Here is the list of my books published so far.
1. Mahabharata 3136 BCE (English)- https://jayasreesaranathan.
This blog aims at bringing out the past glory and history of India, Hinduism and its forgotten values and wisdom. This is not copyrighted so as to reach genuine seekers of these information. Its my prayer that only genuine seekers - and not vandals & plagiarists - come to this site.
Here is the list of my books published so far.
1. Mahabharata 3136 BCE (English)- https://jayasreesaranathan.
Should we in India need a special day for women, namely, the International Women's day?
This question might sound provocative, particularly after I received a citation honouring me on the Women's Day. I am very much agreeable to honoring the hard work and contribution of any one - irrespective of being a woman or man. But thinking of the underlying concept of the International Women's Day, I have certain reservations.
The International Women's Day was adopted by the UN sometime in the 80s with specific goals such as gender equality, reproductive rights and to stop violence and abuse against women. While I am in complete agreement with the last two, the idea of gender equality is misleading. Man and woman are unique in their own ways and cannot be made equal to each other. By gender equality, the woman is made to do works that men do, in addition to the works that she alone can do as a woman. The woman is brainwashed to think that she can be a Super Woman and a Super Mom which in reality increases the burden on her.
The Women's day was conceived in the western society where women were not treated well. They lacked the voting right even in places like Switzerland until 1971. In India, women were worshiped as Goddesses for any kind of prosperity. Moreover, if we monetise the work they do as mothers and home-makers, that runs into trillions of dollars. They are responsible for creating the future generations of the country.
With such thoughts in my mind I suggested a title, 'Should we need to celebrate the Women's Day?' when I was invited to be the guest speaker in Twitter Spaces on the evening of 10th March, 2024.
Many women and men joined the discussion. Smt. Uma Anandan, the BJP councilor of T. Nagar constituency also joined towards the end of the discussion. Interestingly, none voiced against this view given by me. All those who participated talked along with the same lines as mine. The recorded version of the session can be accessed here:
https://twitter.com/i/spaces/1PlKQDkVONkxE?s=20
Related article:
Housewives worth a trillion dollars - by Prof. R. Vaidhyanathan
பரம காருணிகனான ஸர்வேச்வரன், மாந்தர் எவ்வாறு நடந்து கொள்ள வேண்டும், என்ன செய்ய வேண்டும் என்பது போன்ற பல விஷயங்களையும் அறிவிக்க சாஸ்திரங்களை ஸ்ருஷ்டித்து, அவற்றின்படி நடக்க வேண்டும் என்ற ஆஜ்ஞையையும் பிறப்பித்துள்ளான். அந்த ஆஜ்ஞையின் உருவகமே செங்கோல்!
செங்கோல்
குறித்து பலவிதமாகக் கேள்விப்படும் இந்தக் காலக்கட்டத்தில், அதிலும், மன்னர்தம் கையில்
மாண்புடன் இருக்கும் செங்கோல், மக்களாட்சிக்கு எதற்கு என்றும் மக்கள் கேட்கும் இந்த
நேரத்தில் நாம் நினைவு கூர்வது நீள்மதிள் அரங்கத்தாமானின் கையில் இருக்கும் நீண்ட செங்கோல்தான்.
ஆள்பவன்
எவனோ அவன் தண்டதாரியாக இருக்க வேண்டும் என்று பீஷ்மர், பாண்டவர்களிடம் சொல்வார். பிரபஞ்சத்தையே
ஆளும் பகவான் கையில் செங்கோல் இருப்பது மிகவும் பொருத்தமானது. அதையே தர்ம-தண்டம் என்று
பீஷ்மர் பலவிதமாக விவரித்துள்ளார். திருவள்ளுவனாரும் அந்தணர் நூற்கும் அறத்திற்கும்
ஆதியாய் நிற்பது மன்னவன் செங்கோல் என்கிறார். எனில் அமரருக்கும் மன்னனான ஆதிபிரான்
ஏந்தியிருக்கும் செங்கோலின் பெருமையை என்னென்று சொல்வது? அப்படிப்பட்ட செங்கோலைப் பற்றி
ஆழ்வார்கள் எங்கேனும் சொல்லியிருக்கிறார்களா என்ற ஆர்வம் எழுவது இயற்கைதான். அவ்வாறு
தேடும் போது, பன்னிரண்டு இடங்களில் செங்கோல் பற்றின விவரம் கிடைக்கிறது.
ஆண்டாள்
கண்ட செங்கோல்
திருவரங்கத்துச்
செல்வன் வரவை எதிர்பார்த்துக் காத்திருக்கும் ஆண்டாள் நாச்சியார், அவன் கையில் சங்கு,
சக்கரம் ஆகியவற்றுடன் செங்கோலும் இருக்கிறது. அவற்றுடன் பிரிவாற்றாமையால் கழன்ற தனது
கை வளையும் அல்லவோ இருக்கிறது என்று அரற்றும் போது,
“செங்கோலுடைய
திருவரங்கச் செல்வனார்
எம்கோல்
வளையால் இடை தீர்வர் ஆகாதே?” (நாச்-திரு: 11-3)
என்கிறாள்.
