My talk about Ayudha Puja in Mediayaan channel

Due to pre-occupations, I couldn't post some of my videos in the past few weeks. 

Let me start uploading here one by one starting with my interview in Mediyaan News Channel on Ayudha puja.

In this interview I am answering questions such as 

# Is Ayudha Puja an Arya festival?

# Why should we celebrate it?

# Does celebration of Ayudha Puja mean celebration of violence?

I also pointed out the details of the Vettuva Vari in Silappadhikaram as the earliest evidence of Ayudha Puja.

Apart from that, the 'TuRai" called VaaN Mangalam mentioned in Tolkappiyam shows that there was a practice of worshiping weapons. In connection with that, there is a Purananuru verse about Avvaiyar talking to Tondaimaan.

In Pari Paadal there is also a description of Mallars decorating their weapons.

All these are not pujas done just for the sake of preparing for the war.

It is a pooja performed every year on Maha Navami which is the day of Ayudha Puja. 

In this connection, I discussed the epigraphical evidence and literary evidence found in Periya Puranam.

The interview can be watched here:

Is the comet C/2023/A3 a warning from Bhagavan Venkateshwara?

 A comet is going to appear in our skies after 80,000 years.

Named as C/2023/A3(Tsuchinshan- ATLAS), this comet is making a brief but spectacular appearance in October for about 9 days. The appearance of this comet coinciding with the month of Purattasi (Virgo) which is auspicious for the worship of Bhagavan Venkateshwara, a question arises whether this comes as  a fore-warning or a signal to us in the wake of adulteration of ghee with animal fats in the preparation of Laddu Prasada in Thirumala.

Since such kind of mundane results are indicated by the ancient rishis and recorded in Brihat Samhita by Varahamihira, I picked out such kind of results indicated for this comet when I was asked in a brief interview in Thanthi TV. It can be watched below:

Following this interview in Tamil, I received requests from viewers to give detailed information about this comet and the Sanatan views on comets. The videos I created as a result in Tamil and English are given below.

Tamil version 

English version 

My talk about Bhagawan Krishna, Nappinnai and Raasa Leela

 My talk in Tamil on various details about Bhagawan Krishna and Krishna Jayanti.

# Why is Krishna Jayanti celebrated on two different dates?

# Krishna can be regarded as the son-in-law of the Tamil people by having married Nappinnai.

# Details about the identity of Nappinnai and her original name.

# Descendants of Krishna in Tamil Nadu.

# Raasa Leela of Krishna – did Krishna misbehave with women?

# Raasa Leela described in Aga Nanuru.

# Purport of Raasa Leela.

Ikshvaku king-list from Rama to Mahabharata shows 2000-year gap.

 One of the five lakshana-s of the Purana-s is to list down the lineage of kings of different dynasties. The list of kings coming after Rama of Ikshvaku dynasty is found in many Purana-s. I compiled the list from three Purana-s namely, Vishnu Purana (4-22), Vayu Purana (2-26) and Bhagavata Purana (9-12). Most of the names are the same in all the three though some of them are missing or found jumbled. Bhagavata Purana mentions that these names are the most important ones, thereby implying that some names were left out.

The interesting feature is that the list starting from Kusa, the son of Rama goes up to the Mahabharata period. The 31^st king coming after Rama in the Vishnu Purana list had taken part in the Mahabharata war. He sided with the Kaurava-s and was killed by Abhimanyu. The same information is found in the other two Purana-s also. His name was Brihadbala.

This is crucial information in the face of the version in the other Purana-s that Rama was born in the 24^th Catur Maha yuga which when counted from now (28^th Catur Maha Yuga) will place Rama some 1.77 crore years ago. With Mahabharata war having taken place 5160 years ago (3136 BCE), the king list from Rama indicates that there was not a huge gap between the Ramayana and the Mahabharata.

The list shows that there was a minimum of 30 kings from Rama to Brihadbala (who died in the Mahabharata War), but the real numbers could not have run into thousands or even hundreds. Only a few names of kings could have been left out in view of insignificant contribution by them.

There is another crucial piece of evidence hidden in the list of kings after Rama and before Rama. I am furnishing the list of kings before Rama as given by Vasishtha Maharishi at the time of marriage of Rama with Sita in Valmiki Ramayana (1-70). Of the 40 kings starting from Brahma, given by Vasishtha, the 17^th was one Dhruvasandhi while the 40^th was Rama.

Dhruvasandhi means the junction between two Dhruva-s (pole stars). The same name appears later in the lineage as the 21^st king after Rama.

The compilation of the lineage of Chola kings given in Rajendra Chola’s Tiruvalangadu copper plates giving the segmentation of the lineage into Krita, Treta, Dvapara and Kali Yuga, when compared with the parent lineage (as claimed by the Chola-s) from the Ikshvaku-s places Dhruvasandhi of pre-Rama times at the end of Krita Yuga! After him, Bharata, the son of Dushyanta appears in Rama’s lineage, who is mentioned as the father of the first Chola, by name Chola Varman who founded the Chola dynasty in Pumpukar.

The name Dhruvasandhi seems to contain a clue on the time-period between the kings of the list coming before Rama and after Rama. To understand this, let me first explain the list of northern pole stars given in Vedic texts.

Northern pole stars in Shishumara

There are only three pole stars that repeat endlessly. This is because the Vedic concept of equinox doesn’t talk about precession but postulates to and fro movement of the equinox. The vernal equinox moves 27° on either side of the zero-degree sidereal Mesha (zero-degree Asvini). This will be seen as the movement of the equinoctial Sun for 54° on one side and 54° on the other.

Correspondingly, the earth’s axis will be seen to move across the northern sky to an extent of 54° forward and backward. This path traces the extent of the constellation called Shishumara (means Gangetic porpoise) according to texts. When we check this, we find that this exactly matches with Ursa Minor.

The stars in two extremes and at the mid-point of the Ursa Minor are the three pole stars mentioned as Kashyapa (or Prajapati), Indragni (mid-point) and Dhruva, the son of Uttanapada.

Though Dhruva is a generic name to indicate any pole star, Dhruva as such refers to a specific star, i.e., Dhruva who was elevated into a star. It corresponds to the star Polaris which is the northern pole star of the current times. Scriptures say that Dhruva is the brightest of all which is true when we look at the Shishumara (Ursa Minor) constellation. The constellation is produced below with the names of the three pole stars.

Indragni was the pole star during the Mahabharata time as it coincided with zero-degree Mesha. Dhruva (Polaris) is the pole star at current times and during Rama’s times also because (1) there is a verse saying so in Valmiki Ramayana (6-4-49) and (2) Rama’s times occurred in the precious cycle from exactly where we are now. (Each cycle has 7200 years with the equinox moving for 3600 years on each side).

The above diagram shows the position of the three pole stars with the arrow marks in blue showing the junction between two pole stars. In other words, they point to the Dhruva sandhi. Since the entire stretch is covered in 3600 years, I have apportioned it into four to determine the length between a pole star and the sandhi. That comes to 900 years.

How to interpret the two Dhruvasandhi-s coming before and after Rama?

First, let us determine where we are in this diagram.

Look at Indragni, the pole star of the Mahabharata period. The year was 3101 BCE (when Krishna left his mortal coils). From there time moved in anti-clockwise direction to Kashyapa in 1800 years (900+900). There was a Dhruvasandhi which came after Mahabharata. There is no mention of this Dhruvasandhi. On reaching Kashyapa (around 1301 BCE) the axis of the earth turned towards Dhruva. It travelled to one full length for 3600 years to be where we are now (looking at Dhruva / Polaris). This works to 1800 + 3600 = 5400 years. (We have not yet reached the 5400-year limit which means another 275 years are there before the equinox turns forward. The current developments such as the earth’s inner core turning in the opposite direction, the earth’s axis having already turned towards the opposite direction and the extreme weather and volcanic events are caused by this turn-around only.

Now looking at the period before the Mahabharata time (Indragni in 3101 BCE), Rama was in the period of Dhruva as the pole star. That was roughly 7200 years before present or in 5114 BCE. Nine hundred years before Indragni (towards the side of Dhruva) a Dhruvasandhi occurred. That was Dhruvasandhi who came after Rama (21^st in the Puranic list). Nine hundred years before that Rama lived. He saw Dhruva, the son of Uttanapada, as the pole star of his time.

This gives 900 + 900 = 1800 years between the Mahabharata and the Ramayana!

The king list of 30+ odd (un-documented) had lived through 1800 years only.

Suppose we take the 30 kings alone, each ruled approximately for 60 years.

