Tag: Tamils Ramayana

  • Pandyas 7000 8,64,000 Years Evidence Valmiki Ramayana Kishkindha Kanda

    Pandyas 7000 8,64,000 Years Evidence Valmiki Ramayana Kishkindha Kanda

    World literature and Religious texts speak of the Great flood. This reference is found in Judaism, Christianity and legends of Lemuria and Atlantis. It is also referred to in the folklores of Maya’s,Incas ,Hitties,and among Australian Aborigines.

    Tamil Pandyas date back to 8,00,000 years.

    Classic Tamil literature speaks of two Great Floods called ‘கடல் கோள்’ ‘Kadal Kol’.The reference to two floods that took place.Tamil literature records tha there was a Landmass which encompassed 49 Kingdoms, among them the three prominent ones were Chera, Chola and Pandya.The Pandya Kings established Conclave of Tamil Poets,’ தமிழ் சங்கம்’

    The first one was conducted in Then Madurai,the second one was at Kavatspuram and the third one was at Madurai ( present Madurai in Tamilnadu)

    Shifting of Sangam was necessitated by Great Flood.

    After the first flood, capital was shifted to Kapatapuram and when Tsunami consumed it, the Sangam was held at Madurai.

    Tamil texts speak of the lineage of the ancient Tamil kings of ancient Landmass

    Also list of poets during the period.

    World texts speak of these floods and normally these are dated around a few thousand years before Christian Era.

    Periplus speaks of Kavatam. Strabo and Pliny mention among other historians of the west.

    Adiyarkunallar mentions that the lost land extended from Pahruli river in the north to the Kumari river in the South. It was located to the south of Kanyakumari, and covered an area of 700 kavatam (a unit of unknown measurement). It was divided into 49 territories (natu), classified in the following seven categories:

    • Elu teñku natu (“Seven coconut lands”)
    • Elu Maturai natu (“Seven mango lands”)
    • Elu munpalai natu (“Seven front sandy lands”)
    • Elu pinpalai natu (“Seven back sandy lands”)
    • Elu kunra natu (“Seven hilly lands”)
    • Elu kunakarai natu (“Seven coastal lands”)
    • Elu kurumpanai natu (“Seven dwarf-palm lands”)(wiki)

    Many Tamil Hindu shrines have legendary accounts of surviving the floods mentioned in Hindu mythology. These include the prominent temples of Kanyakumari, Kanchipuram, Kumbakonam, Madurai, Sirkazhi and Tiruvottiyur.[8]:57–69 There are also legends of temples submerged under the sea, such as the Seven Pagodas of Mahabalipuram. The Puranas place the beginning of the most popular Hindu flood myth – the legend of Manu – in South India. The Sanskrit-language Bhagavata Purana (dated 500 BCE-1000 CE) describes its protagonist Manu (aka Satyavrata) as the Lord of Dravida (South India). TheMatsya Purana (dated 250–500 CE) also begins with Manu practicing tapas on Mount Malaya of South India.[8]:57Manimeghalai (dated around 6th century CE) mentions that the ancient Chola port city of Kavirippumpattinam (present-day Puhar) was destroyed by a flood. It states that this flood was sent by the Hindu deity Indra, because the king forgot to celebrate a festival dedicated to him.

    There are refernces in Atlantis legends that the earth had an inner core populated with people.

    “The first is Mother Earth’s inner crust, which is a continuation of the external surface crust. The two Polar Regions each have a large entrance or hole, somewhat like a cored apple, and the crust wraps itself down and around the mantle into the hollow interior. The outer and inner crusts have very similar topography:

    https://ramanisblog-in.cdn.ampproject.org/v/s/ramanisblog.in/2015/10/26/rama-atlantis-war-kavatam-periplus-port-window-of-lemuria/amp/?amp_js_v=a2&amp_gsa=1&usqp=mq331AQFKAGwASA=#aoh=16004075329786&referrer=https%3A%2F%2Fwww.google.com&amp_tf=From%20%251%24s&ampshare=https%3A%2F%2Framanisblog.in%2F2015%2F10%2F26%2Frama-atlantis-war-kavatam-periplus-port-window-of-lemuria%2F

    Lemuria 34 Million Square Miles Details

    Kavata was recognised as the window to the East.

