My talk in Thandhi TV about the discovery of idols as sea receded in Tiruchendur

The sea receded on the shores of Tiruchendur by which old idols got exposed. I was invited to give my opinion about this. Please watch the video to know more.

As a panelist in an Event of the Hindu University of America (HUA)

I had the privilege of participating in a panel discussion on December 14, 2024, for a fundraising project supporting the Hindu University of America (HUA). HUA is dedicated to exploring and promoting

ancient Indian knowledge systems. During the discussion, I shared my perspectives on the scope and significance of HUA's endeavors.

I highlighted the stark reality that academic environments for Hindu theological studies are scarce, not only in India but also globally. Currently, only a handful of institutions in India, located in Pune, Nagaland, Kottayam, and Dehradun, offer academic programs in theology, but these courses focus primarily on Christian studies. Internationally, numerous institutions offer programs in theology for various religions, but Hinduism remains a glaring exception.

Furthermore, I emphasized the lack of opportunities for publishing research papers on Hinduism, as there are no reputable universities to encourage and support such publications. Despite India ranking fourth in research output globally, none of these efforts focus on Hindu studies. This is where the Hindu University of America can play a vital role by inviting papers, exploring Hinduism-related topics, and providing a platform for publishing and disseminating knowledge.

In light of the negative publicity surrounding caste issues in Western circles, I stressed the importance of creating a digital repository of Hindu thought on caste and other relevant topics. This repository would serve as a valuable resource for promoting awareness and understanding.

Finally, I noted that the Government of India's proposal to fund subscriptions for various research papers presents an opportune moment for HUA to seek support for its publishing efforts and digital library creation. By collaborating with HUA, we can work towards bridging the knowledge gap and promoting a deeper understanding of Hinduism and its rich cultural heritage.

Tipu Sultan a martyr or an offender? (My talk in Tamil Janam TV)

Was Tipu Sultan a martyr or a sinner?

In connection with Tipu Jayanti in November, I gave an interview to Tamil Janam TV on Tipu's atrocities.

I talked about many facets of Tipu, such as his rigor in  religious conversion, temple destruction, and the horrific killing of the Mandayam Iyengars. The places raided by Tipu and his father Hyder Ali had left a trail of destruction and also conversion. I pointed out evidences of temples ransacked by them and how people had to flee their home towns to escape their fury. Popular example is that of the former Chief Minister of TN, Mr. MG Ramachandran (MGR) whose ancestors fled from Pollachi to Palakkad to escape the wrath of Hyder Ali. 

I also pointed out the genetic research that shows Muslims of India, particularly in places like Tamilnadu and Kerala were converts. This is established by common ancestry between them and the Hindus in the neighborhood. Genetics show cultural change from Hinduism to Islam and no foreign component in the Muslims. 

To watch the interview click the video:

Why Nilesh Oak's date of Ramayana is different from mine? (Part 5 of the Yuga series)

Yuga Series: Part 5.

My replies to the following questions can be seen in this video. 

# Were people very tall in Krita Yuga and short in Kali Yuga?

# It is said that man lived for 4000 years in Krita Yuga? Is this true?

# Nilesh Oak says that the Ramayana period is 12,209 BC. Is that true? 

# He too claims to have based his derivation of the date from Valmiki Ramayana. It is different from the date I have derived. How could the same source (Valmiki Ramayana) give rise to two different dates? 

My answers to these questions can be watched here 

Watch. Share and subscribe to the channel.

Difference between Dharma and Maha yuga and how catastrophes occur in the change of Maha Yuga-s (Part 4 of Yuga series)

This is the fourth part in a series of my talks about Yuga given to Dheivam Channel. 

I have explained that the Maha Yuga, which is a part of the Kalpa called day or night of the life of the creator God Brahma, is different from the Dharma based Yuga in which Rama was born. 

The time period of creation and destruction of the entire world and also of the Universe is measured in Maha Yuga scale. But in the case of human life, the twin existence of Dharma and Adharma measure time. In other words, the Yuga Dharma determines a Yuga. Whenever the Dharma of a Yuga decreases, God incarnates. When Treta Yuga Dharma decreased, Rama incarnated. 

The existence of Yuga Dharma and avatara-s of God to protect Yuga Dharma happen only in the land of Bharat. To put it in another way, Dharma based Yuga happens only in Bharat. In contrast, the yuga of Brahma's Kalpa, which consists of millions of years, is common to the entire world.

When a Maha yuga changes, disasters occur on cosmic or global scale. 5000 years ago, before the beginning of the Kali Maha Yuga such a disaster was caused by a break-away comet hitting the earth. It caused Amavasya to advance to Trayodasi tithi. Many old-timers would have seen this as a story in the movie 'Karna'. That story was not a figment of imagination but a real event mentioned in the Mahabharata. It caused a change in Time. The unusual Amavasya on Trayodasi resulted in the loss of a tithi, with a new alignment of star-tithi which continues till date.

This loss of tithi when extrapolated to Rama's time (before that catastrophic event in the Mahabharata time) gets reflected in the mismatch of Rama's birth star Punarvasu, with Rama's birth tithi (Shukla Navami) when the Sun is in Mesha.

For further details, watch the video. Share.

Yuga in Vedanga and in Jyothisha Siddhanta (Part 2 of Yuga series)

 In the first part I explained the meaning of Yuga.

In this section (2nd part), I explained how Yuga described in Vedanga Jyothisha is different from what is described in Jyothisha Siddhanta. In Vedanga Jyothisha, 5-year yuga is given, whereas Jyothisha Siddhanta-s describe Yuga in lakhs of years in the context of Brahma Deva's age. During Rama's time, the 5-year was in vogue. In our current times, we follow the Maha Yuga system which is actually used to measure Time from Creation to Destruction. 

I also explained how these two types of yugas are calculated. I have given the details about Krita, Treta, Dvapara and Kali as numbers, by citing the use of them in the dice game in the Mahabharata. 

Watch here and share.

Is Deepavali a celebration of death? (My Talk in Dheivam Channel)

 In this Deepavali season I spoke in Dheivam Channel addressing some important questions.

* Who was Narakasura?

* Was he a demon or a person?

* It is said that Aditi requested Sri Krishna to kill her son, Naraka and restore her ear ornaments. Could any mother ask so? 

* Why do we burst crackers on Deepavali day?

In the course of answering these questions, I bring out my research written earlier here in two parts. 

Here and Here

Taking clue from Sathyabhama's story of bringing Parijatha plant from Indra loka and the presence of Dwaravati culture in Myanmar to the south of Mt. Popa, I decoded the story of Krishna killing Narakasura.

I have spoken about it in this video. Please watch and share.

