Ponniyin Selvan Varalaatru Peravai

Hi,
These two topics / threads over the last few days have dug into both
history and religion. Just reading through these trails, not just
the evolution of the religion, it is its adaptability that comes to
the fore. The fundamentals of the philosophy / dogma has the ability
to accommodate anything from atheism, animal worship, idol worship,
devotee worship, yogic and so on. This evolving to give to bhakthi,
karma and Gayana yoga. Interestingly, we find Nambiandar Nambi,
Rajarajan and Karvur Devar representing each of this as we go through
Rajaraja's period.

The primary concept of the religion is well described in every major
deity - ignorance be subdued and the knowledge prevail, Shiva dancing
over apasmara or killing anthakasura where symbolic of this (rama not
being discussed without ravana, subramanya with peacock and his flag,
Devi with Mahisha). When we do bow down anytime, we bow down to both
the lord and the subdued. The glorification of the subdued had been
part of the mythology and the religion. More glorious the subdued, the
greater the deity. For the human, nothing more bigger to conquer than
oneself.

The concept of karma which is shared by Hindu and Buddhist religions
pivots on reincarnations / rebirths. This has remained constant, while
the social norms or conditioning of the society changed. No more
serving of PillaKKari or treating women as a property be acceptable
social norms. Interestingly, the religious Law (Sutras) were actually
subject to change, however the text have not changed, but the
implementation changed leading to localized traditions. Localization
depended mainly on degree of isolation. The desire to get rid of the
sins (mistakes not acceptable to social norms / Sutras) has been a
primary driver for our Culture. Washing it away in Ganga or at the
Lords feet, has kept the guilt riddance in check. The penance to shed
these could be fasting, Thee Methi, body piercing or rebirth. The
society could always fall back on the consciousness of every
individual to ensure that there is both a cleansing forum and the
chance to conform to the social norms. The cyclical nature of
performing these penance, again localized. Even the Kural says ..

ͼîͼÕõ ¦À¡ý§À¡ø ´Ç¢Å¢Îõ ÐýÀõ
ͼîͼ §¿¡ü¸¢ü ÀÅ÷ìÌ
Pure and bright gets the gold in fire
and so the life by pain austere.

What has all the puranas gone about in glorifying individuals for, for
their one strand of character. Rama, called the Purushothama (uttaman
of Purushas) did have controversies with the social norms of his time,
so does the Nayanmars and others. Kannappa's act being right in strict
sense of Agama is not of consequence as just one character or a strand
there, is what he lived by, cannot be questioned. This is what put
them up in pedestal. Every Nayanmar or Alwar or other great saint of
every religion have displayed this one character which differentiates
them. Just that the standards and the values which can only be
personal are what they have set themselves and is what they lived by.
These gave them their spotless mind and as the Kural says,

ÁÉòÐì¸ñ Á¡º¢Äý ¬¾ø «¨ÉòÐ «Èý
¬ÌÄ ¿£Ã À¢È.
In spotless mind virtue is found
And not in show and swelling sound.


Guilt has been one primary feeling, which along with knowledge
acquisition have driven the mankind and especially the hindu religion
on the evolutionary path.
I feel that any society that lets guilt takes the lead role in this
context starts reacting negatively while the society which uses it as
its checks and balance continue to evolve.

Sorry about this long post.