தன் வளையல் கழலும் அளவுக்கு பிரிவாற்றாமை என்னும் நோயைக் கண்ணன் கொடுத்தால், அவன் செங்கோல்
சிறந்தது என்று சொல்லவா முடியும்? இதையே நம்மாழ்வார், திருவிருத்தத்தில் 25 -ஆவது பாசுரத்தில்,
“எம்
கோல் வளை முதலா கண்ணன் மண்ணும் விண்ணும் அளிக்கும்
செங்கோல் வளைவு விளைவிக்குமால்”
என்கிறார்.
தலைவியின் துயரத்தைப் பற்றிப் பேசும் இடத்தில், நியாயம் தவறாமல் இருக்க வேண்டிய செங்கோல்,
பகவானின் திருத்துழாயின் தண்மையை எதிர் நோக்கியிருந்த தலைவிக்குக் குளிர் காற்றுக்குப்
பதிலாக உஷ்ணக் காற்றடித்து, தலைவியைக் கண்ணீர் விடச் செய்தது. அதனால் அவளது நிறமே மாறி
விட்டது என்கிறார். இதைச் சொல்லும் போது, செங்கோலை நினைவுபடுத்துகிறார் நம்மாழ்வார்.
“பனிப்பு
இயல்வாக உடைய தண் வாடை இக்காலம் இவ் ஊர்ப்
பனிப்பு
இயல்பு எல்லாம் தவிர்ந்து எரி விசும் அம் தண்ணம் துழாய்ப்
பனிப்புயல்
சோரும் தடங்கண்ணி மாமைத் திறத்துக்கொலாம்
பனிப்புயல்
வண்ணன் செங்கோல் ஒருநான்று தடாவியதே” (திருவிருத்தம்: 5)
பக்தைக்கு
அருள் பாலிக்காமல் நோகடித்த பனிப்புயல் வண்ணனான மேக வர்ணக் கண்ணனது செங்கோல் வளைந்தது.
தவறிழத்தவர்களைத் தண்டிக்கும் போது செங்கோல் நிமிர்கிறது. ஆனால் அன்பனாய்த் தன்னை அடைந்தவரை
அரவணைக்காதபோது அவன் செங்கோல் வளைகிறது. ஆனால் அப்படி அவன் வளையவிட மாட்டான் என்பதுதான்
இங்கு உள்ளிடைப் பொருளாகக் காட்டுவது. என்றுமே அவன் செங்கோல் வளையாதது.
இந்த
மூன்று இடங்களைத் தவிர பிற இடங்களில், மன்னர்தம் செங்கோலாகவும், வேறுவிதமாகவும் அருளிச்
செயல் காட்டுகிறது.
செங்கோலும்,
மன்னர் நீதியும்
நான்காவதாக
நாம் காட்டும் செங்கோல், பரமேஸ்வர விண்ணகரம் பணிந்த, பல்லவர் கோன் ஏந்தின செங்கோலாகும்.
வெண்
குடை நீழல் செங்கோல் நடப்ப
விடை வெல் கொடி வேல்-படை முன் உயர்த்த
பண்பு
உடைப் பல்லவர்-கோன் பணிந்த
பரமேச்சுரவிண்ணகரம்-அதுவே
(பெரிய
திருமொழி: 2-9-6)
செங்கோல்
ஏந்தினாலும், மண்ணுலகாளும் மன்னன், பரமேஸ்வரன் முன் பணிவான்.
ஐந்தாவதாக
நாம் பார்க்க இருப்பது, கண்ணன் தூது சென்றபோது துரியோதனாதியர் செங்கோலோச்சி வீற்றிருந்த
தகைமையைத் திருமங்கையாழ்வார் சொன்ன பாங்கு.
“போது
ஆர் தாமரையாள் புலவி குல வானவர்-தம்
கோதா
கோது இல் செங்கோல் குடை மன்னர் இடை நடந்த
தூதா
தூ மொழியாய் சுடர்போல் என் மனத்து இருந்த
வேதா
நின் அடைந்தேன்-திருவிண்ணகர் மேயவனே”
(பெரிய
திருமொழி: 6-2-9)
குற்றமில்லாத
செங்கோலுடைய மன்னர் என்று துரியோதனாதியரைச் சொன்னது, கண்ணனது தூதுச் செய்திக்கு நியாயமான
பதில் கிடைக்கும் என்ற எதிர்பார்ப்பில்தான்.
ஆறாவதாக
நாம் பார்க்க இருப்பதும் செங்கோல் ஏந்திய அரசன் ஒருவன், இறைவன் தாள் பணிந்தான் என்பதே.