If we assume that 40 kings lived between Rama and Brihadbala, the average period of rule is 45 years. Both sound reasonable concurring with the Puranic list.

Now let us identify the Dhruvasandhi coming before Rama who happened to be the 17^th king in Vasishtha’s list and who marked the end of Krita Yuga in the list of Chola-s!

To know this, we turn backward of Dhruva (of Rama’s time) and 900 years before Rama we reach Dhruva sandhi!

This gives approximately 1000 years only before the period of Rama for Krita Yuga to end.

That Dhruvasandhi could even be the one between Indragni and Kashyapa too which requires us to add 1800 years to 900 years. That puts the end of Krita yuga 2700 years before Rama. Added to the period of Rama (about 7200 years ago), this comes to 9990 years ago. That was almost the time the current period of Holocene started after tens of thousands of years of Ice age conditions. The bottom-line is that the Treta, Dvapara and Kali Yuga found in Tiruvalangadu copper plates have occurred in the current period of Holocene. Details are there in my Mahabharata book. I will write them in Tamil in my next blog.

For now I am posting two lists – one the Puranic list of the Ikshvaku kings from Rama to the Mahabharata time which shows only 31 kings, thereby establishing a maximum number of 2000 years between the Ramayana and the Mahabharata; another list compares the Ikshvaku list given by Vasishtha with the Chola lineage given in Tiruvalangadu plates with specific reference to yuga-s indicating that our ancestors until 1000 years ago (Rajendra Chola’s time who issued these plates) followed a smaller Yuga scale and not the yuga of lakhs of years which was used only while making Sankalpa to worship a deity. More about it in my next blog.

The Puranic list:

 

Comparison of Ikshvaku and Chola lineage with Yuga segmentation as given in Tiruvalangadu copper Plates

                                                                       

2

தொங்கும் மதிள்களை அழித்த இராமன்

Previous article

Published in Geethacharyan 

 

இராமன் பரம்பரையில் வந்தவர்கள் சோழர்கள் என்பதற்கு இலக்கியச் சான்றுகளும் உள்ளன. தமிழ்ச் சங்க நூல்களிலேயே இராமனைச் சோழர் குல முன்னோனாகச் சொல்லும் பாடல்கள் உள்ளன. ஆனால் அவை வெளிப்படையாக இராமன் என்ற பெயரைச் சொல்லாமல், இராமன் செய்த ஒரு செயலைச் சொல்லியே அடையாளப்படுத்துகின்றன. அந்தச் செயல், “தூங்கெயில் எறிதல்”! எயில் என்றால் மதிள் சுவர். தூங்கெயில் என்றால் தொங்கிக் கொண்டிருக்கும் மதிள் என்று பொருள். தொங்கிக் கொண்டிருக்கும் மதிள்களை உடைய இலங்கையை அழித்தான் என்பது பொருள். இலங்கையை அழித்தவன் ஒருவன் தான். அவன் இராமன்!

அது என்ன தொங்கும் மதிள்? மதிள் சுவர்கள் தொங்கிக் கொண்டிருப்பது எவ்வாறு என்ற கேள்வி எழுகிறது. வானிலிருந்து தொங்கிக் கொண்டிருப்பது போன்ற உருவில் நகரங்கள் சொல்லப்பட்டுள்ளன. இதுவரை பாரத நாட்டில் வழங்கி வந்துள்ள கதைகளில், வானின் கண் இருந்ததாகச் சொல்லப்படும் நகரங்கள்  இரண்டு.

ஒன்று, தேவர்களது தலைநகரான அமராவதி என்னும் நகரம். இது வானில் இருப்பதாகச் சொல்லப்படுகிறது. இந்த நகரத்தைக் காத்தவன் முசுகுந்தன் என்பவன், அவன் சோழர்களது பரம்பரையில் வந்தவன் என்று சோழர் வம்சாவளி காட்டுகிறது. மாந்தாதா வரையிலும், இராமனது இக்ஷ்வாகு பரம்பரையும், சோழர் பரம்பரையும் ஒரேவிதமான பெயர்களைத்தான் கொண்டிருக்கின்றன. மாந்தாதாவுக்குப் பிறகு முசுகுந்தன் பெயர் சோழர் பரம்பரையில் வருகிறது.

ஒருமுறை இந்திரனுக்கு உதவ அவன் நகரமான அமராவதியைப் பாதுகாத்ததாகவும், அதற்குப் பிரதிபலனாக நாளங்காடி பூதத்தை இந்திரன் கொடுத்ததாகவும், அதை அவன் பூம்புகார் நகரில் நிர்மாணித்ததாகவும் சிலப்பதிகாரம் கூறுகிறது. தஞ்சாவூர் பகுதியிலுள்ள சப்த விடங்க ஸ்தலங்களும் முசுகுந்தனால் நிர்மாணிக்கப்பட்டவையே என்று ஸ்தல புராணங்கள் கூறுகின்றன. இங்கு நமக்குத் தேவையான விவரம், அமராவதி வானில் இருந்தது என்று சொல்லப்பட்டதே.

அதைப் போலவே வானில் இருந்ததாகச் சொல்லப்பட்ட மற்றொரு நகரம், ராவணன் ஆண்ட இலங்கை நகரம். அது மலை மீது அமைந்திருந்தது என்று இராவணன் சீதையிடம் கூறுவான் (வா- இராமா: 3-47-29). மலை முகட்டில், மேகங்களினூடே அந்த நகரம் ஒரு ‘தொங்கும் நகரம்’ போல அமைந்திருந்தது. இலங்கை மதிள்களால் சூழப்பட்ட நகரம். மேகங்கள் மலையைச் சூழ்ந்து கொள்ள, கீழேயிருந்து பார்ப்பவர்களுக்கு, மலை உச்சியில் அந்த மதிள்கள் மட்டுமே தென்படும். அவை வானத்தில் தொங்கிக் கொண்டிருப்பது போல இருந்தன என்பதால், தொங்கும் மதிள் எனப் பொருள்படும் ‘தூங்கெயில்’ என்று அழைக்கப்பட்டிருக்கிறது. இதனால் இலங்கை நகரமே வானில் இருக்கும் நகரம் போல கருதப்பட்டிருக்கிறது.

இராவணன் தன் நகரத்தை இந்திரனது அமராவதி நகரம் போல இருக்கிறது என்றும் சொல்கிறான் (வா- இராமா: 3-48-10) இதன் மூலம், அமராவதியும், மலை மேல் அமைந்த ஒரு நகரமாக இருந்திருக்க வேண்டும் என்று தெரிகிறது. தேவர்கள் என்று அழைக்கப்பட்டவர்கள் அங்கு வசித்திருக்கலாம். இந்திர த்வீபம் என்று தாய்லாந்து, பர்மா, வியட்நாம் பகுதிகளுக்குப் பெயரிடப்பட்டிருந்தது என்பதை நாம் இங்கு பொருத்திப் பார்க்க வேண்டும். இந்திரனைச் சேர்ந்தவர்களும் மனிதர்கள் தான் என்று சொல்லும் வண்ணம், இந்திரனது தேரோட்டியான மாதலி இராமனுக்கும் தேரோட்டினான். இந்திரனையே வென்றதால், இராவணனது மகன் இந்திரஜித் என்ற பட்டம் பெற்றான். இங்கு சொல்லப்படும் இந்திரன் நகமும், சதையுமாக மனித உருவில் வாழ்ந்தவனாகத்தான் இருக்க வேண்டும். இராமனது காலக்கட்டத்தில் அமராவதியும், இலங்கையும் மலை மேல் அமைக்கப்பட்ட நகரங்களாகவும், அழகிலும் அமைப்பிலும் ஒன்றை ஒன்று விஞ்சுவதாகவும் இருந்திருக்கின்றன.

இலக்கியத்தில் ‘தூங்கெயில் எறிந்த’ குறிப்புகள்

பொதுவாகவே சங்ககால இலக்கியங்களில், மன்னர் பெயரைக் குறிப்பிடாமல் அவர் செய்த செயலை மட்டுமே குறிப்பிடுவது வழக்கம். சோழர்களைப் பொறுத்தமட்டில் இரண்டு மன்னர்களது செயலைப் பெருமையாகக் குறிப்பிடுவது வழக்கமாக இருந்திருக்கிறது. புறாவுக்காகத் தன் தசையைக் கொடுத்த செயலையும், தூங்கெயில் எறிந்ததையும் சொல்லிப் புகழ்வார்கள். இதில் முதலாமவர் சிபி என்பது எளிதாகப் புரிந்து கொள்ளக் கூடியது. ஆனால் தூங்கெயில் எறிந்தவன் யார் என்பதை எந்தத் தமிழார்வலரும், ஆய்வாளரும் கண்டு கொள்ளவில்லை. எனவே தூங்கெயில் குறிப்புகளையும் கொடுத்து, தூங்கெயில் அழித்தவன் இராமன் தான் என்பதையும் நாம் இப்பொழுது நிரூபணம் செய்வோம்.

