Ramanisblog

Tag: Sarasvathi valley

  • Murugan A Vedic God Harappan Tamil Script Proves

    I have posted earlier that Murugan is Not a Tamil God.

     

    I have also posted with references that the Sanatana Dharma originated in the South.

     

    Vaivastha Manu migrated from the South,to North, Saraswathi Valley, because of Tsunami.

     

    Lord Murugan Tiruchendur.jpg
    Shanmugan,Tiruchendur

     

    Lord Shiva, Ganesha and Murugan migrated through the Arabian Peninsula to the West.

     

    In their mission of dividing Indians , the British rewrote History through self-styled researchers like Caldwell and other covert,:German Missionaries like Max Mueller,

     

    The same thing happened in Tamil, an ancient Indian language.

     

    Tamil along with Sanskrit was in use in Bharat.

     

    To divide the people by Aryan Dravidian Theory,Murugan, a Vedic God Skanda was turned into an independent Tamil God by misinterpreting and in some case by out right lies.

     

    The finding of Tamil Script in Harappa and Sarswathi Valley, the Vedic seals in Arikkamedu and Adicha nallur in Pondicherry,Tamil Nadu nail the mischief.

     

    In addition the ideograms of the Indus Script confirms that Murugan is a Vedic God.

    Harappan Script for Murugan.gif.
    Parpola has proposed reading a pair of signs as ‘bangles + squirrel’ (Fig.III b), interpreting it as a divine title. The second sign appears to depict a small animal perched on a tree branch. Parpola has, in my opinion, convincingly shown that this animal is the striped palm squirrel shown in its characteristic posture of hanging upside down. Two faience figurines of the palm squirrel have been found at Mohenjodaro. The Tamil word for squirrel is anil (*canil). This loveable creature is often endearingly referred to as anil pillai (pillai being the general term for ‘young one’). Parpola suggests that pillai by itself can mean ‘squirrel’ and the usage may go back to Proto-Dravidian as indicated by the words warce, verce (Gondi) and pirca (Parji) which mean ‘squirrel’ and are, according to him, cognates of pillay, Thus he reads the pair of signs as muruku pillay taken as referring to the god Murukan with the title pillay. Pillai is attested in Tamil as an appellation of Murukan, as the son of Siva.
    Parpola departs in this case from his own rules of rebus, which require the finding of another meaning for the same word ( * canil), and not for an associated term ( * pillay). Further as far as I know, there seems to be no attested usage in Dravidian for pillay by itself to mean ‘squirrel’. The suffix pillai is added in Tamil to a wide variety of words to indicate the ‘young of the species” and not specifically or even mainly to the squirrel. As regards the Gondi and Parji words for ‘squirrel’ cited by Parpola, the suggested derivation from * pillay is not supported by regular phonetic correspondences.

    ”

    3.2 As seen earlier, the two defining characteristics of the pictorial depictions of the Harappan deity are (a) a skeletal body, and (b) bent and contracted posture. The Dr. etyma with the nearest meanings are as follows.34

    (a) ‘To be shrivelled‘ (DEDR 4972):

    Ma. muratuka: to shrivel; muraluka: id., decay.

    Ka. muratu, murutu, muruntu: shrink, shrivel.

    Tu. muruntu: shrunk, shrivelled.

    Nk. mural: to wither.

    Kur. murdna: to be dried to excess.

    (b) ‘To be contracted’ (DEDR 4977):

    Ta. muri: to bend; murivu: contracting, fold; muri (nimir): (to stretch by) winding limbs.

    Ka. murige: bending, twisting; muruhu: a bend, curve, a crooked object;

    Ka. muratu, murutu, muruntu: to be bent or drawn together, state of being contracted.(DEDR 4972).

    Tu. muri: curve, twist; murige: twist.

    Pa. murg: to be bent; murgal: hunchback.

    Ga. murg: to bend; murgen: bent; murug: to bend down.

    Go. moorga: humpbacked.

    (cf: Pkt. muria: twisted; old Mar. mured: to twist.)

    We may infer from the linguistic data summarised in (a) and (b) that PDr. * mur/mur-V is the primitive root from which words with the meanings ‘shrivelled’ and ‘contracted’ have been derived.

    3.3 We may now proceed to apply the technique of rebus to try and discover the Dr. homonyms with the intended meanings.

    (c) ‘Strong, fierce, wild, fighting‘ (DEDR 4971) :

    Ta. muratu: ill-temper, wildness, rudeness; muran: fight, battle, fierceness, strength.

