CHAPTER – VI CONCLUSIONshodhganga.inflibnet.ac.in/bitstream/10603/33856/6/chapter6.pdf · CHAPTER – VI CONCLUSION From the analysis of Kandapuranam made in the preceding chapters

CHAPTER – VI

CONCLUSION

From the analysis of Kandapuranam made in the preceding chapters the

historical facts available in that devotiona world by Kachchiyappar are noticed.

On the basis of the facts available in Kandapuranam after discussions in an

analytical and interpretative way the following facts are brought to light.

Various contemporary works on Siva and Murugan and History of Tamil Nadu

along with the epigraphic sources are also consulted for having a comparative

approach for bringing out the historical facts available in Kandapuranam. The

interpretative and comparative analysis assisted the exposition of the following

facts.

Kandapuranam being a work on the specific Tamil deity Murugan first of

all the historicity of the work is fixed. In his own individualistic way, the author

Kachchiyappar had made all the efforts to revive the glories of Murugan, who

attained an eclipsed state after the Sangam Age. By adopting the necessary

literary tradition Kachiyappar had brought out the work in Tamil based on the

basis of the Sanskrit epic of North India called Skandam. Without placing the

prestige and honour of the deity at stake, in an effective way, Kachiyappar had

harmoniously blended the Tamil tradition with northern ideas and concepts in

enhancing the status of the indigenous deity on par with Skanda Karthikeya of

the north. Due to his historical bent of mind he had narrated the different Please purchase PDF Split-Merge on www.verypdf.com to remove this watermark.

aspects pertaining to the worship of Murugan. He had profusely utilised the

Sanskritic legends along with the then existed Tamil legends. By carefully

avoiding the Sanskrit words by utilising the appropriate Tamil equivalents

Kachiyappar had maintained the facts with historical view points. As a

traditional approach in history he had highlighted the life of the deity Murugan

i.e, Skandan in a cogent order.

Simultaneously Kachiyappar had adopted the epic tradition without any

deviation. Since no work emerged after Tirumurugarruppadai of Nakkirar,

included in the Pathupattu (10 idyls) during the second century A.D. on

Murugan till the arrival of Kandapuranam, in the 12th century, it is evident that

Kachchiyappar was so specific in making Murugan the Tamil deity to regain his

past glories. By giving importance to the Somaskanda Panel, of the Pallava

period which portrayed Murugan as the son of Siva and Uma, Kachiyappar had

tried to enhance the status of Murugan as the son of Siva. (Soma+Uma+Skanda

= Somaskanda). By the employment of the treatments of Murugan adopted by

the Saiva Nayanmars and Vaishava Alvars Kachchiyappar had offered the

values to the historical developments. The references about the facts associated

with the social life of the Tamils add too up the historical value of the

devotional work Kandapuranam. He had left no stone unturned to offer a vivid

account of the Tamil society of his contemporary period and that had

highlighted the social condition. The traditions linked with Murugan worship

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through the ages are all highlighted and they testify to the position of Murugan.

His mentioning about the custom of Velan Veriyadal or Velanadal suggests his

attachment and knowledge about the form of worship by the common people in

a superstitious way in a frenzied mode. The importance assigned to the Vedic

practices such rituals, sacrifices etc. associated with that worship to suggests the

fact that Kachchiyappar was capable of rising to the occasion by employing all

things required for his exposition. His treatment of Murugan as the God of the

Kurinji land stands testimony to his devotion to old traditions and values. He

had explicated that distinctive social, political, economic and religious aspects

of the Tamils of the contemporary period. That in turn places Kandapuranam of

Kachiyappar as a semi historical work with a blend of the higher theme of

religion. The analysis even specifies the historicity available in the work

Kandapuranam.

While dealing with the different aspects of Murugan worship.

Kachchiyppar had pinpointed the facts relating to the Tamil society of his age.

By way of stressing the values and ways of life importance he had assigned

stress to the exploitation of the individual qualities of the human beings. In

that sense the consequences of the virtues and vices of the people are

elaborated. Greater significance is assigned to expose the wisdom and

knowledge of the people which prevailed then. The different customary

practices of life of the Tamils of his age are also brought to light.


In most of the places, to offer the details Kachiyappar had employed the

ethical and moral principles mentioned in Tirukkural by Valluvar . Evils in life

should be avoided and one should do no harm to anybody. He had even spoken

about the virtues of truth. Importance is assigned to penance and also to the

four stages of life brahamacharya, grihastha, vanaprasta and sanyasa as

pronounced by the ancient Vedic scriptures. The consequences of the earlier

Bhakthi movement are reflected in the work of Kachchiyappar. In the same

way the view points, ideas and concepts of Saiva Nayanmars too find place in

Kandapuranam and they stand testimony to the historical setting of that work.

By encouraging the Murugan devotees he had enabled them to show deep

devotion towards his worship. Much stress is assigned to Dharma. The Tamil

society of the period of Kachiyappar was normally a customary and tradition

oriented one.