தூங்கெயில் ஏறிந்த விவரம் புறநானூறு 39 ஆம் பாடலில் காணப்படுகிறது. சோழ மன்னன் குளமுற்றத்துச் துஞ்சிய கிள்ளி வளவனை, மாறோக்கத்து நப்பசலையார் வாழ்த்துகிறார். அந்த மன்னன் உயிர்களிடத்தில் இரக்கம் கொண்டவன். தன்னை மற்றவர்கள் புகழ வேண்டுமென்று அவன் இரக்கத்தைக் காட்டுபவனில்லை. அவன் முன்னோனான புறாவுக்காத்  தன் உடம்பை அரிந்து கொடுத்தவன் மரபில் வந்துள்ளவன் ஆதலால், அவனுக்கு இரக்கம் காட்டுதல் என்பது இயல்பாக உள்ளது.

இந்த மன்னன் பகைவரை வெல்பவன். அது புகழுக்காகச் செய்வது அல்ல. இவனது முன்னோன் ஒருவன், தேவர்கள் நெருங்குவதற்குப் பயப்படும் ஆகாயத்திலிருந்து  தொங்கும் தூங்கெயிலை வென்றவன். அதனால் அப்படிப் பகைவரை வெல்லுதல் என்பது இவனுக்கு இயல்பாக உள்ளது என்கிறார் புலவர்.

“தூங்கெயில் எறிந்த நின் ஊங்கணோர்நினைப்பின்

அடுதல் நின்புகழும் அன்றே”

 

நல்லூர் நத்தத்தனார் என்னும் புலவர், சிறுபாணாற்றுப்படை) என்னும் சங்க நூலில்,

“தூங்கு எயில் எறிந்த தொடி விளங்கு தடக்கை,

நாடா நல் இசை, நல் தேர்ச் செம்பியன்”  (வரிகள் 81-82)

என்று தூங்கெயில் எறிந்தவனையும், செம்பியன் என்னும் பெயரளித்த சிபியையும் பற்றிச் சொல்கிறார்.

 

தூங்கெயில் அழித்த பாங்கினை முன்றுறை அரையனார் தான் இயற்றிய  பழமொழி நானூறிலும் வைத்துள்ளார்.

வீங்குதோட் செம்பியன் சீற்றம் விறல்விசும்பில்

தூங்கும் எயிலும் தொலைத்தலால் - ஆங்கு

முடியும் திறத்தால் முயல்கதாம் கூரம்

படியிழுப்பின் இல்லை யரண். (49)

நன்கு புடைத்த தோள்களை உடைய செம்பியன் ஆகாயத்திலிருந்து தொங்கிக் கொண்டிருந்த மதிள்களை அழித்ததால், அம்பினை வலிவாகத் தொடுப்பின் கவசமும் பிளந்துபோதல் போல, முடிந்த அளவு முயற்சிசெய்தால் பயன் அடையலாம் என்பதே இந்தச் செய்யுளின் பொருள்.

செயற்கரிய செயலாகத் தூங்கெயில் எறிந்தவிதம் இருக்கவேதான் கடின முயற்சிக்கு எடுத்துக்காட்டாக அதைச் சொல்லியுள்ளார்.

 

மணிமேகலையிலும், இந்திரவிழாவெடுத்த சோழ அரசனைப் பற்றிச் சொல்கையில் “தூங்கெயில் எறிந்த தொடித் தோள் செம்பியன்” என்று சீத்தலைச் சாத்தனார் எழுதியுள்ளார்.

பதினோராம் நூற்றாண்டில் எழுதப்பட்ட கலிங்கத்துப் பரணியில், ஆசிரியர் ஜெயங்கொண்டார், சோழ பரம்பரையைச் சொல்லுமிடத்தே, “தூங்கெயில் எறிந்தவனைப்” பற்றியும் குறிப்பிடுகிறார்.

 

தூங்கெயில் புதிர் நீக்கும் சிலப்பதிகாரமும், ஆழ்வாரும்

தூங்கெயில் புதிரை அவிழ்க்க சிலப்பதிகாரத்தில் இரண்டு குறிப்புகளைக் காண்கிறோம். முதலாவது, கங்கைக் கரையினில் சேர அரசன் செங்குட்டுவன் இருந்த பொழுது சொல்லப்படுகிறது. கண்ணகிக்குச் சிலை எழுப்ப, இமயத்திலிருந்து கல்லைக் கொண்டுவர சேர அரசன் செங்குட்டுவன் நாட்டை விட்டுக் கிளம்பி முப்பது இரண்டு மாதங்கள் ஆகிவிட்டன. திரும்பும் வழியில் அவன் கங்கை ஆற்றங்கரையில் தங்கியிருந்தான். அப்பொழுது சேர நாட்டைச் சேர்ந்த மாடலன் என்னும் பார்ப்பனன் கங்கைக்கு தீர்த்த யாத்திரையாக வந்தான். அவனிடம் தமிழ் நாட்டு நிலவரங்களை விசாரித்தான் மன்னன். மன்னனின் மைத்துனன்தான் சோழ நாட்டை ஆண்டு கொண்டிருந்த வளவன் கிள்ளி. அந்த மன்னனைப் பற்றிக் கூறுகையில், தூங்கெயில் மூன்றினை எறிந்தவனும், புறாவுக்காகத் தன் உடம்பைத் தராசுக் கோலில் இட்டவனும் வளர்த்த அறம் கொண்ட செங்கோல் திரிந்து  போகுமா? போகாது. சோழன் செங்கோல் எந்தக் குறைவும் இல்லாமல் இருக்கிறது என்று தூங்கெயில் கதையையும் நினைவு கூர்கிறான் மாடலன்

வெயில் விளங்கு மணிப்பூண் விண்ணவர் வியப்ப

எயில் மூன்றெறிந்த இகல் வேல் கொற்றமும்

குறுநடைப் புறவின் நெடுந்துயர் தீர

எறிதரு பருந்தின் இடும்பை நீங்க

அரிந்து உடம்பிட்டோன் அறந்தரு கோலும்

(சில 27- 164 -168)

தூங்கெயில் மூன்றினை எறிந்தவன் என்று மூன்று மதிள்களைக் குறிப்பிட்டுச் சொல்கிறான் மாடலன்.  தொங்கும் மூன்று மதிள்கள் மீண்டும் சிலப்பதிகாரத்தில் சொல்லப்படுகின்றன. அதைச் சொல்வது அம்மானை என்னும் விளையாட்டை ஆடிப் பாடும் சிறுமியர்.

 ‘அம்மனை’ என்பது விளையாடப்படும் காய். அதை ‘அம்மானை’ என்று சொல்லி தூக்கிப் போட்டு விளையாடுவார்கள். அப்படிப் போடும் போது, விடுகதை போல ஒரு கேள்வி கேட்க வேண்டும். அம்மனைக் காயைப் பிடிப்பவர் அதற்குப் பதிலாக ஒரு கேள்வியைக் கேட்டு, காயைத் தூக்கிப் போடுவார். அந்தப் புதிர்கள் சுவாரஸ்யமாகவும், சிறுமியருக்கு இருக்கின்ற அறிவு விலாசத்தைக் காட்டுபவதாவும் இருக்கும். உதாரணமாக இங்கு ஒரு அம்மானைப் பாடல்:

பொன்னேறு மார்பர் புகழ்சேர் திருவரங்கர்

எந்நேரமும் பாம்பிலே கிடப்பார் அம்மானை

எந்நேரமும் பாம்பிலே கிடப்பார் ஆமாயின்

என்னே தலைக்கு விடம் ஏறாதோஅம்மானை

ஏறுமோ செங்கருடன் ஏறினால் அம்மானை

எந்நேரமும் பாம்பில் கிடப்பார் திருவரங்கர் என்று ஒரு பெண் அம்மனைக் காயைத் தூக்கிப் போடுகிறாள்.

பாம்பில் கிடந்தால் விஷம் தலைக்கேறாதோ என்று இரண்டாமவள் கூறுகிறாள். கருடன் இருக்க எப்படி விஷம் ஏறும் என்று மூன்றாமவள் கேட்கிறாள்.