    Valmiki Ramayana, the epic that speaks of Sri Rama mentions Kavata, Kapatapuram in Tamil,and Pandya Kingdom. Kishkindha kandam also refers to Cheras,Cholas,Andhras as well.

    Ramayana is dated at 5114 BC.

    Rama’s Birth Date

    This was arrived at by checking the Astronomical data.

    Therefore, Tamil ,Tamil kings,Pandyas had existed at the time of Ramayana if not earlier.

    So Pandya ,Tamil Kingdom dates back to 7000 years.

    Yet there is another aspect to this.

    While one may feel elated at the Antiquity at 7000 years, the point is Ramayana is recorded to have happened on Treta Yuga, that is about 8,64,000 years ago.Present Kali Yuga is about 5114 years old. The earlier Epoch Dwapara Yuga lasted for 8,64,000 years.

    So based on this point the Ramayana is about 8,64,000 years old.

    How?

    The answer lies in the fact that Time is Cyclic and Non linear.

    Time non linear

    Non linear Time check related posts as well.

    Based on this, Ramayana and Tamil Kingdoms date back to 8,64,000 years.

    Mind boggling.

    Easy to dismiss as Myth.

    When one studies and Understands Theory of Time , Quantum measurements of Time scale, one would accept this.

    Fact that I do not understand does not mean that things are Myths.

    ततो हेममयम् दिव्यम् मुक्ता मणि विभूषितम् || ४-४१-१८
    युक्तम् कवाटम् पाण्ड्यानाम् गता द्रक्ष्यथ वानराः |

    18b, 19a. vaanaraaH = oh, vanara-s; tataH = from there; yuktam = joined to – braced to the wall of fortress; hemamayam divyam = full with gold, beautiful one; muktaa maNi vibhuuSitam = pearls, gemstones, decorated with; paaNDyaanaam kavaaTam = of Paandya [kingdom’s,] castle-door; gataaH = having gone there; drakSyatha = you shall see; search inside that gateway.

    “From there, on going to the Paandya Kingdome you shall see a fully golden castle-door bracing the compound-wall of the fortress, which is decorated with pearls and jewels, and conduct your search even in that kingdom. [4-41-18b, 19a]

    Citation. http://valmikiramayan.net/utf8/kish/sarga41/kishkindha_41_frame.htm

  • Lord Rama Grandmother Pandyan Princess Indumadhi

    Lord Rama Grandmother Pandyan Princess Indumadhi

    Indian historians,if there be any, being Secular (?) Anglophiles,are a strange species.

    They would accept accept as Gospel the information provided by Greek Historians like Thucydides,others like Plutarch and Edward Gibbon,would brush aside Indian History recorded by Puranas,Ramayana,Mahabharatha,Kalidasa’s Raghuvamsa as myths.

    Puranas and Ithihasas,Ramayana and Mahabharatha are dismissed because they are religious texts(?).

    Yet they would accept the Bible!

    Despite Kalidasa naming Raghuvamsa,meaning the Lineage of Raghu,ancestor of Rama,Raghuvamsa is ignored for history researches!

    Why?

    I shall be presenting information from Raghuvamsa on the Lineage of Raghu and Rama.

    I have written with evidence that Manu was a Dravidian and there was no Aryan Invasion.

    I have also written on the Ikshvaku Dynasty,the Solar Dynasty,Suryavansha.

    Lord Rama’s Sister Shanta was married to Rishyashrunga of Sringeri,presently in Karnataka.

    Rama’s ancestor Sibi,a Chola King built the Thiruvellarai Temple,about 10 km from Srirangam,Tamil Nadu in honour of Lord Vishnu as Pundarikaksha.

     

    Details of the temple can be had from this site.

    Details of the lineages of Ramayana and Seetha are described in the Bala Kandahar of Valmiki Ramayana.

    naabhaagasya bhabhuuva aja ajaat dasharatho abhavat |
    asmaat dasharathaat jaatau bhraatarau raama lakSmaNau || 1-70-43

    43. naabhaagasya aja bhabhuuva= Naabhaaga’s, Aja, became – son; ajaat dasharathaH abhavat= from Aja, Dasharatha, is manifest; asmaat dasharathaat= from him, from Dasharatha,; bhraatarau raama lakSmaNau jaatau= brothers, Rama, Lakshmana, are born.

