Cholas were descendants of Rama (Vijayvaani.com)

 Published in Vijayvaani

The link between Tamil Nadu and Rama starts from the Chola dynasty itself.  The Chola Kings have written in copper plates and inscriptions that they were the descendants of Manu and his son Ikshwaku. Rajaraja Chola’s father, Sundara Chola has stated in the Anbil copper plates, issued to his minister Aniruddha Brahmaraya that the royal Chola family emerged from Vishnu’s eyes. This cannot be ignored as an attempt by the king to project himself equal to God because there are other inscriptions claiming that the Chola-s descended from Rama, the incarnation of Vishnu. The hereditary link with Rama was not disclosed by the other two Tamil dynasties, namely, the Chera-s and the Pandya-s, though they too claimed some divine connection of their own.

Ancient texts and dictionaries mention a titular name ‘Vaanavar’ to the Chera-s which refers to Indra. The Pandya-s claimed that they were the descendants of Meenakshi Devi, the consort of Shiva, and therefore called themselves as ‘Gowriya’ (the sons of Gowri). Compared to these two dynasties, the Chola-s were more specific about their origins by claiming that they descended from the Ikshwaku dynasty. Four inscriptions of the Chola-s make a notable list of the lineage of the Chola-s with all of them - though slightly divergent from each other - ultimately pointing towards Rama, the scion of the Ikshvaku-s. They were the Anbil copper plates by Sundara Chola, the Leyden Copper plates issued by Rajendra Chola I, the Tiruvalangadu copper plates by the same king and the Kanyakumari inscription by his son, Virarajendra Chola.

Bharata, Sibi and Rama in the Chola lineage.

The early kings of the descent given by them, is the same as the names mentioned by Vasishta at Rama’s marriage in Valmiki Ramayana. Till Mandhata, the names are similar in both the Chola and Ikshvaku genealogy. After Mandhata, Muchukunda appears in the Leyden inscriptions of Rajendra Chola. Further on, the lineage goes up to Sibi and then Chola Varman who founded the Chola dynasty. This is found in Sundara Chola-s Anbil plates too. In Tiruvalangadu plates of Rajendra Chola, the list continues after Sibi, with Marutta, Dushyanta and his son Bharata born to Shakunthala, after whom Chola Varman is given as the son of Bharata.

In the inscriptions carved on the pillars of the Kanyakumari Amman Temple by Virarajendra, the list begins with Brahma, Marichi, Kashyapa, Vaivasvata, Manu, Ikshvaku, then continues with Harishchandra, Sagara, Bhagiratha and goes on till Rama. Rama is praised in four hymns, and thereafter it is mentioned that a king named Chola was born in Rama’s family. Sibi’s name which appears in the other three inscriptions is not found in this inscription. Only this inscription speaks about a direct link with Rama for the Chola dynasty.

Conflicting claims on ancestry

All the four inscriptions were created by the decree of the Chola kings spanning across four generations in the 10^th and the 11^th centuries of the Common Era. There is no need for them to include Rama and Sibi in their ancestry unless there is an element of truth in them. Moreover, clubbing together Sibi, Rama and Bharata as common ancestors for the Chola-s makes a strange reading because they were not supposed to be related with each other as per our current knowledge of the olden inputs about them. The lurking question on how they could be the ancestors for Chola Varman, the first king of the Chola dynasty is probed in this write-up.

A common feature about all these four engravings is that they are found in Sanskrit. It has been a practice among the Tamil dynasties to inscribe their edicts bilingually whenever they wanted to include their genealogy in detail. In such instances, the lineage is given in Sanskrit, as to make it readable by anyone from anywhere in Bharat, and the donation part is written in Tamil which covers the dimensions of the land, or the articles gifted. Only Sanskrit scholars were found to have written the ancestral lineage in well composed verses with colophon attached in most cases, but they couldn’t have written them on their own, without the concurrence of the king. The kings must have approved of the dynastic lineage they wanted to be etched in stone or in copper plates. Otherwise, how is it possible to find the first chola as the descendant of Sibi in the edict issued by the grandfather (Sundara Chola) and as the son of Bharata in the grandson’s (Rajendra Chola) inscription? The great grandson (Virarajendra) surpassed them all by claiming the birth of the first Chola in Rama’s family. There should have been some connection among all the three ancestors – Sibi, Bharata and Rama, undetected so far.  

Bharata, the father of first Chola

Examining Bharata’s connection given in the Tiruvalangadu copper plates, Dushyanta’s son Bharata had three wives and nine sons through them as per Vishnu Purana. Bharata admonished his wives that none of the nine sons were like him, which caused the wives to kill all the nine sons, says Vishnu Purana (4-19). From the version of Tiruvalangadu plates, it is learnt that the sons were not actually killed but abandoned by Bharata.  Cholavarman was one among them. According to Kanyakumari inscription of Virarajendra, he left his parents, travelled southwards, and reached Poompuhar where he set up his rule.

Chola Varman’s connection with Sibi

Granted that Chola Varman was the son of Bharata, in what way he got linked with Sibi?  In fact, the Chola Kings enjoyed a title “Chembiyan” attributed to descent from Sibi. Many Sangam texts extol them as Chembiyan-s by citing the rare event in the life of Sibi of offering his own flesh to save a pigeon.

A search for the antecedents of Sibi leads us to a vital information that he was related to Bharata’s paternal grandfather. This begins from the five sons of Yayati. Among the five sons, named, Yadu, Turvasu, Druhyu, Anu and Puru, Dushyanta came in the dynasty of Puru. Marutta was a descendant of Puru’s sibling Turvasu. Since he had no children, he adopted Dushyanta of Puru’s family (Vishnu Purana 4-16). Sibi was the son of Usinara, born in the dynasty of another sibling Anu. In this way, they all are agnates born to the sons of the same father, i.e., Yayati.