சுவையாகச் செல்லும் இந்தப் புதிர் கேள்விகளைப் போல சிலப்பதிகாரத்தில் சோழ மன்னர்களை வைத்து அம்மானைக் கேள்வி கேட்பதாக வருகிறது. அதில் முதல்  கேள்வி, இந்திரனுடைய உயர்ந்த அரண்களைக் காத்த சோழன் யார் அம்மானை?

அதற்குப் பதில் நமக்கும் இப்பொழுது தெரியும். அது முசுகுந்தன் என்னும் முன்னாள் அரசன். ஆனால் அந்த அம்மானைப் பாடலில் வரும் பதில் இப்படி இருக்கிறது: வானின் கண் அசைகின்ற மூன்று மதிள்களை அழித்தவனே அவன்.

“உயர் விசும்பில் தூங்கெயில் மூன்றெறிந்தவன் காண் அம்மானை” (சில: 29-16-4)

இந்திரன் மதிளைக் காத்தவன் முசுகுந்தன். அவன் அழிக்கவில்லை. ஆகவே இந்தப் பதில் அவனைப் பற்றியது அல்ல. இது வேறொரு அரசன் மதிள்களை அழித்த கதையைச் சொல்கிறது. அதிலும் அவை மூன்று மதிள்கள்.

மூன்று மதிள்கள் கொண்ட நகரமா?

அப்படி ஒரு நகரம் இருந்ததா என்றால், அங்குதான் வலிய செயல்களைச் செய்த கலியன் என்னும் திருமங்கை மன்னன் அற்புதமான குறிப்பு கொடுத்திருக்கிறார்.

“மும்மதிள் இலங்கை இருகால் வளைய” என்று திருவெழுகூற்றிருக்கையில் ஆணியடித்தாற் போல் சொல்லிவிட்டார்.

மும்மதிளை உடையது இலங்கை. ஆழ்வார்கள் அருளிச் செய்த பல பாடல்களிலும் மதிள் இலங்கை என்ற குறிப்பு வந்தாலும், இந்த ஒரு பாடலில் “மும்மதிள் இலங்கை” என்று குறிப்பிட்டுச் சொல்லி இராமனால் அழிக்கப்பட்ட  இலங்கைக்கு மூன்று மதிள்கள் உண்டு  என்று காட்டிவிட்டார்.

எனவே மும்மதிள் கொண்ட தூங்கெயில் எறிந்தவன் இராமன்தான்.

அவனைத்தான் சோழர்குல முன்னோனாகத் தமிழ்ச் சங்கப் பாடல்கள் சொல்லியுள்ளன. சிலப்பதிகாரம், மணிமேகலை என்னும் இரு பெருங்காப்பியங்கள் இயற்றப்பட்ட 2000 ஆண்டுகளுக்கும் முன் வரையிலும், மக்கள் இராமனது இந்த செயலை நினைவு கூர்ந்து, அம்மானைப் பாடலில் சிறுமியரும் சொல்லும் வண்ணம் சிறு வயதிலேயே சொல்லிக் கொடுத்திருக்கின்றனர்.

அதற்குப் பிறகு, சங்க காலம் மறைந்து விடவே, கொஞ்சம் கொஞ்சமாக இந்த விவரங்கள் மக்கள் மத்தியில் மறக்கப்பட்டுவிட்டன போலும். ஆயினும், இந்த விவரங்களை, செப்பேடுகளிலும், கல்வெட்டிலும், சோழ மன்னர்கள் வடிக்கலாயினர். பதினோராம் நூற்றாண்டு முதல், இலக்கியங்களிலும் எழுத ஆரம்பித்தனர்.

கலிங்கத்துப் பரணியில் தூங்கெயில் எறிந்தவனைப் பற்றிச் சொன்னதையடுத்து, முதலாம் குலோத்துங்கனது மகனான விக்ரம சோழன் காலத்தில் அவன் மீது ஒட்டக் கூத்தரால் பாடப்பட்ட “விக்ரமசோழன் உலா”  என்ற நூலில்

“கூடார்தம் தூங்கும் எயில் எறிந்த சோழனும்” (வரி 17)

என்று சோழர் குல முன்னோனைச் சொல்லுகிறார்.

அவன் பேரனான இரண்டாம் இராஜராஜசோழனைப் புகழும் “இராஜராஜசோழன் உலா” என்னும் இலக்கியத்தில், தசரதனையும் சேர்த்து வம்சாவளி கொடுக்கப்பட்டிருக்கிறது. எழுதியவர் விக்ரமசோழன் உலா எழுதின  ஒட்டக்கூத்தரே.

“இந்திரனை யேறாக்கி யேறினோன் -முந்தும்

ஒரு தேரால் ஐ இரண்டு தேர் ஓட்டி உம்பர்

வரு தேரால் வான் பகையை மாய்த்தோன் - பொருது

சிலையால் வழிபடு தெண் திரையைப் பண்டு

மலையால் வழிபட வைத்தோன் - நிலையாமே

வாங்கும் திருக்கொற்ற வாள் ஒன்றின் வாய்வாய்ப்பத்

தூங்கு புரிசை துணித்தகோன்” (வரிகள் 19-25)

இதன் பொருள்: “வானுலகிலிருந்து வந்த ஒரு தேரால் பத்துத் தேரினையும் துரத்தி பகைவனைத் தொலைத்தவனும், வில்லால் வழிபட்டு வணங்கிய கடலினை முற்காலத்தில் மலைகளால் வழியுண்டாகும்படி செய்தவனும், நிலை நில்லாமல் அழியும்படி செய்யும், ஒரு சிறந்த வாளாயுதத்தால் தொங்கும் கோட்டையைத் துண்டாக்கியழித்த மன்னன்.”

ஐயிரண்டு தேர் என்பது பத்துத்தேர். சம்பரன் என்ற அசுரன் பத்துத் தேருடையவன். ஒரு தேராற் பத்துத் தேரினையும் ஓட்டிப் பகையை மாய்த்தோன் என்கிறது இப்பாடல். அவ்வாறு செய்தவன் தசரதன், பத்துத்தேர்களையும் வென்றதனால் வந்த பெயர் இது. தசம் - பத்து. ரதன் - தேரினை வென்றவன். அடுத்த வரியில், சிலையால் வழிபடு தெண்டிரை என்றது இராமன் சிலை (வில்) வளைத்து அம்பு தொடுத்துக் கடல்நீரை வற்றச் செய்தது கண்டு அஞ்சி வந்து வருணன் வணங்கியதைக் குறிப்பாலுணர்த்தியது. தெண்டிரை என்றால் கடல். இது அதற்குரிய தெய்வமாகிய வருணனைக் குறித்தது. சிலை என்றால் வில். அதன் வலிமையையுணர்த்தியது. இராமன் வில் வலிமையாற் கடல் வற்றியதுகண்டு வருணன் வழிபட்டான் என்பது குறிப்பு.

அடுத்து மலையால் வழிபட என்று சொன்னது மலைகளைக் கொண்டு போட்டதனால் வழியுண்டாக என்று அர்த்தம். இது கடலிற் கரைகட்டி இலங்கைக்கு வழியுண்டாக்கியதைச் சொல்வது. இதைச் செய்தவன்  இராமன்.

இதற்கடுத்துச் சொல்வது “தூங்கு புரிசை துணித்தகோன்” புரிசை என்றால் கோட்டை. தொங்கும் கோட்டையை உடைத்தவன். மலையதனால் அணை கட்டி மதிளிலங்கை அழித்தவனைப் பற்றியே இங்கு சொல்லியிருப்பதால், தூங்கெயில் எறிந்தவன் யார் என்ற புதிர் சந்தேகத்துக்கு இடமில்லாமல் நிரூபிக்கப்பட்டு விட்டது.

அவன் வழி வந்தவர்களே சோழர்கள் என்கையில், இராமன் யார் என்ற கேள்விக்குத் தமிழ்நாட்டில் இடமே இல்லை. நப்பின்னையை மணந்ததன் மூலம் கிருஷ்ணன் தமிழ் மக்களது மருமகன் ஆனான் என்றால், சோழர் மரபையே கொடுத்த இராமன் தமிழ் மண்ணின் மகன் என்று சொல்வதுதானே பொருத்தமாக இருக்கும்?

 

Deepavali, not a Tamil festival? (my talk in Mediyaan News)

In the series of 4 short videos to Mediyaan News Channel, I addressed some questions often raised by Dravidian enthusiasts of Tamilnadu. 

