Tuesday, July 9, 2013

Pralaya in Kedarnath – some musings (Part -4) (Affinity with deities)


Previous articles:-

Part -1  On the loss of Samadhi of Adi Shankara

Part -2 Energy network of Kedarnath temple

Part -3 Do deities get angry?

 

The deity has a close affinity to the place where it stands as a self-manifest one (Swayambu) or where it is consecrated by mantra, yantra or tantra. The people who worship the deity get a close affinity to the deity in such a way that they share a mutual give and take relationship with the deity – something like what Krishna tells in Bhagavad Gita (3-11 - devān bhāvayatānena te devā bhāvayantu vaḥ/ parasparaṃ bhāvayantaḥ śreyaḥ param avāpsyatha// "Cherish the Devas with this, and may those Devas cherish you: thus cherishing one another, ye shall gain the highest good.").


This affinity is coming for too long in the past that the affinity continues to exist for those who continue to worship that deity, and it exists for some more time even in the case of those who have stopped worshipping the deity, until the mutual give and take relationship is completely weakened. Here the reference is to those who have converted from the Hindu fold to Mleccha religions.


In this context I want to draw the attention of readers to one Mr Joe D Cruz, hailing from the fisherman community of Tirunelvely district of Tamilnadu. His present religious identity is Roman Catholic but his intrinsic identity is Paravan or Parathavan. Prathavas were one of the communities that appear frequently in olden Tamil Sangam texts. Not less than 5 such texts make a mention of them. The Arittapatti inscriptions near Madurai also make a mention of a Parathava King at whose instance the inscription (and donation to Jains) was made. The time period was 3rd century B.C. This is being told here to show the evidence for the existence of Parathavas from such an antiquity.  The issue that I am going to narrate here pertains to these Parathavas. It is something unique and necessary to understand the mutual affinity between Gods and human beings. Those who can understand Tamil may click this link and listen to what he says.

http://rsschennai.blogspot.in/2013/06/excellent-speech-on-our-history-and.html


I am giving here the facts from his speech relevant to this article.

The Parathavas were not just fishermen, but were engaged in pearl-diving off the Tuticorin coast (this place was known as Korkai during the times of Pandyan kings). Pearl diving is a very old occupation of these Parathavas which made them rich. It was their leading occupation during the times of Pandyan kings. The second in line to the Pandyan throne was always stationed at Korkai (known as Tuticorin now from "Tuttu kudi" which means "scattered settlement because people stayed there only during the pearl diving months) as we can note from Silappadhikaram that the king who ascended the Pandyan throne after the death of Nedum cheziyan (who ordered death for Kovalan), came from Korkai. The pearl diving Parathavas had a good hold on the Pandyan kings and enjoyed many benefits as they were primarily responsible for the multiplication of the Pandyan wealth (from pearls).


This important occupation was hazardous and the one whom they depended on for their protection in this occupation was Goddess Muttharamman! Mutthu in Tamil means pearl and the Goddess who protected them in pearl diving and helped them in amassing wealth was Muttharamman. Even now we can see many Muttharamman temples close to the coast in Nagarcoil, Tirunelveli and Kanyakumari districts of Tamilnadu.


This deity is primarily their deity, consecrated by them and worshiped by them at all times in the past.  In course of time though other people also started worshiping her, the Parathavas retained their primary right over this deity. One such right was that only Parathavas must lift Her up from Her base and mount Her on the carrier during the annual procession. Things came to such a pass that most of the Parathavars have been converted into Christianity. On one occasion, recalls Joe D Cruz, there were no Hindu Parathavas in the vicinity of the Muttharamman temple. So others in the town decided to carry Her and mount Her on the processional vehicle. To their dismay they found that the deity could not be lifted at all and stood rock hard. This made them look out for a Parathava even if he was a converted Christian. One Anthony Picchai, a habitual drunkard agreed to try his hand, as no other Parathava was ready to do it due to the preaching that they have to shun 'other religions' and not believe in the Hindu deities as they are mere idols of stone!


When Anothony Picchai lifted it, the idol came along as though it was waiting to be lifted by a Parathava. It was a wonder that though he was professing Christian faith, his identity  as a Parathava meant something. It was just enough that a person coming in the lineage of Parathavas must touch the deity so that the deity makes Herself ready to do what he wishes! This man wanted to lift Her, and She made Herself pliable. What an affinity is this!! How did this happen?


This man was ex-communicated by other converted Parathavas, but the episode demonstrated that age-long affinity is not easy to erase. It also demonstrated that Hindu deities are NOT just idols or stones. They have some life or energy in them which Science has not yet known / or may never know. We call this as Atman or Adhyatmika present in the idol. This Atman in the deity which had been in mutual connect with the Atman of scores of Parathavas for more than 2000 years seems to recognise the Atman in the Parathava, Anthony Picchai even though he is presently not in mutual connection with Her. The Mutual link is weakened over time as She is no longer being nurtured by the Parathavas. There may come a time when that link will completely fade away. It seems that such a time is almost nearing because, the reason for which the Parathavas have left her, could not be achieved. It can be said that it is almost gone now.


Why did they leave her? Why did they break an age old bond between the Parathavas and Muttharamman? The reason was to retain their rights to pearl diving. Their history shows that they converted into Christianity under an agreement  to get arms from the Portugese to keep off the Mohammedans from usurping their rights in pearl diving. They made a promise to the Portugese on Muttharamman that they would start worshipping their God if they were given the arms they required to fight the Mohammedans. They got the arms and kept up the promise to convert to Christianity, but forgot the promises made to Muttharamman for thousands of years by their ancestors. The result is seen in these 400 years since conversion. What they thought as their right and livelihood is no longer there. Their wealth, livelihood and status have all decreased so much that they are facing the threat of losing even the fishes if Sethu Samudram Project is going to be implemented. These are the people who are fighting for stalling the Kudam kulam Nuclear plant as they fear that their land would turn into a graveyard. How a steady deterioration have come up after they broke their bond with Muttharamman!


But they have managed to survive with fishing occupation where we find some old habits still continuing. They have age old practices of invoking Hindu Gods to safeguard them while venturing into the sea. Certain types of fishes are too huge and even five times larger than their fishing vessels. If they come near them, they used to put their hand on the head of the fish and make a vow to Kumari amman, that they would not harm it and in reciprocation the fish also would not harm them. There is mythological story among the Parathavas by linking the giant fish to Skanda and a vow on the mother of Skanda that would protect them from any harm from the giant fishes.


Similarly during their fishing trips, they used to break a coconut to Lord Muruga / Skanda  when they cross Manappad and to Kumari Attha (Kumari amman) when they cross the tip of Cape Comorin. Why should they do that unless it is a tested and trusted way of ensuring their safety for ages into antiquity? No Christian God came to their help.


The interesting connection to Skanda in this part of Bharat is that it is here Skanda came to kill the demon Surapadman (asura / a native of Southern hemisphere). Surapadman's abode was Lanka where he imprisoned Jayantha, the son of Indra. Skanda rescued him and killed Surapadma. The seas engulfed the region of Surapadma, named Mahendra puri in Lanka after he was killed. But then the sea water receded after washing off Mahendrapuri. This is perhaps the first ever sea level rise experienced in the Bay of Bengal region after the end of Ice age. Or it could even be a tsunami that was triggered off Sundaland which had many regions above the sea level at that time.


The light blue region around India and Srilanka were once above the sea level. "A" points to the location of Tiruchendur. The region of Surapadman is said to be in Lanka as per Kanda Purana and it was inundated after he was killed but the land regained its original shape. This part off the Indian shore / sea  needs to be explored as this forms a link with Sangam age settlements and the story of Skaanda and Meenakshi.