    Ma. muran: fight, strength.

    Ko. mort: violence (of action); mordn: violent man.

    Tu. murle: quarrelsome man.

    Te. moratu: rude man.

    (d) ‘To destroy, kill‘ (DEDR.4975) :

    Ta. murukku: to destroy, kill; murunku : to be destroyed.

    Ma. muruka: to cut.

    Kol., Nk. murk: to split, break.

    Kui. mrupka: to kill, murder.

    Kur. murukna: to mangle, mutilate.

    Malt. murke: to cut into bits.

    (e) ‘Ancient‘ (DEDR. 4969) :

    Ta. murancu: to be old, ancient; muri: antiquity.

    Kol., Pa. murtal: old woman.

    Nk: murtal : old woman.

    Go. mur-: to mature.

    The two sets of etyma in (c) and (d) taken together indicate that the original name of the deity was something like * mur/mur-V and that his essential traits were those of a fierce god, destroyer or hunter.

    3.4 The legends and myths surrounding the deity have become inextricably mixed up and both sets of etyma in groups (a) to (d) apply to him. In short, the deity was both ‘a departed soul or demon’ as indicated by his skeletal body and contracted posture, and also ‘a fierce killer or hunter’ as indicated by the Dr. etyma. Furthermore, the linguistic data in (e) can be interpreted to mean that the deity was considered to be ‘ancient’ even in Harappan times.

    3.5 In the concluding part of the Paper, we shall compare the traits of the Harappan Skeletal Deity as revealed by the pictorial depictions and linguistic data summarised above, with those of muruku (Murukan), the primitive god of the Tamils as recorded in the earliest layers of the Cankam poetry.35

    3.6 The most striking aspect of muruku is that he had no form; he was a disembodied spirit or demon who manifested himself only by possessing his priest or a young maiden. When muruku possessed him, the priest (velan) went into a trance and performed the shamanic dance in a frenzy (veri atal). When muruku possessed the maiden (anankutal), her mother called in the priest (velan) to perform the veri dance to pacify the spirit and restore the girl to her senses.36

    3.7 The second prominent trait of muruku was of a ‘wrathful killer’ indicating his prowess as a war-god and hunter.37

    3.8 The only physical traits which may be attributed to the primitive muruku are his red colour (cey) associated with blood and bloody sacrifices, and his spear (vel) associated with killing enemies and hunting animals. As muruku had no material body, these two physical traits are shown to belong to his priest, velan the ‘spear-bearer’ who wore red clothes and offered red flowers in ritual worship involving the sacrifice of goats and fowls. There were no temples in the earliest times, and the worship was carried out in the open field (kalam) before a wooden altar.

    3.9 Another very ancient aspect of the worship of Murukan, not alluded to in the Cankam poems, but strongly supported by Tamil tradition, is the ritual carrying of offerings on the kavati (yoke with the offerings tied to the ends by ropes). The Paharpur plaques noticed above may also be compared with the Tamil legends of muruku (the demon) and Itumpan, his kavati-bearing worshipper.38

    3.10 Much of the later Tamil literature, and virtually all the Tamil inscriptions and iconographic motifs have been heavily influenced by the Sanskritic traditions of Skanda-Karttikeya-Kumara and have very little in common with the primitive muruku except the name Murukan.39 Even the meaning of his name has undergone a radical transformation from muruku ‘the demon or destroyer’ to Murukan ‘the beautiful one’, consistent with the later notion that gods must be ‘beautiful’ and demons ‘ugly’. As P.L. Samy points out in his incisive study of Murukan in the Cankam works, there is no support for the later meaning in the earliest poems. He derives muruku (Murukan) and murukku ‘to destroy’ from Dr. muru-, and endorses the identification of Murukan with muradeva (a class of demons) mentioned in the Rgveda, as proposed by Karmarkar.40

    3.1 1 The muruku of the early Tamil society before the Age of Sanskritization was a primitive tribal god conceived as a ‘demon’ who possessed people and as a ‘wrathful killer or hunter’. This characterisation of the earliest Tamil muruku is in complete accord with his descent from the Harappan Skeletal Deity with similar traits revealed through pictorial depictions, early myths and Dravidian linguistic data.

    * I differ with the point 3.1.1 , as the Harappan civilization is from the South.

    Citation.

    http://murugan.org/research/mahadevan.htm

  • Vedic Sarasvathi Valley Culture From Dravida South

    Vedic Sarasvathi Valley Culture From Dravida South

    All the cultures  of the world have some sort of records,legends on the Great flood that inundated the world.

