ANCIENT INDIA APN

CHAPTER 4 ANCIENT INDIAN RELIGION PART 4

From the Earlier chapters Ancient India APN revised,
(Ancient India APN)- CHAPTER 3: LITRATURE AND RELIGION,
ANCIENT INDIAN LANGUAGE AND LITERATURE PART -1,
ANCIENT INDIAN LANGUAGE AND LITERATURE PART -2,
ANCIENT INDIAN LANGUAGE AND LITERATURE PART -3,
CHAPTER 4 ANCIENT INDIAN RELIGION PART 1,
CHAPTER 4 ANCIENT INDIAN RELIGION PART 2,
CHAPTER 4 ANCIENT INDIAN RELIGION PART 3, The ancient Indian Literature, Language, culture where
elaborately discussed and analyzed with the recent archaeological findings and the scholar’s various
theories which they believed in the ancient culture was Sanskrit oriented and North India was the
sailor’s soil by the belief of 150 AD stone inscriptions, 4 th, 13th century Sanskrit texts. From the
archaeological findings, it is proved that Sanskrit was no more in the ancient India till 3 rd Century BC.
Even we believe, the Prakrit Aparhamsha was alive and Prakrit was in practice till Sathavahana reign,
Sanskrit inscriptions with utter mistakes, spelling,grammer,meaning,which found in one or two places,
could not prove a solidary evidence for the existence of Sanskrit texts from unknown times. Whether it
was spoken or alive anywhere in India before BC. Only the written texts and published books in late
centuries and some 7th century AD, palmyra leaf bundles, spoke the Sanskrit was the language of literary
men. Even the Sanskrit scholars accept, the language was created one and it was formed with words of
words. A language develops literarily by the men who speaks the same to communicate an action in
daily life. But this created Sanskrit contains words of mixed languages which were spoken by the natives
of people lived in North India. It’s a mixture of PALI Prakrit, Prakrit, Proto Dravidian (as described
scholars), Tamil, and some loan words of Phoenicians. What was the necessity to create a language with
words of WordStar sastra written by Chanakya in PALI language only? Buddhas teachings were in PALI
language. Asoka `s rulings were in PALI language only. Even in 1921 Sensex only 5000 people accepted In
India their mother tongue is Sanskrit. The literature texts, ANGA VIJAYAM -against the ship travelling,
trading materials was written in Sanskrit in 13 th century by a deccan king, in80 pages book. It did not deal
any ship building technology or the ship spares or how to build a ship for travel. The Kalidass, Shakuntala
like literature texts where also written after 7th century AD only. When did ARYABHATTA written the
texts it is after 4th century only? Maheedarar and Hindu sanadhana dharma written after 4 th century
only. Even in the main contents which were written in 4 th century and published by western scholars in
17th – 18th centuries AD, had much differences in meanings and definitions to todays Sanskrit Scholars.
Refer YAZUR book – Krishna Yazur, Sukla Yazur the Maheedarar explanations and the Sanskrit proses
meanings, Griffith translations and todays Sanskrit scholars’ explanations had utter deviations in
meanings and rules. Every time these old books(?) translated and versed differently with current
versions and happenings and findings. By different Sanskrit meanings. Hence, this created books, were
creating new versions according to the necessity to link the ancient times and to days findings. The
western scholars believed a theory ARYANS. In late 18 th century. They linked the ARYANS to ASSYRIANS
and Semitic language. They hoped the ARYANS migrated from Middle east to India via Kyper Pass in land
route. Initially they believed there was wars and Mohenjodaro and Harappa excavated sites in 18 th
century related to ARYANS. But Sanskrit believers not accepted the migration, but they believed they
were ARYANs. The Sanskrit believers stuck to the ARYAN theory and believed ARYANS were natives of
India. Hence, now the strength of MYTH is raised. ARYAN, Semitic language, Sanskrit language, warriors
and natives of India. For this MYTHS no archaeological proof so far established. Only belief is the
imaginary rig book, which has no geographical presentations in it to conclude, where they are. There are
so many names in the books, so many horse killings, sacrifice of animals, men, birds etc. etc. but no
geography is mentioned. Even the word ARYA also not there. The river Ganges is found in one song. No
kings name mentioned. No territory explained. But the Sanskrit scholars believed, it’s a book of Aryans.
As on today there was nobody with white/red skin, blue eyes, golden hairs, horse, meat eating, as
BHARADWAJAR explained in Rig book. The rig book Gods also not found in any archaeological
expeditions. The VARUNAN—Gods of Gods, The AGNI- supreme God in Rig Book, three mandalas,
afterwards, VARUNAN takes AGNI`s place. Indran- who was the most worshipped and friendly GOD
before AGNI, and VARUNAN. Anyway, these three Gods had no temples or worshipping places in Indian