The Tamil texts do speak of  Meenakshi – Sundareswara and their son Ugra Kumara in whose times the first sangam assembly was held (around  12,000 years BP). Tiruchendur was the place where Skanda rested after killing Surapadma.


An interesting topographical information is that Kedarnath, Kalimath and Madurai Meenakshi temple and Tiruchendur lie close to within one degree of the same longitude.

Kedarnath  & kalimath– 79.4 degrees E

Tiruchendur  - 78.116 degrees E

Madurai – 78.119 degrees E

If we connect these places, it looks as follows.

 

 

The line just goes a little to the east of Tiruchendur but between Srilanka and Tiruchendur which was a landed area 10,000 years ago. That is, the original Tiruchendur could have been far into the place which is under the sea now.


If the Kedarnath – Kalimath represents an Energy field, it exists and extends to Tiruchendur as well.


The very shape of the land where Tiruchendur Murugan temple is situated is a triangle. In the picture below, one can see the temple located in the protruding part of the land. 


 

Just south of it is where Manapad lies.

We can see that Manapad also lies in a triangular part of the land. It is here the Parathavas break a coconut as an offering to Lord Muruga, whom they call as "Macchan" meaning brother in law. According to kanda purana, after killing Surapadma, Muruga married Devyani who was the daughter of Indra and sister of Jayantha for whose sake Muruga fought with Surapadma. The Parathava tradition is that Devyani belonged to their clan!! The lullabies that parathava women sign even today refer to this idea that Muruga married Parathava girl! The lullaby also refers to the 2nd wife of Muruga, namely Valli.  The story has a manifestation on land too. In Manappad there is a cave called "Valli's cave" which was supposed to enhance a seeker's spiritual energy. A similar cave is said to exist in Tiruchendur also. A common feature is that both these places are triangular in shape.


When the Portugese came, they were ship wrecked near Cape Comorin, but washed ashore in Manapad. Once there, they started their missionary works by talking about the miraculous power of the mast with which they managed to reach the shore, whereas the fact was that this region had saved the Parathavas too in their fishing trips as they are still accustomed to remember Lord Muruga while crossing this place.


Francis Xavier who was deputed to teach them Christian ways stayed in "Valli's cave" which has existed from pre-Christian` era and had claimed that he got miraculous powers by doing penance in that cave.  Today an engraving stands at the entrance of the cave that says "This cave, the dwelling of a Saivite Sanyasi  has been sanctified by the prayers and penance of St Francis Xavier". What a mis-appropriation of a native symbol that was home for a Saivite sanyasi!  The so-called healing properties or miracles in this region reported by Christian Missionaries actually come from time immemorial. This region is also triangular in shape like Tiruchendur. Take a look at the following pictures.


 

 

Manappad also lies in the same longitude as Tiruchendur.

Tiruchendur – 78. 116 degrees E

Manappad – 78.38 degrees E.


As per Tamil texts, Meenakshi of Madurai married Shiva (Sunaderas) at Mount Kailash. The marriage was held in a grand fashion, such that the Himalayas were pushed down by the weight of the people who attended the marriage. It was to balance the land mass, Shiva requested sage Agasthya to go to the South. Triyugi Narayan temple near Kedarnath holds the same story. But a real time marriage is mentioned in Tamil texts which resulted in the birth of Kumara known as Ugra Kumara Pandya. The olden Pandyans had a titular name "Gowriya" meaning "coming in the lineage of Gowri / parvathy. After Meenakshi's marriage to Shiva, Shiva ruled the Pandyan country as Sundaresa. It was somewhere  in the Indian Ocean. Sundaresa as Lord Shiva along with Agasthya gave a written script for Tamil. To encourage patronisation of that script He initiated the Tamil sangam Assembly. Kumara or Skanda was the Tamil icon and it was during his reign, Tamil was developed further through Sangam.


A Parathava myth also says that they came from the race of Varuna (sea) and sprang along with Skanda. After a deluge they landed here in their boats. There is a place called "Dhonipuram" – Dhoni means boat – where they were supposed to have landed. This myth fits with the references in sangam texts on Pandyans losing their land to seas and coming to the present day mainland of South India. All this is being told to show how the antiquity and tradition of the Parathavas was connected with Hindu Gods such as Skanda and Kumari amman. Their affinity with these Gods goes to such a remote past.


Even the powerful Pandyan kings did not disturb their livelihood, but gave protection to them. But no one could help them – definitely not Christian Gods – after they made a break-away from the powerful guardian, namely Muttharamman  who protected their livelihood and life. One may say that they converted under duress. Many people converted under duress into Christianity and Islam, but the other side of the story is that their age-old protectors, namely the Gods of their families, of their clans and lands are left out. The mutual nourishment of each other as told by Lord Krishna in Bhagawad Gita – which is very much the way the Nature behaves like in water cycle, is disrupted by those who started professing religion which is not of this land of Bharath.


The same can be understood in the case of deities. Nourish the deity and the deity would nurture you back. What you give to the deity is recycled back to you.  The identification of the deity or consecration of the deity or the self manifestation of the deity had happened only in Hindu religion.  No other deity of the Mleccha religions can be an equal to these deities as they were not identified with Naturally existing forces - which are nothing but the manifestation of Brahman, the Omni Present Force which is the substratum and also the Atman of all that is within Itself. This makes it possible for the Atman inside the deity, say in this case Muttharamman and the Atman inside the Parathava to be in bond due to a long time courtship-like- connection.


When the deity is strengthened, it gives you back when you are in need. When the deity is not strengthened, it is not capable of giving you. This is what I meant in the concluding line of the last article – when the deity flourishes, those who depend on It would also flourish; if the deity is disturbed, those who depend on It would perish. A fitting example was seen in the disturbance caused to Dhari Devi which led to instant calamity for all those in that region.  Elders termed it as "wrath" because in that way people would remember better and be punctual in their duties to the deity.


The incident with Parathavas is not an isolated case. The affinity with deities had existed for all the people coming under what we call now as "caste". In many temples, people of certain caste are said to have some rights. From historical accounts, it is seen that the so-called most degraded caste named "Palli" had a right in the Parthasarathy temple of Triplicane in Chennai. The Kulasekara Alwar festival was celebrated by Pallis as he was the King of their caste. This alwar was a king in Chera lands but the celebration was in Triplicane in Chennai by Pallis who were once his subjects. This is historical information hinting at a migration of some Pallis from Chera Nadu to Chennai.  The problem of accommodating the immigrants is an universal one and the low status of Pallis could be attributed to this factor. This is a different thread where we can show some other factors of how people of different castes had their own temples which were not open to others. The so-called caste clashes, untouchability and bar on temple entry had their genesis in different reasons in the past and certainly not on Hinduism as a religion. I will write them at an appropriate context later.


In the present context let me quote another instance from "Castes and tribes of Southern India"  by E. Thurston (1909 edition) . The Pallis  held the first right to the most important camphor offering ritual in Kapaleeswarar temple in Mylapore.  There was a legal case to retain this right with Pallis in the Madras High court in the late 19th century which they eventually won. The Pallis even claimed that the temple was their own temple. This could come from some affinity that Pallis had with the deity. When we search for that affinity we find that the Pallis had built this temple at Mylapore . This had happened after the original Kapaleeswara temple on the shores was destroyed by the Portugese where the Santhome church stands now.


Yet another information from Thurston says that the Pallis of Santhome region claimed that they converted into Christianity along with their king Kandappa Raja who ruled Mylapore. This shows that some upheaval had happened at that time when the original Kapaleeswara temple was trampled and some Pallis had stoutly stood by the deity of Kapaleeswara and managed to build a temple for Him inland, while the ruling King had subdued under Portugese pressure and converted into Christianity  along with Pallis owing allegiance to him.