How Deepavali became a 5-day festival (My talk in Mediyaan Channel)

 Deepavali is celebrated as Naraka Chaturdasi in Tamilnadu whereas it is a five-day festival in North India. In this interview to Mediyaan News Channel, I explained the genesis of Deepavali as a 3 day festival in memory of Mahabali and how it expanded to a five-day festival during Krishna's time. 

I also replied to the questions that are currently circulating.

* Is Diwali an Aryan festival?

* Is Narakasura a Tamilian?

* Is Diwali just about celebrating the killing of a Tamilian?

* Isn't this a northern festival? 

* What are the evidences for Deepavali celebrated in Tamil lands?

* Tamilians light lamps only for Karthigai? Isn't that a Tamil festival?

Please watch and share.

Why do we burst crackers on Diwali? (My talk in Dheivam channel)

 Happy Diwali to everyone.

I have shared a video in which I talked about Diwali on Dheivam channel.

* What is Ulkaa Daana? In what way is it connected with bursting crackers?

* Why is this festival called Diwali? Why should we light lamps on that day?

* There is an inscription in Srirangam temple showing that Diwali was celebrated, what is said in it?

* What is the connection between Mahabali and Diwali?

* Diwali is the day when Krishna killed Narakasura. Can we celebrate death?

* Diwali is said to be the day when Rama returned from exile. So, is Diwali also related to Ramayana?

I have answered these questions. Please watch and share.

What does Yuga mean? (Part 1 of Yuga series) My talk in Dheivam Channel

There is a lot of confusion about Yuga particularly in the context of Avatara-s. 

To clarify, I have given a series of interviews to Dheivam Channel replying to various doubts and questions on Yuga.

Here is the first part wherein I explain the meaning of Yuga.

You will be surprised to know that Yugas are many and sage Agastya had mentioned 18 different types of yugas including the popularly known Krita, Treta, Dvapara and Kali yuga.

My talk about Macaulay education in Vettaiyan movie (Dinamalar channel)

My speech in the Dinamalar video.

I have talked about the education system introduced by Macaulay which continues to this day. Macaulay's aim was religious conversion. Macaulay has written that not a single Hindu or Muslim will remain in India in the next 30 years with the education policy he brought. He also wrote that the time was ripe to convert all Indians into to Anglo-Indians.

His methodology was three-fold: (1) Make Indians to think like the westerner though they may remain Indian in blood and colour. (2) Make Indians look at their scriptures such as Vedas from western prism. (3) Make Indians look at their regional languages and culture from western outlook.

To achieve the first, he replaced the then existing self-sufficient education system by English education to cater to his clerical needs. 

The achieve the second, he asked Max Muller to interpret the Vedas from a Western perspective, Max Muller fulfilled his wish by inventing Aryan invasion in the Vedas and made Indians believe that Aryans came from Europe to conquer the Indians. Brahmins were the residual Aryans, according to them.

His third aim was fulfilled by Caldwell who taught us that Tamil was Dravidian and that our culture was Dravidian who were driven out by the Aryans from their habitat in the Indus. 

Macaulay, Max Muller, and Caldwell were the Tri-Murthi-s who destroyed Indian education and culture. I discussed these details with data on how the old education system was self sufficient and how it was destroyed.

Macaulay's education led to a situation where one has to pay to get education. Not everyone got education. Mahatma Gandhi had said that at the Round Table Conference in 1931 and also highlighted how it increased the poverty level.

Mahakavi Bharathiar wrote in his autobiography how the Macaulay education ruined him. His father sent him to study in that educational system, but it was expensive; he did not gain knowledge, 

To show the world what Gandhiji had said then, that the English had destroyed the roots of our 'beautiful tree' of education, Dharampal titled his book as 'The Beautiful Tree' in which he compiled all the available evidence on how the Indian education system worked wonderfully until the British destroyed it. To the best of my ability, in the time available, I have explained how we had progressed in many fields like astronomy, astrology, sculpture, weaving, etc.

I also talked about the economic growth in the past 2000 years as given by an English economist named Madison. According to his statement, from the year 1 of the Common Era to 1820, we were creating 45% of the world's production. After the advent of Macaulay education, our industries collapsed. 

The video can be watched here:

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:

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

My talk in Sri Ramanavami function on Ramayana evidences (sponsored by Viveka Bharathy)

I was invited to talk on Ramayana evidence in the Sri Rama Navami function conducted by Viveka Bharathy on 21st April, 2024.

The news report about it in the Dinamalar newspaper the next day.

Topics covered:

*Rama's birth in 5114 BCE

* Solved the yuga issue.

* Vanaras as human beings in disguise to escape Parasurama.

* Ravana striking a peace deal with a Pandyan king found in Chinnamanur copper plates and Raghu vamsam as well.

* The identity of that Pandyan king was Nedum Kon, the last Pandyan king of the first Sangam age that ended 7000 years ago. Thiruvalluvar was a poet in his royal court.

* Lanka in Adam's peak as per Mahayana Lankavatara Sutra.

*Vibheeshana also known as Utpala Varna in Srilankan literature was located in Keleniya (Kalyani)

* The genetic origins of Yaksha-s and Ravana.* Valmiki's contribution to Tamil literature. His verse in Purananuru and Tamil grammar.

* Valmiki as a Siddha and his life history found in 'Bogar 7000'

* Valmiki who brought out Rama through his work was born in Purattasi (Kanya maasa) Anuradha, according to 'Bogar 7000' - In current times the man who brought Rama to his Janmasthan was also born in the same combination.

Is Sri Narendra Modi, Kali yuga Valmiki?

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My book "Date of Adi Shankara: 148 BCE" available in print

Recently I published my research on the date of Adi Shankara as a book in print and also as an eBook on kindle. 

The book has 8 chapters in 66 pages. The cover picture was made by Mr. Hayavadhan. 

The purpose of the book was to find out the birth year of Adi Shankaracharya for which I collected all the olden texts and those written by scholars of recent times to pick out the date features of Adi Shankara. Fortunately, most of the authors including Cithsukhacharya, a contemporary of Adi Shankara were unanimous in stating his birth in Nandana year, Vaishakha month, Shukla Pancami and Punarvasu on a Sunday noon. I checked the Nandana years between 500 BCE to 500 CE and found just one year coming up with all these details together. That was 11th April, 148 BCE.

Initially, I presented the existing version supported by the Mutts and showed why they are wrong. In most cases, the year was not Nandana at all. For example, the presently believed year of 509 BCE was not a Nandana year. 

Then I go on to show the chronogram used. Paramacharya depended on the chronogram to arrive at the year 509 BCE whereas, the chronogram with an exchange of two numbers give 148 BCE. Instead of 2953, the texts have given the number 2593 kali years. 2953 gives 148 BCE where 2593 gives 509 BCE (when deducted from the base year of Kali 3102 BCE). The actual base year of Kali Yuga was 3101 BCE which many scholars disregarded. And many of them treated Yudhishthira Shaka as different from Kali Yuga.

