Self styled Historians, nay Anglophiles have started screaming for facts in Indian history, pointing out ,
Rmama Sethu, Built by Lord Rama’s army
“Prime Minister Narendra Modi’s comments in October, that Lord Ganesha was the product of plastic surgery, has prompted the Indian History Congress, attended by over 2000 professional historians in Delhi, to pass a resolution that says “genuine historians would stand by the values of their profession and resist interested distortions of our past.”
The resolution, adopted during its Platinum Jubilee meet on Tuesday, mentions the Prime Minister’s statement and also “calls upon the members of the political establishment to refrain from making statements contrary to well-established historical facts.”
Speaking to NDTV, well-known historian Professor Aditya Mukherjee said, “The Prime Minister shouldn’t confuse between history and mythology. In many societies, there are tales of people flying, doing other extraordinary things, but they can’t be taken as history.”
Mr Mukherjee, who also heads the School of Social Sciences in the Jawaharlal Nehru University, responded to the often-cited argument that Historiography in India has been Left-centric and biased.
“There should not be a problem if there are multiple perspectives. In fact, it is good that if the discipline’s rigor is challenged but you can’t treat imagination as history,” said Mr Mukherjee
Indian History Congress’s meet has been in the news for raising issues of contemporary debate. Apart from the PM’s statement on Ganesha, the conference also talked about “attempts to change school textbooks”. Right-wing hardliners have been accused of trying to pressure the government to rewrite school books in line with Hindu-nationalist orthodoxy.
Inaugurating the event on Sunday, Vice President Hamid Ansari had cautioned that the attempt to portray “India as a homogenous nation is problematic”.
Which are the distortions of facts?
Lord Rama , whose existence is proved by astronomical dating, archeology,your own white skinned people,and by Indian Literature in many languages?
Or
The Bible which was composed by Constantine to suit a Political need,
Jesus whose real name is not known till today?
That Krishna’s Dwaraka is found, his date is established,
or
The story of some one whose existence is not proved and who says he read God’s inscriptions on stone in Heaven?
That Indians were advanced in Mathematics,Physics, astronomy,Quantum Physics, Chemistry, Medicine, Surgery,Agriculture,Ship building, Aircraft Building, Social Sciences,Astrophysics,Biology, Stem Cell research, …..
The ever-changing views of Science of today when one can never be sure of what he ‘scientists’ will find to-morrow.
The atomic theory of Vaisheshika who are far ahead of repeatedly falling CERN research?
How about these multiple perspectives as these ?(they are established facts)
That Nehru delayed the dispatch of troops to Kashmir to repel Pakistani intruders,
That a certain gentleman of great fame was born in a Brothel , his father ran one,
And another was a Homo sexual,
That Hyder Ali and Tippu Sulthan destroyed temples,
That Shah Jehan Built the Taj Mahal on a Shiva temple,
He imprisoned his father,
That Islam invaders destroyed thousand of temples and killed, maimed raped Indians,
The British genocide toll in India exceeds one Billion.
I can go on.
If an ordinary man like me can quote this much, imagine the knowledge of Real Indian scholars?
Of course you do not recognise them for they are Indians, much worse…. Hindus!
Check your facts.
Nice to be secular but more important is to be a Rational Man.
I had posted an article that the Tamil Chola Kings were the descendents of Lord Rama’s Ikshvahu Dynasty and posted the list of Kings.
I have come across information on the origin of the term ‘Chola’ and the founder of Chola Dynasty.
There seems to have been three distinct Cholas.
King Rajaraja Chola
1.The Pre Sangam Cholas belonging to Ikshvahu Dynasty.
2.The later Cholas, of whom the Great Rajaraja Chola was one.He built the Thanjavur Brahadeswara temple and established an Empire extending from the Godavari Basin in the north to Sri Lanka,then called Elam.( Fifth century BC to Third Century AD),
3.Rettapadi Cholas, who ruled in and from what is now called Andhra Pradesh.
