EDUCATION OF THE SANGAM TAMILS

EDUCATION OF THE SANGAM TAMILS

- DR. R. VENKATARAMAN

"Mathematics and language were considered the two eyes of the learned in Sangam age. Astronomy being the summation of a host of other sciences, the Sangam astronomy certainly indicates the existence of science education in those days. The description of many cities in the Sangam literature shows that there existed a developed engineering and architectural skill Though notions like universal education and universal literacy are essentially modern, the ancient Tamils knew the need of certain basic education, as different from scholarship, for getting on well with others. Social education aimed at the inculcation of good manners and social etiquette and the home was the best training ground for these. Thus, education was secular and it was not peculiar preserve of any particular caste or community".

'The Tamil society of the Sangam age was an advanced and civilized society, which had reached great heights in commercial prosperity and in the field of the fine arts. (N. Subramanian, Sangam Polity, Madurai, 1980, p.337). During this period Tamil learning had developed vastly judged from the number of works extant. However, a study of this society shows that education was not formalized or institutionalized. Teaching does not seem to have developed into a separate or distinct profession. Probably parental upbringing constituted the full education, because education was mostly a training in the hereditary vocation. If so, learning was not separated from doing and the family was an agency of education. Besides this, the elders in the immediate social environment also influenced the moral and intellectual growth of the youths. The pattern of education was not merely reading and understanding books, but listening to learned persons. (Kural, Chapter on 'Kalvi', also see ibid, p.337).

The uniqueness of the Tamil culture was affected by the inflow of the exotic groups-the Brahmins, the Buddists and the Jains, all from the North. Their influence became very much perceptive during the period of the Pallavas (600 A.D.-850 A.D) who were enthusiastic pro-sanskritists. So the indigenous way of life was affected by the interaction with these new influences that brought in new ideas. The broad and receptive mind of the Tamils, echoed in the saying Every place is our place and everbody is our next of kin, (Purananuru, 192), welcomed these new ideas. As a result the Tamil religion and society underwent a marked change. There was a gradual de-secularization of the Tamils and an inculcation of a religious fervour unknown to the Sangam age. 

Due to these changes, certain new developments were noticeable in the sphere of education on account of the new philosophy of life. While the influence of the home persisted on education, certain new agencies of education began to develop. Probably the heterodox cults provided scope for free mobility among the communities. A merchant or grocer like Seethalai Sathanar could study literature under a teacher and become a poet of high order. Many of the late sangam authors were members of professional communities. They attained scholarship to the extent of distinguishing themselves as sangam poets. Among the new agencies of education mention must be made of the Jain monks, the Bhuddhist monks and the Brahmin priests. The teachers were called asan or. asiriyan. Probably same kind of a gurukula system developed then. 

Education had been most ideally integrated to life needs. As mentioned, with the advent of the exotic influence domestic system in education yielded place to institutionalization of education. Different agencies, mentioned above, concerned themselves with the imparting of education. 

Though from the Tolkappiyam we learn that Tamil Literature had attained high degree of development, it seems that till the emergence of the didactic literature (included in the Padinen kil kanakku) poetry and grammer formed the subject matter of the Tamil education. Only afterwards regular instruction in didactic works might have been included in the course, in Tamil. Thus, before the emergence of the Pallava empire grammer and didactic text books constituted the main courses of education and there were many text books available for this purpose. 

Mathematics and language were considered the two eyes of the learned (‡¯®Å ‡à´³Å ?¯—«î´°?Å) En was number and eluttu was writing. Evidences of the knowledge and application of the numbers and fractions are found in every work of early Tamil literature. The concept of measurement of time, distance and the calculation of the weights of different articles had developed to a high degree. There was a Ganitha nul, (Referred to in the commentary on Purananuru, v. 229, see Purananuru, U.V.S. Iyer, ed 1963, p.401) in those days, now lost. The sangam Tamils called the stars as min and the planets as kol (Puram, V.109, 129, 270 and 397), The ( (Purananuru has references to astronomical knowledge, Puram, V.229) astronomer was called kaniyan (Vide, Puraporul Venba Malai, V.174. It is a late work which says the kaniyan makes prodictions on the basis of astronomical calculations). So a few teachers of astronomy of the sangam age could be identified by the 'kaniyan' prefix. The chief among them was Kaniyan Pungunranar. 

Another was Kudalur Kilar (Puram : 229). Puram mentions Arundhati as Vada min or Northern star. Probably the 'Mulam' star was very popular in those days as evidenced by the names of Avur Mulam Kilar and Aiyur Mulam Kilar. Silappadikaram also gives some astronomical data for the day when Madurai was burnt by Kannagi's anger. Astronomy being the summation of a host of other sciences, the Sangam astronomy certainly indicates the existence of science education in those days. 