The Pallis devoted to Shiva had built the Kapaleeswaar temple. If their descendants had continued with that devotion, the affinity with Lord Shiva and themselves could have certainly made them powerful people,  that they were once.  The Pallis had exhibited their affinity to Lord Shiva in Kancheepuram too. One of the Gopurams of Ekambaranathar temple in Kancheepuram is known as "Palli Gopuram" as it was built by the Pallis. Thurston says that if any repair works were required, it were done by Pallis only. This kind of commitment and attachment to the deity increases the bond between the deity and the respective communities. Suppose someone else wants to repair it, it would not materialise. Unless a Palli comes and touches a stone atleast symbolically, the work would not progress. But in due course if the Pallis stop worshiping this deity, this affinity would wear off.


Here a question arises, what use with the affinity?

Did God save the devotees who went to have his dharshan in Kedarnath?

Didn't they have the affinity with God?

Why then they were not saved?

Why then many of them had to struggle for days in remote locations?


These are the questions uppermost in the minds of most people. The same question can be raised in the case of Parathavas too, as to why Muttharamman did not save them in the first instance itself when they were struggling to thwart Mohammedan advances?


The answer can be best explained from the happenings in the pralaya at Kedarnath.


People were left stranded at many places in the region of the pralaya. They were stranded at different places – some of which were separated by deep gorges or gushing floods that it was difficult to cross. Though help arrived to their places, they could not be rescued immediately because of the gorges and floods.


Like the situation seen in this picture, people are at one place and the personnel who have come to rescue them are at the other side. Though the distance between them is small, the obstacle to be crossed is serious. The agony and exasperation continues for the stranded people till the personnel make arrangements to help them cross the obstacle. The only solace for these people is that help is at a visible length. They can be assured of rescue sometime soon.


The same holds good for devotees too. However devoted they may be, if there are obstacles to be overcome by way of prarabhdha karma, the period of agony and waiting will be there.  Even though God is willing to help them immediately, the obstacle comes in the way of their rescue. The consolation is that God (rescue personnel in the above example) however is making arrangements to rescue them. Some of them may have been rescued on the first day itself and some others may have to wait for 10 days or more for the rescue. In this scenario, the sincerity and speed of the rescue personnel cannot be doubted. God's intention too cannot be doubted. But if we are trapped in remote places – due to the intensity of our past karma- it does take time to get rescued. For those whose time of Mukthi had come, they had joined Him and those whose Prarabhdha karma required them to suffer, had suffered.


The Vedanthic idea of God is that God is not an outsider, nor He is one who delivers judgement or punishment. Our actions determine what we get, He is only facilitator for everything to happen. Like air or Vayu which is regarded as the Prathyaksha Brahman, He is inside us as breath and outside us also. We breathe the air into our lungs and there it becomes the vital air that gives us life. Like that He is everywhere around us, we have to deeply inhale Him and keep Him within us. There inside He starts enlivening us. This realisation is Faith, this is how Faith works!


Once we realise that He is giving life to us from within, we understand that everything is being controlled by Him. Even though this is a perennial fact, the moment we realise that He is controlling us from within us, we have nothing to do. He gets us moving, He gets us into life and he gets us into death. Death will be understood as a process by which He takes us with Him and therefore no question of loss of faith or loss of power of Lord when a calamity of the kind that happened in Kedarnath strikes.


There is one more issue I want to share with readers. It is about – how the manifestation of so many Gods in so many forms and names had come to stay in our land. With that I will complete this short series in the next article.

(continued)

 

 

32 comments:

  1. Respected Madam,

    thanks for the wonderful article. this cleared some of doubts related to the importance of family deity. in kerala tradition, we call as adima kaavu.

    my father used to tell me that the more we remember our adima kavu the more the devi will be pleased with us..

    god bless you

    pranams
    skandan

    ReplyDelete
  2. Excellent article, Madam. I wonder how you find the time to look for such vast reference material, leave alone writing the article!
    In the context of relocation of temples, it might be of interest to you to know(i.e., if you already do not know) that the Chenna Kesava Perumal and Chenna Malleeswar temples, in George Town, once stood at the place where the Reserve Bank is situated now. They were demolished at the time of building Fort St George. In the face public anger, the then Debashi Manali Ramakrishna Mudaliar pacified the public by agreeing the relocate and rebuild these temples at his own cost. His family still retains their bond with the deities. This photo gives the details: "http://www.flickr.com/photos/raghu_ambattur/9175109754/"
    Raghu

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  3. Dear Madam,
    When you say that certain deities have affinities with particular caste or community then will no benefit accrue to an outsider who worships that deity? Another question are people re born in the same caste or community as they were before ? I am asking this because you mention that the atman in mutturamman recognized the atman in Dear Madam,
    When you say that certain deities have affinities with particular caste or community then will no benefit accrue to an outsider who worships that deity? Another question are people re born in the same caste or community as they were before ? I am asking this because you mention that the atman in mutturamman recognized the parathavas.

    Thanks,
    Sheeka

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  4. Dear Mr Skandan.

    Thanks for your comment. Can you elaborate on Adima Kaavu. By the Tamil sound of it, Kaavu means forest. You have any inputs to say on Adima Kaavu?

    You also said
    //my father used to tell me that the more we remember our adima kavu the more the devi will be pleased with us..//

    I don't get the idea of this. Do you say that the devil will be pleased (for what?) if Adima kaavu is remembered? Does it mean that Adima kaavu is somewhat like Betal in Vikram- Betal story? That means it is the preta shareera or ghost of one who died unnatural death. Can you explain?

    ReplyDelete
  5. Respected Madam,

    Sorry for not writing in proper way. My father is from Palghat area in Kerala, though we were settled in Tamil Nadu for last 3 decades. Adima - meaning is slave and Kavu meaning is temple.
    It is actually the family deity or family temple. it means we are slaves to that goddesses.

    It is not "devil" that I mentioned, it is "DEVI" - in my case it is Goddess bagavathi.

    Hope I answered your question.

    pranams
    Skandan

    ReplyDelete
  6. Dear Mr Raghu. Thanks for your compliments.

    You have asked how I find time to look for such vast material. You see, gathering information / knowledge is a continuous process. I am obsessed with knowledge right from my childhood days. I have not seen movies, nor read story books, I don't even see TV serials but was continuously propelled to seek 'something' - which I can't describe what, right from the time I can remember. That is the way my life has been shaped - perhaps due to circumstances or life's experiences or just as a kind of survival to attract attention. People have called me eccentric, nerd, or just a bore or even an exciting person. Undeterred by all this, I am still brimming with an urge to 'know'.

    I read anything and everything I come across and have developed a knack of judging what is relevant and which can be skipped. So that makes me a fast reader and quick at grasping. What I am coming to say is now I have reached a stage where I am quick to pick out the points which others do not see, and find the interconnection between many things that I have come to know during various times in the past.When a context appears I use them all and write here. That makes people think that I have slogged over writing that article.

    On the next part of your comment, thanks for the link you sent. George town was originally known as "Black town" (kali town?). Thurston's book that I have quoted in the article says that an annual festival of Egatta of Kali was conducted in Madras which was presumably about the Marriage festival of Kali. The town was known by her name, but was changed to George town to commemorate the visit of King George in 1906.

    In this background, there seems to lie an hitherto unknown info. This Kali of Kali town or George Town had an affinity with Parayas. In the Egattu festival a paraya male would don the role of the groom and tie the Thali (mangal sutra) to Kali Devi. This can not happen if this Kali was not a close family or clan deity of the parayas. By this practice, I would even say that this Kali could have been a representative deity of a real girl of their clan who would had died under certain circumstance and then deified.