continent, or in Middle east. They had not mentioned in other languages texts as GODS or superiors to
Gods, in INDIA and Middle east. Hence, the Sanskrit Gods also had no whereabouts till Asoka
period.300BC. The language Sanskrit is created later and the books rig also created one, the GODS also
created one. Not related to Native of Indian. Only the western scholars were linking the Myth Aryans as
a community and the Sanskrit language which was created by that Aryans community. But, in no where
else we could find this Aryans or Sanskrit referred in Ancient civilizations who lived in other parts of the
world and the texts of other Ancient civilizations. We could find Ancient Egyptian Civilizations traded
with India from Ancient times. The Period of Ancient Egyptian civilization starts from 6000 BC. The
continuous trade culture between Egypt and India revolved round from 6000 BC. The Egyptians
Mummies covered with COTTON and Linen which were not known to Egypt till 3500 BC. Even the
Egyptian cotton cultivation and production started by 3000 BC, they did not know dyeing till 1500 BC.
The cotton is exported from India and the Dye INDIGO was known from 5000 BC to all the Middle east.
Even the Greek scholars Homer and Herodotus did not mention the cotton cultivation, they told in their
texts 1000BC (?) the cotton cloths were collected from a Tree and the Nation exports directly the cotton
cloth which grows from the TREE. The MUSLIN cloth which the Roman and Greek princess attracted by
the softness and purity of that was exported from South India. The monkey KAFOO, KAPPI is a Tamil
word till date, KAPPI- in Tamil KAPPI for Monkey, the animal which jumps from branch to branch, KAPPU
in TAMIL for BRANCH. KAVVU in Tamil for CATCH, KAVVUTHAL< KAPPUTHAL , is the Tamil word for
catching over jumping. The MULL cloth is In Tamil notes the softness of the variety. MULL-soft, MULLAI-
a soft fragrant flower, Mull – menmai- soft, gentle, Mella- gentle, methu- soft, gentle, mall- a soft person
MALLu kattu a soft fight with hugging, the opposition. M ALLAN- a fighter with soft and strong hugging
styles to control the opposite. Sindhu- Sinthoo- SINTHAl- is a TAMIL world used for a piece of Cloth, flag,
a cotton fibre, a thread of cotton. The same word used in Bible old testament for cotton robes. The King
Solomon’s Notes describes the monkey, Thugi, (THOKAI= Pea cocks feathers,) the same name was
mentioned as the TRADE NAME, KAPPI, THUGI, Sindhu, were brought from the main land. The Cedar
(Teak wood) logs were found in ancient Moon temple in Babylonia (UR archaeological expedition __ UR
is a Tamil name which means a colony of people,). The Ship building was done only at MALABAR coast,
KONKAN coast, KORKAI, EZIL Pattinam in the ancient world. In EGYPT after 2000 BC only the ship
building was started, That too after Phoenicians settlement.
In No where the ARYANS were interrupted here, or the Sanskrit language
supplied or spoken between the TRADERS. No evidences we come to know or No
archaeological evidences found regarding Sanskrit influence in the Trade. The
Aryans were not agriculturists, and the Sanskrit did not Praise Agriculture. The
Brahmins should not do agriculture or not to cross the sea as per 4th century created
Hindu sanathana dharma. They hated agriculturists itself shows they were not
Indian Natives or they were not natives of any country. Because only Farmers
make Culture. The Agri culture word itself coming from the FARMING culture.
Only Farmers can make civilization. Because they only need houses, and animals
HUSBANDARY. Hence, they only formed families, The Husband and wife
created the cultures and formed a civilization. If the ARYANS were Barbarians,
then they would come to India for looting only, not for trade. If an Aryan army
crosses KYBER PASS it has to meet the dwellers of HINDU KUSH city`. the
Army could not pass such an easy way with their chariots and horses.
Hence, anyway, the Myth Aryans did not cross SUMER civilization, (3000 BC-
2000BC), Assyrian civilization (2000BC- 700BC), Even from a tablet at British
Museum, we came to Know the Ebenezer II ruled in Babylonia and who built
the Moon temple not found the MYTH ARYAN ARMY in his reign 478BC.
The Great Alexander crossed the Middle east, Sahara Desert with 1 Lakh
warriors and he met the Indian King PORUS. Both were fought vigorously
and in I day of the battle Alexander army met a crucial loss with elephant
warriors. In II-day Porus was defeated by Alexander the great, but Alexander
returned the country to Porus. Hence, till then there was no ARYAN races or
ARYAN kings found, Even ARYAN GODS, Indran, Varunan, AGNI also not
found. The Dhana NANDA dynasty, last emperor coins were now found, with
Sivan Linga, Vishnu worships, RAMAR worships. The story told us, is Chanakya
and DANA nanda were friends in child hood. After they grown up, Chanakya who
studied in THAKSHA SHEELAM University, came for help to DANA NANDHA,
who illtreated Chanakya and called beggar. Chanakya got angry and cautioned