The chronogram for his Mukti time also is slightly misread. This book offers the correct chronogram and the dates of other Shankara Mutts. A Chola King was the contemporary of Adi Shankara who made him re-design Kanchi as it is today. Cross references from the life of this Chola king and Tamil Sangam texts are provided to establish that Adi Shankara indeed was born in 148 BCE.

The contemporary king in Magadha at his time is revealed in this book with proper evidences. The names of places and kings used by Shankara in his commentaries are also satisfactorily explained in this book. 

This book can be obtained from me for the cost of Rs.75 (shipping cost is Rs. 42)

Write to jayasreebooks@gmail.com to get the print copy. The list of all my books is given HERE

The Kindle edition of this book is available here: Kindle edition

Is it necessary to celebrate Women's Day? (My talk in Twitter Spaces)

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

The Nyaya / Vaisheshika Darshanas (Guest post by R. Ramanathan)

The Nyaya & Vaisheshika darshanas are astika  darshanas (That agree with Vedic authority) that used “Realism” to explain worldly phenomenon and also provided solution as to how does one attain Moksha (known as Apavarga) from worldly life. Other darshanas like Sankhya Yoga etc used “idealism” to explain worldly phenomenon.  Sage Gautama wrote the Nyaya sutras on which the Nyaya darshana or what is called as “Prachina Nyaya” or “Ancient Nyaya”, was formalized. The Vaisheshika darshana was established on the Vaisheshika sutras were written by Sage Kaanatha.

Nyaya darshana 

This is more concerned with epistemological analysis (Sources of right knowledge), or “Pramana Shashtra”. There are 4 pramanas or valid sources of knowledge as per Nyaya

1.     Pratyaksha (Direct perception)

2.     Anumana inference

3.     Upamana(Comparision)

4.     Oral testimony (Shruti or statements of trustworthy people)

Moksha according Nyaya was attained via correct knowledge and removal of delusion. This resulted in acquiring the correct knowledge of the “Atman “or self.  Gautama also in the Nyaya sutras recommends Yogic practices to attain self-knowledge or Atma saakshatkaara (Nyaya sutras 4.2.46). Nyaya does not accept of the existence of a bliss in Moksha. Naiyayikas accept god and have tried to use logic to prove the existence of god.

The main contribution of Nyaya is the 5-part Syllogism called “Pancha Avayava Nyaya”. They are,

1.     The Pratijna (Proposition) Nyaya Sutr. 1.1.33

2.     The Hetu (Reason or middle term) Nyaya Sutr. 1.1.34 and 35

3.     Udaharanam (Example) Nyaya Sutr. 1.1.36 and 37

4.     Upanayah (Application) Nyaya Sutr. 1.1.38

5.     Nigamanam (Conclusion) Nyaya Sutr. 1.1.39

We will see this in detail in the subsequent article.

 Vaisheshika darshana 

This deals more with the physical world and can be called “Pada Shastra” or the science of categories.  The Vaisheshika school postulates one of the most ancient “Atomic theory”. This school accepts that matter especially, the first 4 pancha bhootas, air, fire, water and earth are composed of atoms. The smallest indivisible atom being called a paramaanu which is eternal. This paramaanu combines to form “Dvyanu” or a diad of atoms, “Tryanu” or triad and so on. Also, it deals with many physical phenomena like the absorption of water in the stem of a plant and so on. Vaisheshika accepts only 2 pramanas

1.     Pratyaksha (Direct perception)

2.     Anumana(Inference)

Vaisheshika too accepts and Ishvara, who is the arranger of atoms (Note, not the creator of atoms). Moksha in Vaisheshika as per the Vaisheshika sutras is atma sakshakaara through correct knowledge and removal of delusion.  The difference between Moksha in Nyaya and Vaisheshika’s is that Vaisheshikas accept an experience “Bliss” in Moksha

Similarities between Nyaya and Vaisheshika

1.     Both accept and logically prove god as creator of world

2.     Both accept Vedic authority but argue that the Veda is not eternal but have an author

3.     Both accept ignorance as cause of all suffering

4.     Both believe the individual self is eternal, pervasive and infinite

5.     Both believe in plurality of Jivatmas

6.     Both believe in moksha for the Atman

Differences between Nyaya and Vaisheshika

1.     Nyaya accepts 4 pramanas, Vaisheshika accepts 2 pramanas

2.     Nyaya deals with pramana shastra and logic. Vaisheshika with ontology or Padaarthas

Prachina Nyaya is very abstruse and difficult to understand an apply. Thus, In the 13^th century Gangesha in his work “Tathva Chintamani”, fused both Nyaaya and Vaisheshika to originate what was called “Navya Nyaya”. 

Later Raghunatha Shiromani, Gadhadhara Bhattacharya, Vasudeva Sarvabhauma etc all formalized this school. Navya Nyaya was really a versatile tool and it could be used to solve problems using inference and logic.  No wonder many other fields were affected by this. This approached spawned of a “Navya Vyaakarana” and a “Navya Mimamsa”.  This even spread to Kavya, alankara shastra etc.

The Dvaita vedanta school of Madhvacharya started adopting navya nyaya to formalize their schools. Vyasatheerta an acharya of the Madhva sampradaya, wrote Nayaymruta that condemned Advaita. It was almost shaken to its roots until Madhusudhana Saraswati of Bengal, using the same Navya Nyaya gave a rebuttal to the Nayamrutaa, with his work “Advaitasiddhi”.

So, for the purpose of this article we will be discussing Navya Nyaya only as the praachina Nyaya sutras and Vaisheshika sutras are too abstruse and complex to understand now.

Annam Bhatta around the 17^th century composed a work called “Tarka Sangraha”, a very simple book based on Navya Nyaya, intended as per his Mangala shloka, “To teach Nyaya very comfortably to children”. “Tarka” is another synonym for Nyaya. Generally, the word means “Debate”, “logic”, “Inference” etc.  This is the book that is currently taught as a beginner’s text and so the concepts referenced in this article are from that book.

To be continued…

 (PS: Click the tag 'R. Ramanathan' in the side bar to read other articles by Sri. R. Ramanathan)

 

Did Rama suspect Sita's fidelity? (My talk in Thamarai TV)

This interview in Thamarai TV was taken last year at the height of Ram Setu issue.

I noticed it only recently posted in the Thamarai website and hence reproducing it now.

The interview covers two topics: 

1) the feasibility of cutting across the Ram Setu for navigation purpose.

2) the controversial issue of Agni Pariksha of Sita and the exile of pregnant Sita. In both these cases, Rama is accused as having Sita. Is it so? If not, why did he allow her to do enter fire and later send her to the forest when she was pregnant.