    (continued)

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  7. In the same location Chenna Kesava perumal temple had existed as per the link you have given. This temple must have come up in the times of pallavas, as Pallavas were known to have established Vishnu temples. It must have been more than 1000 years old. Vishnu temples would not be established in forests but in sholas and near water sources. So George town could not have been a forested area where a Kali could have been established. This kali temple could not have been there for a long time.

    The paraya connection to the marriage festival of Kali in which the Paraya plays the groom, makes that Kali, the Kula deiva of parayas or a deity installed by the Parayas.

    The Census records in the late 19th century shows that nearly 3 lakh pariahs (not Parayas, who were olden communities as told in Sangam texts) were settled near St George Fort. Elsewhere in the report it is told that paraishas arose during Muslim periods when they were asked to kill cows for the Muslim masters. This made them become ex-communicated from their original communities. Most of them did as told by the Muslim masters only for fear of life. They came from different communities.

    The Report also tells about another category who lost lands and livelihood in invasions and had to move out in search of places. All these two category people came from different parts in north and central India or where Muslims were ruling. They shifted to Madras which was somewhat a non man's land then. The Pallava or any kingly influence was gone by then. The pariahs clustered around the English settlements and were making a living by serving them. The dialect these people talked is the infamous Madras Bhasha.

    These people had brought their cult of Kali. If a genetic analysis done, most of them would be tracing their ancestry to some regions of North India or Hyderabad which were under Mughal rule. They must be from diverse castes, but given a generic name "paraiah".

    The same report also says that places like Tanjore did not have a single pariah. It is because these pariahas who were already facing ex-communication would not have got acceptance in townships. At that time Madras was a desolate land and so they were able to lead a life of less disturbance.

    The Parayas as a caste found in South and west Tamilnadu are different from these paraiahs of Madras.

    ReplyDelete
  8. Dear Ms Sheela,

    You have raised some good questions one of which my husband too raised when I was discussing with him Joe D Cruz's video and gave my reasoning of the phenomenon of Muttharamman getting lifted by a drunken Parathava. I will answer your questions one by one.

    //When you say that certain deities have affinities with particular caste or community then will no benefit accrue to an outsider who worships that deity? //

    Anyone worshiping the deity would derive the reciprocative benefit. I don't think there can be any doubt about it as this is a matter of give and take or mutual nourishment of each other. That is why there is a saying to the effect that the all the people must take part in building the temple or in pulling the temple car. (Ur koodi thEr izukkaNum). Then only everyone would have a connect with the deity.

    In this context let me point out that there is an opinion that since because the King Raja raja single-handedly contributed to the formation of Tanjore Periya Kovil (Dakshina meru vidanga), it did not last long as a functioning temple. The reason was he did not involve the people of his country to contribute their mite either by money or by service (free work). When everyone is involved, everyone would be benefited.

    There is another saying "Kovil illaa ooril kudi irukka vENdaam" (don't reside in a place where there is no temple). This shows the kind of connect a deity develops with everyone in its vicinity. A temple is a miniature of a community or like a common well from which everyone draws their benefits.

    But there were community temples in Tamilnadu. This itself is a separate thread where we have to tell about the migrations, migrating population setting up their own temples and even human beings getting deified after their death. Most Esakki amman temples have deities who have once lived. In that case that deity is the private property of her family or community. Such deities have strong affinity to her clan.

    (For whatever I am saying here I can give proof from inscriptions or some other records.) Initially the specific clan of that deity worshiped them. There have been times when other clans were prohibited from entering these temples - which was later twisted as caste Hindu supremacy over others.

    In many cases the entire village and others from outside also had started worshiping these deities. But the original owner of the temple or the clan that had a connection in establishing the deity retained a say and affinity too.

    (continued)

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  9. Madam,
    Ref. your response to Mr Skandan. Kaavu in malayalam means temple. And he has mentioned 'devi', not devil! Your eyes must have been tired because of overwork!
    Raghu

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  10. Dear Ms Sheela,

    // Another question are people re born in the same caste or community as they were before ? I am asking this because you mention that the atman in mutturamman recognized the atman in Parathavs//

    It is not necessary that people are born in the same community. But if there is a commitment to be done to the deity and the person died without fulfilling it, the person would be fulfilling that commitment in a future birth - but not necessarily by being born in the same community. The overall karmic issues would decide where a person is born.

    The Parathava incident mentioned by Joe D Cruz is stunning and challenging in finding a convincing answer. This part was a hot debate between me and my husband. How could we explain a phenomenon like this (with the limitations of our present level of knowledge) which recognizes some one from a particular community?

    My original thought was that the body parts of the parathava which comes down from generation after generation is recognisable. But how to connect it with the deity?

    The connection could come by the aural body of the Parathavas matching with that of the Deity. But how to justify it? Same food and same thought for 1000s years from the Parathavas side form a set pattern of the aural vibration which the deity would be familiar with due to constant connection with them. This also sounded less convincing.

    Then I thought of the Atman angle. The eternity and all knowing nature of the Atman must be able to recognise the other atman which is born in a particular community that has worshiped her for long.

    In the verse "janani Janma sowkhyanam" the next line is "Varthanee Kula sampathaam" it is said that the birth in a particular kulam is to increase the greatness / nature of the Kulam. To justify this meaning, I quote the same verse translated in Aiya swamiyam, a popular Tamil astrological work, where this line is translated as "Kulatthin Eraarum selva vaLam yERRuvathum"

    By this it is meant that a person of valour and courage would be born in a kshatriya Kulam, so that the greatness or identity of the Kulam can be upheld by him and increased by him.

    The parathava kulam has some features and nature which would continue in its generations. If this deity is worshiped by them for ages and even installed by them, then the atman of the deity recognizes the person of that Kulam.

    This incident of the Parathava must have happened 30 years ago when the Kula nature was still in tact in them. We can't say that a similar wonder would happen now. There is compete vitiation of most Kulas.

    The atman angle justifies the formation of connect with anyone who worships a deity. Particularly when the worship had been happening for ages, the collective thought force stays on for some more time even after they had converted. The deity recognizes that.

    By this atman angle, we can justify the instances from the past where deities have spoken. The Akash vani had still been heard until a few centuries ago. In 1882 flood in Kedarnath, when Dhari Devi was disturbed, people have heard the akash vani asking them to re install in her own place.

    And there are many instances of information coming in dreams. How could that happen if it is not about the Atman?

    The connect with Atman happens by thoughts and worship. In the case of Parathavas, the long time connection had still stayed when that incident happened.

    On the other side of the spectrum, I wonder whether the deity is longing to be worshiped by the parathavas. Her very name Muttharamman says that she had a personal connect with them. It is high time the converted Christians of the Parathava community come back to her.

    The occasional self manifestation of some deities reflects the desire to come out and be worshiped. A Muttharamamn came up like that in Ennore salt bed by appearing in the dream of a salt worker. Check this video

    http://www.youtube.com/watch?v=-2e7Nv5EtDA

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  11. Thanks Mr Skandan for the explanation. Can you throw any light on Aryan Kavu as known in Kerala?

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  12. Thanks Mr Raghu for the clarification. May be I have to check my eye power or increase the font size:)

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  13. Dear Madam,

    Telugu vaishyas have also been living in this place. My maternal grandfather's ancestors where one of the disturbed community during relocation of temple to Muthialpet (in telugu it means place of pearls) . Their storages will be in walls and undergrounds and when
    British seized the lands they were
    in trouble.

    They have been doing gems trading business and even now places have names such as Pavalakara theru in this area.

    Chennapattnam was named after Chenna Kesava Perumal they say. Chenna maleeswarar was an addition during relocation of temple.

    Sheela

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  14. Thanks for the information Ms Sheela.