Dana Nandha, he would avenge. Then Chanakya found CHANDRA GUPTA in
street. Both planned and won the country which ruled by Dana nanda. This same
story, we could find in MAHA BHARATHA also. Thusta thuiman and Dronar
were friends in child hood. After some years DRONAR came and asked help from
Thusta THUIMAN. Thusta thuiman refused and Dronar got angry. Dronar choosed
ARJUNA to defeat THUSTA THUIMAN.
Any way, No ARYAN KINGS found in North INDIA along GANGES. The
MAHATHA empire was ruled by SUTH AANANTHAN, a Sivalinga worshipper,
in 600 BC, His son was Siddh Aadhan. He was later called as Gautama Buddhar.
In Asokan inscriptions we found PALI language only, even in Karoshki, Greek
languages as inscriptions WE COULD FIND in Afghanistan, but no where except
in Saranath. In Only one stupa, we could find Sanskrit/Prakrit words in. After
Asokan, the lineage went to AJATHA SATRU, (lion for enemies) who is a NAGA
LINEAGE and married a Chola princess. Even the Kings names were christened in
Sanskrit, later by the authors in Sanskrit with the help of their Nick names, they
forget to christen their wife’s` names. hence that names remained as KALI, Ulaga
nayagi, Chola princess, MATHATI, MOO THALLI, in pure ancient natives’
names. The Sanskrit survived with the help of the kings who ruled that territory.
The kings thought the Sanskrit known people who were very less and merge
number to be patronized as they were doing yagams, poojas for the welfare for
them. Beyond that, the kings and Sanskrit Hothars this language not used by
Government or common people. These all happened in late centuries only after 4th
century.
A Tamil literature named “Silappathikaram” was a book which contains main
Historical events which is said to be happened at That Time around 200BC.In this
the Madurai king Neduncheziyan II was the victim of the situation. He ruled a
territory beyond Todays MOGUR (Salem) earcup Hills, His chieftain Thidian
ruled Mogur castle. And in the north up to Kanchi – border of Chalukyas. (Nanda
dynasty rule). Chalukyas- Pallava Nandi Varman was ruled. The Chalukyas ruled
as boundary in North from Gujarat and in South up to Vaathabi. Cheran
Senguttuvan, the elder brother of the writer “SILAPPATHIKARAM”
ELANGOVAN who is a Jain priest. – ruled from all KONGU, Konkan areas,
Musiri, Periyar, all Kerala up to todays “MAHARASTRAM”.
In This book Ilango Adigal wrote, The Senguttuvan Army Marched towards
Himalayas via Orissa, and defeated the kings of Orissa KANAGA, VIJAYA, who
were the descendants of KARA VELLALAH, He ruled up to ELLORA,
BOMBAY, the ancient name of Ellora was ILA PURAM as in stone inscriptions
and records. EPIGRAPHICA INDICA. While, Senguttuvan `s Army resided at the
banks of GANGES, the Magadha king who is a CHOLA descendent, ~`SATHA
KARNI`~ “king who has hundred spies”, received Senguttuvan at the Ganges and
gifted 1000 elephants and jewels and hundreds of men who were skilled in Arts
and Handicrafts.
ITs not story, it’s a book detailed what they heard about Kannagi and Pandya king
Neduncheziyan. Neduncheziyan’s chieftain who donated 10 stone beds in
ARIKKA PATTI, MANKULAM inscriptions mentions the Neduncheziyan’s
period archaeologically 200 BC in TAMIL BRAMI letters. More over,
JAMBAI inscriptions mentions the king SATYA PUTRA (ATHIYAMAN)
who was also mentioned in ASOKA INSCRIPTIONS straightly his name as
“SATYA PUTRA”. This Atiya maan was also defeated by the Pandia king.
NEDUNCHELIAN I. More over, ATHIAMAAN, THIDIAN, all were
KOSARS, who is said to be entered Tamil Nadu west, North, hill areas and
served as troop leaders under PANDIAS and Cheras. The KOSARS might be
related to AFAR COMMUNITIES of South AFRICA, might be Branches of
the AFAR community. The Afar communities were CUSHITE people who were
ruled and warriors of NUBIA – to North China. Kanishka who ruled Gujarat,
Magadha, Hindukush and Persia, was a Cushite king and he was a Sivalinga
worshiper. The famous proverb of AFAR, ~ You may be my friend, I all protect
you, you may reside with me, But, if you enter your Nose in my person, then I
would Kill YOU”. The same kind of methodology followed by KOSARS. AS, like
AFARs, the KOSARS were great warriors and they would punish with vengeance,
if they declared.
Jamba inscriptions is 300 BC, the MANKULAM inscriptions is 200BC. Proving
archaeologically the Neduncheziyan’s reign and Silappathikaram period.
Hence, till 200 BC the Coast s, West and EAST were ruled by the Natives of India
and not by ARYAN kings.
The Afar people also known as Adal, Adali, Oda’ali, Teltal and Dankali are
Cushitic-nomadic people located in the East African countries of Djibouti,
Somalia, Ethiopia, and Eritrea. The Afar (Danakil) claim to be descendants of Ham
(Noah's son). They prefer to be known as the Afar, since the Arabic word
"Danakil" is an offensive term to them. They are a proud people, emphasizing a
man's strength and bravery. Prestige comes, as it always has, from killing one's
enemies.

