonda Nayanaar
It is said, that it was after the revealation of the Agamangal to Goddess Sakthi, that God Siva re-revealed them again to the four Munivers on the Mahenthra Malai. This is confirmed by the following reference:
The above reference is inline with the tradition, that the earlier revealed Agamangal (sonna Agamam) were re-revealed (thottruvith tharuliyum) to the Munivers.
The Naan Marai of Saivaism were namely Aram, Porul, Inbam, Veedu. God Siva revealed these four original Marais (religious doctrines) to the visualising senses of four Munivars, "under the shade of the Aalamaram" (Aal nilal keel) on the Mahendra mountain on their intense worship of him, which were later composed in Naan Marai by these four Munivars. This attribute of God Siva, evolved with his new form as Thetchanamoorththy.
The "Kooththanool" a third Sangam period (Second century A.D) - Tamil dance treatise too confirms that the four original Marais were revealed by God Siva to the four Munivars on the Mahendra Mountain.
Note: "vedham" in Tamil in the above refers to "disguise" and not to Vetham - that is the Vedas. Also "alintha sinthai" means restrained mind.
"Senthamilar theiva Marai naavarselu nat kalai therinthavar" 3rd Thirumurai by Saint Thirugnasambanthar, Pathikam 80, Verse 4
"Aram kondu Sivathanmam uraiththa piran" 2nd Thirumurai by Saint Thirugnanasambanthar, Pathikam 43, Verse 6
(7) The earliest Tamil Saiva Priests of Tamil Nadu were the Paarppanar and the Anthanar
The God Siva was given many names to exibit his various attributes, resulting in he being also known as the "Paarppanan" and the "Anthanan" during the early days of Tamil Nadu.
The abode of God Siva in the original Saivaism was Himalayas the Paarppatham in Tamil. The Goddess Shakthi of the Paarppatham mountain was called Paarppathi and the God Siva of the Paarppatham was called as the Paarppanan - in Tamil.
This is confirmed by Thiruvasakam of the Tamil Saiva Saint Maanikkavaasagar in which he addresses God Siva as Paarppaane !!
".....moopaai moovaa muthalaai nintra muthalvaa munne enai yaanda Paarppaane em parama......" Thiruvaasakam by Saint Maanikkavaasagar, punarchchi patthu, verse 10
Saint Maanikkavaasagar again refers to Paarppaan as follows:
".......Paraaparan paaril vanthu Paarppaan ena, Siththar suula Sivapiraan Thillai muuthoor nadam seivaan......" Thiruvaasakam - by Saint Maanikkavaasagar, Senni Paththu.
That is - the Paraaparan (the God) came to earth (known) as "Paarppanan", (was the) Sivapiraan (who) performs dance at Thillai muutoor (Chithambaram) surrounded by Siththar (Sages).
The significance of the name Anthanan to God is still not known, but however it was also a name used to refer God as Siva with a prefix during the very early periods, which is confirmed from the follows:
"Pirai mudi Anthanan" Kallaadam by Kallaadanaar, chapter 44, line 16
"Piravaa neri thantha per arulaalan maravaa arul thantha maathvan Nanthi "Aravaali Anthanan" Aathi Paraaparan uravaaki vanthu en ulam puhunthaane" Thirumanthiram by Thirumoola Naayanaar, 7th Thanthiram, verse 1803
Here God Siva is specifically referred to as "Aravaali Anthanan" meaning the Anthanan of the ocean of Aram (Virtue) by Thirumoola Naayanaar of the fifth century A.D. in his religious work Thirumanthiram in Tamil.
Incidently it should be noted that Sage/Poet Thiruvalluvar who belonged to the period first century B.C. too uses the term "Aravaali Anthanan" in his great Tamil work on Code of Ethics namely the Thirukkural, in the first chapter on Adoration of God as follows"
"Aravaali Anthanan thaal senthaarkku al-laal piravaali neeththal arithu" Thirukkural - by Thiruvalluvar, chapter on Kadavul Valththu, verse 8.
meaning: Only those who submit at the feet of the God of Virtue it is possible to overcome the ocean of births.
The above resulted in Tamil Saiva Priests who officiated the rituals of worship to God Siva {the Paarppanan or Anthanan} in the Saiva temples, to be known as the "Paarppanar" and the "Anthanar".
The earliest Tamil Grammer treatise the Tholkaappiam and the Tamil Thirukkural clearly says the virtue maintained by these Tamil Saiva Priests as follows.
"Anthanar enboar Aravoar matru evvuyirkkum senthanmai poondu oluhalaan" Thirukkural by Thiruvalluvar, chapter on Neeththaar perumai
(8) The coming of Vedism to Tamil Nadu
With the coming of the Vedism to Tamil Nadu the Vedic Priests namely the Brahamannar also known as the Vediyar (in Tamil) , gradually received much authority in performing their Vedic religious rituals in the Siva Temples and in the Social life of the Tamil people - parallel with the Saivite - Paarppanar and the Anthanar performing Saivite religious rituals, under the great patronage of the ruling Tamil kings of then Tamil Nadu.