“செங்கோல்
வலவன் தாள் பணிந்து ஏத்தித் திகழும் ஊர்-
நம்
கோன் நறையூர்-நாம் தொழுதும் எழு நெஞ்சமே”
(பெரிய
திருமொழி: 6-4-3)
நீதி
வழுவா அரசனும், எல்லோருக்கும் நீதிமானான ஸர்வேஸ்வரனைப் பணிவன் என்பதைக் காட்டும் வண்ணம்,
செங்கோல் தரித்தமை காட்டப்பட்டுள்ளது.
இனி
நாம் காட்டும் விவரங்கள் எல்லாம் திருவிருத்தத்தில் காணப்படுவன.
திருவிருத்தத்தில்
செங்கோல்
‘தடாவிய
அம்பும்’ எனத்தொடங்கும் 6-ஆவது பாசுரத்தில், ‘மதன செங்கோல்’ என்று சொல்லப்பட்டுள்ளது.
மதன செங்கோல் என்றால் காமதேவனாகிய மன்மதனுடைய ஆஜ்ஞை என்று
அர்த்தம். செங்கோல் என்பது ஆஜ்ஞையைக் காட்டுவது என்றே உரையாசிரியர்கள் கூறியுள்ளார்கள்.
யார் ஆஜ்ஞை செய்கிறார்களோ அவர்கள்
செங்கோல் ஆள்வதாகக் கொள்ளவேண்டும் என்பதைத் திருவிருத்தம் 13-ஆவது பாடலில் காண்கிறோம்.
“தனி
வளர் செங்கோல் நடாவு தழல் வாய் அரசு அவிய
பனி
வளர் செங்கோல் இருள் வீற்றிருந்து பார் முழுதும்”
வெப்பத்தைப்
பரப்பும் சூரியன் பகலில் செங்கோல் ஓச்சுகிறான். குளுமையைப் பரப்பும் இருள் இரவில் செங்கோல்
ஓச்சுகிறான்.
திருவிருத்தம்
33- ஆவது பாசுரத்தில் சுவாரசியமான ஒரு விவரம் வருகிறது. அருள் தரும் திருச் சக்கரத்தால்
ஆகாயத்தையும், பூமியையும், அந்தகாரமான அஜ்ஞானம் என்னும் இருளையும், பாவங்களையும் கெடச்
செய்யும் செங்கோல் எங்கிறார் ஆழ்வார்.
“அருள்
ஆர் திருச் சக்கரத்தால் அகல் விசும்பும் நிலனும்
இருள்
ஆர் வினை கெட செங்கோல் நடாவுதிர்”
சக்கரத்தையும்
செங்கோலையும் சேர்த்துச் சொல்லவே, செங்கோலின் அமைப்பில் சக்கரம் இடம்பெற்றிருக்குமோ
என்னும் எண்ணம் வருகிறது. இறைவனது ஆணையின் வெளிப்பாடாகத் திகழும் செங்கோலில், அவனது
ஆணையைச் செய்யும் திருச் சக்கரம் உச்சியில் வீற்றிருப்பது பொருத்தமே.
திருவிருத்தப்பா
77-இல் செங்கோல் என்ற சொல் சூரியனது ஆஜ்ஞை என்ற பொருளில் வருகிறது.
“திங்கள்
அம் பிள்ளை புலம்ப தன் செங்கோல் அரசு பட்ட
செங்
களம் பற்றி நின்று”
திங்கள்
என்னும் சந்திரன் புலம்பும் வண்ணம் சூரியன் தன் செங்கோல் ஓச்சினது என்று இந்தப் பாசுரம்
கூறுகிறது.
அடுத்து
80-ஆவது பாசுரத்தில், செங்கோல் கொண்டு அரசாளும் மன்னர் சிலகாலம் கழித்து மறைவர், சூரியன்
மறைவது போல என்கிறார் நம்மாழ்வார்.
“சீர்
அரசு ஆண்டு தன் செங்கோல் சில நாள் செலீஇக் கழிந்த
பார்
அரசு ஒத்து மறைந்தது நாயிறு”
என்றுமே
அழியாத செங்கோல் பகவானது செங்கோல்தான்.
அந்த
எண்ணம்தான் மன்னராட்சியிலும், மக்களாட்சியிலும் ஓங்கி இருக்க வேண்டும். சூரியன் மறைந்து,
தோன்றுவதைப் போல, மக்களை ஆள்பவர்களும், மறைந்தும், மாறிக் கொண்டும் இருப்பர். ஆனால்
மாறாமல் இருப்பது சர்வேஸ்வரனுடைய செங்கோல். எங்கு, யாருக்கு, எதை, எப்படித் தருவது
என்பது அவனது செங்கோலுக்கு மட்டுமே தெரியும். 25-ஆவது திருவிருத்தப்பாவில் சொல்வது
போல குளுமையைத் தராமல் உஷ்ணத்தைத் தந்தாலும், எதற்கு நாம் தகுதியோ அதைத்தான் பகவான்
தருவான் என்பதை ஆழ்வார் நமக்குக் காட்டுகிறார்.