Ancient game DABOID (AFAR) CUSHITES Ancient game Tamil NADU

AFAR ETHNIC

ANCIENT TAMILNADU WEAPONS

AFAR DANCE

In 18th century
The Maruthani, a traditional hand decorating system resemble to South
India.
Afar language
The Mahabharata Character Droupathi AMMAN, the consort of the elder King
Dharmar was said to be the lineage of Cushite’s, by Tamil scholar. Her vengeance
and the strong Oath against Kauravars, -by using the blood of Duryodhana only
she would tie up the long hair -. Droupathi had a very long hair, and fond of the
same by maintain the long hair which was a such length three folds from head to
her feet. Its a tradition of bearing a long hair and using some oils and fragranced
flowers, leaves of plants wearing around the head and neck was Natives of India.
The Ancient kings and leaders of the group and community usually had a tree
as their symbol of their territory or community. They used to wear a flower or
a bunch of leaves to the head, and wearing a garland of such flowers or leaves
of plants around neck, to denote the particular community or group or head
of the territory. Such that, a branch of Cushite’s (KOSARS) ruled on the
Islands, near todays BOMBAY, and became pirates of the sea. Their emblem
is Kadamba tree. In the Island the Kadamba tree was planted and the
territory was developed. The Pandya king Neduncheziyan I waged war on
them, and the Kadamba tree was cut down as a symbol of Victory over them.
The Pirates were scattered and flew to far away land. The same thing was
happened In Kulothunga Chola I period also.
Hence, a branch of Natives of India had been settled in Trade centres and had a
trade connection with Nupia, Egypt from long time. The traces of religious
practices found in all over the Middle east countries.
Referring :- An Early Town on the Deh Luran Plain. Excavations at Tepe
Farukhabad, Memoirs of the Museum of Anthropology, The University of
Michigan, 13, Ann Arbor, 1981.(Elizabeth Carter)
The Hebrew word Selah is mentioned frequently in the Book of Psalms,
seventy-four times in the Hebrew Bible and three times in Habakkuk, the
eighth book of the 12 minor prophets of the Hebrew Bible. It’s obviously an
important word, but we do not know what it means. Both the words Amen and
Hallelujah are today recognized as international terms. It’s odd that the word
Selah, which is used  in over 25% of the Psalms is hardly known by most people.
Unfortunately, since the word’s etymology and precise meaning are unknown,
we can only speculate about its purpose in the sacred texts.
Written by Ellen Lloyd – AncientPages.com
The first time we see the word Selah in the Bible is in 2 Kings 14:7. More correctly
translated as “Sela” it refers to a strong city and even the capital city of Edom
which is surrounded by mountains. The Arabic equivalent is known as “Petra”,
also called so by the Greeks and in English we know it to mean rock.
The most popular and most frequently occurring use of the word Selah is in the
Psalms, which the reason why many interpret it as meaning "silence" or "pause" at
the end of a verse or at the complete end of the Psalm.
Others suggest the word means, "end," "a louder strain," "piano".
Selah is also thought to be rendered from two Hebrew words: s_lah, “to praise”;
and s_lal, “to lift up.” {In Tamil Sela means- a statue carved in Stone, Sela- a
stone slab cut in Rock, Selah- a small mountain made of a single rock.}
Nebo-Sarsekim Tablet • The British Museum, UK