By this, Sibi born in the lineage of Anu was a patrilineal cousin of Bharata born in the direct lineage of Puru. This makes Sibi the paternal uncle of Chola Varman who was Bharata’s biological son. Since the Tamil Sangam texts often state that Chola was born of Sibi’s lineage, it is highly likely that he was taken in adoption by Sibi’s family on being rebuked by Bharata.

The Chola-s for a long time must have nursed a grudge against Bharata for abandoning Chola Varman, the first Chola who set up the Chola dynasty. They remembered only Sibi and not Bharata or his father Dushyanta. This continued to get expressed in ancient Tamil literature too, but not until the 10^th century when Rajendra Chola wanted to put on record the beginnings of his lineage from Bharata.

Chola’s relationship with Rama.

How does the genealogical connection of Chola Varman with Bharata and Sibi, continue with Rama too? This puzzle can be unlocked from the way Rama was related to Yayati, the father of those five siblings. Yayati’s name appears as Rama’s ancestor in the Valmiki Ramayana (1-70-42). He was the son of Nahusha mentioned by Vasishtha who listed out all the ancestors at the time of Rama’s Marriage. The direct genetic connection between Rama and Yayati becomes apparent from this list.

In the same Valmiki Ramayana, Vasistha narrates the names of Rama’s ancestors once again when he along with Bharata went to the forest to persuade Rama to return to Ayodhya. In a bid to convince Rama that only the eldest son was crowned in Rama’s dynasty, Vasishtha started telling the names of the eldest in each generation who took up the mantle of ruling the country. In that list, Nahusha appears and not Yayati! Vasishtha says that after Nahusha, his son Nabhaga was crowned (2-110-32) whereas Nabhaga appears as the son of Yayati in the list given by him during Rama’s marriage.  This shows that Yayati did not get the rulership of Ayodhya but his son got. Nabhaga’s great grandson was Rama!

Looking for further clues, Vishnu Purana (4-6) says that Yayati was from Chandra clan (Soma-Vamsa). This clan traces their ancestry from Ikshvaku’s eldest sister Ila. It looks strange to find the names of Nahusha and Yayati as father and son in Chandra Vamsa. In other words, Nahusha and Yayati appear in Surya Vamsa as well as in Chandra Vamsa. Of the two only Nahusha came to the Ikshvaku throne followed by Yayati’s son Nabhaga. For some reason, Yayati did not become the king of Ayodhya. The reason can be understood only from the Chola ancestry given in the inscriptions.

Of the common ancestors of the Chola-s, Bharata and Sibi were the descendants of Yayati through Puru and Anu. Rama was the descendant of Yayati who was the father of Nabhaga of Surya Vamsa. Yayati’s name appearing in both Surya Vamsa and Chandra Vamsa shows that he as one born in Surya Vamsa was adopted by a Chandra Vamsa king. Irrespective of the clan-name, all his descendants carried the same genetic markers which made them all share the same patrilineal pool. This made the Chola-s recognise all the three – Bharata, Sibi and Rama as their ancestors. This information clearly stated in their edicts turn a new page in the history of Bharat that there is no North-South divide. The Ikshvaku’s had spread to South India as far as Pumpukar in a distant past even before the river Kaviri was born, for, there is a reference in the Tiruvalangadu plates to a later day descendant of Chola Varman, by name Chitradhanvan who brought Kaviri from the Western Ghats like how Bhagiratha brought the Ganga.

Bhagawan Ranganatha: Rama’s gift to Cholas

The Vigraha of Bhagawan Ranganatha housed in the temple at Srirangam in Tamilnadu has a legend around it that it was the deity worshiped by Rama and given to Vibheeshana during his coronation. Valmiki Ramayana refers to a ‘Kula Dhanam’ handed over by Rama to Vibheeshana (6-128-90). There was a reference to this deity once again when Rama was getting ready to leave the earthy plane. He advised Vibheeshana to worship the Ikshvaku deity ‘Jagannatha” (7-121).

Prior to this, Valmiki describes about Rama worshipping Vishnu on the first occasion of the coronation organised by Dasaratha. It was stated that Rama and Sita worshipped Vishnu at that time, did Yajna for Vishnu, and spent the night in the abode (temple) of Vishnu (Va. Ra. 2-6). All these indicate that Rama possessed the vigraha of Vishnu for himself. A question arises that, if a vigraha was family property, how would anyone give it to people outside the family? If it was given to Vibheeshana, why did he leave it on the island on River Kaviri? If it was given to him by Rama, it is only natural to expect him to take it to his own abode (Lanka) and not leave it on the way. But he left it on a mound amid Kaviri, which became known as Srirangam. Was it because that region was under the control of the Chola-s?

Parallelly, we come across an information in the form of an inscription that Bhagawan Ranganatha of Srirangam was the ‘Kula Dhanam’ of the Chola-s!  In an inscription of the period of Kulottunga-III, found on the inner wall of the White Tower of the Srirangam Temple, it is stated that the Srirangam deity has come to the Chola King as the ‘Kula Dhanam’ (SII Vol 24, NO. 133, A.R. No. 89 of 1936 – 37).

The same expression – Kula Dhanam – found in the Valmiki Ramayana for the vigraha given to Vibheeshna is found in the inscription as a possession of the Chola-s. It conveys just one meaning – that Rama sent his Kula Dhanam as his gift to his descendant Chola who could not have attended the coronation ceremony which was called for in short notice upon Rama’s return from Lanka. Yayati was just a few generations older than Rama and the first Chola (Chola Varman) could have been much closer to Rama’s time, that Rama remembered his cousin in distant South by sending his own deity through Vibheeshana who had to cross the Chola region to reach his hometown. Vibheeshana merely served as a carrier to hand over the deity to the Chola-s. It is also mentioned in the Srirangam temple chronicle called ‘Koyil Olugu’ that the deity in the possession of the Chola-s right from the time it was brought by Vibheeshana. If Rama had meant it for Vibheeshana, Vibheeshana would not have left it in Srirangam.