The description of many cities in the Sangam literature shows that there existed a developed engineering and architectural skill. The Pattinappalai and the Silappadikaram contain description of the lay-out of the city of Puhar and its architecture. Likewise Madurai is described in the Maduraikkanchi. 

Knowledge of Medicine too had attained a high degree. We have the names of Maruttuvan Damodaranar and Maruttuvan Nallaccutanar (Their verses are formed in the paripadal). Probably they were doctors, and taught medicine to others too. 

Though no separate treatise is available on politics and administration, Kural elaborately refers to the qualifications and duties of the rulers and ministers. Kural, being encyclopedic in its content, certainly formed part of the dication of the ancient Tamils. And any society can be proud of such a treatise and its salubrious impact. 

We have a fairly good picture of the condition of music and dance and also their education from Silappadikaram (The whole of Arangerrukkadai is a treatise in music and dance). Paripadal also gives very interesting details about music. The early Tamils used kulal (flute), yal (lute) and many percussion instruments (e.g. Aripparai, Sakkattupparai, Siruparai, Serupparai, Tadaripparai, Neydarparai, Porparai, Manarparai are referred to in Silampu, Arangerrukkadai). 

Among which tannumai was probably the forerunner of 'mirudangam'. To handle them proper education or training is essential and it was probably hereditary. Kulalasiriyan and Yal Asiriyan were members of distinct communities practicing these instrument and teaching them in a system of hereditary education. They had great knowledge of talam or layam, which they called isai alavu or isai nirai (Paripadal, 10.1.24.) Music concerts were given in large halls specially erected with acoustic properties (Manimekalai, 11 : 13, v.9). There had been many music texts which are now lost (e.g., Perunarai, Perunguruhu, Isai Nunukkam, Indira Kallyam and Bharta Senapatiyam, Fortunately Pance Marabu is found recently).  

but from which only excerpts have survived in the Adiyarkkunallar commentary for Silappadikaram. The intricate techniques of Tamil music described in Silappadikaram, 'kanal vari' shows that a high standard of musical education should have prevalled in those days. It is certain that the later day panns of Tevaram and Prabandam were based on the Sengam music. 

Similarly, painting and sculpture, called 'oviyam' and 'cittiram' respectively had reached a high level and there were distinct communities of painters called oviyar kudi (Colony of painters). Possibly a text called oviyanul (See Silappadikaram Commentary, U.V.S. Iyer, ed., 1960), was very popular as a text book on painting. However none of the treatises of these days on painting and sculpure is extant. The huge palaces of Madurai and Puhar had sculptures. In the commentary on Maduraikkanchi and Nedunalvadai there is a reference to a Sirpanul (See Pattuppattu, U.V.S. Iyer, Ed., 1`961, p. 414).

The Tamil Acdemy (sangam) was a unique educational phenomenon of the classical age. Producing the greatest masterpieces of Tamil literaure containing the most progressive thinking, this age must have had an advanced education system. Though not an institutionalized one, as already mentioned, it must have been a hereditary system.

It was an academy of scholars, who were great poets, critics and teachers of the highest calibre. It was an institutionalized approach for discussion and improvement. To be a member of it was the highest honour. It was cosmopolitan in its outlook where only merit and not birth or rank was the basic criterion of membership. Women also figure among its members. Different systems of thought and knowledge were fostered by the sangam scholars and their disciples. Tolkappiyar carried on the Agattiyar tradition and Tolkappiyam's influence is reflected even in the works of the later chola period like Nannul. 

An analysis of the sangam works show that the academic freedom is the hall mark of that age. The subject matter of enquiry was not dictated by the patron, the king. Its products are not only non-denominatinal but also most democratic. Men of different walks of life - artisans, traders, physicians, agriculturists etc., - united into an intellectual fraternity and it was an epoch of individual teachers. The prefixes of the names of many poets show that they were teachers. Thus prefixes like Asiriyar, Palasiriyar, Ilam palasiriyar, Asan, Kulapati, Bodiyar, Nani or odal Nani, Kanakkar, Kanakkayar, Kaniyan, etc., show that they were teachers. Nakkirar, the famous commentator on Iraiyanar's Kalaviyal was one of the greatest individual teachers known to ancient Tamil country. He was the son of Madurai Kanakkayanar. He taught this commentary to his son Kiran Korranar, who taught it to Tenur kilar. Then follows a succession of disciples, the tenth in this order being Musiri Asiriyar Nilakantanar. Thus there was a succession of disciples, each one was a teacher to the next generation. Nakkirar belongs to this galaxy of individual teachers peculiar to the Sangam period. Kidangil Kulapati Nakkannanar (See Kuruntogai, v. 252. This is his only extant verse) was another teacher. 