    “Aja was Naabhaaga’s son and from Aja, this Dasharatha is manifest, and from him, from this Dasharatha, these brothers, Rama and Lakshmana are born… [1-70-43]’

    http://www.valmikiramayan.net/bala/sarga70/bala_70_frame.htm

    Rama was the son of Dasaratha and therefore the grandson of Aka.

    Aja married Indumathi,a Pandyan Princess at her Swayamvara.

    The suitor-princes assemble in the hall where Indumati enters with garland in hand fully robed as a selecting bride creating a sensation among the assembled princes. She is chaparoned by her nurse named lady sunanda under whose guidance she passes on from prince to prince until she comes in front of Aja; she looks lovingly at him and puts the garland round his neck much to the chagrin of the rival suitors and to the approval of the populace who express it by vociforous acclamations. – KMG

    Notes and commentary of Kishanrao Madhavarao Joglekar on this 6th canto is made available here 1 MB pdf for further reading….

    .

    स तत्र मञ्चेषु मनोज्ञवेषान्सिंहासनस्थानुपचारवत्सु|
    वैमानिकानाम् मरुतामपश्यदाकृष्टलीलान्नरलोकपालान्॥ ६-१

    sa tatra mañceṣu manojñaveṣānsiṁhāsanasthānupacāravatsu|
    vaimānikānām marutāmapaśyadākṛṣṭalīlānnaralokapālān || 6-1

    sa tatra ma~nceShu manoj~naveShAnsi.nhAsanasthAnupacAravatsu |
    vaimAnikAnAm marutAmapashyadAkR^iShTalIlAnnaralokapAlAn || 6-1

    sa tatra ma.mceSu manoj~na veSAn si.mhAsanasthAn upacAravatsu vaimAnikAnA.m marutAm apashyat AkR^iSTa lIlAn nara loka pAlAn

    6-1. saH= he that prince aja; tatra= there, in svayamvara maNDapa – the hall of bride’s personal selection of bridegroom; upacAravatsu= rAja upacAra upakaraNa yukteSu – which is having paraphernalia for attending kings; ma.nceSu= on such podium; si.mhAsanasthAn= on thrones – befitting to visiting kings; manoj~na veSAn= charmingly, decorated; vaimAnikAnA.m= those who travel in celestial aircrafts; marutAm= of such gods; AkR^iSTa= Atta = drwan, permeated; lIlAn= saubhAgyAn= [celestials’] magnificence; AkR^iSta vaimAnika marullIlAn – iti arthaH= who have pre-empted the magnificence of gods who travel in celestial aircrafts; nara loka pAlAn= human, world, rulers; sApekshatvAt api gamakatvAt samAsaH= mundane kings who looked ultramundane; apashyat= [prince aja] has seen.

    In the hall of swayamvara prince aja has seen other princes and kings who have come as suitors of princess indumati sitting on befitting thrones placed on a stepped podia, where apparatus required for the comforts of visiting kings, like fanning instruments, refreshment liquors etc are provided, and those mundane princes have decorating themselves charmingly and looked ultra mundane as though they have preempted the magnificence of celestials whose wont is to travel in aircrafts. [6-1]..

    –o)0(o–

    नेत्रव्रजाः पौरजनस्य तस्मिन्विहाय सर्वान्नृपतीन्निपेतुः|
    मदोत्कटे रेचितपुष्पवृक्षा गन्धद्विपे वन्य इव द्विरेफाः॥ ६-७

    netravrajāḥ paurajanasya tasminvihāya sarvānnṛpatīnnipetuḥ|
    madotkaṭe recitapuṣpavṛkṣā gandhadvipe vanya iva dvirephāḥ || 6-7

    netravrajAH paurajanasya tasminvihAya sarvAnnR^ipatInnipetuH |
    madotkaTe recitapuShpavR^ikShA gandhadvipe vanya iva dvirephAH || 6-7

    netra vrajAH paura janasya tasmin vihAya sarvAn nR^ipatIn nipetuH mada utkaTe recita puSpa vR^ikshA ga.mdha dvipe vanya iva dvirephAH

    6-7. paura janasya= of city, people; netra= eyes; vrajAH= hosts of [eyes]; sarvAn nR^ipatIn vihAya= all, kings, on leaving off – refraining to gaze at other kings; tasmin= on him, on prince aja; mada utkaTe= ichor, on temples – ruttish elephants with ichor oozing on temples; vanya= in forest – wild elephant; ga.ndha dvipe= on smelly, elephant; recita puSpa vR^ikshA= that are left off – leaving trees, flowered, trees; dvirephAH iva= honeybees, as with; nipetuH= fell – eye fell on prince aja like honeybees.

