Tamil Brahmin: Quo Vadis

Negara bagian selatan tamilnadu selama abad ke20 menjadi pusat perdebatan dengan salam ke “brahminism” dan “anti-brahminism”. Tidak ada definisi memuaskan untuk baik syarat-syarat maupun ada. Selama ke-20 abad bahwa sebagian orang mengamati bahwa mereka sedang dibedakan terhadap oleh “brahmins” dan oleh karena itu gerakan keadilan sosial perlu diluncurkan. Malah di jaman sekarang internet dan borderlessness, penulis yang mana pun yang menulis di sekitar TN dan Chennai menyusul sebagai meskipun adalah ramalan, peraturan mengamati “indigenous” “south India tamil” kebudayaan, “dravidian secularism” dll. Arus sedikit generasi penulis baik India maupun barat sedangkan mengakui zaman purbakala India, juga sudah pilih untuk tidak mematuhi ganti dapat dilihat di kebudayaan, pertumbuhan bahasa baru dan dialek, berubah di kependudukan dan keberangkatan dari sebelah kanan gaya hidup kuno di seberang anak benua. Satu sebab bagi ini sudah bisa menjadi fakta bahwa penulis sendiri adalah sebagian tempat kependudukan ini yang diganti. Dengan begitu kami mempunyai karya yang sebagian besar membicarakan kemiskinan, kebutahurufan, korupsi, kejahatan dan fundamentalism di sebelah utara, sedangkan kami mempunyai karya atas politik kasta, musik dan film selatan. Seperti itu sudah adalah dampak tulisan ini bahwa sesuatu dibuka paksa untuk berpikir bahwa hal sudah oleh sebab itu dari waktu sudah lama sekali. Mengulurkan pandangan seperti itu betul-betul absurd.

Korupsi sama tuanya dengan manusia. Kesusasteraan kuno mengatakan bahwa pada umur kali korupsi berkuasa. Juga menyebutkan lebih jauh bahwa pada umur ini yang menjadi dipuji untuk keberanian sedangkan yang benar-benar berani dikutuk sebagai pengecut oleh pengecut. Menyesali erosi nilai lebih jauh oleh menyebutkan bahwa pada umur seperti itu siapa pun mempunyai cukup sumber penghasilan esensial menguasai terlepas dari perannya. Oppurtunists mewujudkan pernyataan di atas lebih dari sembarang satu kalau tidak. Oportunisme paling jahat kejahatan. Sedangkan seorang penjahat mungkin bebal atau tak cakap aktivitas tertentu dan one’s musuh mungkin tidak mendapat kesempatan atau pilih untuk menahan diri melakukan kekejaman oppurtunist jarang berhenti melihat tujuannya yang dipikirkan terlebih dahulu. Jika tujuan tidak tercapai oleh satu berarti, tentu bisa tercapai lain. Untuk meringkaskan, dari sudut pandang oportunis tak ada aktivitas dikesampingkan dan bukan impedances dalam mendapat cita-cita ditolerir. Seperti seekor serigala cerdik dia ialah selalu di buruan mencari waktu benar untuk menerkam di atas entah di atas singa atau di atas gajah.

Tentu, ketuaan pertengahan yang terlambat adalah titik meningkat selfishness, pemujaan lahiriah, apati, anarki, sikap bermuka dua, occultism, kebohongan dan kejahatan. Kami tidak bisa mempertimbangkan organisasi dan set ups itu muncul selama titik itu untuk menjadi pangganti ke yang cemerlang selama umur keemasan bahwa preceeded yang sama. Kami tidak bisa menganggap protagonis periode pertengahan itu yang terlambat yang gelap menjadi yang sebetulnya dan sah berhasil yang ini dari umur keemasan. Mereka adalah orang berbeda.

"Iyers" as it is generally known, this group has a very vague and complex history.

The end of chola /pallava rule by the end of 13th century resulted in chaotic conditions. There were numerous wars . As a result what formed the demography during their rule had almost completely perished along with them.Very few of those who may have been brahmins survived that age.

The vijayanagar dynasty which came to colonize the peninsular region, did so only by default. Apart from the vijayanagar dynasty , the colonists also consisted of those sponsored by the muslim kingdoms of deccan. All these colonizations are held to be strictly illegal and certainly they would not have been tolerated in the previous periods. This insurgency was not without the help of local vested interests and rogues many of whom could be affiliated to pandyans. No ethnicity can be claimed by these migrants and also the fact that they were medieval colonists to south cannot be used as a distinguishing factor from others anywhere in the world. It is very much notable that in stark contrast to their claims and propoganda using fabricated and manufactured documents, the so called “brahmins” among these newcomers did not have worship rights in temples of ancient tamil country, most of which like its monarchy were independent priesthoods officiated previously by certain pre-appointed puranic ancient communities like nambudiris, which have now become almost extinct.

