Dear Shri Saidevo,
To recapitulate, the first point raised by you in post #310 that :
"• You are wrong to say that it was just tolerance among the public for the Sanskrit-based worship of the brahmins. For your information, there was a Tamizh king by name PerunaRkiLLi who performed the rAjasUya yajna, so he was known by the title 'rAjasUyam vETTa PerunaRkiLLi'. Another king, by name Peruvazhudhi, performed many yanjas, and came to be known with the title 'palyAgasAlai mudukuDumi Peruvazhudhi'.
Perunarkilli - Wikipedia, the free encyclopedia
Purananuru- Sangam Literary Work of India"
A reference to one or two kings with the honorifics indicating their having performed yagas shows only that much; namely, the said kings were lenient to the vedic brahmans who believed in the sacrificial religion. It does not necessarily follow that the general populace followed that religious faith or that they wholeheartedly accepted that religion.
U.V. Swaminatha Iyer's commentary (உரை) gives the following information about puṟanāṉūṟu :
Minor deities referred to:
சிறு தெய்வங்கள் :- கள்ளிநீழற் கடவுள், கூளி, நடுகற்றெய்வம், பேய், பேய்ப்பெண்டிர், பேய்மகள், பேயாயம்
ciṟu teyvaṅkaḷ :- kaḷḷinīḻaṟ kaṭavuḷ, kūḷi, naṭukaṟṟeyvam, pey, peyppeṇṭir, peymakaḷ, peyāyam
Customs:
பிணத்தைத்தாழியாற்கவித்துப் புதைத்தல், வெறியாடல்
piṇattaittāḻiyāṟkavittup putaittal, veṟiyāṭal
Legends:
ஆலமரம், சுடுகாடு, தூண், மலை இவர்ரில் தெய்வங்கலுண்டென்றல்; மேல்கடல் பழையதென்பது
ālamaram, cuṭukāṭu, tūṇ, malai ivarril teyvaṅkaluṇṭeṉṟal; melkaṭal paḻaiyateṉpatu
To me, these details indicate that at least the lower strata of the society — which perhaps included most groups other than aracar & antaṇar — must have been following a different religion, different customs and believing in certain legends of their own. Only a detailed reading of all the verses will confirm whether these godheads, customs and legends were accepted by the brahmans or antaṇar also, in their life, as an integral and seamless constituent group of the sangam Tamil society. If they had accepted these in those days, it looks like later there must have been a great departure between the antaṇar and the rest in these matters.
I find from the commentary (உரை) of Ouvai Cu. Duraiswami Pillai, the undernoted observation which may have a bearing on the point:
"இவ்வாறு சான்றோர் பலர் மூவேந்தரும் ஒருமை மனத்தவராய் வாழ வேண்டுமென வற்புறுத்தியும், அவர் அவ்வன்புறையை மறந்து பொருது கெட்டனர்; கெடவே, வடநாட்டு வடவரும், களப்பிரரும், வடுகரும், மோரியரும், பல்லவரும், துருக்கரும் மேலைநாட்டு வெள்ளையருமாகப் பலர் புகுந்து தமிழகத்து அரசியல், சமயம், மொழி, பொருணிலை, சமுதாயம் முதலியவாழ்க்கைக் கூறுகளையழித்துத் தமிழர் என்றும் பிறர்க்கே யுழைத்து ஏழையாகும் இழி நிலையை யுண்டாக்கி விட்டனர்."
(Though many sages had thus advised the triumvirate of Tamizh kings to live amicably, they fought among themselves and destroyed themselves. Consequently, many like the vadavas from the north, kalabhras, mauryas, pallavas, turks, the white westerners, etc., encroached (invaded) and destroyed the beauty of Tamizhakam's polity, religion, language, economy, society, etc., and created a situation in which the Tamils always were enslaved and impoverished.)
I do not know to whom the words "vadavas from the north" refers to, but it seems the commentator subscribes to the view that infiltrators from the north also were cause of destruction of beauty of Tamizhakam's polity, religion, language, economy, society, etc.
(Note: Due to a demise of one of my close relatives, I may not be able to get time for typing my comments on the remaining points, in the next few days. I am posting this part reply so that an impression is not created as if I have run away.)