This caused the original Tamil Saiva Priests - the Paarppanar and the Anthanar - the necessity to differentiate themselves from the Vedic Priests, and referred to themselves also as the "Aathi Saivar" meaning the original Saivas.
Earlier those who were entitled to do "all the daily rituals of worship" in Siva Temples at the time the four Agamams came into existance, were only the "Aathi Saivar" as seen mentioned in the subsequent Siva Agamams.
With the comming of the Vedism into Tamil Nadu, it appears the original Tamil Naan Marais have been translated into Sanskrit by the Vedic Seers with modifications to the original Tamil texts, newly incorporating some Vedic rituals and values in same and called them the Agamams, with the Aram, Porul, Inbam and Veedu being referred to in them as Sariya, Kiriya, Yoga and Gnanam.
There are two evidences found, in the recent Tamil translation of the "Uttara Kamika Ahamam" confirming that the principal four Sanskrit Agamams were the translations of the original Tamil Naan Marai, while it appears that the other Agamams were later developments based on the four original Agamam written directly in Sanskrit by the Vedic Priests, who came into Tamil Nadu.
This made them claim subsequently that the Vedas were the general treatises, whereas Agamams were the special treatises of the Vedism, as also seen referred in the Thirumoolar's Thirumanthiram by which time Vedism has already penetrated into Tamil Nadu.
The Naan Marai which was the earlier specific name for Siva Agamams, which later was also used to refer the four Vedas with the introduction of same into Tamil Nadu. As they had to be differentiated among them, the Agamas were called as "Thanthirams" and the later Vedas were called as "Manthirams" - in Tamil Nadu.
They were also known as "Thanthira Nan Marai" as seen in the Kooththa Nool - by Saaththanaar, Line 8 and "Vedaththu Nan Marai" as seen in the early Tamil Literary work the Paripaadal - Chap 3, line 66.
The Tamil Saiva Saint Maanikkavaasagar of Tamil Nadu of later period confirms in the Sivapuraanam of his work Thiruvaasakam, stating that God Siva revealed the - "Nan Marais" which later were also known as the Agamams - on the Mahenthira Malai.
(9) The original Siva Agamams and it's subsequent growth
Siva Agamams were originally four in number grew later to nine and finally ended up at twenty eight. The following references confirms the above.
"naalvarkku Thanthira Naan Marai koorum Kooththanum Kooththiyum" Kooththa Nool - by Saaththanaar, Line 10
Note: The term "Marai" (Religious Doctrines) was used earlier only for Agamams, and with the comming of the Vedism to Tamil Nadu it gradually became a common term to indicate both Agamams and the Vedas. However at times even in the late periods it was still used as special term to indicate the Agamams as seen below.
"Angamaai aathiyay Vedamaahi, aru Maraiyodu Iym pootham thaaneahi" 6th Thirumurai by Saint Thirunaavukkarasar, Nintra thiruththaandakam, Verse 6
In the above references the Agamams have been shown seperately from the Vedas, and refered to as Marai and NaanMarai which later increased to Nine, and subsequently to twenty eight during the time of Tamil Saiva Saint Thirumoolar as confirmed in his Tamil religious work Thirumanthiram, the references to which are as follows.
"Munthi uthikkintra muulan madavarai Thanthiram onpathu saarvu muvayiram Sunthara Agama sol molinth thane" Thirumanthiram, verse 101
It is not clear which were the first four Agamams revealed by God Siva to (the visualising senses) of the four Munivars on Mahendra Malai. However with the growth of these Agamams to nine, we are made aware of the names of these nine Agamams by the Tamil Saiva Saint Thirumoolar in his Tamil religious text the Thirumanthiram. In fact he has said that his Thirumanthiram was based on these nine Agamams. This is confirmed as follows.
"Moolan madavarai Thanthiram onpathu saarvu (mu)vayiram sundara Agama sol molinthaane" Thirumanthiram - Sirrappu Payiram, verse 101
(11) Original Agamams were in Tamil and subsequently also in Sanskrit
The original four Nan Marais were in Tamil, and subsequently they have also been in Sanskrit - translated with modifications and were called as the Agamams, which is gleaned from the references in the verses in various religious texts, and in the Saint Thirumoolar's Thirumanthiram which are as follows:
"Muththamil NaanMarai mulaiththa arul vaakaal vithi koori" Kallaadam by Kallaadanaar - Line 16/17
"Muththamil NaanMarai Gnanasampanthan" 1st Thirumurai - by Saint Thirugnanasampanthar
"Van ThamilMarai yorkku vaan urai koduththa thinthiral neduvel Seralan kanku" Sillappathikaaram - by Ilango Adigal, Katturai Kaathai Lines 63/64
confirms Tamil being earlier than Sanskrit in antiquity.
(12) Siva Agamams were the principal religious texts of early Saivaism of Tamil Nadu
Agamams in Tamil were the original holy texts of Saivaism of Tamil Nadu, long before the Vedic religion from North India having Vedas (in Sanskrit) as it's principal holy texts, gradually took a place of pride along with Saivaism in Tamil Nadu in the subsequent periods.