1. Is there any truth in the claim that Deepavali is not a Tamil festival? Or is it an Aryan festival?

2. Are crackers are a must in the celebration of Deepavali?

What is the purpose of bursting crackers as per scriptures?

3. Is Deepavali a glorification of death?

Was Narakasura a Tamilian as claimed by Dravidian politicians?

4. * Who was Narakasura?

* Where did he live? * Why was his mother Aditi happy at his death? * What were her earings kept by Narakasura? * How were all these related to Dhanteras? * How Satyabhama got Parijata in that episode?

Re-installation of Lord Govindaraja in Chidambaram in the 16th century (Annexure to Ramanuja Itihasa)

The trigger for me to write the book, 'Ramanuja Itihasam' was the claim by a twitter handle by name @TrueIndology that the Moolavar Vigraha of Lord Govindaraja of Thiru Chithrakutam, known as Chidambaram, was not thrown into the sea by the then ruler of the Chola country. Citing the incident shown in the movie "Dasavatara", that person tweeted that it was a concocted story created by Vaishnavites to create an aura around Ramanuja that he safe-guarded the Utsava murti from damage. The person went on to cast aspersions on none other than Ramanujacharya in varied ways which I addressed in my book. 

In both the English and the Tamil version of my book, I have given a detailed rebuttal of this claim by the tweeple, besides providing the details of the regrettable event which was recorded at the behest of the same ruler by his court poet, Oddakootthar. Some devotees somehow managed to protect the Utsava Murti and secretly left for Tirupati where Ramanujacharya was camping. Ramanuja received the Murti and established Him within the premises of the Parthasarathy temple in Tirupati - in the foothills of Tirumala. I proved in my book that consecration of Sri. Govindaraja in Tirupati was done on 3rd March, 1130. 

In the Tamil edition of my book, I just made a mention that the Murti was re-consecrated in Chidambaram in the 16th century by one Achyuta Raya. In this blog I am producing the inscriptional evidence for the re-installation of the Utsava Murti, got back from Tirupati and also the installation of a new Moolavar. 

Two dates appear for the consecration. Let me produce the second date first as it contains more information. The source is Mackenzie manuscript. The name Chidambaram is not found in these records. It was Chithrakootam, the abode of Rama in the works of Azhwars who praised this God. In records, it appears by the names, Thillai, Vyagrapuram, Puliyur, Perumberra Puliyur, Chithrakootam etc. From the name of the sage Vyagrapada which is derivative of one having the feet of the tiger, this place got the name Puliyur. In the inscription produced below, Chidambaram is mentioned as Perumberra Puliyur in Rajaraja Valanaadu. 

(Click the above images to enlarge)

It says that in the year 1539, corresponding to Vikari (wrongly given as Vikriti), when the Sun was in Mithuna rasi and Moon in Anusha nakshatra at the time of Shukla Chaturdasi and Saadhya Yoga, the king Achyuta Deva Maharaya established Lord Govindaraja in the temple of Chidambaram.  

The date features given in the inscription remarkably match with the Yoga of the day.

The king Achyuta Raya also made arrangements for the daily worship of the deity by assigning the proceeds from four villages. To conduct Puja on all the 30 days of the month, he assigned different persons from different Gotras. 

For 8 days, a person by name Kuppaiyar of Kashyapa Gotra belonging to Thiruveethi, for the next 8 days, a person by name Nalla Perumal of Bharadwaja Gotra of Dindivanam, for the next 8 days, a person by name Deva Nayaka Bhattar of Kaushika Gotra from Thiruvaheendhipuram, for the next 2 days, a person by name Srinivasa Bhattar of Gautama Gotra from Taadalan Koil and for the remaining 4 days, a person by name Narasimha Iyengar of Bharadwaja Gotra of Taadalan Koil were assigned the duty of conducting the Puja for Lord Govindaraja.

The names of the persons and their locations look odd because the persons seemed to be from both Iyer and Iyengar sects and their locations were far away from Chidambaram. The Taadalan Koil should refer to Seerkazhi Trivikrama temple where the Utsava murti is known as Taadalan. The nearest was Seerkazhi which would take 4 hours by walk. The farthest was Dindivanam, which was approximately 100 km from Chidambaram. Why different persons were chosen from different locations to serve the deity? 

Thinking of this question, the only probable answer seems to lie with a conjecture that these people  must have helped in retrieving the deity for consecration in the 16th century or their ancestors were instrumental in safe-guarding the deity in the 12th century when Kulottunga-II demolished the shrine of Govindaraja. Somehow these five persons came to possess some right to serve the Lord. 

Yet another inscription found in the Govindaraja shrine gives a slightly different date, and it is also from the reign of Achyuta Raya. 

This gives the year name as Vilambi and the month name, Panguni. Vilambi was the preceding year of Vikari found in the previous inscription. Both refer to reconsecration by a gap of three months but the previous one with a latter date has details on who should conduct the puja and how to procure the earnings to run the temple. From these two records, we understand that this inscription on the north of the central shrine of Govindaraja marks the beginning of the work. The previous inscription was perhaps about the completion of the work or the actual date of consecration. 

The week day (Monday) matched only for Purva Phalguni and Shukla Chaturdasi. Some discrepancy is here in the recorded date features. But the overall date clearly shows that Achyuta Raya started the work in Panguni (March 1539) and ended the work in the following Mithuna (June 1539).

Differences with literary accounts

These two inscriptions attributed to Achyuta Raya giving the details of the re-consecration of Lord Govindaraja run contrary to literary records. There is a Guru Parampara record stating that the deity was reinstated by Sri Vedanta Desika, taking advantage of the internal commotion in Chidambaram to make Gopannaraya of Gingee to re-consecrate the deity in Chidambaram. His date coming in 13th / 14th century doesn't match with the dates of these inscriptions. The ruler also was different. Perhaps there was an attempt to re-install the deity in Vedanta Desika's time and it failed. 

The text Prapannamrutham attributes the efforts to Mahacharya or Doddacharya of Sholingar and the king was one Rama Raya of Chandragiri, a successor of Krishnadeva Raya. This record seems closer to the inscriptional evidence, but Achyuta Raya might have been mistakenly mentioned as Rama Raya. 

The common thread in both the accounts is that a Vaishnavite Acharya had taken efforts to re-consecrate the deity and sought the help of rulers. However there is no word on whether any efforts were made to retrieve the Moolavar from the sea. The Moolavar continues to be residing on the floor of the sea somewhere in the northern part of the Kaveri estuary. Will anyone try to locate Him using the modern techniques? 

Lord Ganesha in the Mahabharata (Part 1 of my talk in Viyan Tamil)

 My talk in @viyantamilmedia on certain issues of Mahabharata.

* Was Lord Ganesh the scribe of Mahabharata? * Was he really the brother of Lord Muruga? * Did ancient Tamil people worship Ganesha? * Why Ganesh festival celebrated on Chaturthi (4th phase)?

Ravana, a Tamilian and a Brahmin?? (Part 1 of my talk in Viyan Tamil)

Part 2: Exploring the descent of Ravana from the genetic studies of Srilanka

Part 3: Did Rama make Sita do Agni Pariskha?

Part 1 of my talk on Ramayana in # ViyanTamil, focuses on whether Ravana was a Tamilian as claimed by some people.

* Did he speak Tamil? * Had good relationship with Tamil kings? * Did Thamizh muni Agastya help him? * Was he a Brahmin or a Rakshasa?

Hinduness of Thiruvalluvar - My talk in 'Pesu Tamizha Pesu' channel

 In my recent interview to Pesu Tamizha Pesu Tamil Channel, I focused on issues such as

# Was Thiruvalluvar a Christian or a Jain or a Buddhist or a Hindu?

# What is being a Hindu?

# Which God was worshiped by Thiruvalluvar?

My talk in 'Pesu Tamizha Pesu' channel busting the propaganda that Ramayana is a myth

Started the year 2023 with a 4 part video talk in the popular Tamil You Tube channel, Pesu Tamizha Pesu, on the topic of Ramayana. The main focus was to dismantle the propaganda going on in Tamilnadu that Ramayana is a myth. I establish the date of Rama using many primary evidences including the analysis of the date of Ram Setu.

There is another sizeable section in Tamilnadu which accepts the historicity of Ramayana but claim that Ravana was superior to Rama, eulogizing him as a hero. Yet another narrative projects Rama- Ravana war as a war between Saivism and Vaishnavism. The most important objection comes in the form of raising the untenability of a race called Vanaras.

I have addressed all these and many other questions in 4 videos.