This inscription also stands in support of the ancestry from Rama mentioned in the Kanyakumari inscription. There are literary references too from Sangam age to middle Chola-s in the 10^th century on Rama as the ancestor of the Chola-s. It is a pity that this precious connection of the Chola-s with Rama remains forgotten by Tamils themselves. At least now the connection among all the three – Bharata, Sibi and Rama – with the Chola-s (Tamils) down South must be publicized throughout Bharat in the spirit of Ek Bharat, Sreshtha Bharat.

My talk in Ek Bharat Shretha Bharat programme in Doordarshan (Podhigai)

I am sharing my talk in Doordarshan (Podhigai) Tamil channel in a weekly programme on the idea of Ek Bharat Shreshta Bharat.

It was a live telecast for an hour from 12 p. m to 1 p.m. on Thursday, the 12th October, 2023. I picked up the topic of how ancient Tamil culture encompasses Bharatheeya culture. 

I began by talking on how the Tamil name for Jambudweepa was is vogue in Tamil literature to denote our country and how the the Guardian deity of this dweepa was located in Pumpukar of TN. I delved on the antiquity of Pumpukar and showed how the Bharatheeya culture spread from South to North.

I also spoke about why the kings of the three Tamil dynasties went to the Himalayas to hoist their flags. Then I talked about the language question - the human language (Manushya Bhasha) spoken by Sita of Videha and Hanuman of Kishkindha in Lanka. In the course of the talk I articulated how Shiva was the son-in-law of the Tamils, Rama, the son of the soil with Chola claiming ancestry from him and Krishna as the son-in -law of the Tamils. Other issues also were touched upon. The recorded version can be viewed here:

 

Bharat that is Indu: The original names of our country

Published in Vijayvaani.com on September 14, 2023

Nowadays no one asks what is in a name or why not any name, while naming one’s child. Lot of thinking goes into finding a name for the child. Concepts such as energy and vibration of the name and what the name conveys are given due consideration. The Sanatan system of thought also followed certain concepts to pick out a name for the new-born in a ceremony called ‘Nāma-karma’ – naming the child soon after birth. Our land too must have been given a name with suitable meaning when it came into being.

 

Specific names referring to our land are invoked in the Sankalpa mantras uttered for every act of religious and Vedic work. After mentioning Time in terms of Yuga, we say ‘Jambu Dweepe, Bhārata Varshe, Bharata Kande’ and continue with the locality of residence by referring to a nearby river’s name. This mantra with timeless beginnings indicates that we live in Bharata Kanda which is part of Bhārata Varsha, located in Jambu Dweepa. Who gave this name and when are questions that have definite answers in Vishnu Purana.

 

In Chapter 2-1 of Vishnu Purana, there is a description of how this earth was initially divided among people. A king by name Priyavrata, born to Swāyambhuva Manu, divided the earth into seven dweepa-s. A dweepa has several meanings of which the meanings ‘continent’ or ‘shelter’ make better sense as locations suitable for living. He assigned each of them to each of his seven sons by which the dweepa named Jambu Dweepa came under the control of Agnidhra. Agnidhra means the one who takes care of the Agni in a homa. It is the name given to the priest who kindles the Homa fire.

 

Agnidhra divided Jambu dweepa into nine divisions and gave them each to each of his nine sons. The land south of Himavat came under the control of his son named Nābhi. He called it Hima, meaning cold or ice. He was succeeded by Rishabha and then by Rishabha’s son Bharata. The country from thenceforth came to be called after him as ‘Bhārata Varsha’ where varsha stands for ‘division’ – of Jambu dweepa.

 

Varsha also means rainfall and it is possible to assume that this Varsha division took place after the starting of monsoon rainfall in our country 13,000 to 12,500 years ago – the date given by Overpeck et al. (https://doi.org/10.1007/BF00211619)

 

After many generations, during the period of Vishwagjyothish, the country was divided into nine divisions, known as nine Kanda-s. A Kanda refers to a further division or stem of the Varsha of Bhārat. Thus, nine Bharata Kanda-s came into being. As per Tamil dictionary, the Nava Kanda-s included eastern Videha, western Videha, northern Videha, southern Videha, northern Revata, southern Revata, northern Bhārata, southern Bhārata and Madhya Kanda. In course of time, 56 countries such as Anga, Vanga, Kalinga, Chera, Chola, Pandya and others started springing up within the nine Kanda-s of Bhārata Varsha.

 

Etymology of Bhārata

 

Over thousands of years, new countries have come up within Bhārata Varsha with many of them annexing others or in regular fights with neighbours, but they all stood by an underlying unitary culture of Bhārata, which is best explained by the etymology of the term given in Vishnu Purana and a concept noted in Vāyu and Brahmānda Purana.

 

In Chapter 4-19 of the Vishnu Purana, the meaning of Bhārata is given in the context of Bharata, son of Dushyanta and Shakuntala. The child was born in the hermitage of sages, who decided to unite the couple and entrust the child to its father, Dushyanta. Dushyanta could not recognise Shakuntala and therefore was advised by the sages to accept her and the child as a father who must cherish the child. Bharas is the root, word meaning ‘cherished’. Therefore, the child came to be known as Bharata.

 

Apart from ‘cherishing’, Bharas also means ‘holding’ and ‘bearing’. The country is being cherished and held and therefore it is ‘Bhārata’. In the lineage of Dushyanta’s son Bharata was born Hasti, who founded Hastinapura. The lineage after him who ruled from Hastinapura came to be known as ‘Bhārata-s’. The Mahābhārata is the story of Bhārata-s. By coming in the lineage of Sibi, the cousin of Dushyanta, the Chola-s also can be called as Bhārata-s. In fact, all the people of this country are Bharatam Janam – an expression given in Rig Veda III.53.12 “Visvamitrasya rakshati brahmedam Bharatam janam” (Vishvamitra’s mantra protects the people of Bhārata). 