The word Chola, according to Col.Gerini, is from the Sanskrit word Kaala, or Kola meaning black, indicating that the ancestors of the Cholas were pre historic Dravidians who were black.The word Kola became Chola, avers Gerini.
But Tamil Grammar does not lend to this view.
Another view is that the word Chola came from the word ,’Choozh,சூழ்’, meaning ‘surround.
The earlier group of the Cholas were possibly Nomads ,traveling widely in around Tamil Nadu and later when they formed a Kingdom, the term became Chola.
Scholars think, rightly so, that this explanation is quite labored.
There is yet another explanation.
The name Chola is the name of the Dynasty by itself,
The first King named, according to Kanyakumari epigraph ,, founChola Varman founded the Chola Dynasty.
Chola Varman started chasing Raksasa Rajanijaran, who assumed the shape of a Deer .
He chased the Deer and killed it.
Then he took bath in the River Cauvery.
On not being able to find a Brahmin anywhere nearby, he brought Brahmins from the north, provided them with lands and cows and ensured that they performed the Yagnyas.
The land became prosperous, the Tamil word for this is ‘ செழித்தது’
This word became Cholas .
Chola Varman’s successors stated using this term ever since.
Chola Varman is from the Surya Vamsa, Solar Dynasty( to which Lord Rama belonged).
He is the descendant of Manu.
He was from the Kashyapa Gotra.
This information is from the Kanakumari Epigraphs.
Many Tamil Scholars do not agree to this stating that one need accept information contained in the epigraph or Copperplates to be true because they are found there.
Second objection is that the narration of one turning into a deer is not possible.
The same scholars quote the same Kanyakumari epigraph to validate information on the other Cholas .
They also accept the Anbil, Uthiramerut epigraphy.
But when one finds a reference to Sanatana Dharma, they immediately find curious arguments to deny the facts.
The theory that Cholavarman founded the Chola dynasty seems to tally with my theory that Vaivastha Manu left from Dravida Desa to North because of a Tsunami to found Ikshvahu Dynasty.
I shall be writing another version from Thiruvaalkaadu Plates.
And that seems to be more credible and backed by cross reference to Purana list of Ikshvaku,Puri Dynaties.
Please read my post Rama’s ancestors Dravida.
Citation.
First Rajaraja Chola by K.D. Thirunavukkarasu, published by Ananda Vikatan Press.
Shatial, Karakoram Highway: Buddhist petroglyphs near road: Sibi-Jataka (body offering: rescue of dove by boddhisattva’s offering of his own flesh to the falcon), stupa, inscriptions in Sogdian, Brahmi, Karoshti; after 4th century CE. Pakistan, Northern Areas
As the Dove was the natural food for the Falcon, it demanded that it be given its food.
To keep up his word and driven by compassion Sibi cut a portion of thigh equivalent to the weight of the Dove.
The scale tilted towards the Dove.
King Sibi continued to cut away portions of his body, to match the weight of the Dove.
As it was not possible, he sat on the scale himself.
It was Indra who came in the form of the Falcon.
He blessed Indra that His name will be remembered for compassion.
(Mahabharata, Aranya parva, adhyayas 130-131.)
The story appears in Japan in two versions.
One version is the same. Only the pronunciations are different.
Sibi is pronounced as Shibbi (strong empasis on the h) .
In this story Indira dressed as a blind person approaches King Sibbi requesting for eye-sight. King Sibbi pierces his own eyes and gives them to the blind man asking him to use it to retain his eye-sight.
Japanese Version:-
King Shibi is believed to be a previous incarnation of Shakyamuni Buddha. In this story a heavenly being named Bishamon approaches the God Taishaku and tells him ‘There is a great Bodhisattva named King Shibi. Soon he will become a Buddha.’ On hearing this Taishaku decides to test to test the sincerity of the King’s practice in pursuing enlightenment. He transforms himself into a hawk and instructs Bishamon to take on the appearance of a dove.