(Courtesy of the Trustees of the British Museum)

“Last June, Austrian Assyriologist Michael Jursa was doing what he has done
since 1991, poring over the more than 100,000 undeciphered cuneiform tablets
in the British Museum. But while analyzing records from the Babylonian city
of Sippar, he made a startling discovery with Biblical implications. It came in
the unlikely form of a tablet noting a one-and-a-half-pound gold donation to a
temple made by an official, or "chief eunuch," Nebo-Sarsekim.”
"At first I was just pleased to have found a reference to the title 'chief eunuch,'
as these officials are mentioned very rarely in the sources," says Jursa. "Then it
suddenly came to me that this text was very close chronologically to an episode
narrated in Jeremiah 39 in which Nebo-Sarsekim is mentioned, and that I might
actually have found the very man. So, then I got quite excited and instantly went
and checked (and double-checked) the exact spelling of the name in the Hebrew
Bible and saw that it matched what I had found in the Babylonian text!"
“The tablet is dated 595 B.C., the ninth year of Nebuchadnezzar II's reign. The
Book of Jeremiah relates that after Nebuchadnezzar took Jerusalem in 587 B.C.,
he committed the prophet Jeremiah to Nebo-Sarsekim care.”.
Referring Quick take files. World press.com 2011: - ““ “Look at the interesting
case of the (at least) three Hittite kings whose name is Mursili.  Mursili  I
(~1620-~1590; also spelled Mursilis). There is no Sanskritic meaning of this
name – and most Hittite kings had Sanskritic names.”
“Based on presumptive vowels, the correct name would be  Murasoli, which in
modern Tamil means “giver of right and moral advice.”  Murai  means
‘approved code of conduct’  and  soli  is to ‘peel’; in Marathi ‘solna’  is peeling
onions. An extant Tamil magazine calls itself,  मरु ासोली Murasoli  – as also a
politician who is known as Murasoli Maran. Mursili-I, (wife’s name  Kali), the
grandson and successor of the Hittite founder king Hattusili-I, also seemed to be
the conscience keeper of the kingdom. Murslili
“‘You are about to go to the land, and the blood of the poor man you are not
seeking!’
“His porters you do not question. You perform (the wish) of the rich man. You
go to his house – you eat, you drink, and he rewards it to you. You take the poor
man’s šiēt, (but) you do not investigate his case! Is it thusly that you hold the
command of my father?” (KBo 22.1 rev. 34′-31′)”
“Hippodamia wears a ‘pallu’
Similarly, the names of some other Hittite kings, like Hantilli and Muwatalli,
have not been deciphered till now. These name-meanings will get cleared, if
the Tamil meaning of thalli /talli  as ‘mother-goddess’ is used. Muwatalli was
possibly named after the patron goddess of horse breeding (in
Telugu, mawu /mavu  means horse and talli  is mother-goddess).
Hantilli is possibly named after the Goddess Annapoorna. han = अन्न anna = grain
and talli is mother. The word अन्न anna is common across many Indian languages.
In Telugu अन्न is అన్నముmeaning food or grain; in Tamil it is அன்னம். Remember
that vowels in Akkadian, Sumerian, Babylonian languages are presumptive;
both अ a and अः ah are vowels in most Indian languages, unlike most non-Indian
languages.
But much before Hittites, is another interesting piece of history!”