The Siva Agamams essentially consists of informations on the represention of God as Siva in different forms with each form to represent his different attributes, the iconographic details in casting these forms of God Siva in metal and stone for the purpose of worship, the details of constructing the structural shelters namely the temples and connected structures in stone and brick to house these Icons, the forms of worship and religious practices to be followed in worshiping the Icons installed in these temples, to invoke the presence of God as Siva in them, and prey for their salvation and blessings by way of various forms of worship, for the well being of the human beings.
Finally it spells out the religious philosophy of Saivaism known as "Saiva Siththantham" an illumination on the God - Soul relations, and the worldly bonds which prevents the soul reaching the God and as to how to relieve themselves from these bonds in their quest in reaching the God's feet.
The God Siva's form such as Sivalingam, Siva with Gangai and crest moon in his knots of hair with snake around his neck and a blue kandam on his throat, and the trident in one hand, and the other forms such as Lingothbhavar, Arthanaatheeswarer, Thetchanamoorthy, Kalyanasunderar, Uma-Maheswarer, Somaskandar, etc are only known to us from the Siva Agamams.
Only the Siva Agamams mention about Panchabootha Thalams, and Atta Virratta Thalams. Hence we could very correctly and evidently conclude that the Siva Agamas were the earliest principal religious texts of the Saivaism that developed in Tamil Nadu.
(13) Saivaism during the period of "Thamil Sangams" of Tamil Nadu
To follow soon before - End August - to be continued
The article covers a wide rangeand also opens lot of scope for discussions.
The qusetion here is entirely calling the vedams in tamil as different.
Then howthe song of sambandar need to be understood?
veda Velviyai nindanai seithuzhal amanarai vadil venozhikka thiruvulame
or the various refernces he mentions on veda velvi, nan marai oli etc. How can marai be then olithathu?
How the vatious terms as " Ayiram sagai" mentioned in thevaram -
people take it as 1000 sagai of sama vedam. Then according to this understanding- aram, porul, inbam, veedu - dose sambandar means 1000 inbams?
Now i am in hyderabad. May be in 15 days time can quote - various thevarams which specifically mean - vedas.
So expect that we can discuss this subject with counter views and place an alternate prospective to this theory.
What ever i learnt -
The Saivam in TNare of types:
1. Advaita Saivam. Here the supreme is a Brahman wo takes many forms. Siva is one form and you can reach the brahman through siva. In this Vishnu, Sakthi all are respected as equals to siva but the followers takes a single form to reach brahman.
2. Siddanta Saivam - This exactly advaitam but the brahman is siva himself. here all other form of Gods become secondary.Jeevatma is Pasu, Paramatma is Pati and Maya is Pasam.
Request to expalin how the various other references to Vedams in Thevaram be taken?
Also, I have read that, in some 'sangam' poems, the pandya's take pride by saying that, 'the cheras and chola's wake up by the cocks sound, but the pandya people wake up hearing the sound of vedic chants by the brahmins'. So this is yet another proof that even during sangam period, vedic chants were in practice. Tholkappiyam which is supposed to be the oldest tamil work, has reference to 'anthanar' chanting veda's.
".....simply stating that tamil agamas where probably destroyed in post sangam kalabra period is not enough. as historians one should give sold evidence!....."
My answer to same:
Have you read through the Sub-heading No: 11 of my Thread titled "Evolution of Saivaism and it's development in Tamil Nadu" in this Forum, which throws some light to your Questions.
However to make it easy, I am reproducing same below for your easy reference.
1. "Muththamil NaanMarai" mulaiththa arul vaakaal vithi koori" Kallaadam by Kallaadanaar - Line 16/17
I have not read Kalladam in detail and need some body for guidence and hence cantcomment on this.
2. "Muththamil NaanMarai Gnanasampanthan" 1st Thirumurai - by Saint Thirugnanasampantha r
This line is Muthamil, Nannamarai sir.
Sambandar calls him by various names, Tamizh Gnanasambanda, Marai Gnanasambandan , Kauniyan Gnana sambandan ( Of Goundinya Gotra). You are combining two words and call as TamilNanmarai.
3. "Van ThamilMarai yorkku vaan urai koduththa thinthiral neduvel Seralan kanku" Sillappathikaaram - by Ilango Adigal, Katturai Kaathai Lines 63/64 Here the meaning is Maraiyor of tamil origin. It tells the nativity of the people and not anything as tamilmarai.
Actually Thevaram and Divyaprabandams are Tamil Marai.
In your thesis you are totally ignoring the vaishnavaite parts. What about the vedas mentioned by Mudal Alwars? Why Nammalwar is called Vedam Tamil Seida Alwar?
1. The adjuctive is for the Door decorated with Pearls and other Gems.Pandyas capital with decorated doors.
2. The whole fort had such decorated Doors. 3. Hence the townmight have been called Kapatapuram./ Kapatam. 4. Kapatam is a sanskrit word for door. The same is used in Tamil with the same meaning.( Kapadam thiramino) 5. If you take this argument - Then it shows that sanskrit words were used in Tamil even in secong sangam period. A town itself is name Kapatapuram. 6 Then the theory of Northern imigration after 3rd Sangam gets demolished- Second sangam town itself named kapatam/kapatapuram.