At this time of Rama's home-coming in Ayodhya in a grand temple, I thought we can go through these questions and get logical and correct answers.

I believe I have given the most correct answer for the second issue in which I find the divine couple as ideal couple who stood for family honour. In the final analysis, Rama is found to be a prisoner of circumstances and Sita, a victim of circumstances. 

The video can be watched here. Comments are welcome.

இராவணனது இலங்கை எது?

Earlier published in Geethacharyan Monthly.

 Previous article to be read here to have continuity

இராமாவதாரத்தின் முக்கிய நோக்கமே இராவண வதம்தான். இராவணனை அவனுடைய இருப்பிடத்துக்கே சென்று அழித்தான் இராமன். அந்த இடம் இராவணனுடைய நகரமான இலங்கை. அது எங்கிருக்கிறது? இது நாள் வரை அது எங்கே இருக்கிறது என்ற சந்தேகமே எழவில்லை. தனுஷ்கோடியிலிருந்து ஆரம்பிக்கும் சேதுக் கரையைக் கடந்தால் எதிர்ப்புறம் இருக்கும் ஸ்ரீலங்காவில்தான் இராவணனது இலங்கை இருந்தது என்றுதான் சொல்லி வந்தார்கள். ஆனால் ஆங்கிலேயர்கள் வருகைக்குப் பிறகு, ‘ஆராய்ச்சி’ என்ற போர்வையில் இராமாயணம் நிகழ்ந்தது என்பதையும் நம்ப மறுத்தார்கள்; இராவணன் வாழ்ந்த இலங்கை, இன்றைய இலங்கைதான் என்பதையும் ஏற்க மறுத்தார்கள். ஆங்கிலேயர்களைப் பின்பற்றி நம் நாட்டவர்களும் ஆராயத் தொடங்கி, இராமாயணம் உண்மையாக நடந்த ஒரு வரலாறு என்பதை நம்பலாமா வேண்டாமா என்ற குழப்பத்தில் உழன்றனர். வேறு சிலர், இராமாயணம் உண்மைதான், ஆனால் இலங்கை, இன்றைய இலங்கையல்ல என்று தாங்களும் குழம்பி, மக்களையும் குழப்பிக் கொண்டிருக்கிறார்கள். எனவே எங்கே இலங்கை, எது இராவணன் இலங்கை என்பதை நிறுவுவதே இந்தக் கட்டுரையின் நோக்கம்.

இந்தக் குழப்பங்களுக்கு முக்கியக் காரணங்கள் மூன்று. அவை ஒவ்வொன்றையும் ஆராய்வோம்.

1. பாரத தேசத்திலேயே பல இலங்கைகள்

நம் நாட்டிலேயே இலங்கை என்ற பெயருடன் பல இடங்கள் இருக்கின்றன. அவற்றில் ஒன்றுதான் இராவணனது இலங்கையாக இருக்க வேண்டும் என்று சில ஆய்வாளர்கள் கூறுகின்றனர்.  அப்படி சொல்லப்படும் இலங்கையில் ஒன்று, ஒரிஸா மாநிலத்தில் ஸோன்பூர் என்னுமிடத்தில் மஹாநதியின் நடுவில் ஒரு மலையின் மீது ‘லங்கேஸ்வரி’ என்னும் கோயிலாக அமைந்துள்ளது. ஒரு காலத்தில் ஸோன்பூரை ‘பஸ்சிம லங்கை’ என்றே அழைத்தார்கள் என்றும் சுட்டிக் காட்டுகிறார்கள்.

லங்கேஸ்வரி

இன்னும் சிலர், மத்திய பிரதேசத்திலிருக்கும் ஜபல்பூரின் அருகே உள்ள ‘இந்திராணா’ மலையே இலங்கை என்றும் கூறுகின்றனர். இது நர்மதை ஆற்றின் நடுவே அமைந்துள்ளது.

வேறு சிலர், நர்மதை நதி ஆரம்பிக்கும் இடமான ‘அமர்கண்டக்’ மலையே இராவணனது இலங்கையாக இருக்க வேண்டும் என்கின்றனர். மற்றும் சிலர் மத்திய பிரதேசத்திலுள்ள ‘பஸ்தர்’ (Bastar) என்னுமிடமே இலங்கை என்கின்றனர்.

இன்னொரு இடம், குஜராத் கரையோரமுள்ள ‘பகத்ரவ்’ (Bhagatrav) என்னுமிடம். இராமாயணத்தில் தென்கடல் என்று சொல்லியிருப்பது குஜராத்தின் தெற்கிலுள்ள அரபிக் கடல் என்னும் எண்ணத்தில் இந்த இடத்தையும் ஆராய்ச்சியாளர்கள் விட்டுவைக்கவில்லை.

சத்தீஸ்கர், மத்திய பிரதேசம் போன்ற இடங்களில் இராவணனை வழிபடுகிறார்கள். இந்த இடங்களில் பல இடங்கள் இலங்கை என்ற பெயருடன் முடிகின்றன. எனவே இராவணன் இந்தப் பகுதியில்தான் வாழ்ந்திருக்க வேண்டும் என்பது மற்றும் சிலரது கருத்து.

ஸ்ரீலங்காவைத் தவிர, மற்ற இடங்களில் எல்லாம் இலங்கையைக் கண்டுவிட்டார்கள் ஆராய்ச்சியாளர்கள்.

2. நூறு யோஜனைத் தொலைவில் இலங்கை

இவ்வாறு இலங்கையை பாரத தேசத்துக்குள்ளேயே தேடுவதற்கு ஒரு காரணமாக, சம்பாதி சொல்லும் விவரத்தை ஆராய்ச்சியாளர்கள் காட்டுகிறார்கள். சீதையைத் தேடிக் கிடைக்காமல், நம்பிக்கை இழந்த நிலையில் அங்கதன் முதலான வானரர்கள் இருந்த போது, சம்பாதியை விந்திய மலைச் சாரலில் சந்தித்தனர். இராவணன், சீதையை அபகரித்துச் சென்றதைக் கண்டதாகச் சொல்லும் சம்பாதி, இராவணனது நகரமான இலங்கை, அந்த இடத்திலிருந்து நூறு யோஜனைத் தொலைவில் உள்ளது என்கிறான் (வா.இரா: 4-58-20).

ஒரு யோஜனை என்பது 8 மைல்கள் என்று எடுத்துக் கொண்டு, விந்திய மலையிலிருந்து 800 மைல் தொலைவில் இலங்கை இருப்பதாக அவன் சொல்கிறான் என்று நினைத்துக் கொண்டு, அதை விட அதிக தூரத்தில் ஸ்ரீலங்கா இருக்கவே, விந்திய மலைக்கு அருகிலேயே எங்கோ இலங்கை இருக்க வேண்டும் என்று நினைக்கிறார்கள்.