“Clay tablets talk of how Sargon captured Khishibrasini, King of Elam” and his
son Lukh’ish’an.(Shibirasini /Shivarasini and Lakshman?). Elam was a Dravidian
culture and King Shibi is among the legendary kings in the lineage claimed
by Chola kings, (Suryavanshi clan), and the Tamil name for Shibi Chakravarthi
is Sembiyan and the Chola kings took this as one of their titles. Between 2000
BC to 1000 BC, about three kings were known as Ebarat (Bharat?). And
before that, regents were known as Sukalmah (Sukarma?).”
“The chariot was brought to Greece by Pelops (Pallava?) from Anatolia. Pelops
had come from Paphlagonia – Pallava + gonia (gonia as a derivative of गृह्या,
or gaanv, in modern Hindi).”
“He established himself – without a war, with a wager. He agreed to race against
the ruler of Elis, Oenamaus, – who fancied his chances in a chariot. The reason for
his confidence – a Hittite charioteer, Myrtilus (derived from Hittite name of
Mursilis).”
Hippodamia – Pelops wife seems to be wearing a sari (Image courtesy –
http://www.pompeiiinpictures.eu).
“Pelops won the chariot race – and Hippodamia, the king’s daughter.
A painting of Hippodamia, excavated in Pompei seems to showing her wearing a
saree – and another line drawing seems to be showing her using a ‘pallu’ –use of
the saree as a head-dress. It is after Pelops that the Pelopinissean plains are
named.”
“Ophir: - This was a famous city from which ancient Egypt, Babylon, Sumeria and
other Middle East countries imported gold, sandalwood, ivory, gems, (wild
animals and birds – peacocks, monkeys). This now seems to be a corruption of the
Tamil kingdom of Oviyar. Oviyar were one of the ruling tribes of South India and
Sri Lanka. Ophir (as the Greeks called it and the West knows it) was a kingdom in
South India and Lanka – a legend in its own time. Ships sailed from Sopara
(modern Nallasoppara) and Lothal.” {APN Comments: - The natural harbor town
UVARI- situated near Tuticorin is an ancient harbor and market town. The first
Portuguese ship anchored here. The ancient Church of Portuguese is here.}
“The people of Elam (yes in Tamil, Eelam means homeland), were the first to
civilize the Iranian Peninsula in the 2700 BC period. They were contemporaries of
the Egyptians, the Mittanis and the Hittites. The Elamites were a significant
people till the 800 BC in Persia (modern day Iran). The Elam deity, Inshishunak,
probably related to Sheshnag, is shown seated on a throne made up of coiled
serpent. And if that was not enough, there are at least four kings named
Shuqamuna – the last being King Shuqamuna in 986 BC. Accounting for
presumptive vowels, spell it as Shaqamuni – or the more familiar name of
Gautama Buddha, Shakyamuni. The Kassites also worshipped Shakyamuni.”
“Compared to the retributive and vengeful Hammurabi’s code, the Indic rulers of
Middle East (the Hittites, Mittanis and Elamites) already had a more liberal and
humane legal system. The Elamites were a significant people till the 800BC in
Persia (modern day Iran). The Achaemenid Dynasty succeeded the Elamites
(Dravidian Indians) in Iran – and the took over the Assyrian Empire. With the
change in regime, came a change in the linguistic policy. Elamite-Dravidian
language was replaced by Sanskritic-Old Persian.”