    Refraining from gazing at all the other suitor princes, the host of eyes of city dwelling hosts fell on prince aja, as with honeybees refraining from the flowered trees on which they are so far hovering for nectar fall upon a wild elephant when it nears with strong smelling ichor oozing on its temples. [6-7]

    Here the swarm of honeybees – u.mA; host of eyes of people – u.me; leaving one place to go to the other – anugAmidharma; leaving off all kings – bimba; leaving off flowered trees – pratibimba. There is no adhika visheShaNatva doSha in this upama

    ….

    sā cūrṇagauram raghunandanasya dhātrīkarābhyām karabhopamorūḥ |

    āsañjayāmāsa yathāpradeśam kaṇṭhe guṇam mūrtamivānurāgam || 6-83

    sA cUrNagauram raghunandanasya dhAtrIkarAbhyAm karabhopamorUH |
    Asa~njayAmAsa yathApradesham kaNThe guNam mUrtamivAnurAgam || 6-83

    sA cUrNa gaura.m raghunandanasya dhAtrI karAbhyA.m karabha upama UrUH Asa~njayAmAsa yathA pradesha.m kaNThe guNa.m mUrtam iva anurAgam

    6-83. karabha= kara pradesha visheSaH – from wrist to the tip of small finger of a hand, a hand sized; upama=similar to; UrUH= one having that much thighs – slender thighed indumati; sA= she – indumati; cUrNa gaura.m= with kumkum powder, which became red; guNa.m= usually means a thread, here a thread to which flowers are knotted – garland; mUrtam anurAgam iva= embodiment, of [her] love, as though; dhAtrI karAbhyA.m= with nurse sunanda‘s, hands; raghunandanasya kaNThe= around Raghu’s legatee – prince aja‘s, neck; yathA pradesha.m= in correct position; Asa~njayAmAsa= garlanded; na tu sva karrabhyAm – anaucityAt – The princess did not garland him with her own hands as it would be indecorous. So indumati used the hands of sunanda to garland prince aja.

    Then that princess with slender-thighs indumati caused the bridal-garland, which is already reddened with auspicious kumkum powder, to be properly placed by the hands of her nurse sunanda around the neck of raghu’s son, prince aja, and then that reddish garland looked the very embodiment of her blushing love towards him. [6-83]

    This is disputed as ‘kalpita upama’ and ‘utpreksha’.

    –o)0(o–

    तया स्रजा मङ्गलपुष्पमय्या विशालवक्षःस्थललम्बया सः|
    अमंस्त कण्ठार्पितबाहुपाशाम् विदर्भराजावरजाम् वरेण्यः॥ ६-८४

    tayā srajā maṅgalapuṣpamayyā viśālavakṣaḥsthalalambayā saḥ|
    amaṁsta kaṇṭhārpitabāhupāśām vidarbharājāvarajām vareṇyaḥ || 6-84

    tayA srajA ma~Ngala puShpa mayyA vishAla vakShasthala lambayA saH ama.msta kaNTha arpita bAhu pAshA.m vidarbha rAja avarajA.m vareNyaH

    84. vareNyaH saH [prince ajaH]= worthy to be chosen, he, that prince aja; ma~Ngala puShpa mayyA= which is with auspicious, flowers, full of; vishAla vakShasthala lambayA= on braod, chest, danglinng; tayA srajA= by that, garland; vidarbha rAja avarajA.m= vidarbha’s, king’s, sister – indumati; kaNTha arpita= around neck, dedicated; bAhu pAshA.m= arms, loop of; ama.msta= felt.

    By that garland of auspicious flowers looped around his broad chest that worthy prince aja felt as if princess indumati had whorled her delicate arms around his neck. [6-84]

    Citation and reference with eternal thanks to,

    https://sanskritdocuments.org/sites/giirvaani/giirvaani/rv/sargas/06_rv.htm

    Treasure chest of Sanatana Sharma.

    Related information.

    https://ramanisblog.in/2014/06/20/indus-valley-inscriptions-written-in-tamil/