3. பூமத்திய ரேகையின் மீது இலங்கை

மூன்றாவதாக, இலங்கை என்பது வானசாஸ்திரத்தில் பூமத்திய ரேகை மீது உள்ளதாகக் கூறப்படுகிறது. சூரிய சித்தாந்தம், சிந்தாந்த சிரோமணி போன்ற வான சாஸ்திர நூல்கள், பூமியின் அச்சு, குருக்ஷேத்திரம், உஜ்ஜயினி ஆகியவற்றையும், பூமத்தியரேகையில் உள்ள இலங்கையையும் ஒரே நேர்க் கோட்டில் இணைக்கிறது என்று சொல்வதால் ஸ்ரீலங்கா இலங்கை அல்ல என்று ஒரு சாரார் சொல்கிறார்கள்.

இவர்கள் காட்டும் இன்னொரு காரணம், கடலைக் கடக்க சேதுவை உருவாக்கினபோது, அது 100 யோஜனை தூரம் கட்டப்பட்டது என்று இராமாயணம் சொல்கிறது (வா.இரா: 6-22). அது 800 மைல்களுக்குச் சமானம். ஆனால் இராமர் சேது 30 கிலோமீட்டர் நீளமே உள்ளது. எனவே அது இராமாயணம் சொன்ன சேது அல்ல என்றும், அது இணைக்கும் ஸ்ரீலங்கா, இலங்கையுமல்ல என்றும் இவர்கள் கூறுகிறார்கள். இப்படிச் சொல்பவர்கள் இலங்கை என்று காட்டுமிடம், பாரதத்தின் தென் முனையிலிருந்து, இந்தியப் பெருங்கடலில் 800 மைல் தொலைவில் இலங்கை இருந்திருக்க வேண்டும் என்பதே. அங்கு ஆழமான கடல்தான் இருக்கிறது. ஆனால் அங்குதான் இலங்கை இருந்திருக்க வேண்டும் என்றும் அது கடலில் மூழ்கி இருக்க வேண்டும் என்றும் இந்தத் தரப்பினர் சாதிக்கிறார்கள்.

இந்தக் கருத்துக்கள் ஏற்கத்தக்கவையா என்று பார்ப்போம்.

இலங்கை என்பதன் அர்த்தம்.

பல இடங்கள் இலங்கை என்று ஏன் அழைக்கப்படுகின்றன என்று நாம் யோசிக்க வேண்டும். இலங்கை என்பது ‘ஆற்றிடைக்குறை’ என்று அகராதிகளும், நிகண்டுகளும் கூறுகின்றன. ஒரு ஆறுக்கு நடுவே மேடிட்ட பகுதிக்கு ஆற்றிடைக் குறை என்று பெயர். அது தீவு போல இருக்கும்.

“இலங்கையும் துருத்தியும் எனவரும் பெயரோ(டு)

அரங்கமும், ஆற்றிடைக் குறையென வறைவர்”

என்று சேந்தன் திவாகர நிகண்டும்,

“இலங்கை அரங்கம் துருத்தி, ஆற்றிடைக் குறை”

என்று பிங்கல நிகண்டும் தெரிவிக்கின்றன.

இலங்கை என்ற சொல் மட்டுமல்ல, அரங்கம் என்ற சொல்லும் ஆற்றிடைக் குறை என்பதைக் குறிக்கும் என்று கூறப்பட்டுள்ளதால், காவிரி ஆற்றின் நடுவே மேட்டில் பெரிய கோயில் அமைந்துள்ள இடத்தைத் ‘திருவரங்கம்’ என்கிறோம் என்பது நிகண்டுகள் காட்டும் கருத்து. எந்த ஆற்றுக்கு நடுவிலும் மேடிட்டிருந்தாலும், அல்லது நிலம் இருந்தாலும் அது இலங்கை எனப்படும் என்பதும் நிகண்டுகள் மூலம் நமக்குத் தெரிகிறது.

‘லங்கேஸ்வரி’ மஹாநதியின் நடுவில் ஒரு மலை மீது இருக்கவே அந்தப் பெயரைப் பெற்றிருக்கிறது. அங்குள்ள சோன்பூருக்கு பஸ்சிம இலங்கை என்னும் பெயர் இருந்தது என்றால், மேற்கு இலங்கை என்று அர்த்தம். இலங்கை மேற்கில் இருந்ததாக இராமாயணம் சொல்லவில்லை. ‘தென்னிலங்கை’ என்றுதான் ஆழ்வார்களும் இருபத்தைந்து பாசுரங்களில் சொல்லியிருக்க, மேற்கிலங்கை இராவணனது இலங்கையாக இருக்க முடியாது.

அதைப் போலவே, இந்திராணா, அமர்கண்டக் போன்ற மற்ற இடங்கள் எல்லாமே ‘இலங்கை’ என்னும் ஆற்றிடைக் குறை அமைப்புக்குள் வந்துவிடுகின்றன. நர்மதையில் பல இலங்கைகள் இருப்பதாகச் சொல்லப்படும் அனைத்துமே ஆற்றின் நடுவே இருப்பவைதான். கோதாவரி ஆற்றின் மத்தியிலும், இலங்கைகள் உள்ளன. இந்தப் பெயரின் ஆரம்பத்தைத் தேடினால் இது, பழங்குடியின மக்களான ‘முண்டர்’ (Munda) என்பவர்கள் மொழியில் இருப்பது தெரிகிறது. ஆற்றிடைக் குறை, தீவு, ஏரிக்கு நடுவில் உள்ள அமைப்பு, சமவெளிப் பகுதியில் தனியாக நிற்கும் ஒரு மலை ஆகியவற்றை இலங்கை என்று அந்த மக்கள் அழைக்கிறார்கள். எனவே பாரதம் முழுவதும், ஆங்காங்கே இலங்கைகள் இருந்திருக்கின்றன.

நூறு என்னும் எண்ணின் பொதுத் தன்மை

அடுத்ததாக சம்பாதி சொன்ன நூறு யோஜனை தூரம், சம்பாதியின் வாக்கிலேயே மீண்டும் வருகிறது. ஆனால் இப்பொழுது சமுத்திரத்தில் நூறு யோஜனை தூரம் செல்லவேண்டும் என்று சொல்கிறான் (வா;இரா: 4-58-24). விந்திய மலையிலிருந்து நூறு யோஜனையில் இலங்கை இருக்கிறது என்ற சொன்ன ஓரிரு வரிகளுக்குப் பிறகு,  சமுத்திரத்தைக் கடக்க நூறு யோஜனை செல்ல வேண்டும் என்கிறான். ஒரே பேச்சிலேயே, இரண்டுவிதமாக நூறு யோஜனை என்பதை ஸம்பாதி சொல்வதன் மூலம், அது  பொதுப்படையாக சொல்லப்படும் எண் என்று தெரிகிறது.  