“Nebuchadnezzar and Dravidians :- There are at least four Nebuchadnezzars –

but we are interested in two of them. The first was Nebuchadnezzar I (ca1126-
ca1105) who invaded Elam (the Dravidian rulers of modern Iran). But it was
Nebuchadnezzar II, who commissioned one of the wonders of the ancient world –
The Hanging Gardens of Babylon – for Amytis, his homesick Elamite princess.
Amytis, the daughter of the Median King, (a neo Elamite King), longed for the
greenery of her homeland. A prominent ruler of Babylon, Nebuchadnezzar-II, 605-
562 BC, (as spelt in English) not only married an Elamite princess, but also took
on an Elamite name (related to the Dravidian languages). Nebuchadnezzar III
(Niditu-bel), who rebelled against Darius I of Persia in 522 BC
and Nebuchadnezzar IV (Arakha), who rebelled against Darius I of Persia in 521
BC are the other two.”
Other proof that Muslim adapted idol worship is in facts originating with the
Quran itself. Some of the 360 idols that surrounded the inner sanctum walls of
the Kaaba remained for centuries after most had been destroyed by
Mohammed meaning he decided to keep a few of them that appealed to him.
The last remaining idols got destroyed around 2012-2013 by Saudi Arabian
King Abdullah, which was mentioned in a newspaper article during the
renovation and new constructions in Mecca.
“The word Kaaba may originate from Tamil and the word Kabaalishwaran. Tamil
is considered one of the oldest languages of the world. Dravidian’s worshiped Lord
Shiva as their Primal Deity – from the Indus valley civilization. Shiva Temple’s in
South India are called as Kabaalishwaran temples. Kabala, therefore – refer to
Lord Shiva. [Note: The word Bakari is an Indian language word for a goat.
Muslims sacrifice goats during Eid]”
“Since Eid means worship and Girah means ‘house’ (In Tamil KAA= home, forest,
dense, garden), the Islamic word Iddah signifies a ‘House of worship’ Similarly the
word ‘Namazi’ derives from two Sanskrit roots ‘Nama’ and ‘Yajna’ (Naima yajna)
meaning bowing and worshipping.”{ APN Comments:-In Tamil root word NA-
Nama-bend, namaththal- folded, Namaththal- shrinks, skin shrinking, Nama-
Johnsonian,}
“The Islamic term ‘Eid-ul-Fitr’ derives from the ‘Eed of Piters’ that is worship of
forefathers in Sanskrit tradition. In India, Hindus commemorate their ancestors
during the Pitr-Paksha that is the fortnight reserved for their remembrance. The
very same is the significance of ‘Eed-ul-Fitr’ (worship of forefathers).”
Referring: - P.N. Oak (Historian)
“Glancing through some research material recently, I was pleasantly surprised to
come across a reference to a King Vikramaditya inscription found in the Kaaba in
Mecca proving beyond doubt that the Arabian Peninsula formed a part of his
Indian Empire. The text of the crucial Vikramaditya inscription, found inscribed
on a gold dish hung inside the Kaaba shrine in Mecca, is found recorded on
‘Sayar-ul-Okul’ treasured in the
page 315 of a volume known as
Makhtab-e-Sultania library in Istanbul, Turkey.Rendered in free
English the inscription says:
“Fortunate are those who were born (and lived) during king Vikram’s reign. He
was a noble, generous dutiful ruler, devoted to the welfare of his subjects. But at
that time, we Arabs, oblivious of God, were lost in sensual pleasures. Plotting
and torture were rampant. The darkness of ignorance had enveloped our
country. Like the lamb struggling for her life in the cruel paws of a wolf we
Arabs were caught up in ignorance.”
“The entire country was enveloped in a darkness so intense as on a new moon
night. But the present dawn and pleasant sunshine of education is the result of
the favor of the noble king Vikramaditya whose benevolent supervision did not
lose sight of us – foreigners as we were. He spread his sacred religion amongst
us and sent scholars whose brilliance shone like that of the sun from his country
to ours. These scholars and preceptors through whose benevolence we were once
again made cognizant of the presence of God, introduced to His sacred existence
and put on the road of Truth, had come to our country to preach their religion
and impart education at king Vikramaditya behest.”
“For those who would like to read the Arabic wording I reproduce it hereunder
in Roman script: “intrahyphal Santu Ibikramatul Phahalameen Karimun
Yartapheeha Wayosassaru Bihillahaya Samaini Ela Motakabberen Sihillaha Yuhee
Quid min howa Yapakhara phajjal asari nahone osirom bayjayhalem. Yundan
blabin Kajan blnaya khtoryaha sadunya kanateph netephi bejehalin Atadari
bilamasa- rateen phakef tasabuhu kaunnieja majekaralhada walador. As hmiman
burukankad toluho watastaru hihila Yakajibaymana balay kulk amarena
phaneya jaunabilamary Bikramatum”. (Page 315 Sayar-ul-okul). [Note: The
title ‘Saya-ul-okul’ signifies memorable words.]” ”

The famous Damascus Swords king Solomon Indian chakra emblem

Siva lingam Vatican Museum 700 BC
Vatican Etruscan Siva Lingam lord Muruga at china.