வ்ருஷபம்
என்னும் தர்ம தேவதை
அந்தச்
செங்கோல் சக்கராயுதம் போல நீதி தவறாதது. அது ஒரு வ்ருஷபத்தைக் கொண்டிருக்கலாமோ என்று
கேட்பின், பாகவத புராணத்தில் பரீக்ஷித் மஹாராஜா தர்ம தேவதையின் உருவில் இருந்த வ்ருஷபத்துடன்
உரையாடினதை நினைவிற்குக் கொண்டு வருவோம். தர்ம தேவதை வ்ருஷபத்தின் உருவில் நான்கு கால்களில்
நிற்கக்கூடியது. ஆனால் கலி யுகத்தில் மூன்று கால்கள் அடிபட்டுப் போய்விட்டன. அடிபட்டு
விழுந்த வ்ருஷபம் எழுந்து நிற்க பரீக்ஷித் தர்மத்தை நிலைநாட்டினான். அதைத்தான் எக்காலத்திலும்
ஆள்வோரும், மக்களும் கடைபிடிக்க வேண்டும். அதுவே தெய்வத்தின் ஆஜ்ஞை என்பதே செங்கோல்
பற்றி ஆழ்வார்கள் காட்டும் கருத்தாகும்.
This is to share with my readers that I was honoured by Swadeshi Jagran Manch, Chennai Chapter, on the International Women's Day, 2024. In a function conduced at the Kamakoti Hall in Sri Krishna Gana Sabha, T.Nagar, they honored women from different fields. I express my thanks to whoever have nominated my name for this award. It is an acknowledgement of my research work towards serving Sanatana Dharma and is truly motivational.
Sengol’s a tradition that goes back to Mahabharata and before: How Modi connects new India with ancient past
From terming the events leading to the handing over of the Sengol to Jawaharlal Nehru as ‘baseless fiction’ to the denial of its importance in the transfer of power, the Sengol continues to dominate the narrative to whitewash the adverse publicity it got as the ‘walking stick’ of Pandit Jawaharlal Nehru. Additionally, there is the worry about it being capable of invoking Tamil pride with the elections just a year away. The anxiety of the Congress is evident from the assertion of the TNCC president, KS Alagiri: “Nehru did not prostrate before the Sengol like Modi did. Sengol was crafted by jewellers and given by Adheenakarthars, and so it is not an appropriate symbol for showing reverence to Tamil Nadu or Tamil culture, as the BJP claims to be doing.”
Since a fact-check of the events on 14 August, 1947 is being done by all and sundry, let us focus on the lesser-known facts on certain issues doing rounds. First of all, Sengol was not the prerogative of the Cholas alone. It was also held by the other two Tamil dynasties, namely Chera and Pandya. To be more precise, it was held by all kings across India. This is not to mean that it signified monarchy, rather it was a representation of the Rule of Law or Righteousness. It was known as ‘Dharma Danda’ and expressed so at several places in the Mahabharata.
The earliest talk about it comes from the Ikshvaku king Mandhatri who wanted to know the origin of chastisement. The rules of chastisement known as ‘Danda-Niti’ were associated with the display of a weapon – an upright weapon to ensure justice for all. Those rules were described by Bhishma from an episode on Pururavas, stating that Kshatriyas were created for ruling the earth and for wielding ‘Danda’ – the Rod of chastisement.
The same was repeated by Vyasa to Yudhishthira when he was about to take up the rule of the country. Vyasa listed out twelve things for kshatriyas, of which wielding ‘the rod of punishment’ (Danda-dharanam) was the foremost. “Strength must always reside in a Kshatriya, and upon strength depends chastisement,” said Vyasa. In the same context, Arjuna said, “The man armed with the rod of chastisement governs all subjects and protects them. The rod of chastisement is awake when all else is sleep. For this, the wise have characterised the rod of chastisement to be Righteousness (Dharma) itself.”
Arjuna further elaborated on the contexts where the rod of chastisement was to be used – such as for the protection of wealth, to desist people from sinful behaviour and to discourage actions that bring censure from society.
Thus, basically, the Danda is a staff or a rod or a mace or some stick that is held upright to signify the delivery of what is just and right to everyone without any discrimination. The Kshatriya was chosen due to the strength he possesses to rule and enforce the rule of law. One may ask why not others, but only a Kshatriya. This was asked by Yudhishthira to Bhishma who gave the answer in the affirmative. It was perfectly agreeable if someone from the other orders take up the role and restore the rule of law for the protection of the oppressed, said Bhishma (Mbh: 12-79). It is here we find the importance of wielding the Danda for upholding the law of the land. This makes the very idea of Sengol relevant for our times also and not as a relic of a monarchy.
It is a symbol of authority in a democracy as it was in a monarchy. It is part of the national identity much like the national flag. How many of you know that there is a look-alike of the Sengol (Danda) in the Harappan seals? One can see it in the front of the unicorn in the numerous Harappan seals. Iravatham Mahadevan has done a detailed study of this image in his paper, ‘The cult object on Unicorn seals: A sacred Filter,’ presented in a seminar in Tokyo in 1983. In this paper, he published some rare images of the Indus seals, of which one particular image resembled a paraphrenia of a king or a leader with what appeared to be a Sengol.
