IDEALS OF PEACE AND TRADITIONS OF HARMONY IN SOUTH INDIAN HISTORY AND CULTURE.  
(Paper presented to the south Indian history congress.)

Aspects of life, which are no longer relevant to modern conditions, will be given less importance in future. These include the role of dynasty and the part played by the ruling elite's. Beneath the ripples of waves and momentary bubbles created by the ruling elite's there remains a veritable mine of information concerning the life of the common people. 

The saint reformers and liberal scholars guided the destiny of the people and often influenced the ruling elite's and even the royal families. This paper is an attempt in piecing together the short and simple annals of the people from the pages of the south Indian history and culture. Conforming to the advice of the KURAL, while preparing this paper, I

have made an attempt to look at the positive and brighter side of history, ' by picking up only the ripe fruits and ignoring the unripe ones'. (Kani irukka kai kavarn dhartru,). 

The ideals of non-injury and non-violence were partly propagated by the Buddhist and the Jain scholars who gained influence in the south during the Sangam Age.  There are hundreds of Temple grants, which reveal the yearning for peace and co-existence among the rural folk. Their liberal donations for performance of the regular Temple services was aimed at the peace and welfare of the entire mankind and not for any particular caste or class.

Institutions were evolved in the south to promote and preserve the universal out look of the pious scholars and saint reformers.Thus during the Sangam Age the 'manrams' and the 'Poduvils' were used not merely as units for the local administration but they were also transformed as the resting-places for the wandering minstrels. At Manrams social functions like festivals were conducted and people harmoniously mingled with one another. These were also centres where justice was dispensed and disputes were settled. Hence they were also described as 'Arm valarkum Manram' or 'Ulga Arvil'. At times they also functioned as places of public charity.

In later days 'Madams,'  (Mutts) served as feeding places for the poor and the infirm, as rest houses for the pilgrims besides serving as abodes of scholars and centres of learning for the children in the area. 

When Jews were expelled from Persia, 6hey set sail to Malabar and made the coast their own. . As early as 389 BC<, more than 8000 Jews from MAJOCKA are said to have settled in many parts of the Malabar Coast. 

They found the religious climate tolerant in India. The concept of ARAM, was more than a concept of righteousness. It was an administrative tenet or a legal approach rightly corresponding to the rule of law.  ARAM dominated every aspect of human life. Even kings were not exempted from ARAM. The most celebrated examples who pursued ARAM, under all conditions and circumstances, in the interests of peace and harmony in the Sangam society, include kings such as SIBI,  MANU NEEDHI CHOLA,  

The young KARIKALA CHOLA,  PAZHI ANJIYA PANDIAN,  AND NEDUNCHEZHIYAN I, .  These are just a few examples. While enforcing this ARAM the Sangam chief PARI, transcended the limits of humanism, and identified himself with the agony of the Jasmine creeper, and thus abandoned his chariot so as to prop up the creeper, which was unable to sprawl and spread for sunlight. 

Service of poets was utilised for the arts of peace. The most celebrated example was that of AVVAIYAR, representing her patron ADHI YA MAN NEDUMANACCI in the court of TONDAIMAN.

Some reputed scholars even dared to interfere in the affairs of the Royal Households, in order to enforce ARAM, and make the rulers as models to their subjects. No wonder where the arts of peace were given priority over the arts of war; even humble men of wisdom received attention from the highest sovereign authorities. We have the celebrated example of MOSIKKEERAN PERUN CHERAL IRUMPORAI.

KURAL is replete with examples of harmonious living and universal out look. VALLUVAR, who revered the intelligence of the ordinary people, admonished the educated for their lapses. Thus while stressing the need for social harmony, the KURAL points, 'The learned fools are they that cannot move in harmony with the world'. The ideals of tolerance attain nirvana in the kural which points that 'Great are those who fast and do penance, but greater are they who put up with insults.

Public revenues were spent diligently. There was harmony and fellow feeling between the citizens. People never coveted others possessions. This is clearly illustrated in the Sangam Literature. 

A high sense of civic consciousness and co-operative endeavour existed among the common people. Thus when the rivers were flooded the sound of drumbeats summoned the common people who responded spontaneously to the call of duty. They acted in harmony forgetting caste and class distinctions to meet the challenges of the nature. 

Frequent wars were never a hindrance to the peaceful co-operation among the ordinary mass of the people. The wars in south India, as in the rest of India, were comparatively humane and not of a down right brutal character. Non combatants especially women, children and old people and cows were never molested.  Beneficent rulers never hesitated in weeding out high ranking and powerful yet corrupt officials. We have the example of a Pandian king and an unscrupulous judge of his court. 

