I received a comment for my Post Brahmin Migration 8000 years ago, DNA Proof.
Scroll down for Video.
This is it.(in Facebook)
“Hey, I visit this page often. The one posted here is quite confusing. There is a sentence,”Tamil quotes the Vedas and they quote Tamil.”… what does this mean exactly? Does it mean Vedas are classified in Tamil language? Does these Samhitas, Upanishads etc are in Tamil not in Sanskrit. If this is true then, Vedavyasa would be knowing Tamil, then he is a Dravidian. But he is born on the banks of river Yamuna a fisher woman and Parashara, son of Vasishta. The article talks about Rama’s ancestors, who are Dravidians migrated to North; this again implies many of north Indians are Dravidians. Then this disapproves the theory of migration of Aryans to Northern Indus region….quite confusing article. If meticulously read, it confuses still more.”
Well, the mistake is mine,
It was remiss of me not to have written a Post on the subject of Tamil and Vedas quote each other.
The same is the case with Ramayana and Mahabharata.
To clear the readers question ,
Tamil langauge does not have Vedas.
Vyasa was not born in the South.
The Aran Invasion is a Myth.Please read my Post on this
Now coming to Vedas and Tamil quoting each other.
The Vedas do not refer to Tamil language directly, but it mentions the produce of Tamil Region, Sandalwood,Elephant Tusks,Pearls,special wood being used to kindle Homa Fire.
Vedic Rishi, Viswamitra banished his son to Dravida Desa and their descendant Apasthamba ,compiled the Apasthamba Sutra, combining the best of Vedic practices and Tamil Practices.
The Rig Veda Talks of Dasa and Dasyus.
‘Equating Dasyu with Manu is extremely significant. If Manu in this context were to represent the figurehead from whom all Arya descended, than this one statement, clearly seeks to differentiate origins of the Dasyu from the Arya. Since we know that Nahusa is a descendant of Manu and therefore the oft mentioned five tribes of Nahusa would also have descended from Manu, does this one statement then establish that the Dasyu, whoever else they may have been, were not people that belonged to the five tribes?
We have already seen above that the Dasa were a tribe and that they were “subdued” by the Arya. The question that remains to be answered is, were they one amongst the five tribes of Nahusa or distinct from the five tribes?
Verse RV 6.022.10 suggests that they were not one amongst the five tribes
Give us confirmed prosperity, O Indra, vast and exhaustless for the foe’s subduing.
Strengthen therewith the Arya’s hate and Dasa’s, and let the arms of Nahusas be mighty.
Why would the “arms” of Nahusa become “mighty” if one of its own constituents were subdued? The only plausible explanation therefore is that the Dasa tribe was not one of the five tribes.
Reaffirmation that the Dasa were a tribe (viz) may be found in Mandala II – RV 2.011.04. Indeed, the suggestion is that the Dasa were a collection of tribes.
We who add strength to thine own splendid vigour, laying within thine arms the splendid thunder-
With us mayst thou, O Indra, waxen splendid, with Surya overcome the Dasa races (viz).
Based on the evidence we have considered so far, it seems clear that the Dasa were a collection of tribes, distinct from the five tribes of Nahusa. While we can say for sure that the Dasyu were a people not part of the five tribes, whether they too were a distinct tribe or somehow related to the Dasa is not yet clear.’
Based on the present available evidence it may be stated that the Dasyu were not a part of the basic five tribes of the Rig Veda,
This could denote those who did not worship Agni, Fire, who were treated as Heretics.
This description fits the people of Dravida Desa, who did not worship Agni but Shiva.
This also confirms that the Shiva worship was in the South , they did not worship Fire,and were treated as outsiders by the Rig Veda.
But other practices of the Vedas were followed by the Dravidas, Tharpana, Yagas and Yagnyas.
Sage Agasthya who composed Rig Vedic Hymns is credited, along with Lord Shiva, as the Founder of the Tamil Language.
“When we look at the Vedic Rishis, and their mantras, associations with later Siddha and Natha traditions, and their powers in the Epics such as Ramayana and Mahabharata, we begin to see how they are much like the Nathas and Siddhas of later times also.
Agastya for example, teaches Rama the Solar-King in the Ramayana text in the science of Brahmastra (the weapon chant). These astras are found everywhere in Vedic texts, especially in the texts such as Mahabharata, where the mentors of the Aryan cousins, Kauravas and Yadavas are taught these by Drona, Bhishma and Karna.
These arte part of the Vedic martial arts systems, which are traced back to Parshurama, historically, Rama Jamadagni, the son of Vedic Rishi Jamadagni of the Bhargava (Brighu) Seer family. Interestingly, in southern regions such as Kerala, he and his Vedic martial arts traditions are still honoured.
The Rig Vedic Maruts appear to have had this science, as per their description as Seer-warriors, as also the Dhanurvidya (martial science) is described as a Vedic science in the early Upanishads, such as Brihadaranyaka.
The Vedic Gods, such as the Ashwins, the founders of Ayurveda or Vedic Medical Science, are also portrayed like Siddha or Nathas of later times, with their mystical, almost yogic powers.
One verse of the Rig Veda (VII.67.5) asks the Ashwins to assist us in battle with their powers (shaktis) and actually refers to them as Shachipatis or Lords of the Shakti or Power.
The Shakti is the yogi’s power in later Hinduism, and here seeing it appearing as a feminine term also shows it’s importance in relation to the Vedic Gods, and the siddhis (mystical yogic powers), since the Ashwins perform many feats through it.
They make cripples walk (I.117.19) and the blind to see (VIII.68.2), and put together the body of the Seer Shyava that was sliced in three (II.118.24)
and restore the head of Seer Dadhyak’s with that of a horse (I.117.24), in the Rig Veda.
The Queen, Vispala is given a golden left by the Ashwins, after hers is cut off in battle (RV.I.118.8). She is then able to fight again.’
Tamil On Vedas.
அறு வகைப் பட்ட பார்ப்பனப் பக்கமும்
ஐ வகை மரபின் அரசர் பக்கமும்
இரு மூன்று மரபின் ஏனோர் பக்கமும்
மறு இல் செய்தி மூ வகைக் காலமும்
நெறியின் ஆற்றிய அறிவன் தேயமும்
நால் இரு வழக்கின் தாபதப் பக்கமும்
பால் அறி மரபின் பொருநர்கண்ணும்
அனை நிலை வகையொடு ஆங்கு எழு வகையான்
தொகை நிலைபெற்றது என்மனார் புலவர். — Tolkkappiyam 2.16
The Dweeling Place of the Brahmins in the south, Agrahara is described in the Perumpaanatupadai, a Sangam work, which is dated around 3000 years ago.
This is from Tholkaapiyam ,the earliest Tamil work, dated around 3000-5000 Years back.
This could be older.
This poem describes the Brahmin presence in Tamil Nadu, then Dravida Desa.
Tamil Grammar assigns Gods for each of the five landmass, Kurinji, Marutham,Mullai, Neydhal and Palai.
I shall be writing on how Ramayana , Mahabharata quote Tamil and how Tamils quote them.