Chased after by the hawk, the dove to escapes and flies into the arms of King Shibi. Perched on the branch of a tree, the hawk says to the King, “Please let me have the dove back. It is what I have been trying to get.” King Shibbi replies, “No, I can’t because I have vowed to protect all living things. I cannot return it to you.”
The hawk then points out , “I am one of the living things that you have vowed to save. If you take away my food for today, I will be unable to live tomorrow.”
The King then offers to cut off a piece of his own flesh and gave it to the hawk. As the King proceeded to cut his own flesh, the hawk measures it using a balance and found the dove to be consistently heavier than the muscle of the King. No matter how much muscle was added, the weight was lighter than the total weight of the dove. Finally, the King cuts all the flesh off of his body.
The King tries desperately to put his entire body on the balance, but falls to the ground. He then exclaims, “I once made a pledge to save all living beings! I cannot let such minor sufferings defeat me!”
At last he successfully climbs onto the balance. Watching the entire scene, all the heavenly beings praise the King saying, “He did not begrudge his life, even for a bird. He is a person who best suits the title of Bodhisattva.
Suddenly, Taishaku casts off his disguised figure as a hawk and regains his original appearance.
He says to the King, “Don’t you have any pain or regret?” The King replies, “I have no regrets whatsoever. My heart is rather full of joy.”
No sooner did the King utter these words than did his body change back into what it used to be.
6. raamaH= Rama, svayambhuuriva= like the Brahma, bhuutaanaaM= among all the living beings, guNavattaraH= the most virtuous, teshhaamapi= among those brothers, mahaatejaH= the mightiest, ratikaraH babhuuva= was a source of joy, pituH= for his father.
Rama, like the Brahma among all the living beings, the most virtuous among those brothers and the mightiest was a great source of joy for his father.
sa hi devai rudiirNasya raavaNasya vadhaarthibhiH |
arthito maanushhe loke jajJNe vishhNuH sanaatanaH || 2-1-7
7. saH= That Rama, sanaatanaH= the eternal, vishhnuH= Vishnu, jajJNehi= was born, maanushhe loke= on the earth, arthita= as urged by, devaihi= gods, vadhaarthibhihi= to kill, udiirNasya raavaNasya= the egoistic Ravana.
That Rama – was He not the eternal Vishnu who was born on earth as prayed by celestials to kill the egoistic Ravana?
8. aditiryathaa= like Adithi, vajrapaaNinaa= by Indra, devaanaaM vareNa= the best among celestials, kausalyaa= Kausalya, shushubhe= was shone by, putreNa= her son, amitatejasaa= the mighty.
Like Adithi by Indra, best among the celestials, Kausalya shone by her son Rama, the mighty.
sa hi ruupopapannashcha viiryavaananasuuyakaH |
bhuumaavanupamaH suunurgaNairdhasharathopamaH || 2-1-9
9. saH= Rama, ruupopapannaH cha= having beautiful form, viiryavaan= a hero of valor, anasuuyakaH= without envy, gunaiH= by virtues, dasarathopamaH= like Dasaratha, anupamaH= an incomparable, suunuhu hi= son indeed, bhuumau= on earth.
Rama was beautiful in form, a hero of valor and without envy. By virtues, he was like Dasaratha. In this way, he was an incomparable son on earth.
sa cha nityaM prashaantaatmaa mR^idupuurvaM tu bhaashhate |
uchyamaano.api parushhaM nottaraM pratipadyate || 2-1-10
10. saH= that Rama, nityam= always, prashaantaatmaa= with a peaceful mind, bhaashhate= talked, mR^idupuurvakaM= softly, uttaram na prapadyate= he did not respond to, parushhaM= hard words, uchyamaanaha api= spoken by others.
That Rama was always peaceful in mind and spoke softly. He did not react to the hard words spoken by others.