The process of sanskritisation of the south is said to have started during the seventh century BC . This was achieved without any ill will, protests and persecutions. As in the case of the cultural conquests of Greeks over the Romans, it is now well known that 'Hinduism represents the triumph of the aboriginal Dravidian India over the Aryans of the Vedic age. Many southern rulers patronised Sanskrit and some of them were even distinguished as great Sanskrit scholars.

Under the Satavahanas, Hinduism and Buddhism flourished side by side. In the first century of the Christian era, according to Grousset, " When northern India was being subjected in art as well as in politics, to the domination of foreign people like the Greeks and the Scythians, Andhra Satavahanas preserved inviolate as well as its political independence, the tradition of Indian aesthetics."

Sri SATAKARNI'S Nasik inscriptions record the dedication of a Buddhist cave monastery, excavated at his own expense. Ushavadatta, the pious Buddhist merchant gave numerous charities to the Brahmins. Gauthamiputra Satakarni, who declared himself as the sole protector of the Brahmins, records the benefactions for the Buddhists. . Religious establishments, Temples, Dharmasalas, and Monasteries were built all over the south, both by the royal bounty and through the munificence of private Donors. 

 There were hundred Sangramas and ten thousands of priests, in the city of Kancheepuram according to the estimate given by HIEN TSANG, the Chinese pilgrim. In fact the Buddhist Monasteries existed in Kancheepuram till the 14^th century. 

Jains' contribution to the South Indian learning and culture especially to the Tamil literature is remarkable. NALADIYAR, JEEVAKA CHINTHAMANI, and Palamolinanuru, are known to all as eminent works by celebrated  Jain scholars.(31) Many Janis voluntarily migrated to the south. The well-known example is that of Chandra Gupta Maurya with the Jain Monk Badra Bahu followed by a retinue of twelve thousand civilians to the Sravanabelagola , in Karnataka.

The saintly reformers like ALWARS and NAYAN MARS  were drawn from ever caste and class of the Tamil society. These include Brahmins, Kshtriyas, Vyssyas, farmers, Shepherds, Potters, Weavers, Hunters, Fishermen  and the so-called untouchables. Each had a share of contribution to the band of Alwars and Nayanmars. There were also women saints. Peria Puranam asserts that,

 Thus it is difficult to reconcile the soul stirring hymns of APPAR and THIRUGNANA SAMBANDAR  with the myth of persecution and bigotry. Moreover there is no unanimity as to the incidents and events associated and attributed to these saints by their later biographers.

Prof. Neela kanta Sastri in his article titled, as 'An episode in the history of Buddhism in south India', described the period of Appar and Sambandar as a period of intolerance and as " One of the few striking exceptions to the easy going tolerance bordering on indifference, that ha been the general rule through the ages in all India." But in the same article Prof. Sastri asserts that, " Jains and Buddhists seem to have risen equal to the occasion and in their turn reciprocated the hatred directed towards them."  

It is very clear from this that even during the so-called age of intolerance, there was no persecution. On the other hand Buddhists and Jains had the democratic rights like freedom of expression ( to reciprocate hatred,) and freedom of organisation. It is very significant to note that many Jain Pallis and Buddhist centres of learning flourished during this period in the South.

The great Saints exercised spiritual sovereignty over the hearts of the common people. Their common characteristic being  " The Lone of God." It is said that Lord Ranganath himself ordered the Brahmin priest to bring the untouchable  Saint THIRUPPANA ALWAR  inside the Temple, carrying him on his shoulders. 

  Shri Adhi Shankara and his followers declared  on behalf of the whole nation that the final  differentia of HINDUIS lay in the acceptance of the doctrine of"THE  ISHTA DEVATA," THAT IS THE RIGHT OF EVERY ONE TO CHOOSE HIS OWN CREED, and none to force any choice on any other.   

It is true that the Pallava period witnessed a great renaissance in favour of  Hinduism. This led to the decline of Jainism and Buddhism. However the  religious animosity persisted only between the rulers and the dynasties and never affected the religious life of the common people. SIMHA VARMAN'S copper plate inscription refers to the gift of a village to a Jaina teacher.

There are hundreds of Temple grants issued by the middle class merchants and landlords as well as officials in the Royal service. These grants throw light on the feeding of the pilgrim'sand for the maintenance of the poor.