நூறு யோஜனைப் பேச்சு அனுமன் சமுத்திரத்தைத் தாண்டும்போதும் வருகிறது. இங்கு சமுத்ரராஜன், மைனாக மலையிடம் அனுமன் இளைப்பாற இடம் கொடுக்கச் சொல்கிறான். அப்பொழுது அவன் சொல்வது – நூறு யோஜனை கடந்தபின் அனுமன் இளைப்பாற நீ இடம் கொடு; அதன் பிறகு அவன் மீதி தூரத்தைக் கடக்கட்டும் - என்று நூறு யோஜனை முடிந்த பிறகு என்று இளைப்பாறட்டும் என்கிறான். ஆனால் தாண்ட வேண்டிய தூரம் நூறு யோஜனை மட்டுமே என்று சம்பாதியும் சொல்லியிருக்கிறான். கடலைத் தாண்டியபிறகு நூறு யோஜனை தூரம் அனுமன் தாண்டினான் என்று வால்மீகியும் சொல்கிறார் (வா.இரா: 5-1-200).

இதற்கிடையில் அனுமனை இடைமறித்த சுரஸா என்னும் நாக மாதாவின் வாயில் புகுந்து புறப்பட, அனுமன் 90 யோஜனை அளவு தன் உடலைப் பெரிதாக்கிக் கொண்டான் என்றும் சொல்லப்படவே (வா.இரா: 5-1-166) அப்படியே, கடலைத் தாண்டி இருக்கலாமே என்று கேட்கத் தோன்றுகிறது அல்லவா? எனவே நூறு என்ற அளவு, பெரிய அளவைக் குறிக்கப் பயன்படுத்தி இருக்கிறார்கள் என்று தெரிகிறது. சீதையும், அனுமனைப் பார்க்கும்போது, ஒருவன் பிழைத்து மாத்திரம் இருந்தால், நூறு வருஷங்களுக்குப் பிறகாவது ஸந்தோஷத்தை அனுபவிக்காமல் இருக்க மாட்டான் என்று நூறு என்பதை ஒரு பெரிய அளவீடாகக் கூறுகிறாள் (வா.இரா: 5-34-6). எனவே நூறு யோஜனை என்பதைக் கொண்டு இலங்கை இருக்கும் பகுதியை நிர்ணயிக்கக்கூடாது.

வான சாஸ்திரத்தில் இலங்கை

நாம் ஏற்கெனெவே இலங்கை என்பதன் பொருள் என்ன என்று குறிப்பிட்டுள்ளதன் அடிப்படையில், பூமத்திய ரேகைப் பகுதியில் ஒரு அமைப்பு இருந்திருக்க வேண்டும். உலக வரைபடத்தில், குருக்ஷேத்திரத்தையும், உஜ்ஜயினியையும் இணத்து ஒரு நேர்க்கோடு வரைந்தால், அது பூமத்திய ரேகையைத் தொடும் இடத்தில் மாலதீவுக் கூட்டம் இருக்கிறது. பூமியின் அச்சு செல்லுமிடத்தில் இன்று நிலம் இல்லை. கடல் நீர்தான் இருக்கிறது. ஆனால் அந்த இடத்தைச் சுற்றி மாலத்தீவின் தீவுப் பகுதிகள் இருக்கின்றன.

இராஜராஜ சோழன் கல்வெட்டில் காணப்படும் பழந்தீவு பன்னீராயிரம் என்பது மாலத்தீவாகத்தான் இருக்க வேண்டும். அவன் காலத்திலும், அதற்கு முன்பும் பல ஆயிரக்கணக்கான தீவுகள் இருந்திருக்க வேண்டும். அவற்றுள் ஒன்று பூமியின் அச்சு செல்லும் இலங்கையாக இருந்திருக்க வேண்டும். இன்று பன்னிரெண்டாயிரம் தீவுகள் இல்லை. ஆயிரத்து இருநூறுக்கும்  குறைவான தீவுகளே உள்ளன.

மாலத்தீவு, அதன் தலைநகரம் மாலே போன்ற பெயர்களைப் பார்க்கும்போது, அந்த இடங்கள், இராவணனது தாய்வழிப் பாட்டனான சுமாலியின் தம்பி மாலியின் பெயரை ஒத்திருக்கிறது. சுமாலி என்ற பெயருக்கு ஒத்தாற்போல சோமாலியா என்னும் நாடு கிழக்கு ஆப்பிரிக்காவில், மாலத்தீவுக்கு மேற்கே சிறிது தொலைவில் இருக்கிறது. அந்தப் பகுதிகளிலிருந்து, ஸ்ரீலங்கா பகுதியில் இருந்த இலங்கையில் வாழ்ந்த புலஸ்தியருக்குத் தங்கள் மகளான கைகசியை மணம் செய்து வைத்தனர் என்பது பொருத்தமாகவே இருக்கிறது. எனவே இராவணன் கிருஹத்தை ஸ்ரீலங்காவில் தேடுவதே பொருத்தமானது.

ஸ்ரீலங்காவில் தென்னிலங்கை

இராவணன் ஆண்ட இலங்கை என்பது ஸ்ரீலங்காவில்தான் உள்ளது என்று சொல்லும் வண்ணம் ‘தென்னிலங்கை’ என்று ஆழ்வார்கள் 25 பாசுரங்களில் குறித்துள்ளனர். குறிப்பாக இரண்டு பாசுரங்களில், தெற்கேதான் இலங்கை உள்ளது என்று அருளியுள்ளார்கள்.

“குடதிசை முடியை வைத்துக்

குண திசை பாதம் நீட்டி,

வடதிசை பின்பு காட்டித்

தென் திசை யிலங்கை நோக்கி”

என்று திருவங்கத்துக்குத் தெற்கில் இலங்கை இருப்பதைத் தொண்டரடிப்பொடியாழ்வார் திருமாலையில் (19) சொல்வதன் மூலமும்,

“தென்பால் இலங்கை வெங்களம் செய்த நம் விண்ணோர் பிரானார்”

என்று தென்புறம் இருக்கும் இலங்கை என்று நம்மாழ்வார் திருவிருத்தத்தில் (77) அருளியதன் மூலமும், இராவணனது இலங்கை, தென் திசையில்தான் இருந்தது என்பது தெளிவாகிறது. அதை பாரதத்திற்குள் தேடி ஆராய்ச்சியாளர்கள் ஏமாறவேண்டாம்.