Part 1:  ராமர் பாலம் உண்மையாகவே கட்டப்பட்டதா? | ஆதாரங்களை அடுக்கிய ஆய்வாளர் Dr Jayasree Saranathan

Part 2: சைவமும் வைணவமும் ஒன்றா ?

Part 3: ராவணன் தமிழனா ?

Part 4: பிள்ளையார் பார்வதியின் மகனில்லை ! 

Meaning of the Birth of Agastya and Vasishtha to Mitra-Varuna

 Agastya and Vasishtha were two great sages, each with their own unique attributes and contributions to Veda Dharma; but one event combines them both in what appears metaphorical description of a secret of Nature and also of their lives. That event pertains to the story of their combined birth in a pitcher to Mitra-Varuna. The plausible meaning of this event is deciphered in this article.

Birth in water pot

There are quite a few references to birth in water pots. Iravatham Mahadevan has collected all pitcher-born stories from olden texts of the Veda Dharma, in a bid to relate it to the ‘jar’ symbol in the Indus seals. When I read his article, “Meluhha and Agastya: Alpha and Omega of the Indus Script” for my paper critiquing his works, I came to realise that all those stories cannot be taken literally, for, there was a common under-thread in all of them of a ritual related to water pot of the kind we use in Udaka Shanthi ritual. Some kind of mantra-upasana or penance was done in the water-pot as a result of which the concerned person was deemed to have attained a new identity or a kind of rebirth. Normally Udaka Shanti water is meant for purification, rejuvenation or a revival. Such kind of renewal into a fresh identity can be noticed in pitcher-borns.

Quoting from the Jar born myths given by Mahadevan in pages 13 and 14 of that paper, “Vasishtha and Agastya were generated by Varuna and Mitra in a ‘sacred pitcher’ or ‘water-jar used in sacrifice’”, Of the two, Agastya came to be known as Kumbha Yoni or Kuda Muni.

Drona “was generated in a ‘wooden trough’ by  Bharadvaja”. “The Kauravas were born from pots filled with clarified butter in which Gandhari’s foetus was stored.”

Coming to Southern traditions, the Pallavas of Kanchi who descended from Ashwatthama, the son of Drona, have written in their Pallankoyil Plates that they descended from a water-pitcher (paattra- skhalita- vrttiinaam). Similarly, the Chalukyas claimed descent from ‘Suluka’ (water pot).

There are similar rebirths from Fire sacrifices. For example, the Tamil Sangam poem (Purananuru) contains a verse by poet Kapilar on the birth of ‘Velir’ from ‘Tadaavu’ of a northern sage which refers to sacrificial fire pit. The Agni-Kula kshatriyas were born from Yajna fire, which was similar to the narration on the birth of Velir from fire. When someone is given a new identity, it is done following a Vedic Yajna. Similar are the re-birth kind of change for the people doing Ghar wapsi after a Vedic Homa.

In the light of these events giving clear lead on getting a revival or a new identity or a kind of rebirth for going forward with a new work, the story of Vasishtha and Agastya taking fresh birth from the water pot are better understood.

Birth from Mitra- Varuna

Taking up the co-born nature of Agastya and Vasishtha from Mitra Varuna, the leads come from Srimad Bhagavatam and Valmiki Ramayana. Though this story finds mention in the Rik Veda, we must keep in mind that Vedas cannot be understood or interpreted without Itihasa- Puranas.

Bhagavatam states that ‘by the semen of Varuṇa, the great mystic Vālmīki took birth from an anthill. Bhṛgu and Vālmīki were specific sons of Varuṇa, whereas Agastya and Vasiṣṭha Ṛṣis were the common sons of Varuṇa and Mitra’ (6-18-5)

Examining the more familiar birth of Ratnakar as Valmiki, the Bhagavatam reference to his birth from Varuna solves the mystery. Anthills are formed by the ants where is there moisture. The perspiration from the body of Ratnakar staying motionless in deep penance for a very long time, had attracted the ants to build their house around him. (Even as per astro-meteorology, we gauge the presence of water in a place by the growth of anthills in the location) Wherever water is released by evaporation, there Varuna is said to be present. (By this logic Bhrgu (who was fire-born) must have emanated humidity by perspiration while engaged in a penance, which gave him the name Varuni-Bhrgu when he emerged with new powers)

In the case of Vasishtha and Agastya, both Mitra and Varuna were the fathers. To understand this, we must look at the way the basic Gods, Mitra- Varuna- Aryama are saluted at the beginning of the prayers as in Taittriya Upanishad.

Aryama, Mitra and Varuna are the three Gods who travel with the Sun every day. They always appear together in the sky and take up the Havis offered from the earth and by the earth. Of these three Gods Aryama is Pirtu God representing the 3 Pitru Devas namely Vasu, Rudra and Aditya. (Read the details of these three in my blog here (https://jayasreesaranathan.blogspot.com/2008/03/3003-303-and-33-gods-of-hinduism.html ) The water oblation (tarpan) given to three generations of ancestors reach Aryama through Vasu, Rudra and Adityas. This is the Havis for Aryama.

Aryama means ‘bosom friend’. He is always in the company of the two – Mitra and Varuna. Mitra also means friend who takes care of the kine. Varuna, the God of water never leaves these two.

The Havis for Mitra and Varuna are water evaporating from all the water bodies of the world. That is the Soma offered to them or taken by them which they give back to the earth as rains (RV 1-152-7). In many Rik Vedic verses we come across reference to the Sun accompanying Mitra-Varuna. This sun goes by the name Bhaga, the blind sun (Bhaga is the name of the sun when he scorches everyone alike, without any discrimination – like a blind man who cannot differentiate. Bhaga is also the name of one of the years in the 60-year cycle. Each year represents a Sun by the nature of heat expected to be felt in the year. The year of Bhaga will be felt hot by everyone)

We find the same combination of Mitra- Varuna- Bhaga and also Agni in the verses on Vishvadevas for whom we give a place in Pitru ceremonies that we do even today for our departed ancestors and in whom all the oblations reach, though given through Vasu, Rudra Aditya and Aryama. In the Pitru ceremony, Aryama is the receiver of the water oblation. Mitra and Varuna also receive the offerings everyday as they cross the sky along with the sun, but that offering is the evaporated water from the water bodies of the world.   

Their combination is central to the Vaastu Mandala as depicted in Eka ShIti Pada Vaastu (below) which is applied to all habitations. The same central alignment of Sun- Aryama – Mitra – Varuna is also found in Satapada Vaastu that is preferred for Mantapa-s (pavilions).

When the sun crosses the sky from east to west, it is followed by Aryama who absorbs the water oblations given for Pitrus after crossing mid-day in a place (that is why Tarpan and annual Pitru ceremonies are done after the sun crosses the zenith at a place). On further cruising through the sky, water evaporation accelerates from all the water bodies of the earth which is absorbed by Varuna and facilitated by Mitra.

This can be physically observed in the morning hours in Dhanur Maasa when the sun is crossing Purvashadha (in Sagittarius) whose lord is Varuna or Aapas. One can see the mist in the morning sky transforming into clouds as the sun starts heating the earth (Agni)  by eight a.m. in the morning. Vayu plays a gentle role at that time which is also observed as part of astro-meteorology. Those 14 days of the Sun’s transit in Purvashadha are the only time Varuna’s work becomes palpable to human eye. On the other months, the oblation by the earth by means of evaporation happens during late afternoon when the sun starts dropping towards western sky. That is why Varuna is placed in the west.

This is the basic idea behind Varuna and Mitra. When they are well taken care of, Indra confers bounty on the land as rains. Vaayu when he does his role in moderate or at  required level, there is happiness from the rainfall or else there is destruction. Agni is fundamental to the entire process because only if he emanates heat in the right quantity, all these Devas can function optimally. That is why the basic Upasana is to Agni. Paramacharya of Kanchi says that the entire compendium of Rik Vedas is for Agni Upasana. The mutual help between man and devas, outlined by Geetacharyan is about this Upasana so that the earth gets sufficient rains to make food for everyone.

The absorption of water from all water sources are the food for Mitra-Varuna. When a rishi does a penance standing in a restricted water source, and attains exalted state as a result, he is said to have been born to Mitra-Varuna. Such birth, rather re-birth is reported of Agastya in Valmiki Ramayana.

Birth of Agastya as Kumbhayoni

In Valmiki Ramayana, there is an account of how Agastya transformed into Kumbhayoni by which he came to be known as having born to Mitra-Varuna. (Written earlier here: (https://jayasreesaranathan.blogspot.com/2018/04/contemporariness-of-agastya-and-rama.html )

The name Kumbhayoni appears for the first time in Uttara Kanda of Valmiki Ramayana when Rama addressed Agastya thus. This was at the conclusion of 12 years of penance by Agastya in the receptacle of Kaviri waters.