 

Bhārata also refers to the agni used in yajnas. There are basically three types of Agni-s – Pavamāna, Pāvaka and Suchi. Pavamāna is created by rubbing Arni sticks. Suchi is the solar fire. Pāvaka is the agni drawn from lightening strikes. This agni is known as Bhārata! According to the Satapatha Brāhmana, this Bharatāgni supplies Havya to Devas (I.4.2.2). Bharatāgni being fundamental to Vedic culture, it holds the country that cherishes Agni.

 

The initial name as Bhārata Varsha coming from Bharata, the grandson of Agnidhra, it appears that he named the country after Bharatāgni that was essential even in ordinary life in those days after the end of Ice Age. It was difficult to grow Agni and maintain Agni. The Aupasana homa was ordained for everyone to grow and protect the Agni throughout one’s life. The rationale seems to lie with the difficulty in making Agni.

 

The Agni so protected will protect one in mundane as well religious life. Perhaps it was Bharata, the grandson of Agnidhra, who made it mandatory for everyone to cherish Agni so that the Agni cherishes them. By this the entire country came to be cherished by the Bharatāgni. So, the name Bhāratam arises from the fact that this country was a Yajna Bhumi right from its inception. This name continuing to be in use in Sankalpa Mantra goes to prove that it was meant to keep this country Vedic in culture.

 

The Tamil culture which zealots claim to be exclusive, also has stuck with the name Bharata, as it appears in the 2000-year-old twin epic of Silappadhikaram, namely Manimekalai. In several verses in old Tamil, the country is also recognised as Jambu dweepa. Manimekalai goes a step further by stating that the Guardian deity – a female Goddess – of the Jambu dweepa was in Pumpukār.

 

Long before the river Kāviri was born, a woman who did penance under a Jambu tree was elevated into a Goddess with a boon to protect Jambu dweepa. The place where she did the penance came to be called “Jambu-pati” which in Tamil was known as ‘Samba-pati’. It was here river Kāviri entered the sea during the period of Agastya of Ramayana fame. Since then, the place came to be called as ‘Kāviri Pumpattinam’ which in course of time became ‘Pumpukār’. Such unitariness of Jambu dweepa from Pumpukār to Himalayas was recognised by identifying Bhārata Varsha as the land between the Himalayas and Indu Sarovar – the olden name for the Indian Ocean.

 

Bharat that is Indu

 

Indu Sarovar as the name of the Indian Ocean raises our curiosity to know if Indu was an indigenous name related to our country. In his book ‘Glimpses of World History’, Jawaharlal Nehru says that,

“India was known of old as the Land of the Moon-Indu-land! Hiuen Tsang also tells us about this and describes how suitable the name is. Apparently even in Chinese In-Tu is the name for the moon.”

 

“In his travelogue, he (Hiuen Tsang) records that “the correct pronunciation for Tien Chu (India) is Intu” which means the moon in Chinese language. He further elaborates that “the scholars from that land have brightened the world with their delightful and shining knowledge, like the moon.”

 

Even the name Hindukush is not correct, according to Nehru. It was Indukush: “This mountain range was famous for medicinal plants that bloomed in the moonlight. The Sanskrit word “Indukush” (Hindukush) means “krupan” (leaves or grass) that grows in the moonlight.”

 

Ibn Batutta gave a wrong meaning as ‘Hindu-killer’ which was faithfully copied by western writers and Indian secularists. Note that Jawaharlal Nehru did not manipulate nor alter the original meaning of India.

 

Indu seems to be the indigenous name for our country and that is why it was found as ‘Indica’ in the work by Megasthenes, the 4th century BCE Greek historian. Indu is the land of Devi, the Goddess of the Moon. We can relate it to the first-ever name, Hima, given to this country by Nābhi.

Hema or Parvati was the daughter of Himavān. She was referred to as Bhārati in the Rig Veda, having two sisters namely, Saraswati and Ila (Rig Veda: 1. 142, 1.188, 2.3 & 9.5). Justifying the worship of Indu as the manifestation of Goddess Shakti, evidence of Shakti-worship by means of a triangular stone was found in ‘Baghor Shrine” in Sidhi district of Madhya Pradesh. Archaeologist Jonathan Kenoyer dated the shrine to 9,000 BCE (11,000 years old); a similar structure continues to be worshiped by the people in the vicinity. Kenoyer observed, “The fact that it is worshipped even today, shows the remarkable continuity of religious beliefs in India.”

 

Triangle is the shape of the Shakti Yantra worshiped by devotees even today. Interestingly, Bhārat also is triangular making it special for drawing the power of Mother Goddess. The ocean to the south of Himalayas was duly known as Indu Sarovar. Today it is known as Indian Ocean. The land between Himavat and Indu Sarovar came to be known as Hindustan.

 

In an article titled, “Who is a Hindu,” published in January 1965, in a monthly called “The Call Divine,” edited by Kaviyogi Maharishi Shuddhananda Bharatiar from Bombay, Brihaspati Agama is quoted as saying that the divine land extending from the Himalayas to the Indu Sarovar (Kanyakumari) is known as ‘Hindustan’.

 

People have been thinking that ‘Hindu’ is the name given to us by Persians and other foreigners. This seems unlikely according to the version of Brihaspati Agama cited above. The name Hindu is also found in Madhava Digvijayam of the 14th century, where it says that a ‘Hindu’ is one who regards AUM as his mantra, who believes in rebirth, who is devoted to the cow, who is harmless and who is devoted to ‘Bhārat’. This quote also appears in The Call Divine.

