Mirror of Tamil and Sanskrit

by Dr. R.Nagaswamy has been published in 2012,
by Tamil Arts Academy

Year: 2012,
Publisher: Tamil Arts Academy,
Pages: 425, Pictures
Price: Rs. 800

Author’s preface:- Citing extensively from Ancient Sangam Tamil works and also the Ancient Tamil Grammar, this book establishes for the first time, that Tamil attained Classical status by adopting Vedic and Sanskrit traditions, especially with the help of Brāhmins in the formative stages. This work clearly demonstrates that Tamil rapidly progressed as a result of borrowing from Sanskrit and shows from the very beginning of its known history, the gods worshipped by the ancient Tamils were Siva, Vishnu, Krishna, Balarāma, Rāma, Kumāra (Muruga), Indra, Durgā, Kāli and others who were clearly the Vedic gods. The society was divided on caste basis as Brāhmanas, Kshatriyas, Vaisyas, Sūdras and mixed castes. Most of the Tamils believed in the efficacy of Vedic religion in every field of Tamil life. They were guided by customs and manners prescribed in Vedic lore and performed Vedic yajñas in the domestic life. They were followers of systems introduced by Vedic Brāhmanas. All the kings like Cheras, Cholas, Pāndyas, Velir chieftains, and most of common people including a section of Vellālās who were called the upper castes (Mer kudi), studied Vedas and performed worship as prescribed. The fourfold division of the Tamil life of Kurunji, Mullai, Marudam and Neidal are mentioned in Bharata’s Nātya sāstra as kakhshyas division. The judicial administration was based on the principles of Dharma sāstras compiled by the Vedic rishis like, Yājnyavalkya, Vasishta, Nārada, Manu, Bhrahaspati, Parāsara and others. The civil administration was organized as mentioned in Vedic sabhās – village assemblies of elected representatives. The Tamil poetics as prescribed in Tolkāppiyam was adopted from Sanskrit sources, as for example Tamil phonetics, Alankāras like Upamā etc. Further the earliest readable script - Brāhmi, was invented by Brahmins and hence called after them as Brāhmi in the time of Asoka, in the Saraswati Valley.

The Tamils followed the eight kinds of marriages and the system of registration, specifically formulated by the Brāhmanas. The Eightfold marriage system of the Sanskrit tradition is referred to by Tolkāppiyam, in the karpiyal chapter on chastity. Disposal of the dead, funerary ritual, planting memorial stones etc are as stipulated in Sanskrit and Agamic literature. The temple worship in ancient Tamilnad followed the agamic ritual treatises. The aesthetics of music, dance and literature are based on Bharata’s Nātya sāstras and so was realization of rasas. The Tolkāppiyam grammar is rooted in the Vedic and Bharata’s Nātya tradition. The division of poetry as Aham and Puram are essentially based on dance tradition, as sringāram (Aham) and external exploits (Puram) and were meant for the two types of dances as Aha kūttu and Pura kūttu. It seems that, like all other parts of India, where each region had its own dialect Tamil also had its own dialect, but with this difference that Tamil had an advanced dialect of its own which could assimilate incoming ideas quickly and flower into a beautiful classical language. There are irrefutable evidences to show that in the science of cosmology, Tamils adopted Vedic tradition. All the names of the Tamil months were named after the names of Stars in the Vedas, like Chittirai, Vaikāsi, Ādi (Āshāda), Proshtapada (Purattasi), Asvayuj (aippasi), Kriitikā, (Karttikai), Mriagasira (Marazi), Tishya (Thai), Māgha (makham), Palguni (Panguni). These names of the stars are found in the Veda and when each star is in conjunction with the full moon in the month it is named after that Astronomical phenomenon, Chiitirai star in connection with full moon that month is called Chittirai month. So are all the other months. Thus in the field of Language, Grammar, Poetics, Literature, art, Architecture, Music, Dance, Royal Administration, Judicial administration, and Social functions, Astronomy, Philosophy and Religion, the Ancient Tamils followed the Vedic Tradition and was greatly influenced by the Northern system. It is possible to reject this theory if one could throw out Tolkappiyam and the entire Sangam literature. At no point of time in Tamil history, there was any attempt to suppress the study of Tamil. The book is truly a path breaking exposition that places Tamil and Sanskrit interaction in proper historical and chronological perspective.

In this sense it challenges many unfounded pedestrian speculators’ assertions of Tamil culture not based on any academic discipline, but subjective and self-seeking writings. The book calls for a deeper study of Tamil literature following multi-dimensional academic discipline and scientific approach. The book appears as a publication of the Tamil Arts Academy that has established a reputation for authenticity and hopes this will stimulate further in depth studies in all aspects of Tamil culture. The author will be very happy if any of the point raised is proved wrong, based on factual material and will stand corrected. I am thankful to Ravi of Jai Ganesh Offset printer, who has taken great pains to see this book through the press. Lastly there is one request to the reader not to start with an emotional approach but to look with the rationalistic and critical mind and I am sure you will be rewarded.