In the figure, Plate 1 shows the most commonly seen unicorn seal with an object in front of the animal which is the focus of his discussion. Plates 2,4 and 5 show the same object from different seals. Mahadevan tends to believe that this object is the ‘Soma cup’ or a filter to collect the soma juice. However, he reports the view of another researcher by the name of UP Thaplyal that it represented a standard or Dhvaja or flag post because there was a stem with something on top of it.
Plate 3 is unique in the display of what appears to be a procession of three men carrying a Paaliketana (row of flags), a totem of an animal and a sceptre. This rare image does indicate the presence of a power centre in the Harappan much like any monarchy.
My article published in Vijayvaani.com
The Tamil word Sengol has gained national attention following the decision of the Centre to establish it ceremoniously in the newly built Parliament. Lots of information is going around on its symbolism in the transfer of power to Independent India, the meaning of the word, and its origin from a mutt in Tamilnadu. Without touching upon information already circulated on the social media, this article attempts to look into the issues not known to the general public.
First of all, it is not right to attribute the concept of Sengol to the Chola empire alone. Sengol was the symbol of the other two Tamil dynasties too, namely Chera and Pandya. To be more accurate, it had pan-Indian presence as a symbol associated with kings. This does not mean that it signified monarchy; rather it was a representation of the Rule of Law or Righteousness. The text of the Mahabharata is replete with references to the ‘Rod of chastisement’ – known as ‘Danda’ – that was held high by the rulers.
The earliest talk about it was between Vasuhoma and the Ikshvaku king, Mandhatri, who wanted to know the origin of chastisement. A murkier scene of chaos in which there was robbery and the strong ones tormenting the weak was described to show that it resulted in Vishnu creating His own self as chastisement with a Shula (a weapon) in his hand. From that form, having Dharma for its legs, Saraswati, the goddess of speech, created Danda-niti (Science of Chastisement) to restore order and for protection. This is symbolic of saying that rules of do-s and don’t-s for good conduct were laid down and also the punishment for non-adherence of those rules. A weapon (shula) was assigned to signify the same.
Chastisement is again described by the Mahabharata in the words of Bhishma, originally told by Matariswan to Pururavas. In his dialogue with Puraravas, Matariswan clearly stated that Kshatriyas were created for ruling the earth and for wielding ‘Danda’ - the Rod of chastisement.
This purpose was emphasised in too many ways by Vyasa to Yudhishthira when he was hesitant to take up rulership after the war was over. Vyasa listed out 12 things for kshatriyas namely, yajna, learning, exertion, ambition, wielding ‘the rod of punishment,’ fierceness, protection of subjects, knowledge of the Vedas, practise of all kinds of penances, goodness of conduct, acquisition of wealth, and gifts to deserving persons. “Amongst these, O son of Kunti, wielding the rod of chastisement (Danda-dharanam) has been said to be the foremost,” said he. “Strength must always reside in a Kshatriya, and upon strength depends chastisement.”
In the same scenario, we find Draupadi speaking about the need for Danda – the Rod of chastisement and Arjuna elaborating on that with three objectives for Danda, namely...continue reading here
Glad to share the information that I presented four of my books to Sri. Annamalai, the President of Tamilnadu BJP. The occasion was the Interaction session of the TNBJP with Social Media Influencers. On an invitation to attend the meeting, I was happy to be there on the evening of May 29, 2023.
At the end of the meeting I got the opportunity to meet him on the stage to present my books, Mahabharata 3136 BCE, Ramanuja Itihasam (Tamil), When was the First Vedic Homa done? and ஆண்டாள் தமிழும் அறியாத வைரமுத்துவும்.
I gave a brief explanation of the books as I presented. He seemed surprised when I said that I was the only one to have established the traditional date of the Mahabharata war. He said he would read the books and asked for my number for contact. Though short, it was a fruitful and memorable meeting. I am confident that a voracious reader like him would be able to appreciate the importance of the books I have given and do the needful to convey the importance of them in suitable forums.
A political blog from me after a long time!
With the 2024 Lok Sabha election nearing fast, we are
getting to hear multiple interpretations on the state of things. Foremost is
about the state of alliances in Tamilnadu. With EPS looking unwilling to align with
the BJP, there is a common perception that it will lead to a 3-cornered contest
which would work to the advantage of the ruling DMK.
This stark fact is known to the BJP as well and as
such we can expect the BJP think tank at the center to create a 2-cornered
contest. They won’t allow a 3-cornered contest in Tamilnadu. How this will
take shape is palpable from certain quick developments seen in the recent days.
These developments work in two ways – political and creation of an
environment.
Politically, the game of waiting on EPS is almost over.