Thiruvortriyur inscription the Hoyasala king  NARASIMHA II GIVES THE IMPRESSION THAT CERTAIN Jain Land Lords enjoying tax-free holdings were compelled to pay including the 'Asuvigal kasu.' ( Funds meant for the Ajivikas.) This gives the impression that the Jains were forced to pay taxes due to their religious beliefs and religious practices. 

Robert Sewell in his foot note to the historical inscriptions of South India points that the measure was intended for feeding and providing for the Jain Mendicants by that Community. He also refers to a special committee for UDASINS (mendicants,) AMOGAVARSHA'S  (814 - 880) inscriptions at KANHERI prove that Buddhism had its patrons too. He also patronised Jainism (of the Digambara variety,) according to the Buddha Purana of Guna Badra.

People worship to this day, THE ALWARS and THE NAYANMARS arranged side by side in rows in all Temples of Tamilaham as they day did for centuries. The SILAHARA kings of KONKAN patronised all faiths without any discrimination.The myth regarding the conversion of Hoyasala ruler VISHNUVARDHANA by RAMANUJA, and the persecution of 700 Jains after their defeat in arguments with the latter, is now dismissed as fanciful, because Vishnuvardhana's general Gange Raja was a Jain till his death.

Vishnuvardhana who built the KESAVA temple at Belur inscribed a beautiful verse on its boundary wall. The verse runs thus," May Hari the Lord of the three worlds, grant us the boons we pray for, HE it is whom Saivites worship as SIVA, the Vedantins as Brahman, the Buddhists as Buddha, the Logicians as Proof as the Creator of the Universe, the Jains as Arhat and the Mimamsakas as Karma."  Long before Mahatma Gandhi coined the phrase HARIJAN, acharya Ramanuja was the first to address the depressed communities as "THIRUKULATHAR," or the God's family. The inscriptions of the RASHTRAKUTA kings invoke both Shiva and Vishnu. Rashtra kuta coins depict either Garuda (symbolising Vishnu,) or Shiva seated as Yogin. 

The Tamil grammar Nannul was composed by a Jain scholar named Bhava nandhi in the thirteenth century. ARUNA GIRI NATHAR was patronised by the vijayanagar ruler called DEVARAYA II (1424-1447.) Among the Vijayanagar rulers the sangamas were Saivites. Yet Harihara II's (1377- 1404) coins include both the symbols of Shiva and Vishnu. In spite of their saivite origins the Saluva rulers became great patrons of Vaishnism and accepted LORD VENKATA OF THIRUPATHI as their family Deity. However Achyutha Raya made donations to the Shiva Temples at Kanchi and Kalahasthi. 

Sri KRISHNA DEVARAYA set an example for his successors by repairing all temples and endowing them with wealth. Nayaks of Madura showed tolerance. The Madura Jesuit mission was founded about 1592. With the sanction of VEERAPPA NAIKA, (1572-1595,).

THIRUMALA NAIKA, (1622- 1629) SHOWED HIS TOLERANT SPIRIT, TO THE CHRISTIAN MISSIONS, through his edict dated in the year 1644.

PRATAP SINGH the Maratha prince of Tanjore (1739-1763) built the Mosque at Nagore. His successor THULJAJI, (1763-89), HAD THE Christian Missionary SWARTZ (1726-89) AS HIS ADVISOR AND SHOWED HIM GREAT FAVOUR. Swartz served as guardian of SERFOJI II, (1798-1833)> SERFOJI II of Tanjore was a great scholar in English and French literature. His court poet VEDA NAYAGA SASTRI, (1744-1833,) was a writer of Christian poems.

Cambridge history of India points out that " Muslim chronicles give a false picture of a constant holy war against the Hindus. The Sultans had to depend on the Hindus who formed he vast majority of their population and could not afford to alienate them. Iconoclasm or destruction of the temples was only incidental in suppressing the rebels among the Hindus.

The DECCANI SULTANATES showed greater religious toleration. YUASUF ADIL SHAH of Bijapur, (1419-1510), married a Maratha Lady and freely admitted Hindus to all offices. IBRAHIM II OF BIJAPUR, (1580-1626,) was friendly to the Portuguese and allowed them to preach Christianity in his state.

The Sultans of Golconda fostered Telugu Literature. ABUL HASAN, well known as TANA SHAH, of Golconda, (1672-1689,) left the administration in the hands of his Brahmin Ministers MADANA and AKKANA. He also patronised RAMADAS.