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  15. Dear Ma'am,
    After reading this article and the atman angle of the deities, I got the answer to my long pending query which I have asked my family deity, many times out of disbelief.
    Some 15 years back, my family elders appointed a learned Brahmin to perform pujas to our family deities because they thought that a Brahmin is a best person to do it. It continued for some two years. Before that any male member who is free on puja day would perform the puja in whatever way he knew.
    When daiva prashnam was done later, it was told to us that none of the deities were happy with the pujas done by non family member and they are not radiating their blessings/energy even though they were very much there.
    Since then, I have been thinking why would God discriminate between people? On top of that God was provided with a qualified person to perform puja. There are other people in the village who come to pray especially the school going kids who come to pray on exam days. I believe God blesses them as well but wants the puja to be done by family members.

    Thank you for such a wonderful article.

    ReplyDelete


  16. From: Arun Upadhyay
    Date: Thu, Jul 11, 2013 at 7:26 AM
    Subject: Re: Non-random-Thoughts:Pralaya in Kedarnath – some musings (Part -4) (Affinity with deities)
    To: jayasree

    Jayasree ji,

    Namaskar. It appears that the 9 parts of Bharata-varsha are also triangles and Kumarika-Khanda (present India) is the main. Being inverted triangle, this is Shakti-trikona and root form of Shakti is Kumarika. So, it is Kumarika-khanda. The adjacent ocean in south was also Kumarika-Khanda (ocean) in same way as it is called Indian ocean now. In past, some parts of this ocean were above sea level and there could be some more islands which are destroyed or submerged now. But there was no large continental mass. Continent named Lemuria etc could be Australia itself. This has been called Agni or Anga Dvipa as it is in south-east or Agni direction from Bharata.

    -Arun

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  17. Thanks for the inputs Ms Aishu.

    There are personal deities or family deities which become common deities in course of time. There must have been a connection between your ancestors and the deity which would not go off even with passage of time. That is why your family members must do the Puja.

    Others can draw the blessings of this deity through their prayers and offerings. Offerings (bali) are the means to make mental connect. Each one who prays the deity must give something as an offering. It need not be in money terms but can be a service too. Offerings act as a medium to connect the deity to the one who prays. The rationale is Gita vachan that a mutual give and take connection must be made between a person and the deity.

    I can narrate an incident from Thurston's book on PaaNan KaaLi - how she came into being. PaaNan are old Tamil tribes and in the period under reference in Thurston's book, (17th or 18th century) they were known for making umbrellas of bamboo sticks.

    Once the PaaNan and his wife went to the forest to collect bamboos for making the umbrellas. They lost their way and it became dark. The fear of forest sounds and animals haunted them. They stuck a bamboo on the ground and burnt the rest of the bamboos collected to make light. The PaaNan beat the drum and started singing in praise of Bhagavathy while the wife pulled out the creepers from nearby, wound them around herself and started dancing for the Pannan's song. The night went by like this and the next morning they returned home.

    The bamboo which they treated as Bhagavathy came to be known as PaaNan Kaali and regular festivals were started in course of time. This PaaNan Kaali became popular for removing evil spells. This kind of manifestation became possible due to the geometric environment of our country. The deity that gets enshrined here is Tamasic. But she can be energized through Kumbhabhisheka with Vedic Homas to be made as a combination of three devis - Saraswati, Lakshmi and Parvathy.

    In that case she will be an embodiment of all the three gunas - satvic, rajasic and tamasic - but can still be more saatvic. This increase in power comes through offerings and more people praying to her. In Silappadhikaram, the consecration of Kannagi explains how she was made a three-in-one deity of these three female shakthis of the Tri-Murthys.

    More on deities in my next article in this series.

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  18. In the case of consecration of the deity done agamically and through Vedic yajna, Brahmin priests take charge of the puja rituals.

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  19. Excellent article..I myself a Parathavan,would like to add one more point on the triangular land locations of Manapad,Tiruchendur etc..They were called Munayam,in ancient days..Pandyas who escaped the 3rd great tsunami(kadal kozh),founded their capital at Madurai (an inland region),where as their ancient two capitals of Then Madurai and Kapadapuram (kapadam-pearl) were vicinal to see and prone to tsunamis,so they found their capital at Koodal Nager(present day madurai).And the Pandya Kings conducted several yagas and instituted their savoring deity along the coastal lines.The temples installed at the coastal lines serve as the border for sea and see never enters these temples.Even the 2004 tsunami which affected the entire coastal region did not enter our Kumari Amman temple and Tiruchendur temple etc..Only the parathavas had "Muthal Mariyathai" and the previlege of touching the car rope and flag at these temples even after conversion to christianity.Till the beginning of 1900s the Pandiyapathy king of Parathavas had the right of starting the car festival.And the kumari amman temple was noted in 1936 Travancore census that It was built by a Parathavar King,with a title Villavarayar.And still their family has the previlege of hoisting the flag of Kumari Amma..Also,Meenatchi Amma of Madurai too have closer relations with us.Try to make a wider corelation of Meenakshi,Mutharamman,Fish Flag of pandyas,pearl diving,emblem and maritime activities of pandyas and the ancient tamil traditions.You can make out a lot of close relationship of Parathavas and the Hindu myths..Parathavas are the living proofs of ancient hindu mythology

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  20. Thanks Mr Parathavar. I am happy that a person of the Parathava community had read this article and left a comment.

    There are certain places where I differ from you. My source of information on Parathavas are sangam texts particularly, Madurai-k- kaanchi, Pattina-p-paalai and Perum PaanaaRRuppadai, Moroco-Polo's travelogue, Thurston's book on Castes of South India in which he has recorded the state of these people and their narrations as they existed in 18th century. Joe D Cruz and Arittapatti inscriptions helped to consolidate the info from these sources.

    What I say from these, in reply to the ideas where I differ from you,are as follows:

    (1)Pandyas entered South India through Kollam in West coast, which was submerged hence. The present day Kollam was a later established one. Even already the Pandians were in possession of some of the regions of South India which are now part of Kanyakumari district. Agastheeswaram is one place where 10,000 years old pottery are found according to ASI of Tamilnadu.

    Pandyan who entered mainland of South India after the 3rd deluge, annexed one region each from the then existing Chola and Chera lands to make place for his "ayar" people to settle. MutthorkURRam was one such place. All these have solid evidence from Tamil litt and can be read in my Tamil blog and in this English blog also scattered in many articles. Kangeyam was one place where these Ayars of Pandyan kingdom and Ahirs of Dwaraka co-existed and Indus Bull was brought here. The period was 3500 yrs BP.

    2)Initially the Pandyans had no truck with Parathavas of the east coast or at Korkai. Pandyans overpowered them and brought them under their influence in due course. Proof is found in Madurai-k-kaanchi line 144 ":தென் பரதவர் போரேறே"

    Nacchinarkkiniyar's commentary to this is "தென்பரதவர் போர் ஏறே-தென்றிசைக்கண் வாழும் பரதவர்க்குப் போர்த்தொழிலைச் செய்யும் ஏறாயவனே,
    இதனாற் பரதவரைத் தனக்குப் படையாக அடிப்படுத்தினமை கூறினார்."

    (cont'd)

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  21. 3)The early mention of Parathavas come in Thurston's book (link is given in the article -'Paravan or Parathavan') where he has mentioned the notion among Parathavas that they were originally serving Alli Rani, whom Arjuna married during his Dig Vijaya to the South.

    Corroboratory evidence can be found in Mahabharata 1-216 onwards (http://ancientvoice.wikidot.com/src-mbh-01:section-216) wherein it is mentioned that Arjuna reached the south seas after leaving Gaya, Anga and Kalinga. From Kalinga he moved along the sea shore and reached southern seas where Manipura was situated. This shows that he had traveled along the east coast of India and reached Manipura.