Initially, Agastya was living in the southern edge of the Dandaka Forest. In the 11^th year of Rama’s exile, Rama met Agastya near Panchavati. After that Agastya’s residence is mentioned to be in the Kaviri on top of the Malaya Mountain. This appears in the 14^th year of exile when Sugreeva described the route towards the South. This shows that Agastya had shifted his residence to the Kaviri which was confined within a pot like formation. Ramayana mentions Kaviri as a receptacle (Aashaya) Even today one can see the source of river Kaviri within a pot like formation.  Kaviri was not flowing as a river at the time of Agastya’s penance.

Source of Kaviri inside the small opening in front of the Mantapa.

From the Tamil Epic Manimekalai we come to know that Agastya caused Kaviri to flow down as a river which he led to Pumpuhar – then  known as Samba-pati. Pumpuhar was the new name to that place after Kaviri entered Samba-pati and entered the sea from there. Pumpuhar is the shortened name of “Kaviri Pum Pattinam” the new name given at that time.

Coming back to Agastya doing penance in the Kaviri on the Malaya Mountain, Rama happened to be there (for Sambuka Vadha) when  Agastya had completed his 12-year-old penance in the Kaviri Kund. It was Rama who addressed Agastya as Kumbhayoni then. The birth of Kumbhayoni was indeed a rebirth for Agastya who shifted to Kavaatam, the newly established capital of the Second Tamil Sangam Age in the 6^th millennium BCE. He started his new-found work as a Tamil Grammarian. 

The Story of twin birth from Mitra-Varuna can be resolved from this.

Birth of Vasishtha to Mitra-Varuna

As per the logic of Kumbhayoni, well attested in Ramayana, Vasishtha also must have done a penance in a water receptacle and gained newer identity and powers.

That story revolves around Nimi, the king who did a Yajna which Vasishtha could not attend due to his prior commitment to attend Indra’s Yajna. But Nimi went ahead with performing the yajna without Vasishtha which went on for 500 years. The yajna was over by the time Vasishtha returned. Infuriated by this, Vasishtha cursed Nimi that his body should fall. Nimi in turn cursed Vasishtha that he would lose his body. Following this Vasishtha went to the Ashrama of Mitra-Varuna and merged with their brilliance. During that time, Urvashi came to the ashrama. Seeing her, Mitra-Varuna let off the semen by which Vasishtha was born again, so goes the story.

Now deciphering the story, let us begin from the etymology of Nimi. Nimi means ‘closing the eyes’ according to Shiva Purana (2.2.30), though it refers to winking of the eye. When he was cursed by Vasishtha for having done the yajna without him, the story says that the Gods ordained him to stay on the eyelids of the living beings. This conveys two scenarios – of a time when human beings could not see because of closed eyes and of a time later when they could see (with eyelids starting to wink). In the time in between Vasishtha was with Indra in his realms and yajna was going on in the world with closed eyes (darkness). This scenario speaks of absence of Indra’s bounty (rains) on the earth and people having difficult times as though there is darkness everywhere.

There was a time of absence of South west monsoon after its first arrival in the Holocene. We must understand that rainfall is dependent on heat received by the land. Indian monsoon started only after the current period of warm Holocene started. The first bout was for a period of 500 years between 11,000 to 10,500 BCE as per research. (Pages 100 to 105 in my book “Mahabharata 3136 BCE). Then there was long lull for a period of 1500 years. None of the rainfed rivers of the Deccan plateau was running then. Some sparse vegetation started in North India and in the Dandaka region in South India during the first season of 500 years of rainfall. Some pools of water must have been formed during that time, of which Mitra-Varuna ashrama must have been one. The absence of rainfall after 10,500 BCE is characterized as Yajna happening in Indra loka (not on earth) for which Vasishtha had gone.

In the 1500 period following that first rainfall, there was slow increase in insolation to melt the Himalayan glaciers such as Gangotri (as per research articles) but no scope for flowing rivers. Sometime then, Vasishtha was doing penance in Mitra-Varuna kund. The location can be deduced from the story of Urvashi. As per the story, she was playing in Badrikashrama (Badrinath) when she was seen by Mitra-Varuna. From the etymology of Urvashi, it is known that Urvashi was another name for River Ganga.

It is because she sat on the ‘Uru’ (thigh) of Bhagiratha, Ganga came to be known as Urvashi. Ganga, who descends at Haridvar passes through Badrinath (known by the name Alakananda) before joining Bhagirathi. Thereafter she is known as Ganga.

Going by the course of Ganga, it is deduced that Mitra-Varuna kund was near Badrinath. The time it was inundated by the first flow of Ganga near Badrinath is indicated by the story of Urvashi, seen by Mitra-Varuna by which Vasishtha was born afresh.

This represents the conclusion of the penance of Vasishtha in the kund much like Agastya who stood in the water pot of Kaviri for 12 years in penance. Bhagirathi started flowing at the conclusion of Vasishta’s penance. Kaviri too started flowing after the conclusion of Agastya’s penance. King Rajendra Chola has stated in the Thiruvalankadu Copper Plate inscriptions that King Chitradhanva desirous of repeating the feat of Bhagiratha in bringing River Ganga, caused the river Kaviri to come down from the mountain.

Two sages, having accomplished their penance by standing in water- pool by offering Soma (evaporated water) for Mitra-Varuna came up with newer energy. That is the import of birth of the two in a Kumbha to Mitra-Varuna. Chronologically, Vasishtha’s penance must have been earlier than Agastya’s – during Bhagiratha’s time, whereas Agastya’s rebirth as Kumbhayoni occurred after Rama ascended the throne. With clear reference to Kumbhayoni appearing in Ramayana, it is inferred that the story of the co-born nature of the two sages must have been conceived after Rama started calling Agastya as Kumbhayoni. That is why no explicit reference to Vasishta’s penance is available. The sages have wanted us to think, explore and grasp the nuances.  

 

My book "When was the First Vedic Homa Done?"

Released a booklet tilted "When was the First Vedic Homa Done?" on 27th December 2021. It traces the story of Agni as given in scriptures and and how and when the first Homa was done. From the narration of sage Markandeya found in the Mahabharata it is known that Skanda conducted the 'marriage' of Svāhā with Agni - symbolic of the beginning of the Vedic Homa. 

The first copy of this book was presented to the Honorable Vice President of India, Sri. Venkaiah Naidu on 27th December 2021. I wish this copy reaches as many people as possible to spread the information about the beginnings of Vedic Homa. 

Click the image to enlarge

The narration is in story form and brings out parallels from Tamil literature on Skanda's role in starting the first Homa. The location of the first Homa and the feasibility factors for the performance of the Homa are discussed. Sample pages are shown below. 

This booklet is of 22 pages and priced at Rs.50. Can be purchased by writing to jayasreebooks@gmail.com 

Can be bought along with other books to save on the postage.

My other books are

"Mahabharata 3136 BCE" (Rs. 475)

"Myth of The Epoch of Arundhati of Nilesh Nilkanth Oak"  (Rs. 230)

"Oral Cancer: Astrological prediction and remedies" (Rs.250)

"ஆண்டாள் தமிழும் அறியாத வைரமுத்துவும்" (Rs. 50)

Hindu Gods in south Mesopotamia of early 2nd Millennium BCE - Part 3 (From Eshwari to Eshnunna to Ishtar)

 Part 1: Lord Venkateswara and Padmavati

Part 2: Shiva linga

Ishtar was the one goddess who dominated the religions of the Middle East from the latter half of the 3^rd Millennium BCE to the more recent biblical times. She was worshiped as Ishtar by Akkadians, as Inanna by Sumerians and as Astarte by Egyptians and Canaanites. Her earliest image found in a cylinder seal is displayed in the Chicago Museum along with her transformed image – which is the most commonly recognized image of hers (Figure 1). Both images belonged to the same time period.

Figure 1

Of the two images seen in the above figure, the top most one differs vastly from the other, though both are identified as Ishtar. A closer look at the top-image is given in Figure 2.

Figure 2

The most striking feature is the dented impression on her forehead. It is not caused by any defect in the seal as can be clearly seen from the corresponding projection in the cylinder seal. While this leaves us perplexed whether it is the Tilaka, the auspicious Hindu mark worn on the forehead, other features help us to arrive at a better understanding of who she is.