After his return from Delhi, Annamalai has
upped the ante for go-it-alone mode which means retaining the lead in the NDA alliance
and not depending on the ADMK. This might send shock waves in both the ADMK and
the BJP over the prospect of three or multi cornered contest, but think of the
way politicians behave. Politics means life time business for most in the two
Dravidian parties. They cannot exist without power or brokerage. They will sway
towards the side where the winds are favorable. The early indication on the
ADMK camp has become palpable recently.
OPS was a given a breathing space just a few days ago
when he was given an audience with the top brass of the BJP including the Prime
Minister on the sidelines of the swearing-in of the Gujarat Assembly. OPS, and
not EPS was spotted in the front row of that ceremony. Is the central BJP having
second thoughts on EPS? Have they decided to lend tacit support to OPS with
a view to garner Thevar segments?
Imagine a scenario when OPS severs from the ADMK
and forms his own faction; he will be taken into the NDA. But do you think that
the whole of lot of seasoned politicians in the EPS camp would remain as dump spectators?
They knew very well that they cannot win in a 3-cornered contest in 2024. The
situation will be no different in 2026 too. Political acumen dictates that they
join with OPS, though there may not be many direct entrants to the BJP. I
expect a considerable number of MLAs (both sitting and ex) to throw their
weight behind OPS. This would be more certain, if the DMK also is headed for
a split.
Yes, split in the DMK appears very certain given the
hard fact that the CBI is tightening its noose around Kanimozhi. From Delhi
Rajagopal’s inputs it looks certain that Kanimozhi along with A. Raja is
going to face legal troubles. Does this not offer an opportunity to fix a deal to make Kanimozhi do a
Shinde in Tamilnadu? (Tempted to link Annamalai’s soft corner for
Trichy Surya for the likely utility he can offer in this scenario).
The elevation of Udayanidhi had not come a day
later that there are more cons than pros in his elevation. The old-timers who
are not willing to carry a fresh sand bag (Manal Moottai) in Udayanidhi would
be more than willing to side with Kanimozhi who would be happier to start her
own party “KDMK”
(Karunanidhi DMK).
This is likely to get the support of M.K. Azhagiri
too whose bastion (Madurai) is becoming the focus of attention for the BJP as
the venue for G-20 meetings. Azhagiri may be lying low but his supporters are
just dormant and bidding their time. Moreover, would Azhagiri lose a chance to
promote his son when he gets a chance to checkmate the rise of Stalin’s son?
If the DMK is splitting, it means NDA’s chances are
increasing. The ADMK split would be complete with more heavyweights coming to
OPS camp. Should I need to tell that OPS and Kanimozhi would be part of the
NDA then?
A split DMK and a split ADMK would make the
contest in favor of the NDA.
The final nailing would be given by the Prime Minister
Modi, the Master Strategist!
What Rangaraj Pandey told in Tamilnadu
Dialogues would become true. Modi would contest from Tamilnadu – preferably from
Kanchi – in addition to his present constituency Varanasi.
The environment comes into focus here.
The focus of Kasi-Tamil Sangamam on ordinary people
from mofussil and rural regions of Tamilnadu would have a pro-Modi impact on
the rural populations who care to go to the polling booth. The local booth-worker
network of the TNBJP has a big role.
Modi’s love for Bharatiyaar makes me think that
he may be toying with the idea of contesting from Kanchipuram
– a place mentioned by Bharatiyar in the context of Kashi (making a
communication equipment to deliver the poems of Kashi-poets to Kanchi). If he
contests from Kanchipuram, it would have an impact on the whole of Chennai
which is mostly a DMK stronghold. That hold of the DMK would be broken by Modi
contesting from Kanchi.
With Kanimozhi faction and OPS faction coming into
reality and joining the NDA (no other go once they come out) and scores of
others coming under the NDA, it would enable an all-round presence throughout
Tamilnadu. Modi entering the fray in Tamilnadu in that scenario would definitely
charge the atmosphere. This is more probable in the given situation and the
kind of developments in the last few days – that can avert a 3-cornered contest.
The loser will be EPS who seems to think
that is a la Jayalalithaa!
Jayalalithaa was taller enough to challenge Modi – and
ask the electorate to choose between Lady and Modi. But today there is no challenger to Modi
and EPS is no Lady! High time EPS realizes
this or else… Handling Tamilnadu to opt for 2-cornered contest is not a tough
task for the strategists of the BJP.
PS: The hate Modi campaign by Dravida Model people is centred around GST and Demonetization. It's good these two are now under the purview of the Supreme court. A favourable verdict before 2024 elections will go a long way in defusing the hate campaign of the D Stock.
The only other hate factor is the propaganda that BJP is 'matha- vaada katchi'. By consolidating majority vote bank, possible to do a cake-walk
Following the release of my book “Mahabharata 3136 BCE: Validation of the Traditional Date” on 14th November by my family Guru-s at Kanchipuram, I sent my book to the Vice President of India, Sri Venkaiah Naidu for his reading with a covering letter explaining why my book should be read. I requested time to meet him in person to present the book and explain the salient features in person. The Vice president kindly consented to my request and granted me time to meet him at the Chennai Raj Bhavan today during his Chennai visit.