    Manipura was ruled by Chitravahana who had only one daughter Chitrangada to succeed him. This daughter in all probability was Alli Rani who was known to have dominated men with her women force. Arjuna married her and stayed with her for 3 years and got a son. Further narration gives corroboratory evidence to the presence of Female deities and their influence similar to Kumari amman. Kumari amman is one among the sapta matas - 7 mothers, who was worshiped by people for release from the sin for having committed adultery. One such evidence is there in the Tamil Epic Manimegalai.

    From there, Arjuna goes to Gokarna in the west coast and then Prabhasa (Somnath). Thus the route shows that he met Chitrangada some where near Srilanka. Srilanka was known for Mani ( Neela mani, blue sapphire - proof in valmiki Ramayana) Therefore there is every possibility of a Manipura to have existed in Srilanka.

    Coming to Parathavar lore, they were controlled by Alli Rani who had domination on both coasts of the pearl diving region, namely Lankan / Mannar coast and Indian coast near Korkai. The Paratahva lore also talks about Arjuna's connection to Alli Rani - a connection which was just narrated above from Mahabharata. The Parathava men folk being commanded by her perhaps led to the formation of the legend that men were subdued by Alli Rani.

    Arjuna's time was 5000 yrs BP. At that time Kavaatam (means gate or entrance) was the capital of the Pandyans. It was on the extended western ghats into Indian ocean. Read my article on Mu and Lemuria for the map of this region.

    Pandyans entered mainland India about 3500 Yrs BP through Kollam and settled in Madurai. It was after that, they brought Parathavas under their influence.

    (cont'd)

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  22. 4)The deities like Muttharamamn on the east coast must have had an origin as I explained in the article - as swayambu - found in coastal / salt beds. A recent example is swayambu of Muttharamamn in the salt bed of Ennore in chennai. See this video for more details.

    http://www.youtube.com/watch?v=-2e7Nv5EtDA

    Ennore comes in Thondai nadu of Ilam Thirayan. Perm paaNaaRRu p padai shows that Paratahavs existed in Thondai nadu. Pattinappalai shows that paratahvas existed in Chozha naadu. Maduraik kanchi shows that they existed in Pandyan naadu. Of them pearl diving Parathavas enjoyed many benefits as they brought wealth to the country.

    5) Prior to coming to the pearl coast (before 5000 yrs), these people called as Then Parathavas or Southern Parathaavas must have existed in the then visible regions of Ninety degree range that goes close to Indonesia (Sundaland) and upto Australia. (Today Andaman and Nicobar islands are the visible peaks of this under water range). They had come through many sea upheavals. Proof of it is in Pattinappaalai (cholan land Parathavas) where it is said that Paratahvas worshiped Lord Varuna! The location is close to Pumpukar. Core Neythal people had worshiped Varuna only as per the cultural habits espoused by Tholkappiyam.

    Those who had lived in scattered islands in the Indian ocean had come to make permanent living in east coast of India anytime between 5000 to 7000 years ago. By 7000 yrs ago, the current sea level came to stay. The first landing was named Uttara Kosa mangai (Thurston). This shows that there existed a Dakshina Kosa mangai and it was lost into the seas. Joe D Cruz says that Parathavas worship Mangaleswari of Utatra kosa mangai, Kumari amman and Muttharamman. These are the oldest deivams whose worship must have existed in the coastal regions of sangam Tamil age which were 49 in number.

    (cont'd)

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  23. 6) Meenakshi amman and Fish flag of Pandyan are different stories and not linked to Parathavas.

    7) All Parathavas were Hindus only from time immemorial. Sangam age text on Karikal chozhan, Pattinappaalai saying that Parathavas planted 'Suraa -k- kombu' and worshiped Varuna bhagawan shows that they were Hindus and followers of Vedic system. Vedic religion did not come from the North. It came from the South. In my opinion it originated 25,000 yrs ago.

    8) The Parathava- spread went upto Bengal and from there interior North India. From the evidences we get from the sources I mentioned in the beginning of this comment, I would say that a genetic study of Parathavas in comparison with people from North and west Australia fishermen, Indonesian fishermen, West and North Srilankan fishermen and west bengal fishermen would show common origin. I wont rule out some tribes of Pacific islanders like Tonga, samoa and Maori of Newzealand.

    Having said all these, my question is when are they going to come back to the Hindu fold. Time is running out as their link with Muttharamman is weakening. They can't do double game by being a Christian and pulling the chariot of Amman. The effect of 1000s of years of worship of amman by their ancestors can last for at the most 7 to 14 generations after they left the Hindu fold. On an average 3 generations are there in a century. By now they are crossing 14th generation after conversion. Needless to say why in this generation, they have to brave danger to life (from lankan side) even while fishing. Its time they realise their past and start worshiping the deities worshiped by their ancestors in the original spirit and not cheating Her with a Christian identity.

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  24. Is Mutharamman and Meenakshi amman one deity?? I have heard that all amman are manifestations of shakthi (Parvathi).Is it true?
    You have mentioned Paratahvas lived in tamilnadu since 7000 years,and pandyas entered tamilnadu via kollam.Do you have any proofs supporting your claim?
    Can you please give me a clear picture of Pandyas and Parathavas with ample proofs?
    Pandyas or present day Nadar or Thevar etc??
    Would like to hear from you.

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  25. //Gresilz said..//

    Search this blog and also my Tamil blog (http://thamizhan-thiravidana.blogspot.in/)to get answers for your questions.

    Either you have a long way to go or you are one of those (whom I often come across in my Tamil blog)nurturing castiest hegamony.

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  26. Dear JayaShree,
    Thanks for the wonderful article on Parathavar. I belong to a Parathavar clan. It is true and sad that we left Hindu religion 500 year back because we didn’t have a choice. But Parathavar clan never involved or never will go against Hinduism. We fought with the Catholic Church and got permission to wear ‘thali’ for our married girls because we follow Hindu traditions. It is a sin if a Parathavar eat cow meat and still we don’t eat cow meat. Every Christians parents teach to their children that, Jesus is the only god and others are devil except the Parathavar family teach to their children Jesus is our God and don’t disrespect the Hindu Gods because they were worshiped by our ancestors.
    You are asking about proof for Parathavar is the Pandiyar. Please read writer JeyaMohan article, he clearly give evidence that, Parathavar are the real Pandiyar.
    http://www.jeyamohan.in/?p=4139
    http://www.jeyamohan.in/?p=4682

    Did Parathavar worship any other religion other than Hinduism and Christianity? Please read this article from ‘The Hindu’ newspaper.

    http://www.hindu.com/2003/09/15/stories/2003091503060500.htm

    There are lots of proof you can get for that, Parathavar are the real Pandiyar. And no other tribe can come up with such a no of proofs

    1. ThalayanamKanathu Cheru Vendra pandiyan Nedunchezian was called ‘then Parathavar por year’ mean ‘then Parathavar war lion
    2. Chilapathikaram, says ‘Arasar kulamo , Maveerar Kulamo, Bharathar Kulamo
    3. Pandean goddess is ‘Meenachi’ means ‘meen atchi’ in Tamil ‘rule of fish’
    4. The founder of Pandiyan empire , Kulasekara Pandiyan’s grandfather name is ‘Bharathar’

    Like that if you need more proof, Tamil scholars like JeyaMohan can give you more information on this.
    . Parathavar clan spread along the coast from Kanyakumari to Rameshwaram. Around 1500 we converted to Christianity. Why? And How? Please read these articles given below.
    500years back a Malayali saved this Tamil tribe from extinction.
    http://maddy06.blogspot.in/2008/04/torn-earlobe-and-horse-trader.html
    http://historicalleys.blogspot.in/2013/02/sir-john-of-cross-first-malabar-envoy.html

    And you can see the caves where Xavier Francis stayed, ie the valli cave.
    http://parayilat.blogspot.in/2009/01/manapad-conversion-of-paravas.html

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  27. Dear Mr Bharatha Pandiya.

