Tamil cultural heritage

TAMIL SOCIAL HISTORY Volume II: Dr. N. Subramanian; Institute of Asian Studies, 337/12/13-3, Chemmancheri, Chennai-600119. Rs. 550.

THIS SECOND volume of the social history of the Tamils by the learned author covers a rather long period from 600 to 1800 A.D., i.e. from the advent of the Pallava rule, after the interregnum of ``Kalabhra confusion'', to the end of the 18th century. The author has cited various sources - Tamil and Sanskrit, copper plate grants and stone inscriptions, foreigners' accounts like those of Huen Tsang, Marco Polo and Wassaf, besides archaeological evidence represented by ancient monuments. For the modern period (1600-1800 A.D.) the sources become more diverse including the writings of Christian missionaries and the unique diary of Anandarangam Pillai of Pondicherry. The resurgence of the Pandyas and the emergence of the Pallavas, according to the author, came ``as a redemption of the people of Tamil Nadu from near anarchic conditions of the 4th to 6th century A.D. (i.e. Kalabhra period).'' The establishment of the English East India Company rule in the beginning of the 19th century was ``another redemption which saved them from the chaos of the 18th century.''

In the chapter devoted to social life, he says: ``The king was in power to protect the status quo and he did so willingly for he was one of the chief beneficiaries thereof.'' He presents the usual explanation that people had no hand in the polity and out of pessimism, ``they turned to God for succour.'' But this generalisation should be qualified by the fact that there was considerable local initiative and participation at the village level through village assemblies like the ``Oor'' and the ``Sabha''. He notes that there were ``caste panchayats'' and also trade, and agricultural guilds to cater to their interests and protection.

The chapter on the social structure has a good and critical assessment of the caste system, the ancient ``Kudi'' arrangement, the proliferation of castes and sub-castes, their inter- relationship and other social systems like Devadasi. His assessment of the latter system ignores many positive aspects. It was not enforced slavery in all cases. Many men and women of affluent and respectable families dedicated their properties and became ``Devaradiyars'' for voluntary service in the temple. Whether the English term slave brings out the nuances of the Tamil word ``Adiyar'' is a moot point.

Another core chapter of the book deals with a number of social institutions and their functions starting from the villages and towns, the householder, the position of women, the daily life of the upper class and other classes of people, education, law, justice and punishment; the role of the temple in the socio- religious life of the community, the role of the monasteries (Maths) and charitable institutions, the healthcare and medical facilities. He notes the larger role of the temple in society, especially in providing opportunities for education through the ``Padasalas''; and some had hospitals (Arogyasalas) under their care as for example at Tirumukkudal (11th century). Many temples like those at Srirangam, Chidambaram, Kanchipuram had libraries (Sarasvathi Bhandaram). The author devotes considerable space for depicting the multifaceted function of temples - as a land-owner, employee, consumer, patron of art and culture.

The author devotes a full chapter on the values and achievements of the Tamils. He describes the Sangam era as the heroic age, which idealised love and war and ``it was not overburdened with gloomy thoughts of an uncertain hereafter.'' Several didactic works like the Tirukkural give us an insight into the moral, ethical and human values like charity, non-killing, non-drinking (alcohol), truthfulness, kindness. Great stress was laid on education and the learned men were highly respected. Greater emphasis was laid on one's duties than his rights.

According to the author, the concepts of liberty, equality and fraternity were unknown. ``Acceptance of inequalities (like caste distinctions) was the basic feature of the society. Fraternity is a secular concept and therefore rather outlandish in the land of religion,'' says the author. In the medieval times, when religion played a dominant role, there were cases of intolerance and even persecution though some of the evidence he cites was not contemporary to the events (e.g. the Periapuranam evidence for the events of the 7th century). He also does not raise the question whether such instances were isolated and individual aberrations or part of the state policy.

The section on achievements gives a detailed and classified and century-wise review of the literary outputs. It is almost the history of Tamil literature in a nutshell with his own cryptic comments, sections dealing with the achievements in music (including Tamil Isai and Tamil Panns or ragas). Architecture, sculpture, paintings, dance, drama go to make the volume a very comprehensive and scholarly survey of the Tamil social and cultural heritage.

K. V. RAMAN

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