As the status of women is an yardstick to estimate the nature of an

affluent society he had stressed on the values of women. In that respect

importance is assigned to matrimonial alliances. Charstity, the virtuous quality

of women is hailed and pressed. Moral standard in married life is given

recognition. As a traditional belief, the people of the period of

Kandapuranam too had an appreciation for the son. The grahastha, vanasprastha

and sanyasa stages are venerated due to religious sentiments by the Tamils in

their social life. Chastity and morality were the noble virtues to be possessed Please purchase PDF Split-Merge on www.verypdf.com to remove this watermark.

by women. Due to his affinity towards his mother tongue Tamil much eulogy

was offered to it to a great extent. Importance and veneration were assigned to

the study and works of the different scholars. Much recognition and value to the

study of the Vedas, primary lessons, grammar and other arts were the

commonly adopted traits of that period. Sons of scholarly behaviours were all

venerated and appreciated. Much stress was assigned to wisdom on par with

the views as hailed by Tirukkural. There were division among the scholars

according to their quantum and field of learning. There were many works

pertaining to various fine arts such as drama, dance, music. The author had a

sound and appreciable geographical knowledge. His calling of India as

Navalam Divu and Bharatha Kandam along with the details relating to

Kumarikkandam reveals his traditional historical knowledge.

The Tamils had faith and belief over the planets and planetary

movements along with the astronomical knowledge and asterisms. From his

descriptions about various things based on the Sangam classics and his

knowledge about Vedas suggest his versatility and scholarship. Due to the

availability of the natural wealth and resources the then Tamils were

accustomed to use iron, copper and gold in plenty. Hence the Tamil society

comprised of different types of artisans and workers engaged in the above said

metals. Their knowledge helped them to produce many kinds of war weapons


and common ornaments for the public. They even reveal the knowledge of the

Tamils in metallurgy as well as their economic prosperity.

Like the Sangam literature and devotional works of the subsequent

period, Kandapuranam too had referred to various food item consumed by

the Tamils. The Tamils were experts in culinary practices. The reference about

adisil mandapam proves that the Tamils devoted much attention to cooking.

Both vegetarian and non-vegetarian dishes were consumed. Adai, gruel, pickles

etc., were common items of food.

The customary and belief oriented nature of the Tamils continued even

during the days of Kandapuranam. Many customary practices including

marriages were celebrated at a specific place and known as Vaduvai Salai. The

marriages were fixed by the elders in the assembly called manram. The women

had no choice in fixing her life partner. It was a custom among the Tamils at

items of marriages to carry 16 holy and auspicious commodities in a row by 16

women. The marriages were blended with both old and new traditions. Sati

was in practice then. The ladies mainly to go with the lovable and predeceased

husbands adhered to Sati.

Fasting was undertaken for getting the concentration of mind, to keep

the body in tact. It was a custom associated religious tradition too.


By undertaking fasting by torturing his body and soul one could endeavour to

attain the status of a sage. Fasting was an essential one for everybody for

leading a better life in this world. Sacrifices were conducted at a particular

place called yagasalai. The Tamils of that period were so particular in planning

their cities and houses Blood sacrifices were common and were associated with

religions.

With regard to the disposal of the dead, cremation was preferred. The

son carried out certain funerary rites. The people were generous and

hospitable. The Sangam tradition of Madalurdal continued even then. As

usual the women were fond of decorating themselves. Creation of grooves

was yet another tradition. The drawing of temple cars during festival occasions

was a religious custom. The time was announced to the people by the beat of

the drums.

The faith towards superstition continued. Belief over fate was also there.

Much is stressed about the irony of fate an older tradition. The Tamils were

fascinated in wearing varieties of ornaments studded with kinds of costlier

stones. In that also they were clinging on to the old values.

Fine arts was known by the name Viyankalai. Dramas were enacted as

per the rules stipulated by the Tamil work called Natakanul. Singing songs

accompanied by musical instruments was a tradition. For the execution of Please purchase PDF Split-Merge on www.verypdf.com to remove this watermark.

music there were specific rules as indicated by the Padalnul. Another work

called Kamanul was also available. Large number of musical instruments of

traditional in character such as sallari, tadari, thannummai, mulvu, tundubi ,

panai, sangu, tudi, kakkalam, timilai, udukkai, yal, veenai were continued to

survive as mentioned in Kandapuranam.

Experts were there in painting and the halls of the palatial buildings had

such paintings. Complex tribes, communities and castes along with

professionals, formed the structure of the society. The Brahmins as usual were

in the apex of the society and were experts in learning and Vedas. Buddhists

who lived there were having discussions with the other religionists. The

Kalvar, eyinar, ayar, ulavar, paradavar etc., too were part and parcel of the

Tamil society. The kanigayar and parathayar also had their place in the

society. The social set up was a well knitted one and a composite one.