    Thanks for dropping by and leaving a comment. You have repeated the history of how the Parathavas converted to Christianity. What purpose or what use in knowing your ancestry like this, if it does not open your eyes on what you must do now?

    Hope you read the 3rd part of this series where I showed how everyone in ancient India including you and your community ancestors had pledged to the deities of this land. One might have converted under duress and ignorance. You may think that by not abusing these deities and by not eating beef, you are right in your path. But to cling to another faith even after knowing the original faith is equivalent to harming one's own mother. It is like abandoning one's mother and going after another. We know what a great respect is given to the land we are born as "Mother land". Can anyone abandon Mother Land? Same with Mother Faith. Particularly a person who calls himself / herself a Tamil, must not go against the parent faith. Read Silappadhikaram's last chapter where Kannagi as deity tells Ilango adikal what Faith one must follow. It is the Hindu Faith based on Karmic cycle. Read my article here:

    http://jayasreesaranathan.blogspot.in/2011/08/big-thanks-to-ms-jayalalithaa-for.html

    Recall Joe de Cruz' words in that video on how as a convert misses his right over beautiful Devaram et al. Devaram, Thiruvasagam et al are cultural identities. By changing the Faith, one loses them permanently.

    The purpose of knowing history is to learn lessons from history. Should not the knowledge of the past history of Parathavas make them go back to the faith of their ancestors? Is not Muttharamman waiting against Time for them to come back to her?

    (continued)

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  28. On the links you have given Jayamohan has not said anything that I have not written. Marco Polo's travelogue and Thurston's records of castes are the main sources to know about Parathavas. When Marco Polo came, there were 4 kings in pandyan lands. The chief king was “ Sender Bandi” – sounds like Sundara Pandiyan. The other kings were local chieftians who were either relatives of the Chief Pandyan king or local chiefs. There is no record of a Parathava having been the chief Pandyan king. But Parathavas as a clan had a chief who was their king. This king was subservient to Chief Pandyan king. Jayamohan cites the instance of Marthanda varman having acknowledged a Parathava as a chief.


    The Arittapatti inscription for which you have given the link (The Hindu article) was already quoted in the article. It was about a Parathava chief (not Pandyan chief) who gave a donation to Jain sages. This does not mean that Parathavas followed Jainism. The inscriptions also do not say so. There are many inscriptions in Jain caves of donations by different people including Aadu kot pattu cheraladhan (which I have written in another article). This Cheran king was a staunch Hindu and did not follow Jainism.
    You say that the Parathavas were real Pandiyar. This statement does not stand scrutiny of any available source of record. Don’t just show Jayamohan’s article which does not have any proof but look at larger contexts. There were Tirayan Pandyans who had left for Greece and settled there for 3 centuries before they were destroyed. From among them, the “Pandion” kings ruled pre-Greek society. Who were ‘real’ Pandyans then? See my articles
    http://jayasreesaranathan.blogspot.in/2013/10/is-vedic-astrology-derived-from-greek_29.html
    http://jayasreesaranathan.blogspot.in/2013/12/is-vedic-astrology-derived-from-greek.html

    There were also surnames such as Pandyas. Pandey, Pandia in other parts of India, particularly in Maharashtra and Gujarat. How did they get these surnames? Were they descendants of some Pandyans? They can also claim themselves as “real” Pandyans. So don’t say that so and so are real Pandyans. It would not stand scrutiny of critical examination.
    On the 4 points you raised, the first one was written by me in the comment section with the verse from Maduraik kanchi. It says the Pandyan king (Nedum chezhiyan) was Then Parathavar pOr Yeru – the text says that the Pandyan King Nedum chezhiyan overpowered the Parathavas of the South and became their chief. It was from his time the pearl diving came to be controlled by the Pandyan kings to whom the Parathavas became subservient.

    In this context, a reference to Jayamohan’s article on ThOL seelai. In the context of describing life in Malabar which extended from Thutthukkudi in east coast to Malabar in west coast, Marco Polo’s account says that no one (including the pearl divers, and the other people who were either rich or the poor of this land) wore cloths except the one to cover the loins. This included the King too who also wore only a loin cloth – but of a richer variety. Everyone was almost naked. In particular Marco Polo says that there was no Tailor to cut or stitch cloths in this land that stretched from Thutthukkudi to Malabar. The hot climate of the country was perhaps the reason for this. Marco Polo says that there were only 3 months in a year when it rained. Other times it was hot that people took bath twice daily. In course of time some people started wearing cloths while others did not and later on this was twisted by missionaries as denial to wear upper garments due to caste oppression.

    (continued)

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  29. On the 2nd point, there is no dispute that Parathavar were a clan or kulam. Every clan or kulam had their chief and rose to prominence in the courts of Pandyan King. There were Maravar, Eyittriyar too – a group of which left with Tirayans to Greece in 15th century BC. Numerous such clans were there. All of them were Kshatriyas by the job they did. All of them had their own kings or Chiefs. But to claim that such and such a chief of that clan was anointed as the Pandyan king needs proof.

    On the 3rd point, Meenakshi temple was not called by that name in the period of Nedum chezhiyan who was called as “Parathavar pOr Eru” . Maduraik kanchi describes the 7 day “aadu thuvandra vizhavu’ at Shiva temple. This was the earlier version of the present day Chithirai festival. Until 2000 years ago, the temple was known by Shiva’s name only. Meenakshi’s real name was Thadathagai piraattiyaar. The Sangam texts refer to Pandyans as “ Gowriyar” – meaning descendants of Gowri and as “Panchvar” meaning descendants of Panchaanan, a name for Shiva. Popularity of name Meenakshi came much later in the last 2000 years. The rule of fish refers to the Pandyan emblem which came into use after the Pandyans moved to present day Madurai. The fish emblem was conceived by the Pandyan king in the temple tank of Koodalazhagar temple. It has no connection with Parathavas.

    On the 4th point, be clear on Ba – pa difference in words. Is it Parathava or Bharatha? They mean different. Whatever name you want to say, show proof.

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  30. Dear JeyaSree,
    thanks for the time to answering the comments. the fish symbol in the Pandiyan Symbol is a sea fish and the name of the fish is 'kayal'. which is mostly lives in the river mouth.
    to prove, bharath is the real pandiyars, i am not the right person. Tamil Scholars, will give
    more evidence on this.
    please read tamil Scholar Jeyamohan article at the bottom of the article he clearly saying it.
    i am giving the exact text what he has written.



    அன்புள்ள ஜெயமோகன்

    நான் உங்கள் ‘தோள்சீலை போராட்டம்’ குறித்த கட்டுரையில் பாண்டியர்களே பரதவர்கள் என்று சொல்லியிருக்கிறீர்கள். அது உண்மையா? மக்கள்தொகையை வைத்துப்பார்த்தால் அவர்கள் மிகவும் குறைவானவர்கள். அவர்கள் எப்படி நாடாண்டிருக்க முடியும்? நான் நாடார்களோ தேவர்களோ பாண்டியர்களாக இருந்திருப்பார்கள் என நினைக்கிறேன்

    சிவா
    அன்புள்ள சிவா

    இன்று இந்த விவாதத்தை நடத்தவே முடியாது. ஏனென்றால் எல்லா சாதியுமே மூவேந்தர்களும் தாங்களே என்று சொல்லிக்கொண்டிருக்கிறார்கள். ஆதாரங்கள் எல்லாம் யாரும் தேடுவதில்லை. மாற்றுக்கருத்துள்ளவர்களை வசைபாடுவதும் மிரட்டுவதுமே இங்கே வரலாற்றை நிறுவி விடும்

    தேவர்கள் போர்வீரர்களே ஒழிய மன்னர்களாக இருந்ததில்லை. சில சிறிய ஜமீன்கள் மட்டுமே அவர்களுக்குரியவை. நாடார்கள் பெரும்பாலும் வணிகர்கள். கடைசிவரை பாண்டியர்கள் எந்த தேவர்களிடமும் மண உறவு வைத்ததில்லை. திருவிதாங்கூர் கொல்லம் கண்ணனூர் மன்னர்களிடமே மண உறவு வைத்திருந்தார்கள்.