PADIKASU PULAVAR wrote the Tondai mandala satakam, under the patronage of Sheikh Abdul Khader Peria Thambi Marakayar, a merchant prince of seventeenth century. Poets called Marakayar as "SEEDHAKKADHI."  UMAR PULAVAR was the court poet of Ettiyapuram, and composed 'SEERA PURANAM'" on the life Prophet Mohammed. JAVVADU PULAVAR another Muslim poet was patronised by Ananda Rangam Pillai, the Dubash of DUPLEIX. 

Fr BESCHI, (1682-1747,) the author of " THEMBAVANI," was known popularly as VEERA MA MUNIVAR. RAGUNATHA TONDAIMAN of Pudukottai, patronised Venkata Iyer, who compiled a Telugu dictionary and wrote an epic titled ' MALLA PURANAM.' Saint THIAGARAYA is venerated by a large circle of people in Tamil Nadu more than in Andhra Pradesh.

REFERENCES:

• Kural No, 100.  

• Mani: 13, 27-28; 24: 77-80. Silapp:I: 10: 82-93; Naladi: 121..

• Puram: 134; Pattina; Padirtru:23; 5. Mani: IV.. 83-91. Silappa:X-20; KK Pillai,Soc Hist: p-321

• Dr C Minakshi, 'Adm and Soc Life -Pallavas' pp 53 & 239.

• Robert Sewell, 'Hist Ins of S-Ind.': p9.

• Dr Foster, Notice Des Judeas De Cochin,' op cit. Dr C.K. Kareem, What happened in Ind History' p66.

• R.C.Majumdar, 'Cult heri of Ind,' volIV p57.

• Puram: 62:7: 134,2.

• SIBI offered his flesh in lieu of the dove.

• MANU NIDHI CHOLA sacrificed his crown prince to expiate the anguish of a cow.

• KARIKALA donned old men's cloth and dispensed Justice, to satisfy his aged suppliants.

• PANDIAN got the truth fromLord Shiva himself.

• NEDUNCHEZHIAN DIED ON THE THRONE on the realisation of his folly that how injustice has been meted to Kovalan.

• J.M.Somasundaram, Hist of Tamil Litt, p305.

• Puram, 95:51.  

• Puram 141: 67, Paranar intercede d with Vaiyari kopperum pekan, and succeeded in uniting him with his queen.

• Puram 50: 32.

• Kural: 140.

• Kural: 160.

• Pathirru: 22: 7-8.

• Ibid 22:28.

• K.S.Ramaswamy sastri, ' Hindu Cult and modern age,' p 370.

• Puram: 71; 7-9.

• R.G.Bhandarkar, 'Early hist of Deccan,' p18.

• WILL DURANT, 'Our oriental heritage,' p524.

• K.M.Munshi and Chandra sekhar Iyer (editors) 'Indian inheritance' p169.

• Ibid p170.

• Ind Anti.VOLX p185 op cit R.G.Bhandarkar, 'Early hist of Deccan,' p105.

• R.C.Dutt'A Hist of Civi in Anc Ind,' p155.

• Dr.C.Minakshi, 'Adm and Soc..' p252.

• Ibid, p253.

• Porul Vanakkam, stanza 5, op cit G.Raghavan,'Cultural Leaders of India,' p 122.

• Aludaya Pillayar attributes to Sambandhar, the miraculous death of a defeated Buddhist, while Sekkilar attributed to Sambandhar's disciple. cf. T.N.Vasudevarao, 'Budhism in Tamil Country.' P 211.

• K>N>Sastri,'Aspects of India's History and culture,' p 66.

• K.M.Munshi and R.R.Diwakar, (edit) 'Indian inheritance, VOL I, p 127.

• Dr. C.Minakshi,'Adm and Soc life under Pallavas,' p53.

• Indian Epigraphy for 1945-46, copper plates p 8.

• Ibid. Copper Plates, p 8 and p 10.

• Robert Sewell, (Edit,) Historical Inscriptions of Southern India, p 136.

• R.G.Bhandarkar, 'Early Hist of the Deccan,' p 105.

• T.K.Venkaraman, 'A hist of Culture,' Vol II p 100.

• R.Raghavan,(edit) 'Philosophers and Religious Leaders,' p 6

• Ibid. p 6.

• S.Sathianatha Iyer, 'Tamilaham in the 17^th century,' p 133.

• T.K.Venkatraman, 'A Hist of Culture,' Vol II p 100.