His simplicity and making himself accessible to a
common man like me was uppermost in my mind when I met him that I quoted the Tirukkural
verse (Kaatchikku eLiyan) on how a ruler who is simple and makes himself available
to the people is praised by the world. I also told him that I didn’t bring any
bouquets or shawls or costly items, but only a book that is a befitting a scholar
like him. Disapproving the bouquets and such other stuff, the Vice president
said he was pleased to receive the book than anything else.
I explained him how I have authenticated the Janamejaya
grant in possession of the Bhimanakatte Matha (pages 148 to 158 in my book) and
presented him the mail of appreciation sent to me by the Swami-ji of the Matha. The
grant offers clinching evidence to the year of the beginning of Kali Yuga when
Parīkshit ascended the throne following the departure of Kṛṣṇa and the
Pāndava-s. Thirty-five years before that, the war had taken place.
I conveyed the desire of the Swami-ji to commemorate the day of the grant (Pushya Amavasya) from next year onwards and the need to declare the authenticity of the grant.
This was the foremost request in my Letter of Request presented
to the Vice President.
Other points of request are as follows:
Ø Similar grant issued by King Janamejaya on the same
date to Uṣā Maṭha in Kedārnāth to be retrieved (p.158 in my book).
Ø Kali Yuga date to be corrected to 3101 BCE in the
Gregorian calendar-reckoning (p.115).
Ø Kali Yuga date to be inserted in the Astronomical
Almanac (p.114).
Ø Probe to be undertaken to carbon-date the so-called
‘massacre-victims’ of the Lower Town of Mohenjo-Daro (p.278-281).
Ø Probe to be undertaken to test the radiation levels at
the Lower Town, as reported by David Davenport, to check meteor impact (p.
279).
Ø Probe to be undertaken to determine the date of the
impact at Langtang landslide location (p.284-285).
Ø Marine excavation to be undertaken to the west of
Prabhāsa to determine the location of Kṛṣṇa’s Dwārakā (Chapter 18).
The Vice President promised to forward the Request
Letter to the concerned people.
Then I got my book autographed by him for my possession.
Then I presented two other books, the abridged print
version of my e-book “Myth of The Epoch of Arundhati of Nilesh Nilkanth Oak” and
a booklet titled, “When was the First Vedic Homa done?”
I told him how my Dharmic Anger against the so-called
Epoch of Arundhati led me to validate the Traditional Date of Kali Yuga and the
Mahābhārata war.
It was a satisfying visit and I thank the Vice
President for making it memorable.
I am thankful to the staff of Raj Bhavan for delivering
my three books (Mahabharata, Myth and Vedic Homa) to the Governor’s Desk since
I didn’t get prior appointment to meet him personally to hand over the books, particularly
“Mahabharata 3136 BCE”.
With the blessings of my Acarya-s and the Swami-ji of
Bhimanakatte Matha my task continues to stop the
distortion of Vyāsa Mahābhārata and Kali Yuga Time scale.
The books can be obtained by writing to jayasreebooks@gmail.com.
Mr. Seifert is a familiar name for those who have read my book "Mahabharata 3136 BCE". He works on the climate models of the Holocene, researching on meteor-hits that have caused dip in temperature recorded in GISP2 graphs. Our researches in respective fields matched remarkably that while I pointed out the references to a series of meteor-hits caused by a fragmented comet from the Mahabharata in the year 3136 BCE, Mr. Seifert showed me the scientific evidence for the hit in the same year 3136 BCE. I am glad to reproduce the part of his email to me about my book.
***
"Thank you for your 3136 BC e-book, I read every page (but only to page 276, when the download stopped). In any case, I read inclusive the Chapter 10. The book is a tremendous work, I reckon its your lifetime work, with so many fine details collected and now presented as comprehensive book. I am sure you illuminated every angle of the topic!
Plenty
of room was also given to the meteor impact.
I
am absolutely certain that you gave a blow to all other interpretations, and,
as it is in science, there always come up certain know-it-all-persons, who then
use the general method of doubting one and two items and then cast negative
opinion onto the whole....
I am sure that you gave all all of them hell.
What
would be the task of the future? Your book needs to be included into the
official history of India and that history teaching will follow your
path....Also one more detail about the Mohenjo Daro event: For me the positions
of the skeletons do not resemble the action that some dead bodies were
centuries later carried to the site and cast away to get rid of some dead
corpses., as someone commented. The positions of the skeletons rather resemble
an catastrophic event.
Your
future task should be to get in touch to some historians and pressure them to
obtain an accurate bone age dating.
Furthermore, it was said that in one location an increased radioactivity was observed, which should be dated as well..
Congratulations
again for the good job done. I hope, many people would read your book."