மொத்தம் 134 இடங்களில் ஆழ்வார்கள் இலங்கையைக் குறிப்பிட்டுள்ளார்கள். அவற்றுள் 22 பாசுரங்களில் கடல் நீரால் சூழப்பட்ட இலங்கை என்று சொல்லியிருக்கவே, பாரதத்தில் இருக்கும் இலங்கை என்னும் இடங்களுக்கும் இராவணனது இலங்கைக்கும் சம்பந்தமில்லை என்பது தெளிவாகிறது. மேலும், இராமாயணத்திலேயே, கடலுக்கு அப்பால், எதிர்க் கரையில்தான் இலங்கை இருக்கிறது என்றும் பல இடங்களில் சொல்லப்பட்டுள்ளது. கடலுக்கு நடுவில் இலங்கை இருக்கிறது என்று இராவணனே சீதையிடம் சொல்கிறான் (வா-இரா: 3-47-29).

அது ஸ்ரீலங்கைதானா என்று கேட்பவர்கள் இருக்கிறார்கள். ஸ்ரீலங்காவை சிலோன் என்று சொல்லவில்லையா? சிம்ஹளம் என்றும், இலங்கை என்றும் சொல்கிறார்களே, அத்துடன் ‘தாம்பபண்ணி’ என்றும் பண்டைக் காலத்தில் சொல்லியிருக்கவே ஸ்ரீலங்காதான், இராவணனது இலங்கை என்று எதன் அடிப்படையில் சொல்ல முடியும் என்றும் கேட்கிறார்கள். அவற்றுக்கும் விடை காண்போம்.

(to be continued) 

 

Astika darshanas: A primer (Guest post by R. Ramanathan)

The 4 Vedas contain the mystical/spiritual experiences of various Rishis. Most of these are in the form of Mantras addressed to a deity or devata. The Veda also has a detailed description of rituals called Yajnas to attain.  Apart from these there are a large body of texts called the Upanishads most of which appear at the end of each Vedic recension (Of course there are exceptions) that discuss esoteric spiritual doctrines, like self-realization etc. Also discussed are a multitude of topics like morals/ethics for every day living, astronomy, Grammar etc.

Many sages and thinkers had various views of what the Veda had to say in finality. These views over time started to crystalize into concrete systems of thought called “Darshanas”.   The Sanskrit word Darshana means literally view or insight. Note that the view Darshana is not same as the word Philosophy. “Philosophy” in the western tradition, is mainly intellectual. It does not seem to concern itself with teleological problems, AKA in the Vedic tradition as attainment of Moksha or relief from existential problems. A darshana discusses existential problems and proposes solutions for the same. So, I will refrain from using the term “Philosophy” here.

There are 6 Astika Darshanas

1.     Nyaya also called Anvikshiki or logic

2.     Vaisheshika, actually the study of mater discusses physical phenomenon)

3.     Sankhya, Enumeration or counting of various tattvas and through this separation of existence from matter, through intellectual enquiry alone.

4.     Yoga, a practical application of Sankhya to attain kaivalya or apavarga(Moksha)

5.     Poorva Mimamsa, a hermeneutical system concerned with interpretation of Vedic statements, used for correct performance of Vedic rituals and to attain the fruits of those performances.

6.     Uttar Mimamsa, popularly known as Vedanta now, concerned with the relation of the Jivatma and paramatma and how can apavarga or Moksha be attained.

All these 6 Darshanas are based on the authority of the Veda and hence called “Astika” as they accept the statements of the Veda like the existence of the Atma, Dharma etc. Note Astika does not mean the acceptance of a god as commonly understood. Some Darshanas do not accept a god or just barely mention his existence. This article is just a primer or an introduction to each Darshana and does not go into detail of each. That would need a separate article of its own.  Neither is the concept of pramanas introduced here. It will be done in detail in another article

Nyaya

The Nyaya system (Literally meaning “Rules” or “Justice”) concerns itself with epistemology or what is called “Pramana” and logic, called syllogism in the west. Sage Gautama has written the Nyaya sutras which discusses the 16 categories called “Padaartha”. These sutras are called “Praachina Nyaya” or ancient Nyaya, which is different from Navya Nyaya in vogue at present
 Naiyayikas (People who follow the Nyaya Darshana) hold that human suffering is due to the mistakes/defects produced by actions with the “Wrong knowledge”. Moksha according to them is the gaining of the right knowledge thus being able to avoid pain in the future. Thus, this theory is based on realism.

Nyaya has contributed the “Five-part syllogism” as to how does one arrive at an inference, that involves,

1.     Pratijna, the statement to be proved

2.     Hetu, the reason

3.     Udaharana another similar example to the Pratijna

4.     Upanaya reaffirmation

5.     Nigamana or conclusion

All this to be discussed in detail later. Note the Dvaita Vedanta school is heavily reliant on the Navya Nyaya or “New school of Nyaya”

Vaisheshika

The Vaisheshika darshana is a naturalistic system. Rishi Kanaata Kashyapa wrote the Vaisheshika sutras.  Vaisheshika accepts 7 categories of substances unlike Nyaya. The Vaisheshikas propose that the physical universe is reducible to the paramanu, the smallest atom. The entire universe is built up by a combination of various atoms. Worldly experiences arise from the spatial arrangement of atoms, their number etc. Many interesting phenomena like gravity, the absorption of water by plant stems etc are taken up for discussion. The Vaisheshikas propose that Moksha can be attained by a complete understanding of the worldly experience. The Vaisheshika sutras even advocate following the meditative practices of the “Yogachaara” school of Buddhism for Moksha.

In the 13^th century after the CE Nyaya and Vaisheshika fused into a single school called Navya Nyaya resulting in the classical Nyaya darshana. This was the accomplishment of one Gangesha Upadhyaya of Mithila desha, though his book Tattvachintamani. Navya-Nyāya developed a sophisticated language and conceptual scheme that allowed it to raise, analyse, and solve problems in logic and epistemology.

Sankhya

This darshana views reality composed of 2 independent principles.

1.     Prakriti, nature or matter, including the human mind

2.     Purusha, is the witnessing conscious entity. It is independent of matter and above the experience of the senses or the mind

When prakriti is in an unmanifested state, the 3 gunas Satva, Rajas and Tamas are in equilibrium. But due to some reason if Prakriti comes into contact with purusha, mayhem starts and prakriti manifests into 23 tatvas.
1. Intellect 2. Ego 3. Mind 4. The five sensory capacities known as ears, skin, eyes, tongue and nose 5. The five action capacities known as hasta, pada, bak, anus, and upastha 6. The 5 subtle tanmatras, which are the seeds for the gross elements like space, earth, fire, water, air etc

Thus, all human experiences can be considered to be the interaction between prakriti and purusha.  Ignorance of the Purusha that it is unattached with matter is the cause for suffering. Moksha consists of understanding that the purusha is independent of prakriti.