11. saH= That Rama, aatmavattayaa= because of his good bent of mind, tushhyati= feels glad, kathaMchit= even by , aikena= one, upakaareNa= good thing, kR^itena= done, na smarati= (but) does not mind, satamapi= even a hundred, apakaaraaNaam= bad things.
That Rama, because of his good bent of mind, feels glad even by whatever way a good thing is done to him. He does not remember any number of bad things done to him.
12. astrayoga antareshhvapi= Even during intervals while practising archery, nityam= always, kathayannaasta= used to converse with, shiilavR^iddhai= elders by conduct, jJNaanavR^iddhai= elders by wisdom, vayovR^iddhai= elders by age (or), sajjanaiH= with good people.
Whenever he finds some time even while practising archery, Rama used to converse with elderly people, elder by way of conduct or wisdom or age or with good- natured people.
13. buddhimaan= wise man, madhurabhaashhii= sweet conversationalist, puurvabhaashhii= one who initiated a talk, priyaMvadaH= whose speech was compassionate, viiryavaan= person with valor, na cha vismitaH= not arrogant of, svena= his own, mahataa= great, viiryeNa= valor.
Rama was a wise man. He used to speak sweetly. He was the first man to initiate a talk. His speech was compassionate. He was valorous. But he was not arrogant of his mighty valor.
14. na cha= not, anR^itakathaH= speaking untruth, vidvaan= all knowing person, pratipuujakaH= Receptive and worshipful to, vR^idhaanaam= elders, anuraktaH= being loved, prajaabhi= by people, anurajyate= loving, prajaashchapi= also the people.
He did not speak untruth. He was all knowing. He used to be receptive and worshipful to the elders. People used to love him and he used to love the people.
15. saanukroshaH= had compassion, jitakrodhaH= conquered anger, braahmana pratipuujakaH= receptive and worshipful to the wise, diinaanukampii=had mercy towards the meek, dharmajNaH= knew what was to be done, nityam pragrahavaan= Had always self control, suchiH= was clean (in conduct).
He had compassion. He conquered anger. He used to be receptive and worshipful to the wise. He had mercy towards the meek. He knew what was to be done. He had always self-control. He was clean (in conduct).
16. kulochitamatiH= attitude suitable for his social rank, bahumanyate= giving due respect to, kshaatraM dharmam= righteousness of warrior-class, manyate= thought, tataha= by following that righteousness, parayaa kiirtya= by great fame, mahat= great, swargaphalam= fruit of heaven.
That Rama, having an attitude suitable for his social rank, giving due respect to righteousness of warrior-class, believed that by following the righteousness he would attain great fame and through it the fruit of heaven.
17. na rataH= not interested(in), ashreyasi= actions not beneficial, vidvaan= scholar, Na viruddhakathaaruchiH= no taste in tales opposing righteousness, vaachaspatiryathaa= like brihaspathi, uttarottarayuktau= in showing series of strategies, vaktaa= a fluent speaker.
Rama was not interested in actions, which were not beneficial. He was a scholar. He had no taste in tales opposing righteousness. Like vächaspathi, his eloquent speech contained a series of strategies for action.
18. arogaH= without disease, taruNaH= young man, vaagmii= speaker, vapushhmaan= person with a good body, deshakaalavit= knew time and place, purushhasaarajJNaH=could grasp the essence of men, ekaH= the one, saadhuH= gentleman, vinirmitaH= created, loke= on earth.
Rama was a young man without any disease. He was a good speaker. He had a good body. He knew both time and place. He could grasp the essence of men. He was the one gentleman born on earth.
sa tu sreshhThairguNairyuktaH prajaanaaM paarthivaatmajaH |
bahishchara iva praaNo babhuuva guNataH priyaH || 2-1-19
19. prajaanaam= To people, priyaH= loving, saH= that, paarthivaatmajaH= prince, shreshhThaiH= with good, guNaiH= virtues, yuktaH= contained, babhuuva= existed, praanaH aiva= like spirit, bahishcharaH= moving outside, guNataH= by virtues.