I am humbled to receive an email from Dr. Karan Singh, a scion of the Royal family of Kashmir, a Statesman and an educationist (Dr. Karan Singh) appreciating my recently published book "Mahabharata 3136 BCE". It is reproduced below.
I am glad to announce the release of my book. “Mahabharata 3136 BCE: Validation of the Traditional Date” on the occasion of the completion of birth centenary of my father today. This book dedicated to my father is released by our Ācārya swami, Sri U. Ve. Ko. Ka. Appan Praṇatārtiharācāriār Swāmi at his Tirumāḷigai near Sri Varadarāja Perumāl temple in Kāncipuram. The first copy is received by our Ācārya Swami Sri U. Ve. Ko. Ka. Appan Dāśarathi Swami.
I
am privileged to get the manuscript read and fore-worded by three luminaries
from three fields related to the Mahābhārata – astrology, religious literature
and civilizational studies. I am indebted to Sri Niranjan Babu, the Chief
Editor of The Astrological eMagazine and the son of the illustrious Dr. B. V.
Raman for reading the manuscript and giving his valuable feedback. My gratitude
finds no bounds for the foreword given by ‘Pravachana Ratna Mani’, Sri
Dushyanth Sridhar. I am at a loss for words to express my gratefulness to Smt
Sandhya Jain for proof-reading the text and giving her valuable thoughts about
the book.
This
book authenticates the year of the Mahābhārata war as 3136 BCE, embedded in the
Text of the Mahābhārata as the 36th year before Kṛṣṇa left on 3101
BCE when the current Time period of Kali Mahā Yuga began. It is important to
validate this date to position the Mahābhārata in the Indic chronology to
synchronize with the archaeological findings in Harappan settlements. The
appearance of these settlements with advanced city planning and material culture
could not have been sudden but a continuation of a pre-existing civilization.
Mahābhārata offers the link to that pre-history.
This
book of 18 chapters deals with the problems in dating, particularly with the
use of astronomy simulators in the first Part where the issues around Kali Yuga
date are settled textually and epigraphically. The second Part focuses on
validating the date using the inputs on nimitta-s of terrestrial, atmospheric
and celestial observations and syncing them with the traditional calendric
references given in the text.
A
surprise revelation of the systematic study of these inputs is the discovery of
a cosmic impact, embedded in the GISP2 temperature graph of the Holocene - that
makes the Mahābhārata a true historical document of mankind's first-ever
eye-witness record of the crash of a fragmented comet on the earth and the moon
simultaneously. The impact caused early Amāvāsyā on the 13th tithi,
that was perpetuated into memory as Bodhāyana Amāvāsyā and pushed the earth
into a longer path causing a delay of Uttarāyaṇa, forcing Bhīṣma to wait on the
arrow bed. The tithi-star alignment changed forever- the changed alignment continuing even now- and is remembered as
Ratha Saptamī. With so many tricky issues concealed in the Mahābhārata requiring
us to follow Lord Gaṇeśa-moment every now and then, this book seeks to solve
the incomprehensible verses to establish the date as the 36th year
before Kali Yuga began.
The
decipherment continues to uncover the location of Kṛṣṇa’s Dwārakā and the causes
for its loss. The focus then shifts to what happened to the remaining
population of Dwārakā who fled the city after the deluge. The Epilogue gives
the details of their settlements. The early Harappan regions being home to many
Mahābhārata characters including the maternal ancestors of the Kuru-clan, the
home of the son-in law of the Kaurava-s and animal motifs of the Harappan the same
as those of the losers of the Mahābhārata war, the validation of the date of
Mahābhārata gains significance by offering the hitherto unknown two phases of
the Early Harappan, as pre-Mahābhārata and post-Mahābhārata, with the latter
offering continuity to Mature Harappan with fresh settlements of the displaced
people of the Dwārakā-flood, starting the Sarasvatī culture.
The Epilogue further traces the second migration of the Dwārakā-people from the Sarasvatī region around 1500 BCE to Bet Dwārakā and to South India. Yet another migration from the Sindhu region to South India had taken place around 2000 years ago. The Epilogue also offers inputs from the Rāmāyana of Vālmīki on the autochthonous origin of the Yamnaya people in India in the 7th millennium BCE.
The
printed copy of this book running into 436 pages and priced at Rs. 475 (postal
charges extra) can be obtained by sending an e-mail to jayasreebooks@gmail.com
The
e-book is available at Amazon.com
https://www.amazon.in/dp/B09LS1WZ4X
(India)
https://www.amazon.com/dp/B09LS1WZ4X
(USA)
https://www.amazon.co.uk/dp/B09LS1WZ4X
(UK)
https://www.amazon.de/dp/B09LS1WZ4X
(Germany)
https://www.amazon.fr/dp/B09LS1WZ4X
(France)
https://www.amazon.es/dp/B09LS1WZ4X
(Spain)
https://www.amazon.com.au/dp/B09LS1WZ4X (Australia)
Readers
can leave their comments, opinions and suggestions in the comment section of this
blog.