    These details are found in the Bible, Hinduism,Jewish History and Zend Avesta.

    These details are also found among the illiterate ethnic groups in the form of ballads.

    Tamil literature deals in detail about the great flood,Kadal Kol.

    Tamil Epic, among others, Silappathikaram deals exhaustively on his subject

    Portions of Tamil Nadu were submerged under the sea including the Then Madurai, the Madurai in Tamil Nadu belongs to a different period.

    Bible speaks of One flood.

    Considering the historical proof found and the number of references Tamil and Sanskrit references seem to be more authentic and they include the one mentioned in the Bible.

    We shall see how these Floods happened and their approximate dates.

    “ca. 200,000 to 50,000 BC: evolution of “the Tamilian or Homo Dravida”

    ca. 200,000 to 100,000 BC: beginnings of the Tamil language,000 BC:

    Kumari Kandam civilisation20,000 BC:

    A lost Tamil culture of the Easter Island which had an advanced civilisation.

    Lemuria submerged6087 BC:

    Second Tamil Sangam established by a Pandya king 3031 BC:

    A Chera prince in his wanderings in the Solomon Islands saw wild sugarcane and started cultivation in Present Tamil nadu.1780 BC:

    The Third Tamil Sangam established by a Pandya king7th century BC: Tolkappiyam (the earliest known extant Tamil grammar)

    Of the three Floods, the Mahabharata refernce to Chera King ,Udiyan Neduncheralathan having participated in the Mahabharata wa along with Pandya King probably relates to the Second Sangam period as the first Sangam period was wiped out when Lemuria sunk.

    This means that the earliest reference to Tamils is from Mahabharata which is dated around 3000 BC.

    ( However there is enough evidence in the Puranas and the archeological finds in Tamilnadu indicate that the Tamil Culture had thrived during or even before the Vedic, Sarasvati Valley civilization)

    The third Sangam was established by a Pandya King and his lineage may be traced back to the Vedic period.

    “And, O Yudhishthira, in the country of the Pandyas are the tirthas named Agastya and Varuna! And, O bull among men, there, amongst the Pandavas, is the tirtha called the Kumaris. Listen, O son of Kunti, I shall now describe Tamraparni. In that asylum the gods had undergone penances impelled by the desire of obtaining salvation. In that region also is the lake of Gokarna which is celebrated over the three worlds, hath an abundance of cool waters, and is sacred, auspicious, and capable, O child, of producing great merit. That lake is extremely difficult of access to men of unpurified souls. Mahabharatha 3:88[17]

    And similarly, Pandya, who dwelt on the coast-land near the sea, came accompanied by troops of various kinds to Yudhishthira, the king of kings. Mahabharatha 5:19

    Steeds that were all of the hue of the Atrusa flower bore a hundred and forty thousand principle car-warriors that followed that Sarangadhwaja, the king of the Pandyas. Mahabharatha 7.23

    In return, Malayadhwaja pierced the son of Drona with a barbed arrow. Then Drona’s son, that best of preceptors, smiling the while, struck Pandya with some fierce arrows, capable of penetrating into the very vitals and resembling flames of fire. Mahabharatha 8:20′

    Add to this the Bhagavatham stating that the Ancestor of Lord Rama, Satyavrata Manu having migrated to North with two sons to establish a Kingdom in Ayodhya.”

    This is a clear indication of the culture from the South moved to North , to Sarasvati Valley and later Indus Valley.

    Then there is the Tamil script being found in the Mohenjo-Daro.

    One batch of migration from the south took place towards the Sarasvati .

    What about the next?

    We have references about the Arctic the Home of the Rishis and Vedas, Lemuria and Atlantis being one.

    We shall examine in detail

    References.