 

An oft quoted verse from Brihannāradiya Purana states that the word Hindu is drawn from ‘Hi’ from Himalayas and ‘Indu’ in Bindu Sarovar (Indian Ocean) to denote the people living in Hindustan spread between the Himalayas and Indu Sarovar. This is like the word ‘Hora’ in astrology, which people claimed to belong to the Greek, but clarified by Varahamihira in Brihad Jataka as a shortened form of ‘Ahoratra’. 

 

What is Indu, indigenously expressed to identify our country, was pronounced as Indae and India by outsiders. That identity, being compatible with our own given name Indu, we have easily accepted. If it was a completely new or alien name, we would not have accepted it. So, India is very much part of our identity as Indu, while Bhārat is our name given by Nāma-karma at the birth of our country. This land holds us (Bharas) by which we are cherished in the wisdom of the Yajnas.

 

https://www.vijayvaani.com/ArticleDisplay.aspx?aid=6617

Rama, Ram Setu, Vanaras, Ravana and Dravida - my Talk in "Thamarai TV"

 My interview to #ThamaraiTV on issues around

* Ram Setu * the politicisation of Ram Setu * the identity of Vanaras as human beings * the adoption of Ravana as a Dravida King * the Dravida identity originally belonging to Brahmins & more

From Tamil to Sanskrit to Brahmi - my talk in 'Pesu Tamizha Pesu'

 My talk in

@pesutamizhapesu

on * significance of Sanskrit in temple worship * basis of mantras with various examples * simultaneous evolution of Tamil & Sanskrit from a pre-existing proto language * Brahmi not the basis of Tamil writing

What defines the 'race' of Tamizh people - my talk in 'Pesu Tamizha Pesu' channel

 * Which is more correct historically & culturally- Thamizhagam or Thamizh Naadu?

* Dravida is a Vandheri (migrant) as per Arya-Dravida theory - Is it true? * Dravida is not a race (இனம்).

* Those who claim so must pass the test of 'zha' (ழகாரம்) My talk in Pseu Tamizha Pesu

My talk in 'Viyan Tamil' on Varna, Jaathi and Dravida

 In my talk to #ViyanTamil I spoke on

* Varna vs Jaathi * Manu Dharma offering portfolio allotment by varna-mix * Kanchi as Dravida country * Caste conflicts in Kanchi * Brahmins identifying themselves as Dravidas * No Tamil king called himself a Dravida

Controversy over 'Tamizhagam vs Tamilnadu' - My interview to Dinamalar

Recently the Tamilnadu Governor expressed his view that "Thamizhagam" is more apt than "Tamilnadu" which was met with a strong reaction from the DMK. In this interview to Dinamalar, I have focused on why the Governor had said so, analyzing the issue from his angle. In that context I also spoke about Dravida and the deliberate planting of Brahmin hatred by the colonial British which was followed by the DMK.

 

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?

Who is a Dravida? - My talk in 'Pesu Tamizha Pesu' channel

 Watch my interview to Pesu Tamizha Pesu Tamil Channel on Aryan vs Dravidian issue. 

I addressed other issues such as

# Are Tamils Dravidians?

# Is there a land called Dravida?

# Is there a language called Dravida? 

# Why did Adi Shankara call himself as "Dravida Shishu"?

# Who was the first Dravida King?

Simultaneous origin of Tamil and Sanskrit from a Proto language - My talk in Chanakya TV (English)

Regular readers would have read my views on simultaneous origin of Tamil and Sanskrit in my different blogs. Recently I got an opportunity to speak about it in Chanakya Channel (English) that was aired as two parts on 18th and 20th of November 2022. I am sharing the links in this blog.

The above link takes you to the 1st part in which I am giving the evidence from Tamil literature of simultaneous origin of the two languages as siblings, by none other than Lord Shiva, as Somasundara, the ruler of the Pandyan capital of Southern Madurai. The time of that development is also discussed in this part based on Thirumular's Thirumandiram. 

In this link to the 2nd part of the talk, I speak about the presence of Sanskrit words as part of Tamil compendium, by citing examples such as Mantra - how that word is common to both Tamil and Sanskrit by highlighting the definition given in Tholkappiyam and etymology found only in Sanskrit. The definition in Tholkappiyam puts at rest the controversy on insistence on use of 'Tamil Mantras', as a mantra is not dependent on language but on who has conceived it. The Mantras are universal sounds that are and can be written in Sanskrit or Tamil or any language but by themselves they are beyond the scope of language. This is explained by means of the Pranava Mantra - AUM.  

In the course of the talk I have made brief references to how Manu smriti is not the code book. That status was given to the book of Danda Neeti given by none other than Lord Shiva (as Somasundara) while he developed Tamil and Sanskrit by sitting under a banyan tree - as Dakshinamurthy, I have also spoken about the presence of Varnas - not just four but seven as given in Tholkappiyam. This Varnashrama Dharma was also given by Lord Shiva in Southern Madurai. 

Finally I have indicated 'Paali' as the proto language from which Tamil and Sanskrit were made. 

Hope the readers and viewers will have a fruitful time in watching these short videos. For any doubts and questions you can reach out to me through the comment section of this blog. 

My book "Myth of The Epoch of Arundhati of Nilesh Nilkanth Oak" is published in Kindle

For long I didn't take seriously the book on Mahabharata dating by Nilesh Nilkanth Oak, precisely because I thought no one would take him seriously, particularly his proposition that Arundhati, the icon of pativratātva, transgressed her limits and went ahead of her husband Vasishtha in their celestially representative stardom in the constellation of Big Dipper. But times are such that not many know the value system epitomized by Arundhati and the various other concepts ingrained in our scriptures. It appears that not many don't even know that we do keep following a scientific calendar system that is computed right from the beginning of Kali Yuga that started 5120 years ago. Thirty five years before that Mahabharata war had happened. 