The Tamils were fond of wearing dresses of different varieties such as

anantugil, kalingam, pon tugil and ponani adai. Most of them were traditional

in nature. Kanchi, the birth place of Kachchiyappar was a renowned centre of

production of silk.

It was a period in which the cities had well planned streets. There were

roads leading to the capital city. The cities had huge buildings with various


facilities. Murram, padiyuru mandapam, unjal manapam and Toranavayil etc.

were there in the buildngs.

Monarchial form of government was the political order of the day. The

kings were responsible for the conduct of many sacrifices, hence the king was

known as velvi vendan and velvi mannan. The prestigious nature of the king

obtained him the name mannar mannan. The kings were duty conscious and

executed their duties in the athani mandapam. The coronation of kings took

place with all jubilancy and grandeur. The kings had their own

parapherneilas. The king had a ministry to assist him. Among them the chief

was known as mantiri talaivar. Spies and envoys were employed for

understanding the situation and to send messages about the various happenings

in the society.

Kachchiyappar’s political ideas were based on the sayings of

Thiruvalluvar. The king known for his prosperity and duty consciousness was

a learned scholar and was known for his religious attitude and toleration.

Every action centred around faith and piety. The kings were always alert. The

kings were compelled to be always cool and were expected possess to a huge

army. The Mallars were also there in the army. One male member from every

family participated in the war. In the Tamil country agricultural economy

was prominent. Due to the prosperity of land different varieties of paddy such

as sali and sennel were grown. Trade and commerce too had a thriving Please purchase PDF Split-Merge on www.verypdf.com to remove this watermark.

prosperity. The people were always prosperous and happy. In general the Tamil

society was known for its economic prosperity.

In the field of religion, also the traditional methods were continued.

The father had to inculcate the religious sentiments among his children.

Because of the effects of the Bhakthi movement devotion towards religion

attained greater significance. Greater reverence was given to the appreciation

of God. The Vedic ideas gained grater impetus. The repeated uttering of the

term Aum was stressed. All kinds of rituals and formalities were included in the

worship. The ideas like Viduperu i.e., the attainment of Mosha, Karma gained

prominence. The Brahmins executed the religious rites and rituals. The

Ardhanareeswara and Harihara manifestations of Siva, Uma and Vishnu

became familiar. Different kinds of fastings, execution of penance through the

concentration of mind, repeated chanting of mantras, conduct of sacrifices,

offering various things such as flowers to the deities etc, were included as

major forms of worship. Circumambulation and prostration were few form of

worship. Camphor was also used. The number of Gods and Goddesses also

increased. Saivism was gaining more veneration. Surrender was the basic

principle associated with worship. Many temples and religious centres were

familiar. Sun worship was also in vogue. Under such religious developments

the worship of Murugan was encouraged.


The worship of Murugan attained a new dimension. By treating

Murugan as the son of Siva, Kachchiyappar had aimed at the promotion of

Murugan worship. The birth myth of Muruga consisted of both traditional and

northern concepts. Murugan was treated as the saviour, and as a learned

scholar, who taught the meaning of AUM to Brahamma. Both the traditional

and elite forms of worship occupied a prominent place. The customary

practice of velanadal or velan veriyadal continued in the Murugan cult. The six

military camps (arupdai vidu) associated with Murugan also continued as

depicted in Kandapuranam. Treatment of Murugan as the Tamil deity was still

in practice. After Tirumurugarruppadai of Nakkirar of the Sangam age,

Kandapuranam of Kachchiyappar was the only work emerged on Murugan in

the 12th century. Without affecting the prestige and status of Siva, the author

had highlighted Murugan as the son of Siva. Devotion or Bhakthi reached its

high water mark during that period. The iconographic features of Murugan too

attained an elevated position. Murugan’s valorous deeds, actions of love,

adherence to the virtuous qualities such as pardoning the enemies were

attributes imposed on Murugan. His treatment of Murugan as Siva was a

developed stage. From the calling of ‘Siva as Murugan’ one can acknowledge

it.

Thus the work Kandapuranam by exhibiting the wide horizon of

knowledge of the author Kachchiyappar , high lights the author’s multi


dimensional knowledge. Tamil traditions, culture and customary practices are

also revealed in this work. Which are the significant aspects in brining out the

socio, cultural history of the Tamils of that period. While bringing out the story

of Murugan in a new dimension the author offered a new idea. So a study of

Kandapuranam assists to have the historical development of that period.

There were people who were so particular in adopting the old traditional

values in all aspects. The work Kandapuranam of Kachchiyappar thus could be

considered as a source materials for the writing of the socio cultural history of

Tamil Nadu of its contemporary period.


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Documents

CHAPTER – VI CONCLUSIONshodhganga.inflibnet.ac.in/bitstream/10603/33856/6/chapter6.pdf · CHAPTER – VI CONCLUSION From the analysis of Kandapuranam made in the preceding chapters