    The Oxford History of India, 4th ed. revised by Percival Spear (reprinted Delhi�: OUP, 1974-1998), p.�43.
    [2] R.�C. Majumdar, H.�C. Raychaudhuri, Kalikinkar Data, An Advanced History of India (Madras�: Macmillan, 4th ed. 1978).
    [3] A.�L. Basham, The Wonder That Was India (Calcutta�: Rupa, 3rd ed. 1981).
    [4] K.�A. Nilakanta Sastri, A History of South India (New Delhi�: OUP, 4th edition 1975).
    [5] K. V. Raman, Excavations at Uraiyur (Tiruchirapalli) 1965-69 (Madras�: University of Madras, 1988).
    [6] K.�V. Soundara Rajan, Kaveripattinam Excavations 1963-73 (New Delhi�: Archaeological Survey of India, 1994).
    [7] See The Ancient Port of Arikamedu�New Excavations and Researches 1989-1992, vol. 1, ed. Vimala Begley (Pondicherry�: �cole Fran�aise d�Extr�me-Orient, 1996).
    [8] As reported in The New Indian Express (Coimbatore edition), 12 April 2000. The occasion was a debate on �saffronization of the education system,� and the full first part of the quotation is�: �The RSS has gone to the extent of saying that Dravidian civilization is part of Hinduism….�
    [9] For a good overview of the archaeological picture of ancient South India, see K.�V. Raman, �Material Culture of South India as Revealed in Archaeological Excavations,� in The Dawn of Indian Civilization (Up To c.�600�BC), ed. G.�C. Pande (Delhi�: Centre for Studies in Civilizations, 1999), p. 531-546.
    [10] K.�A. Nilakanta Sastri, A History of South India, p. 84.
    [11] Uttankita Sanskrit Vidya Aranya Epigraphs vol. II, Prakrit and Sanskrit Epigraphs 257 BC to 320 AD, ed. K.�G. Krishnan (Mysore�: Uttankita Vidya Aranya Trust, 1989), p.�16 ff, 42 ff.
    [12] Ibid., p. 151 ff.
    [13] R. Nagaswamy, Art and Culture of Tamil Nadu (New Delhi�: Sundeep Prakashan, 1980), p. 23.
    [14] B. Narasimhaiah, Neolithic and Megalithic Cultures in Tamil Nadu (Delhi�: Sundeep Prakashan, 1980), p.�211�; also in Bridget and Raymond Allchin, The Rise of Civilization in India and Pakistan (New Delhi�: Cambridge University Press, 1996), p. 331.
    [15] B. Narasimhaiah, Neolithic and Megalithic Cultures in Tamil Nadu, p. 203.
    [16] I.�K. Sarma, Religion in Art and Historical Archaeology of South India (Madras�: University of Madras, 1987), p.�33.
    [17] K.�V. Raman, Sakti Cult in Tamil Nadu�a Historical Perspective (paper presented at a seminar on Sakti Cult, 9th session of the Indian Art History Congress at Hyderabad, in November 2000�; in press).
    [18] William A. Noble, �Nilgiris Prehistoric Remains� in Blue Mountains, ed. Paul Hockings (Delhi�: OUP, 1989), p.�116.
    [19]Bridget and Raymond Allchin, The Rise of Civilization in India and Pakistan, p.339-340.
    [20] I.�K. Sarma, Religion in Art and Historical Archaeology of South India, p. 35.
    [21] Ibid. , p. 34.
    [22] K.�V. Raman, Excavations at Uraiyur, p.�84.
    [23] K.�V. Raman, Sakti Cult in Tamil Nadu.
    [24] K.�V. Soundara Rajan, Kaveripattinam Excavations 1963-73, p. 111-112.
    [25] Iravatham Mahadevan, �Pottery Inscriptions in Brahmi and Tamil-Brahmi� in The Ancient Port of Arikamedu, p. 295-296.
    [26] K. V. Raman, �A Note on the Square Copper Coin from Arikamedu� in The Ancient Port of Arikamedu, p. 391-392.
    [27] R. Krishnamurthy, Sangam Age Tamil Coins (Chennai�: Garnet Publications, 1997). The following examples are drawn from this book.
    [28] K. V. Raman, �Archaeological Excavations in Kanchipuram�, in Tamil Civilization, vol. 5, N�1 & 2, p.�70-71.
    [29] R. Krishnamurthy, Sangam Age Tamil Coins, p. 26.
    [30] Ibid., p. 46-47, etc.
    [31] Two important studies in this respect are�: Savita Sharma, Early Indian Symbols (Delhi�: Agam Kala Prakashan, 1990) and H. Sarkar & B.�M. Pande, Symbols and Graphic Representations in Indian Inscriptions(New Delhi�: Aryan Books International, 1999).
    [32] K.�A. Nilakanta Sastri, A History of South India, p. 130.