People loved the virtuous prince Rama and treated him as their spirit moving outside.
20. vidyaavratasnaataH= after bathing in the discipline of education, samyak= properly, saaN^gavedavit= After knowing archery, yathaavat= as prescribed, bharataagrajaH= elder brother of Bharatha (Rama), babhuuva= was, shreshhThaH= better than, pituH= father, ishhvastre= in archery.
After completing his education properly, Rama, after knowing the science of archery as prescribed, was better than his father in the use of bow and arrows.
21. kalyaanaabhijanaH= having born in a good clan, saadhuH= gentleman, adiinaH= not a feeble man, satyavaak= speaker of truth, R^ijuH= straightforward man, abhiviniitaH= properly trained by, vR^iddhaiH= elderly, dvijaiH= wisemen, dharmartha darshibhiH= who realized righteousness.
Rama, having born in a good clan, was gentle minded. He was not feeble. He spoke truth. He was straightforward. He was properly trained by elderly wise men that knew righteousness.
22. dharma kaamaartha tattvajnaH= one who knew the real form of desire, wealth and righteousness, smR^itimaan= one who had a good power of memory, pratibhaanavaan= one who had a spontaneous wisdom to respond, vishaaradaH= one who had skill, kR^itakalpaH= one who had created arrangement of, samayaachaare= customs useful at that time, laukike= for the society.
Rama knew the real form of desire, wealth and righteousness. He had a good memory power. He had a spontaneous wisdom. He had skills in arranging customs useful to society prevalent at that time.
23. nibhR^itaH= Humble man, saMvR^itaakaaraH= Had an enclosed form, gupta mantraH= kept thoughts to himself, sahaayavaan= helped others, amogha krodha harshhashcha= his anger and pleasure not wasteful, tyaagasaMyama kaalavit= knew the timing of giving and non-giving.
Rama was humble. He did not let his feelings appear outwardly. He kept his thoughts to himself. He helped others. His anger and pleasure were not wasteful. He knew when to give and when not to give.
dR^iDhabhaktiH sthiraprajJNo naasadgraahii na durvachaaH |
nistandrirapramattashcha svadoshhaparadoshhavit || 2-1-24
24.dR^iDha bhaktiH= had a firm devotion, sthira prajJNaH= had steadfast mind, aasadgraahii= was not stubborn, na durvachaaH= not speaking evil words, nistandriH= had no idleness, apramattaH= was alert, svadoshhaparadoshhavit= and recognized his own errors and those of others.
Rama had a firm devotion and steadfast mind. He was not stubborn nor did he speak evil words. He was free from idleness and was ever alert. He recognized his own errors and those of others.
25. shaastrajJNaH cha= He knew sciences, kR^itajJNaH + cha= knew their practice, purushhaantarakovidaH= understood differences among men, yathaanyaayam= as per justice, vichakshaNaH= discriminator of, pragrahaanugrahayoH= punishment and protection.
Rama knew the theory and practice of sciences. He understood the differences among men. He could judiciously discriminate whom to protect and whom to punish.
satsaMgrahapragrahaNe sthaanavinnigrahasya cha |
aayakarmaNyupaayajJNaH saMdR^ishhTavyayakarmavit || 2-1-26
26. satsaMgrahapragrahaNe= identifying the good and protecting them, sthaanavit= knew the people, nigrahasya cha= to be reprimanded, upaayajJNaH= knew the ways and means of, aaya karmaNi= getting income, sandR^ishhTa vyaya karmavit= knew the system of spending as mentioned in sastra.
He identified good men and protected them. He knew the people worthy of reprimand. He knew the ways and means of getting income as well as the system of spending, as perceived by economic sciences.
shraishhThyaM shaastrasamuuheshhu praapto vyaamishrakeshhu cha |
arthadharmau cha saMgR^ihya sukhatantro na chaalasaH || 2-1-27
27. praaptaH= obtained, shraishhThyam= great skill, shaastrasamuuheshhu= in groups of sciences, vyaamishrakeshhu cha= and in their subsidiaries, sukhatantraH= Interested in enjoying comforts, saMgR^ihya= after understanding, artha dharmau= economic realities, na alasaH= and never remained inactive.