In an atmosphere of absence of knowledge of even the basic features of our culture, I find the youth of today getting excited over the thought of long past for Vedic India and modern software being put into use to establish the past. But they should not be fed with faulty understanding of texts and concepts and mindless use of simulation for establishing the meaning of even scriptural concepts. Motivated by this factor I ventured into exposing the numerous errors and mistakes in Nilesh Oak's understanding of Mahabharata and his notion of the NON-EXISTENT Epoch of Arundhati.  

This venture taken with the aim of transference from Tamas to Jyoti, seeks to achieve three-in-one over all - (1) busting the myth of Epoch of Arundhati, (2) establishing the traditional date of Mahabharata corroborated in a scientific and logical way and (3) establishing the fact that Skanda was the initiator of the first ever Vedic Homa heralding the Vedic culture thereby making irrelevant both the AIT and Tamil separatism. 

Of these the busting of the Epoch of Arundhati achieves twin objectives of demolishing both Mahabharata and Ramayana dates of Nilesh Oak. Oak has made this 'Epoch' fundamental to his 'research' saying that the 'Epoch' forms the limits of the dates of these two Epics. According to him this 'Epoch' had run for more than 6000 years, from 11091 BCE to 4508 BCE. He has placed the date of Mahabharata war within this period, in 5561 BCE and Ramayana before this period. He claims that Ramayana did not take place any time after 10,000 BCE and Mahabharata did not take place anytime after 4,500 BCE.

By demolishing the very concept of the "Epoch" which I have done in this book, both the dates of Nilesh Oak stands demolished. This is a must-read book for everyone, for I have shown why Oak is wrong for placing Mahabharata in this Epoch and thereby pulling the start of Kaliyuga also to 2000 years before the established date. 

This book titled "Myth of The Epoch of Arundhati of Nilesh Nilkanth Oak" can be read here:

https://www.amazon.in/dp/B07YVFNQLD/ref=cm_sw_r_tw_dp_U_x_unuNDbFWYGMVS%20via%20@amazonIN (India)

https://www.amazon.com/dp/B07YVFNQLD/ref=cm_sw_r_tw_dp_U_x_DnuNDbBRDTFVM%20via%20@amazon (US)

https://www.amazon.co.uk/dp/B07YVFNQLD/ref=cm_sw_r_tw_dp_U_x_MnuNDbKKE32J0%20via%20@AmazonUK (UK)

The cover illustration and the date of Kali Yuga (Gregorian) by deriving the correct ayanamsa and by aligning the Year, month, tithi, star and week day are also given below. Following that, the complete list of contents of this book is furnished.

Book cover 

Kali Yuga start date. 

Contents

Introduction

• The knotty issue of Arundhati observation

1.     No test of elimination of other descriptions of Arundhati

2.     Nimitta (Omen) nature of Arundhati observation

3.     Not testing traditional Nimitta concepts.

4.     Personal bias coming in the way of research

5.     Non-acceptance of astrology amounts to rejection of Vedanga.

• Astronomy simulator, the only methodology of research
• Circumpolarity of Arundhati-Vasishtha
• Voyager- Simulation Nyaya
• Analogies as astronomy positions
• Analogy Nyaya
• Manipulations and lack of fundamental knowledge
• Plan of the critique

1.     Symbolism of Arundhati

• Arundhati – an icon of third Purushartha.

1.     Marriage vow of firmness in the name of Arundhati

2.     The established position of Arundhati as follower of Vasishtha.

• Meaning of the word Arundhati

1.     Earliest reference to unwavering Arundhati.

2.     Arundhati in marriage mantra.

• Vyasa’s nuanced reference to Arundhati
• Did Kunti wish her sons to tow behind Draupadi?
• History of Arundhati within the history of Mahabharata.

Purva Paksha

2.     Nilesh Nilkanth Oak’s Theory of Arundhati Epoch

• His assumptions.
• His theory.
• Astronomy Basics.
• Mahabharata astronomy.
• Methodology
• Rejects traditional Kaliyuga date
• The Epoch of Arundhati
• On Omens.
• Mystery of Arundhati explained.
• Causes for Arundhati walking ahead of Vasishtha.

Uttara Paksha

3.     Evaluation of Assumptions of Nilesh Oak.

• Mis-interpretation of the term ‘assumption’

1.     Accuracy of simulations. 

2.     Faulty ideas of Nakshatra system of time reckoning.

3.     Reliability of the Mahabharata text.

• Contradictory theses.
• Purpose of astronomy references.

4.     Flawed views on Mahabharata Astronomy.

• Mahabharata calendar.
• Funny concept of “Insertion” of Adhika Masa.

(1)  Why Adhika masa is calculated?

• Oak clueless on year- beginning in Mahabharata times.
• Astronomy observations not always visual.
• Fundamental concept of Muhurta not understood.
• Oak’s revolutionary discovery of the meaning of ‘Vakri’ motion

(1)  What is Vakri motion?

• Faulty notion about Seasons.
• Vyasa had knowledge of newly discovered outer-most planets?
• Traditional view on the Sun’s journey in 8 directions in a solar day.
• Nilesh Oak sees Pluto in Tivro nakshatra.

5.     Faulty concept of equinoxes and solstices.

• Seasons never changed over millennia.
• Understanding Precession of Equinoxes.
• The Pendulum movement of the equinox.
• Evidence of Precession concept of Surya Siddhanta in other texts.
• Time factor deduced from Surya Siddhanta concept of equinoxes.
• Deducing the equinoctial position during Mahabharata.

6.     Methodology: Flaws in application of Popper’s Falsification.

• Nilesh Oak’s research justifies Kuhn’s criticism of Popper’s methodology that result is what one wants to see.
• A-V observation is not a Basic Sentence in Popper’s criterion.
• A-V observation is a subjective observation and not inter-subjective observation mandated by the theory of falsifiability.
• Inappropriateness of Popper’s falsifiability as a methodology for proving A-V observation.
• Criticism of adhocism leading to manipulation.
• Falsification does not apply to astrological concepts.
• The Mother of Ironies.