    [33] N. Raghunathan, Six Long Poems from Sanham Tamil (reprint Chennai�: International Institute of Tamil Studies, 1997), p.�2, 10.
    [34] K.�A. Nilakanta Sastri, A History of South India, p. 130.
    [35] Tolkappiyam Marabus 71, 72, 77, 81, quoted by S. Vaiyapuri Pillai in Life of Ancient Tamils.
    [36] Tolkappiyam,Porul 166, 176, quoted by K.�V. Sarma, �Spread of Vedic Culture in Ancient South India� in The Adyar Library Bulletin, 1983, 43:1, p.�5.
    [37] K.�V. Raman, Sakti Cult in Tamil Nadu.
    [38] Paripadal, 8.
    [39] Paripadal, 3, 9, etc..
    [40] Purananuru, 2, 93, etc. See also invocatory verse.
    [41]The last three references are quoted by K.�V. Sarma in �Spread of Vedic Culture in Ancient South India,� p. 5 & 8.
    [42] Quoted by K.�V. Sarma in �Spread of Vedic Culture in Ancient South India,� p. 8.
    [43] Purananuru, 17 as translated in Tamil Poetry Through the Ages, vol. I, Ettuttokai�: the Eight Anthologies, ed. Shu Hikosaka and G. John Samuel (Chennai�: Institute of Asian Studies, 1997), p. 311.
    44] Tiruvalluvar, The Kural, translated by P.�S. Sundaram (New Delhi�: Penguin, 1990), p.�19.
    [45] For more details on Tiruvalluvar�s indebtedness to Sanskrit texts, see V. R. Ramachandra Dikshitar�s study of the Kural, as quoted by P.�T. Srinivasa Iyengar in History of the Tamils (Madras�: reprinted Asian Educational Services, 1995), p. 589-595.
    [46] V. R. Ramachandra Dikshitar, Cilappatikaram (Madras�: 1939, reprinted Chennai�: International Institute of Tamil Studies, 1997), p.�57,
    [47] R. Nagaswamy, Art and Culture of Tamil Nadu, p. 7.
    [48] P. S. Subrahmanya Sastri, An Enquiry into the Relationship of Sanskrit and Tamil (Trivandrum�: University of Travancore, 1946), chapter 3.
    [49] See for instance�: K.�A. Nilakanta Sastri, �Sanskrit Elements in Early Tamil Literature,� in Essays in Indian Art, Religion and Society, ed. Krishna Mohan Shrimali (New Delhi�: Munshiram Manoharlal Publishers Pvt. Ltd., 1987)�; K.�V. Sarma, �Spread of Vedic Culture in Ancient South India� in The Adyar Library Bulletin, 1983, 43:1�; Rangarajan, �Aryan Dravidian Racial Dispute from the Point of View of Sangam Literature,� inThe Aryan Problem, eds. S.�B. Deo & Suryanath Kamath (Pune�: Bharatiya Itihasa Sankalana Samiti, 1993), p. 81-83.
    [50] K. V. Raman, �Religious Inheritance of the Pandyas,� in Sree Meenakshi Koil Souvenir (Madurai, n.d.), p.�168.
    [51] Ibid., p.�168-170.
    [52] V. R. Ramachandra Dikshitar, Cilappatikaram, p.�53.
    [53] Ibid., p.�58.
    [54] John Ralston Marr, The Eight Anthologies � A Study in Early Tamil Literature (Madras�: Institute of Asian Studies, 1985), p.�vii.
    [55] K.�A. Nilakanta Sastri, �Sanskrit Elements in Early Tamil Literature,� p. 45 (emphasis mine).
    [56] John R. Marr, �The Early Dravidians,� in A Cultural History of India, ed. A.�L. Basham (Delhi�: OUP, 1983), p.�34.
    [57] Kamil Zvelebil, The Smile of Murugan�: On Tamil Literature of South India (Leiden�: E.�J. Brill, 1973), p.�20, quoted in Ganapathy Subbiah, Roots of Tamil Religious Thought (Pondicherry�: Pondicherry Institute of Linguistics and Culture, 1991), p.6.
    [58] Ibid.
    [59] M.�G.�S. Narayanan, �The Vedic-Puranic-Shastraic Element in Tamil Sangam Society and Culture,� in Essays in Indian Art, Religion and Society, p. 128.
    [60] Ibid., p. 139.
    [61] N. Raghunathan, Six Long Poems from Sanham Tamil, p. 32.
    [62]Ganapathy Subbiah, Roots of Tamil Religious Thought, p. 5.
    [63] N. Subrahmanian, The Tamils�Their History, Culture and Civilization(Madras� Institute of Asian Studies, 1996), p. 118.
    [64] Ganapathy Subbiah, Roots of Tamil Religious Thought, p. 160.
    [65] Swami Vivekananda, �Reply to the Madras Address,� The Complete Works of Swami Vivekananda (Advaita Ashrama, 1948), p. 278.

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