The Goddess is seated on a lion throne with legs folded– a feature that is not found in any goddess of the region at any time. The Mesopotamian Goddesses were either standing or seated with legs down.

Her cloths also are not as how they appear for other Goddesses. Her right hand is extended as if in abhaya mudra – something not seen in other goddesses of the region. The inscription in Akkadian reads “of Eshnunna”.

Source: https://en.wikipedia.org/wiki/Eshnunna

Eshnunna was a city-state of central Mesopotamia hemmed between south Mesopotamia and Elam and served as a connecting trade centre. Importantly some seals and beads of the Indus Valley have been unearthed in Eshnunna hinting at trade contacts with Indians. The location is easily accessible from the Persian Gulf for anyone going from Peninsular India and Gujarat.

Ishtar was the presiding deity of Eshnunna and a code of Law was in vogue in her name. The same codes were found incorporated in the Code of Hammurabi later, showing how popular her code had been. The Code of Hammurabi being no different from the Danda Niti of Shiva, (refer Part 2), it can be assumed that the Code of Eshnunna was originally a derivative of the Danda Niti of Shiva. 

The name Ishtar seems to have been derived from the place name, Eshnunna, but then from where did the name Eshnunna evolve?

Looking at her figure, a parallel with Eshwari – Goddess Bhuvaneshwari can be made out. Bhuvaneshwari is the consort of Shiva and a counterpart of him in cosmic relevance. Like Shiva she too has the Third Eye on her forehead and a crescent moon on her head. The goad is her weapon while she pulls people with the noose held in her other hand. She is seated on a throne, not always decorated with lions, but the lion throne is the popular seat for anyone held in supreme position.

Goddess Bhuvaneshwari

Source:  https://en.wikipedia.org/wiki/Bhuvaneshvari#/media/File:Bhuvaneshvari.jpg

Looking for these features in figure 1, the deity of Eshnunna had a Third eye. She was seated. Weapons are seen at her back. The crescent moon is missing but it is found in another unidentified goddess of Isin-Larsa (figure 3)

Figure 3

This unidentified deity had a crescent moon on the head much like Bhuvaneshwari. Her cosmic role is perhaps shown by the star like discs on either side of her head. She has birds on her shoulders, a feature that is commonly found in Indian Goddesses. This figure could perhaps be the early form of Eshwari (shortened form of Bhuvaneshwari where Bhuvana refers to world and Eshwari to goddess) brought to Eshnunna by the traders of Indic landmass. From Eshwari, the place could have got the name Eshnunna.

When Eshnunna came under the Akkadian rule, her cult was absorbed into the mainstream.

The name further corrupted as Ishtar and the iconographic details were modified. The seat supported by lions gave way to Ishtar standing on a lion. The noose of Bhuvaneshwari was used to hold the lion in control while the other hand of Ishtar carried a goad-like weapon. Her costume was changed to the familiar Akkadian / Mesopotamian style. Figure 4 shows how she looked at the same period of the seated Eshnunna having the third eye.

Figure 4

Quick changes like this within the same period are not unknown in Mesopotamia. An example can be quoted from another artifact found the same Museum. Figure 5 shows a “bull-man” holding a ring-staff in the same period.

Figure 5

The same staff appears in the same style in the hands of Ishtar found in Eshnunna of the same period (figure 6).

Figure 6

Source: https://commons.wikimedia.org/wiki/File:Ishtar_Eshnunna_Louvre_AO12456.jpg  Louvre Museum 

For comparison the two figures are shown together in figure 7.

Figure 7

This staff seems to have undergone changes in style though the concept of the entangled twin snake is retained until the Greek time in their Caduceus, the staff of Hermes.[1]  (Figure 8)

Figure 8

The quick re-mix and the continuous re-mix were common features in Mesopotamian region with the result the original figure was easily lost within a short time. Perhaps that was the aim of the re-mix. When a city state was annexed, its cult practices were absorbed and made new by the new ruler and perhaps this went on with every ruler. Only then we get a convincing explanation for the numerous twists in the myths related to the gods and goddesses in addition to the changes in names, roles and relationships from time to time.

Behind all these, the original form of Eshnunna with the third eye was lost forever, though some semblance to the Tilaka is found in a figurine unearthed in Tel Agrab, in the ruins of Shara temple, dedicated to God Shara, identified in some texts as the son of Inanna (another name for Ishtar of Eshnunna). The head of a female of the Early Dynastic period, 2600-2400 BCE found at Shara temple shows somewhat a selective damage on her forehead where the Tilaka is placed  (circled in Figure 9) The ear bore shows wearing ear ornament which is customary in the Vedic religion.

Figure 9

https://commons.wikimedia.org/wiki/Category:Tell_Agrab#/media/File:Head_of_a_Sumerian_woman_from_Tell_Agrab,_Shara_Temple.jpg The Iraq Museum

The holes around the hairline seem to have held some decorative ornament. The ear ornament looks distinctive as to reveal her identity of Indic origin. She could have been a worshiper or a deity at Shara temple, but she stands out as an evidence for the spread of religious beliefs of ancient India along with gods and goddesses. There is no record of any Mesopotamian king having banished any particular religious cult. Instead the cults and gods of the migrants were imbibed or re-worked. Linga shaped stones are an example of this tendency. Some like Venkateśvara and Padmavati were left out. But Eshwari seems to have gained many patrons from across the region with continuing modifications as Ishtar and Inanna. From which part of India the immigrants went on to Mesopotamia is a big riddle.

The closest point to the Persian Gulf is Gujarat where Saurashtra is traditionally known for weavers. The weavers of Saurashtra were generally known for migrating tendency in the past. In the last millennium they shifted to South India. As per 1891 census records, 77,000 silk-weavers of Saurashtra origin were present in Madras Presidency who were speaking their ancient language of yore. Their expertise in silk-weaving got them a name as ‘Patnuli-kar’ – meaning ‘silk thread-people’ in Tamil. Tirupati too must have been one of their destinations very long ago, where they continued their occupation.

The migration outside the country in the 3^rd or 2^nd millennium BCE is perhaps evidenced in the presence of Shiva linga and Eshwari – the divine couple worshiped in the Gujarat from times of yore. Somnath in Gujarat has been the home for the first Jyothir Linga established in India. This deity of Somnath was associated with a crescent moon! Recently the only Shakti-pitha of Bhuvaneshwari was established there which could not have come up without an olden connection with Bhuvaneshwari.

The region is well known for abundant presence of Asiatic lions. The lion-connection with Bhuvaneshwari could have come up from this feature. The port facility at Lothal right from the early Harappan phase could have given the predominantly trading communities scope to try their hands at distant shores. Shiva linga (Part 2) and his consort Eashwari could have been introduced by them into Mesopotamia.

The next figure that caught my attention was a Hanuman look-alike! A similar figure is found carved on a mountain side in Sulaymaniya, Iraq, prostrating in front of an archer, making us wonder whether it was Rama.[2]  The exhibit in the Museum shows a similar pose for the Hanuman look-alike but the man worshiped was carrying an axe! My search for other clues to solve this, led me to locate a Cuneiform tablet of the same Isin-Larsa period in the Museum. (Figure 10) A mathematical problem given to two students was written on that.

Figure 10

The above figure shows the cuneiform tablet and the translation of the text. Two mathematical problems were given to two students, identified by the name of the place they came from. One was ‘Meluhha’ and the other was Ur-Ishtaran. This conveys that some people from ‘Meluhha’ had settled in south Mesopotamia. Their children had attended school and taken up lessons in Akkadian or Sumerian as per the laws of the prevailing king. Ur-Ishtaran belonged to the same region, but where did Meluhha exist?

There is an opinion among Indic scholars that Meluhha is identified with the Indus valley region. How far is this acceptable if we go by the meaning of Meluhha that is vastly accepted as ‘Mleccha’, meaning, ‘outcast’?  When we dig into the earlier events given in Vishnu Purana and the Itihasas, on certain people made into outcasts, and compare them with unique figures including the Hanuman look-alike found in the Museum, a different kind of history unrolls before us that links certain missing dots in our understanding of the so-called ancestral South Indians and the migrations that took place before Rama's time, 7000 years ago.  All these will be discussed later, followed by another Vedic figure – a couple, Brahma and Saraswati look-alike housed in the Oriental Institute Museum of the University of Chicago.

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[1] Caduceus https://en.wikipedia.org/wiki/Caduceus

[2] “Rama in rock carvings of Iraq” http://jayasreesaranathan.blogspot.com/2015/10/rama-in-rock-carvings-of-iraq.html