Sage Kapila is supposed to have composed the Sankhya sutras and Ishvara Krishna supposed to have composed a Karika for this. Note that there are both theistic and atheistic schools of Sankhya. Generally, the Sankhya Sutras and Karika do not accept a god but accept mature individuals who attain to the level of gods. The Bhagavata purana teaches a theistic version of Sankhya adding “Ishvara” or god to the 23 evolutes of prakriti. Note that advaita and Vishistadvaita vedantas owe their existence to the sankhya darshanas as they accept many aspects of material creation. Advaita especially relies on sankya for the ideas of Avidya, gunas and the idea that moksha can be attained with intellectual enquiry alone.

Yoga

This is one of the most presently popular darshanas
especially in the west. Note there are different schools of Yoga like the Shaivite school, schools from various Agamas etc. But specifically, when Yoga is meant as a darshana, it is based on the yoga sutras of Patanjali. 

This is also popularly known as the Ashtanga yoga school, or the yoga of 8 limbs. The theoretical frame for the yoga sutra is Sankhya and the definition of moksha in yoga is the same as in Sankhya . The eight limbs are,

1. Yama 2. Niyama 3. Asana 4. Pranayama 5. Pratyahara 6. Dharana 7. Dhyana 8. Samadhi

The 1^st two limbs mostly prescribe the ethical and moral purity one needs to follow like, non-covetousness, control of senses, charity etc. Patanjali accepts an Ishvara and he is characterized by his syllable “OM”. Ishvara pranidhana or dedication to Ishvara is one of the steps mentioned as part of Niyama.  Note that Patanjali though mentions an Ishvara, he never mentions him as the bestowing moksha.

The 3^rd step is the most popular one, again especially in the West where Yoga has become synonymous with Asana. Various complex poses are taught in the west, which are not mentioned by Patanjali. They are found in the Hata Yoga pradeepaka or the Geeranda Samhita, basically Hata yoga texts, which again are purificatory texts to make the aspirant fit for Ashatanga yoga. Patanjali only prescribes “Sukhasana” or just a comfortable pose for meditation.

The 4^th step is pranayama which involves breath control.

The 5^th step involves withdrawal of the senses.

The 6^th step sublimating the mind such that it can contemplate steadily on the goal, without breaking. Just a like when oil is poured the oil flows steadily without a break.

The 7^th step is focussing the mind on the purusha.

The last step is when the mind has ceased its vacillations and the Purusha alone shines forth, separated from Prakriti. This is the state of Moksha or apavarga or Kaivalya. At this stage the sadhaka is freed from the cares of worldly existence.

Note Patanjali Yoga sutras also discusses about various yoga siddhis or powers to be attained but those are distractions to the main goal.

Poorva Mimamsa

This darshana is a hermeneutical school that concerns itself with the correct performance of various rites prescribed in the Veda to attain various fruits like heaven, progeny, wealth. Rishi Jaimini is the pioneer of this school, having composed the Poorva Mimamsa sutras. Among the four human purushartas or goals, this darshana concerns itself with a deeper enquiry of dharma. This school postulates that through Dharma one can attain higher regions of experience thus reducing the pain of earthly existence.

This darshans has developed sophisticated rules based on grammar and logic along with its own rules for sentence interpretation. Mimamsa is especially concerned with correct sentence formation. Whereas grammar or Vyakarana is concerned with the origin of words.

Note that Jaimini does not care much to discuss about moksha in the poorva mimamsa sutras or does not postulate the need for a God to disburse the fruits of vedic karma to their performers. According to this school Moksha is an extreme state of absence of pain. Moksha can happen only when the individual soul has zeroed down its karmic balance. Thus, one has to continue to perform his mandated Vedic rite without expecting fruits to keep sin at bay and avoid performing karma with desire. Thus, when the resultant karmic balance is zero, one attains moksha, a state where one is not born again.

After Jaimini and in the medieval times, many theistic schools of Poorva mimamsa came into being. Like Vedant deshikas “Seshvara mimamsa” etc.

This school has a sophisticated language theory. This has resulted in this school being used in artificial intelligence. One such application is the usage of the tenets of this darshana to teach unmanned cars ethics, using what is called deontic logic. For more info go to https://mimamsa.logic.at/

Uttara Mimamsa or Vedanta

This also a very popular darshana in modern times, especially advaita Vedanta. This darshana mainly talks about Moksha based on the Upanishads, Brahma sutra and the Bhagavat Geetha called prasthana trayam.  There are 3 main schools of Vedanta

Advaita:
The most famous proponent of this darshana is Shankaracharya. He wrote a commentary from an Advaitic perspective for the Brahma sutras, Upanishads an the Geetha. Note that advaita existed even before Shankara. For example, it is evident from the Vaakypadiya text from Bartruhari the celebrated Grammarian that, even Vaiyakaranas or grammarians followed advaita with some differences from the Shankara school.

This school considers the Jivatman(Individual self) and he paramatman(Supreme self) to be one. Moksha is the realization by the Jiva that he is not limited and is not different from the paramatma in terms of consciousness. As per the Shankara school, worldly experiences happen due to the misidentification of the individual self with the body. Moksha can be attained now in this life by realizing that one is not the body but the eternal atman. On loosing one’s identity with the body one enters a state of tranquillity. Advaita can be theistic or atheistic as moksha is not dependant on an Ishvare. Shankar prefers a theistic approach, where the grace of god is needed to realizing one’s own self as the “parabrahman”. Texts like the Yoga Vasishta explicitly state that such a realization is one’s own effort.

Vishistadvaita
Ramanuja was the main proponent of this school and wrote commentaries for the Brahma sutra, Geetha and the Upanishads from a Vishitadvait perspective. But through the compositions of the Azhwars or vaishnavite saints, called Divya prabhandam, the school existed earlier than Ramanuja. This school is a theistic school of Vedanta as it posits that Ishvara can only bestow moksha.  According to this darshana, the Jiva is an amsha of the paramatma, just like small sparks are an amsha of the main fire source. This school of Vedanta prescribes sharanagati or surrendering to Ishvara and a lifelong service to him. After the present life is over, the devotee reaches vaikuntam and enjoys the bliss of the lord, still maintaining his distinct identity with Ishvara.

Dvaita:
This too is a theistic school and presupposes a God that can give Moksha. The main acharya of this school is Madhvacharya who again wrote a commentary on the Prasthana trayam from a Dvaitic point of view. This school is heavily based on Nyaya. This school consider the Jiva and paramatma to be entirely different. It mainly teaches the differences between matter, individual Jivas and paramatma. Moksha according to this school can be attained with the grace of Hari and Krishna Bhakti. After the present life ends the devotee attains the abode of Ishvara and each devotee enjoys bliss in proportion to the capability of the Individual jivas, the separation between Jiva and Ishvara Astika Darshanas – Ramanathan intact.

Note each school of Vedanta have different sub sects and this article will not discuss all that.