The literature of puranas do refer to these temples and the legendary origin of its servitors. The ones who are among the more orthodox and serious will certainly question the genuineness of the claimed ethnicity and caste affiliations of the new immigrants,though the latter in all probablity and in accordance with their duplicitous nature,will produce an imaginary lineage running to centuries in order to prove their claims.

The most striking example of such a duplicity is the entirely fictitious shrine of sree govindaraja(mahavishnu) at chidambaram which finds no mention in any relevent literature of previous period and which was created by probably misinterpreting and re-writing parts of divine hymns of alwar saints of yore. There are similar disputes surrounding temples at tirupati and sabarimala.

These colonists along with their pagan nayak chiefs are responsible for many acts of criminal solicitation like land grabbing , intimidation, terror tactics , cheating , subversion,etc. The brahmin identity of many of those in the group who call themselves so can be questioned. Those who came after the rule of crowned kings ended do not have worship rights in any of the temples of ancient tamil country. The forgery of available ancient grants is reported to be their work.

This apart the incoming new colonists were a very mean lot. They significantly weakened institutions by supporting activities like prostitution in the name of devadasis or temple dancers and bestiality. There were creatures who asked for it so there were creatures who provided it. By no means a complete military power who possessed wide range of weapons and skills like cholas and pallavas, the incoming migrants depended mainly on terror/guerilla tactics and also the use of artists and scholars to create and maintain domains of influence. This apart these merchant empires were also not legally justified to come in place of those great ancient dynasties, who were crowned kings of vedic times.

They also brought in some new customs like chariot festival in temples, celebration of festivals for an extended period with philanthropic practices etc., which many western analysts have noted as bazaar hinduism. During these days the festivals and temples were mainly used as commercial launchpads for performances of different artistes like dancers and musicians. All these activities should point to the mercantile nature of the incoming colonists and also attempts made by them to commercialize religious practices. Another important feature was forming cult focus around temples like that of tanjore, tiruvarur, srirangam etc by setting up mutts. There may be the ones who point to the infamous and dubious “kanchi sankara mutt” which was till very recently held in very high esteem, and the observances of whose pontiffs was considered by many to be the last word in matters of religion, as a glaring example for such insidious activities.Such was the impact of these changes that even the extraordinarily divine and puranic temples like srirangam now look just like mere extensions of shopping complex and malls. They have lost in entirety the spiritual effulgence and divinity that they were blessed with due to performing devotedly of innumerable yaagams or sacrifices by virtuous ancient sages.

It is also observed here that the worship procedures aand protocols followed nowadays are different from that of those days.The chariot procession in temples was some thing unknown during the previous chola/pallava period. The ” annadanam “ practice in temples that is seen even now was prevalent during 17th century and can be considered an adoption of a similar philanthrophic act in buddhist shrines(as can be witnessed in srilanka). This makes one think that some or all of the supposedely brahmin groups among the immigrants could also have been casteless sramanas(buddhists and jains) of the past. Buddists and jains come from various sections of society like brahmins, farmers, traders, professionals etc. The sramanas are known for their emphasis on education and many well known universities of past like nalanda were run by buddhist/jain clergy.

During the same period europeans were also dominant in India. Their industrialization led to large scale migration of working class. Even though the migrants came from many parts of India, the deccan people made the most of the oppurtunity. This affected and changed the demography by large. They introduced many western innovations. They brought to india western schooling system . The also brought products like chemicals, FMCGs, bakery, printing press etc. This further proves the mercantile nature of “immigrants”.The immigration from the Upper Deccan during the 15th, 16th and 17th centuries is noted in the 'Malabarische Manual' and 'Conversations in Tranquebar' by the German missionary Zeigenblag who was stationed in the service of the Danish East India company at Tranquebar during the late 17th and early 18th centuries in his works. He observes that these immigrants were referred to as "Vadugas” a term still prevalent in srilanka(vaddugan, vadakkathayan, mahavaduge etc).

Duplicity, selfishness,deception, oppurtunism, half truths, forgery, subversion, identity theft and manipulation and what not. What these demonic hordes did not realize was that no crime can ever be committed without leaving traces and this is nature’s law.Victory of truth even though certain is very much aided by the exercise of dormant gut instinct by the virtuous.