7.     Methodology: Faulty concept of Pramāna.

• Is A-V observation a valid Shabda Pramāna?
• Nilesh Nilkanth Oak Sutra of Pramānas.
• A model jingled with jargons.
• Pramāna is source of Knowledge.
• Did Arundhati walk ahead of Vasishtha? - Mimamsa explanation
• Did Arundhati walk ahead of Vasishtha? – Pramāna based interpretation.
• Vyasa reports deviation in the Pole star too.

8.     Nilesh Oak’s Faulty Understanding of Prishṭha.

• Meaning of “prishṭha” (पृष्ठ) in the A-V observation not established.

9.     Nimitta is non-falsifiable.

• Nilesh Oak’s Nimitta concepts.

1.     The A-V observation is not a unique nimitta and it is just one among many.

2.     Nimitta is a non-regular, non-ordinary phenomenon, but scientifically explainable.

3.     Nimitta is a sign and must not be confused with ‘Bad omens’.

• Evaluation of Nilesh Oak’s Nimitta concepts.

1.     Nilesh Nilkanth Oak is consistently inconsistent in his explanation for nimitta.

2.     Nilesh Oak has no respect for traditions and the “Indic minds” that stick to tradition.

3.     If omens are testable, why didn’t he test other omens?

4.     Why A-V observation was not at all mentioned by others as a nimitta if it was around for more than 6000 years?

5.     Can Nilesh Oak show any other omen that ran for 6000 years as A-V did?

• What is a nimitta?
• Mahabharata, peak time of Nimitta knowledge.
• Nimitta is a concept of Astrology.
• Non-regular appearance of Arundhati to be treated as nimitta – says Mahabharata.

10.  Nilesh Oak’s Kaliyuga-Dilemma.

• The Vyasa factor.
• Does Mahabharata give inconsistent views on Yugas?
• Evidence for Yudhishthira Shaka.
• Concept of Shaka is old.
• Janamejaya’s grant refers to Yudhishthira Shaka.
• The Aryabhata-headache of Nilesh Oak.
• Aryabhata on Yuga, Bharata and Kali Yuga
• Kali Yuga Date derived from Aryabhatiya.
• Kali Yuga did start on a Thursday
• Evidence of Kali Yuga date in  Saptarishi cycle.
• Saptarishi Era at Kali Year 25.
• Epigraphic evidence for Kali Yuga date.
• Evidence from Aihole inscription.
• Nilesh Oak’s faulty understanding of Siddhanta (Indian Astronomy)

11.  The Myth of the Epoch of Arundhati.

• The strange scientific discoveries of Nilesh Oak.

1.     Did North Pole make peculiar orientation with A-V?

• Not for 6000 years, but only for 16 hours a day – Arundhati walked in the front!
• Simulator-Nyaya shows Arundhati lagging behind.
• Right Ascension, not always a proof for movement ahead.

1.     Right Ascension not a valid test in non-circumpolarity too.

2.     Cassiopeia for comparison.

3.     Setting time decides the final forward position

• Episodes of Arundhati matching with the A-V stars through the millennia.

1.     Arundhati stayed back when Sapta Rishis went away.

2.     Arundhati was part of a migration of Sapta Rishis.

3.     Arundhati insulted her husband and became smoke coloured.

• The ‘Peculiar Orientation’ was due to change in ecliptic obliquity.
• Scientific explanation for A-V verse of Vyasa.
• Brief note on Atmospheric refraction.
• Two nimittas on changed refractive index
• Nimittas that suggest asteroid-hit.
• Planetary nimittas in support of asteroid-hit:

1.     Saturn afflicting Prajapati’s star-planet

2.     Planet Mars wheeling backwards to Anuradha

3.     The star Chitra is afflicted by Gara.

4.     The sign on Moon’s disc had changed

5.     Rahu moved towards the Sun.

• Planetary nimittas seen by Vyasa at the time of asteroid-hit.

1.     Shyama graha in Jyeshtha.

2.     Vyasa’s Pole star nimitta.

3.     Parusha planet pointing at middle of Citra and Swati.

4.     Two coppery red- topped planets at the time of rise of Saptarishi Mandala

5.     Arundhati had kept her husband at her Prishṭha

• Vyasa’s nimittas in support of reversal of atmospheric density.

1.     At sun-rise flights of insects, by hundreds seen.

2.     At both twilights, the cardinal quarters seemed ablaze

3.     There was shower of blood and ash

4.     Frequent earthquakes and tectonic disturbances.

5.     Tsunamis reported

6.     The tectonic movement has caused the river to change direction.

7.     Release of rare gases from the surface fissures.

8.     Strange coloured halos around the Sun.

9.     Two 13-day phases (Paksha) of the Moon.

10.  Temporary phenomenon of Arundhati ‘walking ahead’ of Vasishtha.

12.  Date of Mahabharata from Internal Evidences.

• The 5-year Yuga of Mahabharata times deciphered.

1.     The year of Mahabharata war in 5-year Yuga cycle.

2.     Accounting the extra six days in exile.

• Reconstructing the start and end date of Pandava’s exile.

1.     Deciphering the month of the end of exile.

• Ritu-calculation of Mahabharata Calendar.
• Date of Krishna leaving Upaplavya on peace mission.
• Proof against Varsha season proposed by Nilesh Oak for Krishna’s peace mission.
• Sequence of Mahabharata events after the exile.