The term 'Kulapati' can be taken to mean the head of an educational institution. Madurai Asiriyar Nallanduvanar was such a renowned scholar teacher that a verse from him was deemed a matter of honour to the subject of the verse. The Ahananuru (v. 59) says that Tirupparankunram's sanctity increased by the circumstance of the Asiriyar composing a song on it. Vel Asan, Mukkal Asan Nalvellaiyar (Narrinai, 272) Asiriyar Kodan Korran (Kuruntogai, 144), Asiriyar Perunkannan (Ibid, 239), Palasiriyar Narramanar (Aham, 92), were some of the great teachers of the sangam age as their names show. 

There were great dance teachers too, and this can be rightly interred from the suffix kuttan after one's name. Thus 

Madurai kuttanar (Aham, 334), Vembattur kannan kuttanar (Kuruntogai, 362), Uraiyur Mudukuttanar (Puram; 331, Aham; 137, Narr: 58, Kurun: 310. It is said that he had specialized in both Ariyakkuttu and Tamilkkuttu), were great dancers and teachers of that art. The term mudu (in mudu kuttanar) shows the teacher's status as a veteran in that art. The authors of Paripadal seem to be great musicologists as these verses are set to music. 

Though notions like universal education and universal literacy are essentially moder, the anicent tamils knew the need of certain basic education, as different from scholarship, for getting on well with others. So besides reading books (Kural, chapter on 'Kalvi'), listening to learned persons (Ibid), was much emphasised. This is what is meant by Kural when it speaks of the absolute need for educations. It warns of the dangers of illiteracy in atleast thirty verses. 'Though Parimelalagar narrowly interprets these verse as being addressed to king, there is no internal evidence or even hint in the Kural verses to show that the verses were intended exclusively for kings' (N. Subrahmanian, Sangam Polity. (1930), p. 337). These verses show how Valluvar aimed at a general social education as a means of building an ideal society. For him i) 'education sheds light where there is darkness' and the uneducated are blind; and ii) education is the attainment of mental and moral perfection through knowledge and association with perfect men (See his chapters on kalvi, kallamai' kelvi, Ariomdamair in porutpal). Thus Tiruvalluvar represents the summation of the best in the tradition of Tamil education. At a time when the exotic value systems began to flow in a large scale, it was he who upheld the Tamilian value system casting it in a mould in consonance with the time spirit. 

Soical education aimed at the inculcation of good manners and social etiquette and the home was the best training ground for these. Besides home, certain institutions also had been developed as an integral part of the society through which the masses secured an improvement of their mind. Some of these institutions are as follows:

 i) Feasts and festivals: Being co-operative projects in which number of professional communities interacted (e.g., "Kadal Deiva vila" in Silappadikaram, (kadaladu kathai), "Pavai vila" in Puram, Aham and Paripadal, "Indira vila" in Silappadikaram, and so on), feasts and festivals constituted a significant learning set-up for the masses. 

ii) Panars (wandering minstrels) : This institution combining entertainment and education (Aham : 314, 331, Aink : 1, 47, 48, 131) served as an agency of spreading social education. The Panars enjoyed certain special privileges in society including the right of direct access to the kings. They were a compact community developing their professional competence with a domistic pattern of education. Among them some were Isaipanar (vocalists) and others Yalppanar (lute players). They travelled far and wide which enriched their knowledge by means of new experiences. They transmitted this knowledge through their songs. 

iii) Virali: The institution of virali was complementary to that of panar. Being highly respected family women they played a very useful social role (Aham : 352-355; Puram : 32-34; Tol: 'Porul': 91-93. They are not to be confused with dancing girls).

iv) Proverbs and Stories : These were also effective techniques of social education. The Palamoli Narpadu is an anthology of proverbs. Through stories like Silappadikaram and Manimakalai high ideas of art and philosophy were communicated. 

v) Dances : Dances were also techniques of social education. There were eleven typs of dances, each one being associated with one god or another. Some of them are as follows: The Pandarangam (Siva's Tripurasamhara dance), the kodukotti (by Siva and Parvati), Alliyam (Krishna dancing after breaking the tusk of Kamasa's elephant), Kudakkattu (by krishna on pots), Tudi (by Muruga in sea after subduing the Asura), Pavaikkuttu (by Lakshmi assuming the form of kottippavai to enchant the asuras).

Conclusion : 

The extant literature does not account for all the poems produced during the Sangam age. Even with the available works one can construct a fairly dependable picture of the standard of attainment of that age, of which anyone will legitimately be proud. Education was secular and it was not peculiar preserve of any particular caste or community. There were great learned women scholars too. From the available corpus of Sangam literature we can see twenty seven women poets figuring among the Sangam luminaries. Avvaiyar was certainly the greatest among them with her versatality. Like Tolkappiyam on grammar, the great poetess Kakkaippadiniyar's Kakkaippadiniyam was a standard text on poetics to be studied by the Sangam students. All these advaned secular and aesthetic achievements of the age vouch for the high pitch of excellence reached by the Sangam society. This was possible by a high level of education only.