In Tamil Nadu, ancestor worship
In Tamil Nadu, ancestor worship,
In Tamil Nadu, ancestor worship, Ayyanar worship, astronomy, astrology, atomic theory, the doctrine of fate, and philosophical ideas such as “Neither good nor evil comes from others” and “Effort rewards according to one’s toil” were widespread not only among scholars but also among ordinary people. However, the religion known as Ajivika did not spread as a major religion like Jainism or Buddhism.
If Ajivika is sought in Tamil Nadu not as a religion but as an ideology, a culture, and a way of life, it can still be seen everywhere today.
Many ancient inscriptions relating to these traditions are found in Eelam and in the ancient Tamil regions, particularly in the Pandyan country. More inscriptions are found in Eelam (Sri Lanka) than in the Pandyan country itself. These inscriptions speak about Samanam. Although the term Samanam was later used to refer collectively to Ajivika, Jainism, and Buddhism, in ancient times the term referred entirely to Ajivika.
The inscriptions and cave shelters connected with these Samanars are found in Eelam, which formed part of the Sangam-age Tamil region and the ancient Pandyan country. Eelam is identified as ancient Pandyan territory because the inscriptions and coins found there bear the Pandyan fish emblem together with the Ajivika spiral symbol. Names such as Tissa and Bharata Tissa also appear along with the fish and spiral symbols associated with the Pandyas.
These inscriptions and coins are found particularly within the ancient Tamil region. Such cave shelters and inscriptions are not found in North India. If these cave shelters and inscriptions belonged to Jains or Buddhists, why are they not found in North India where those traditions originated and developed? Therefore, all places where such inscriptions are found clearly belong to the Ajivikas.
Most of these inscriptions date from the 5th century BCE to before the 1st century BCE, that is, to the Sangam period. Therefore, the studies of scholars such as Mayilai Seeni Venkatasamy concerning Buddhism and Tamil history indicate the need for re-examination.
The inscriptions and cave shelters at Arittapatti are not related to Buddhism or Jainism; they are related to Ajivika. Likewise, the ancient Brahmi inscriptions found in Eelam are also connected with Ajivika.
For further information, there is a small village called Perumukkal, located about 10 kilometres from the road between Tindivanam and Marakkanam.
The Sangam poet Mukkal Asan Nalvellaiyar, who composed poem 272 of Natrinai, is generally believed to have been born and buried in this village. The name Nalvellaiyar means one who attained the state of “pure whiteness” described in Ajivika philosophy.
Furthermore, the word Asan (“teacher”) in the poet’s name refers to the Kani Nanda Asiriyan mentioned in the Mangulam inscription as “Kani Nanda Asiriyi Kuvan.” Therefore, the late Professor Nedunchezhiyan stated that the Sangam poet Mukkal Asan Nalvellaiyar and Kani Nandan were the same person.
There is also a temple on a hill in this village called Mukthayajaleswarar Temple. It appears to be a temple built for someone who attained liberation, similar to memorial shrines built for the deceased. Based on this, Nedunchezhiyan argued that Kani Nanda Asiriyan was buried on this hill.
Similarly, in Eelam there is a memorial shrine identified in Pali texts as the tomb of Imayavaramban Neduncheralathan, who is referred to there as Ellalan. Such tombs were later represented by Buddhist monks as stupas supposedly erected by Ashoka in ancient Tamil regions. There is no connection between them; they are the burial monuments of Ajivika ascetics.
As supporting evidence, attention is drawn to a nearby Ayyanar temple named Aakasa Ayyanar. It should be remembered that Kani Nandan was an astronomer. Historical research should not be based only on inscriptions, archaeology, and numismatics, nor solely on texts written by foreign rulers who occupied this land. The customs, traditions, and surviving cultural traces that still exist among the people must also be taken into account.
Among all inscriptions discovered so far, the oldest is the Pulimankombai hero-stone inscription, dated to the 4th century BCE. It is written entirely in pure Tamil without any additional symbols.
However, the first character in the Perumukkal inscription resembles an Indus Valley symbol.
This suggests that before writing entirely in pure Tamil, there existed a method of writing that combined Tamil with Indus Valley symbols, similar to the Anaikoddai seal found in Eelam. Therefore, the Perumukkal inscription may be one or two centuries older than the Pulimankombai inscription, placing it in the 6th century BCE, during a transitional period.
It was during this period that Buddha, Mahavira, Makkhali Gosala, and Kani Nandan lived. If this is true, then the explanations and commentaries written about Sangam literature nearly a thousand years after its composition would need to be revised.
Furthermore, when speaking of the Arivars (the Wise Ones), many may wonder who they were. They were none other than Nariveruuthalaiyar, Eelathu Poothan Devanar, Kaniyan Pungundranar, Neduncheralathan who spoke of earth, water, and sky, Muranjiyur Mudinagarayar who sang of him, and Imayavaramban who, after receiving a wound on his back in the battle of Vennip Parantalai against Karikala Chola, withdrew to the north in shame. All of these belong within the Sangam-age Ajivika tradition.
Therefore, Ajivika belongs to the Sangam age and existed before the 3rd century BCE. It was a non-theistic doctrine that was later appropriated.
Wherever references are found in myths, epics, religions, paths, ethical systems, and forms of worship to:
- Elephants,
- Lotuses,
- The sacred fig tree (Arasa Maram),
all of them originated from the roots of Ajivika. All of them emerged from the ancient foundations of Ajivika.
One may ask: “Even the sacred fig tree?” Yes, even the sacred fig tree. During the Indus Valley period it was used as a pictographic symbol representing kings.
One of the roots of Ajivika is also Vinayaka (Ganesha), who is regarded as the foremost deity in many religions. The reason for this is the ancient swastika symbol associated with him, which belongs to the Indus Valley period.
It has also been established that the Indus Valley Civilization represents the ancient heritage of the Tamil people.
Translation by Hari
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