Rama could obtain great skill in the groups of sciences along with their subsidiaries. He was interested in enjoying comforts only after understanding the economic realities. He never remained inactive.
28. vijJNaataa= acquainted with, shilpaanaam= fine arts, vaihaarikaaNaam= useful in entertainment, arthavibhaagavit= knew how to distribute wealth, yuktaH= efficient in, aarohe= in riding, vinaye= in taming, vaaraNavaajinaam= elephants and horses.
Rama was acquainted with the fine arts useful for entertainment. He knew how to distribute the wealth. He was efficient in riding and taming of elephants and horses.
dhanurvedavidaaM sreshhTho loke.atirathasaMmataH |
abhiyaataa prahartaa cha senaanayavishaaradaH || 2-1-29
29. shreshhThaH= best of persons, dhanur veda vidaam= knowing the science of archery, athirathasaMmataH= appreciated by the champions of archery, senaa nayavishaaradaH= Attained skills in moving the army properly, abhiyaataa= facing the enemies, prahartaa cha= (He) used to kill them.
Rama was the best of persons knowing the science of archery in the world; and was well appreciated by the champions of archery. He attained skills in marshalling the army. He faced and killed the enemies in battle.
apradhR^ishhyashcha saMgraame kruddhairapi suraasuraiH |
anasuuyo jitakrodho na dR^ipto na cha matsarii |
na chaavamantaa bhuutaanaaM na cha kaalavashaanugaH || 2-1-30
30. kruddhaiH= enraged, suraasurair api= even by suras and asuras, apradhR^ishhyaH= (He) could not be defeated, saMgraame= in battle, anasuuyaH= had no jealousy, jitakrodhaH= conquered anger, na dR^iptaH= Had no arrogance, na matsarii cha= Had no envy, na cha avamantaa= not humiliated, bhuutaanaam= living beings, na kaala vashaanugaH cha= had not surrendered to time.
Even enraged celestials and demons could not defeat Rama in battle. He had no jealousy. He conquered anger. He had no arrogance and envy. He had not humiliated any living being. He had not surrendered to time.
31. paarthivaatmajaH= That prince Rama, evam shreshhThagunaiH= with these good virtues, yuktaH= fair, prajaanaam= to the people, saMmataH= was agreeable, trishhu lokeshhu= to the three worlds, kshamaa guNaiH= virtue of forgiveness, vasudhaayaaH= (comparable) to the earth, budhyaa= By wisdom, bR^ihaspate= to brihaspathi, viiryeNa= by valour, shachiipate= to devendra, tulyaH= (He was) equal.
That Prince Rama, with these good virtues, was fair to the people. He was agreeable to the three worlds. By patience and the related virtues, he was equal to earth, by wisdom to Brihaspathi and by valor to Devendra.
32. raamaH= Rama, guNaiH= by virtues, sarva prajaakaantaiH= which are enlightening to all the people, priitisamjananaiH= which are source of liking, pituH= to his father, viruruche= was shining, suurya eva= like the sun, diiptaH= shining, aMshubhiH= by the rays.
Rama, by his virtues, was a source of happiness to all the people and a spring of joy to his father. As the sun shines with his rays, Rama was shining, thus, with his virtues.
33. medinii= the Earth, akaamayata= wished, tam= Rama, naatham= (to be) the lord, evaM vrathasaMpannam= as he was adorned with disciplined life, apradhR^ishhya paraakramam= having undefeatable valor, lokapaalopamam= equal to the universal lords like Indra.
The earth wished Rama to be her Lord as he was adorned with self -control and norms of behavior bearing undefeatable valor equal to that of universal lords like Indra.
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