1.     Lunar Ashadha month: (Sun in Cancer)

2.     Lunar Shravana month: (Sun in Leo)

3.     Lunar Bhadrapada month: (Sun in Virgo)

4.     Lunar Ashvayuja month: (Sun in Libra)

5.     Lunar Kartika month: (Sun in Scorpio)

6.     Lunar Margashirsha month: (Sun in Scorpio / Sagittarius)

• A brief on Balarama’s pilgrimage

1.     Lunar Margashirsha month Continued:

2.     Lunar Pushya Month (Sun in Sagittarius)

• Lunar eclipse after the war began
• Did Bhishma fail to judge the arrival of Uttarayana?
• Nilesh Oak’s views on Bhishma Nirvana.
• Three verses on Bhishma’s waiting period.

1.     Krishna assigned “remaining 56 days” for Bhishma.

2.     Yudhishthira found very ‘few days remaining’ for Bhishma.

3.     Bhishma declared that he waited for ‘58 nights’

• Month- Tithi-Nakshatra alignment for 58 days.

1.     Points of synchronisation:

2.     Points of non-synchronisation.

• Counting Tithi-star-month from lunar Kartika month.

1.     Krishna’s 56 days

2.     Bhishma’s 58 days

• Sequencing the days since Bhishma started imparting knowledge to Pandavas.

1.     Day 1 of conversation with Bhishma.

2.     Day 2 of conversation with Bhishma (Bodhayana Amawasya?)

3.     Day 3 of conversation with Bhishma.

4.     Day 4 of conversation with Bhishma.

• Did Bhishma live for 50 more nights after the conversation?
• Sequencing the dates from end of conversation to Bhishma Nirvana.
• Defects in Nilesh Oak’s Bhishma Nirvana research
• Mahabharata Time-line.
• Corroborating left-out planetary features given by Vyasa.
• Of Sequence (Anukrama) and scientific acumen of Nilesh Oak.

13. The ‘Fall’ of Abhijit and the Rise of Vedic culture.

• Nilesh Oak’s explanation in his book.
• Problems with Nilesh Oak’s theory of Fall of Abhijit.
• Contextual analysis of the Fall of Abhijit.
• Birth of Vishakha
• Abhijit, wives of six rishis and marriage of Svaha with Agni.
• Catastrophe from the sky.
• Decoding Markandeya’s narration.
• Marriage of Svaha with Agni conducted by Skanda signals the start of Vedic Homa
• Vedic Homa: Initiated by Skanda and carried over by Vivasvan and Manu
• Date of Skanda from Tamil literature
• Skanda’s location at Tiruchendur.
• Fall of Abhijit noticed from Tiruchendur.
• Early evidence of rice in Tiruchendur supports genesis of Vedic Homa around that region.
• Abhijit was the younger sister of Rohini.
• Dhanishtha and Rohini were foremost.
• "Fall" of Abhijit deciphered.
• Abhijit Muhurtha.
• Ramayana references on Abhijit
• 10,800 BCE witnessed ‘Fall’ of Abhijit and a comet-hit too.

1. Krittika in, Rohini away, Abhijit out and Vishakha split!

2. Krittika seemed to have fulfilled some important requirements.

3. Krittika offered new identity for the spouses of six of the sapta rishis.

4. Krittika ruled high in the Heavens when Abhijit ‘fell’ behind the forests.

5. Krittika’s inclusion to match with the shower of fire from comet-hit.

• 10,800 BCE Comet-hit impacted India too.

Appendix I:  List of Manipulations done by Nilesh Oak to ‘corroborate’ his date of Mahabharata.

Appendix II: Mathematical calculation of relative rise and set time of stars with particular reference to Alcor (Arundhati) and Mizar (Vasishtha) in the period of Nilesh Oak’s ‘Epoch of Arundhati’ done by Harish Saranathan, PhD (Aerospace, Aeronautical and Astronautical Engineering)

******
Chapters of this book available in the open:

1st chapter on Symbolism of Arundhati: http://jayasreesaranathan.blogspot.com/2020/04/symbolism-of-arundhati-chaste-wife-of.html

Parts of 10th chapter on Kali Yuga: http://jayasreesaranathan.blogspot.com/2020/07/mahabharata-date-is-intertwined-with.html

12th chapter on validating traditional date of Mahabharata:
https://www.academia.edu/40802932/DATE_OF_MAHABHARATA_FROM_INTERNAL_EVIDENCES?email_work_card=abstract-read-more

Appendix I: List of manipulations done by Nilesh Oak to 'corroborate' his date of Mahabharata:
https://www.academia.edu/40802884/LIST_OF_MANIPULATIONS_DONE_BY_NILESH_OAK_TO_CORROBORATE_HIS_DATE_OF_MAHABHARATA

*****

Eight videos were released by me narrating the issues with Mr Oak's date of Mahabharata. They can be accessed in the following links.

Part 1:  Mr Nilesh Oak's Epoch of Arundhati debunked https://www.youtube.com/watch?v=ZPE76TOiXWI

Part 2: Mr Nilesh Oak's Arundhati Falsifier proved false https://www.youtube.com/watch?v=x8LDXDdgg5k

Part 3: Understanding seasons the Vedic Way (Part 3: critiquing Mr Nilesh Oak's date of Mahabharata)

https://www.youtube.com/watch?v=GFLOwG8tPHM&t=2208s

Part 4: Understanding equinoxes the Vedic way

https://www.youtube.com/watch?v=qi6xc8HPfR4&t=1098s

Part 5: Identifying Dhruva (son of Uttanapada) in the constellation of Shishumara.

https://www.youtube.com/watch?v=PTbN2ovqVZE&t=2419s

Part 6: Mahabharata events not corroborated by Mr Nilesh Oak

https://www.youtube.com/watch?v=Bszovyi0plE&t=182s

Part 7: Analogies corroborated by Mr Nilesh Oak as astronomy observations

https://www.youtube.com/watch?v=gp5nKmvIRWM

Part 8: Did Mr Nilesh Oak solve the mystery of Arundhati?

https://www.youtube.com/watch?v=VB6O8kZxBNw