Impact of Siksa Sastra from Hindu Dharma

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Impact of Siksa Sastra from Hindu Dharma

In the foregoing we noticed that certain Vedic syllabes had a special

association with certain regions and that these were absorbed in the languages

spoken there. We also learned from this that the Vedas flourished in all

countries. There was never a period in Tamil Nadu, the land we know intimately

when Vedic dharma was not practised there.

The name "Tamizh" itself has the "zha" characeteristic of the Talavakara Sakha

of the Samaveda. Am I right in making such a claim? Or is it all the other way

around? Suppose the argument goes like this: it is the "zha" characetristic of

Tamil and the "ja" characeteristic of Northern tongues that are seen as the

distinguishing phonemes in the Vedic texts prevalent in Tamil Nadu and the

North respectively. In other words what was already present in the regional

languages came to be absorbed in the Vedic sakhas prevalent in the areas

concerned. Did I put the whole thing topsy-turvy when I made the statement that

the Vedic "zha", "ja" and "ba" became characteristic for the Tamils, Northerners

and the Bengalis respectively, that these were reflected in the speech of each

of these linguistic groups?

That the rules of the Siksa sastra had their impact on the regional languages is

the correct view. The rules of the Pratisakhya do not apply to one area alone

but to all those parts where the Vedic recension concerned is followed. If

there is a Brahmin chanting the Talavakara in Kamarupa(Assam) or Kasmir, he

will use "zha" where others use "da" or "la" in the mantras. A Brahmin who

chants hymns from the Krsna-Yajurveda has to use "da" instead of "zha" or "la"

whether he belongs to Gujrat or Maharastra or any other place in India. In the

same way, it is not only the Kannadiga, any Rgvedin anywhere will use "la"

where others use "da" or "zha" in chanting the mantras. The Pratisakhya

determines the sound of Vedic mantras not for a particular area alone but for

the whole country. In course of time the local language takes on the

characteristics of the sakha where it is practised.

The name of the month "Margasirsi" is derived from the fact that generally the

full moon falls on the day to which is conjoined the asterism of Mrgasirsa

during that month. Margasirsi is Margazhi in Tamil. "Si" changed to "di" and

"di": to "zhi". It is according to the genius of that language that "sa"

becomes "da". "Purusa" is called "purudan" in Tamil and "Nahusa" is

"Nag(h)udan" in Tamil poetry. Kambar calls Vibhisana "Vidanan". But, if

Margasirsi changed to "Margasirdi" and then the "sir" in the middle dropped,

should not the word have the final form of "Margadi"? How do you explain the

presence of the "zha-kara"? In other words, how does the name of the month

finally take the name "Margazhi"? The "zha-kara" must be attributed to the

Talavakara Sakha that was predominant in Tamil Nadu.

People belonging to this recension use "zha" and Krsna-Yajurvedins use "da",

don't they? This habit they still retain unconsciously. The Telugu Vaisnavas

sing the Tamil Divyaprabandham during worship in the temples. In Tirupati the

Tamil Tiruppavai is sung before the Lord. It starts with the words

"Margazhi-t-tingal". "Zhi" is difficult for Telugus to vocalise. How is it that

they do not say "Margali" or "Margali" then? They say "Margadi-t-tingal", that

is with the "da-kara" instead of the "zha-kara". When they chant hymns from the

Samaveda that is prevalent in Tamil Nadu they unconsciously use the " da-kara"

for the "zha-kara". "Da is in the blood of the Yajurvedins, so they say

"Margadi" instead of "Margazhi".