    அக்காலத்து அரசாட்சி என்பது மக்கள் பின்புலம் சார்ந்தது அல்ல. ஐதீகம் சார்ந்தது. பாண்டியர் குலம் கடல்கொண்ட தென்னாட்டில் இருந்து வந்தவர்கள் என்ற ஐதீகமே அவர்களின் அதிகாரம்

    பழையோர் என்ற பெயர் பாண்டியர்களுக்கு உண்டு. மீன்கொடி இன்னொரு அடையாளம். பண்டைய கல்வெட்டுகளில் அவர்கள் பரத குலத்தவர் என்று சொல்லப்பட்டிருக்கிறது. மேலும் பல ஆதாரங்கள் அப்படி ஓர் ஊகத்தை நிகழ்த்த இடமளிக்கின்றன

    ஜெ

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  31. Dear Mr Bharatha Pandiya,

    Taking up your comment point by point, the fish emblem came into force after the 3rd deluge (period of 3rd Sangam Age) that took place in the 15th century BCE. This emblem was conceived while the Pandyan king was bathing in the Koodal azhagar temple tank. The Temple Thala varalaru says that the king came to worship the God of this temple (which was known as Irunthaiyur – refer Paripadal verse – I had done a detailed explanation in this link http://jayasree-saranathan.blogspot.in/search/label/Irunthaiyur) with the prayer for finding a suitable emblem for his newly founded kingdom after the deluge. While the king lifted water in his cupped handed, a fish jumped out from the water he lifted. It reminded him of the Mathsya avatara where by Vaivasvatha Manu was led into safety by the Mathsya Fish in an earlier flood. Similarly he and his subjects had been saved from the floods and managed to start a new life. Reminded by this, the Pandyan king chose Mathsya, the fish as his emblem.


    Like this show a proof if you want to say that kayal was chosen by him or why Kayal was chosen by him. For your information there is a lot more meaning and reasons for the fish signs that you may see in temples (?!) {how could you see them since you have denied yourself, your place in the Hindu / your ancestral society?}. The fish emblems are there in Cholan seals too. This is because the fish were the mangal or auspicious signs, made so by Mathsya avatara. The Buddhists and Jains too have fish emblems for philosophical reasons, though lifted from Hindu Mathsya avatara concept.


    The next point in your comment is that you keep mentioning “Bharatha”. Where is the proof that Bharatha was the name for Pandyans or Parathavas? Bharatha was the name for people who traded in grains (koolam). There is a verse to this effect in Madurai-k kanchi.

    பரதர் தந்த பல் வேறு கூலம்,
    (Line 317, Madurai-k-kanchi )

    Nowhere in Sangam text the name Bharatha is used to denote fisher folks. Parathava or parava was used to refer to pearl diving community. The same Madurai-k-kanchi tells about Parathavas who were valiant and lived in the South. Why were they valiant? Their livelihood cum trade depended on pearl diving and pearl trading. They had to defend their domination over the pearl beds in the South Seas. The conversion to Roman Catholicism happened when they could not defend their trade interests.
    In the past in the 3rd century BCE, they were overpowered by Pandyan Nedum chezhiyan with the intention of getting access to pearl trade. From then onwards, the parathavas came under the rule of Pandyan Kings. Read this information in the same Madurai-k- kanchi.

    செற்ற தெவ்வர் கலங்கத் தலைச்சென்று,
    அஞ்சு வரத் தட்கும் அணங்குடைத் துப்பின்,
    கோழ் ஊஉன் குறைக் கொழு வல்சி,
    புலவு வில், பொலி கூவை,
    ஒன்று மொழி, ஒலி இருப்பின்,
    தென் பரதவர் போர் ஏறே!

    As was the practice, though the Parathavas came under the tutelage of Pandyans, they retained their own king for their community from among them as a குறு நில மன்னர். This is known from the Arittapatti inscription (http://www.hindu.com/2003/09/15/stories/2003091503060500.htm ) where in appears the name “Ma-paravan, chief of Ilanji”. This inscription is dated at 3rd century BCE. The Mangulam inscription that calls Pandyan Nedumchezhiyan as “kadalan” and “PaNavan” is also dated at 3rd century BC. He was கடலன் because he held supremacy over the seas and was sea farer. The inscriptions also say that he was பணஅன் which is read as PaNavan – பணவன் . It could mean பணக்காரன். Wealthy. There is an attempt to twist this as Paravan பரவன். But the inscription is very clear – it uses the letter ண which is very different from ர.

    Nowhere there exists a proof that Pandyan king was Meenavan. Such a name exists in Greek land of Crete as Minos and Minoan culture. Mina people live in Aravalli mountain range in Gujarat and Rajasthan. My upcoming articles are going to be on them. They were also part of early Tamils who existed in the Indian Ocean before the last deluge.

    (continued)

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  32. Coming to our topic, Nedum Chezhiyan of the 3rd century BCE was the Pandyan King under whom many குறு நில மன்னர் ruled their respective regions. Parathava or Ma-paravan was the குறு நில மன்னர் of Ilanji.
    What is known is that Parathavar or Paravar was the name of these folks whose main occupation was pearl diving AT THAT TIME. They could have engaged in fishing too, but those who fished were called differently. The same Madurai-k-kanchi speaks about வலைஞர் – the people who throw nets (to catch fish)

    வள்ளை நீக்கி, வய மீன் முகந்து, 255
    கொள்ளை சாற்றிய கொடு முடி வலைஞர்
    Meaning:-
    கொள்ளை சாற்றிய கொடு முடி வலைஞர்-விலைகூறிவிற்ற கொடிய முடிகளையுடைய வலையால் மீன்பிடிப்பார்,

    This meaning starts from 247th line where it says that they fished in inland water bodies :-

    கழனியிலும் (247) இலஞ்சியிலும் (248) பொய்கைகளிலும் (253) மீன்முகந்து (255) சாற்றிய வலைஞரென்க.

    Note the mention of Ilanji - இலஞ்சி in the 248th line. Ilanji’s chief was Ma-paravan in the 3rd century BC as per Arittapatti inscription. It was
    In the 18th century census records of the British period, it is said that Shembadava (செம்படவர்) fished only in inland water bodies such as tanks and ponds.

    Like this produce proofs to whatever you claim -either literary or inscriptiional or archeological or anything that shows the proof. BUT not Jayamohans' gossip –like- surface talk where he is NOT showing a single proof.

    What is of worth from his article was that // எல்லா சாதியுமே மூவேந்தர்களும் தாங்களே என்று சொல்லிக்கொண்டிருக்கிறார்கள். ஆதாரங்கள் எல்லாம் யாரும் தேடுவதில்லை. மாற்றுக்கருத்துள்ளவர்களை வசைபாடுவதும் மிரட்டுவதுமே இங்கே வரலாற்றை நிறுவி விடும்//

    I wish to point out that you are also saying the same thing.


    Another point from your comment is from what Jayamohan says // பண்டைய கல்வெட்டுகளில் அவர்கள் பரத குலத்தவர் என்று சொல்லப்பட்டிருக்கிறது.//


    Where is the proof? Which inscription says so? From the word “சொல்லப்பட்டிருக்கிறது”, it is conveyed that Jayamohan had not read it by himself nor was in the know of the source of the said inscription. He is just passing on a gossip.

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