The Middle east countries had a well-connected Trade network with South India.
The Ports in South India, Musiri, (todays Kerala), Korkai (kabada Puram,
Tuticorin), Puhar (Poom Puhar- Cauvery Naga Pattinam region). The ancient
Pandya’s Ruled the whole South India from Cape coumarin to Chennai Emil
Pattinam.). While, the ancient Cheras ruled from Cochin to Maharashtra. The
Ancient Cholas where be the kings under Pandya’s and Cheras. The ancient Cholas
been the warriors of Ancient Pandya’s, they may be settled with their troops in
ancient Elam for the protection of Traders. Mostly, The Nagas, Thiraiyar were the
ship building people and sea farers, sea traders They had Chennai to Ceylon under
their control till 200 BC. Emil Pattinam (todays Mahabali puram, Puhar, Ceylon
Goda Pattinam) were under their reign. Their region is called
MA ILANGAI the capital is Kanchi which is at the bank of River Kanchi. Siri
Lange was under their reign; The Naga king married the Daughter of Sri langan
king (Maha vamsam).
ERUTSCON CIVILIZATION SEE THE King worshipping Siva lingam.
Referring the Yazidis, a People Who Fled by Emma Green, Aug 2014
The religious minority is once again threatened by genocide in Iraq. What
happens to a faith when it's forged in persecution?
“Only 7,00,000 or so Yazidis remain on the planet today and most of them are in
the northern provinces of Iraq near Kurdistan. 1000s have died already this
year.  The world is watching this extremely rare race. Save Yazidis cry on the
social media. These forced migrations may further alter Yazidi identity. "They
identify very, very strongly with the land," Kreyenbroek said. "The Valley of
Lalish, that’s the heart of the Yazidi. It’s on the borderline of the Kurdish
autonomous region, and [it's the location of] the sanctuaries of the various holy
people, of the angels.”
“The Yazidi population is heavily concentrated in Iraq, but there is a something of
a diaspora in other countries—although it's impossible to know how big it is.
Kreyenbroek spoke of communities in Germany, Turkey, and Holland; roughly
200 families live in the United States, half of them in Nebraska. Recently, Yazidis
in Armenia tried to establish themselves as an independent, non-Kurdish
ethnic group for political reasons—Armenians are still wary of Kurdish
Muslims because of memories of the ethnic cleansing of Armenians that took
place during World War I. Even so, among Yazidis, "there is a very close link
with the land," said Kreyenbroek. "It's very difficult for people to give it up, to
reinvent their religion without the physical presence of sanctuaries and holy wells
and holy groves." Now, "the fear is that the ISIS is so close, and the first thing they
would do is to destroy this holy site," Kreyenbroek said. "When that goes, that’s
virtually the end of this religion."”

“While researching into who these Yazidi people are, I stumbled upon some
unmistakable similarity with Hindus of India. Two hours back, I didn't know
much, but after putting these side by side, I am almost getting convinced that
these Yazidis are a lost tribe linked to ancient Hindus of India. The
overlapping features are clearly not some coincidences that you will find
among pre-Abrahamic religions of the world.”
Yazidis kiss a peacock shaped lamp.
Hindus light a peacock shaped lamp.

Yazidis temples have pyramid shaped gopura just like Hindu temples.
“Yazidis symbol is a wing spread peacock, just like Hindu god Shiva's son,
Subrahmanya's mount. The most important point to note is that peacock, the
national bird of India, is a native of south and south east Asia or Africa. Not
found in the area of Iraq or Syria at all.”

Yazidi mural on wall of their holy Lalish temple is unmistakably Hindu. You
can see saree, which is an unofficial national dress of India.
“Yazidi temple at Lalish has snake symbol at the entrance. You won't find
this among other tribes of Arabia or Mesopotamia. For Hindus,
Subrahmanya is the other avatara of snakes and worshiped very closely for all
snake related pujas like Naga Panchami. In the Picture, in the Portrait the
women who lighting the Lamp wears the Saree which was in the native style
of South India, and the Lamp was Traditional Lamp of Saivaism.
Yazidis are made to forget their history and cultural roots. Though they forgot,
their emblem, Taus Melik tells the story. Peacocks are not found in any middle-
east country. They are found in India. Also, Yazidis use oil lamps with
Peacocks on top, which is a custom in India.
Yazidi temple at Lalish has snake symbol at the entrance. You will not find this
among other tribes of Arabia or Mesopotamia.
For Hindus, Subrahmanya is the other avatar of snakes and worshiped very
closely for all snake related pujas like Naga Panchami.”
“There are multiple other similarities between Yazidis of Iraq and Indian
Saivaism. Yazidis marry only within their castes (total 4 castes like original
Hindus) and follow gotra system in a different terminology.
 They believe in recurring birth and death cycle.
 Their men do not circumcize, which is rare in middle-east.
 Yazidis pray with folded hands, at sun rise & sun set, facing the sun.
 During festival celebration Yazidi females light oil lamps in large
numbers.
 They wear a mark on forehead while entering their temples (similar to
bindi or tilak)
 Fire worship is given highest priority, similar to Havan in vedic tradition.”
“Yellow sun Yazidi symbol 21 rays.
Number 21 is sacred to Hindus (Ganesha). Offerings are in 21 count like Modaka
(sweet). Yazidi marry within their castes like Murids, Sheikhs and Pirs.
Hindus marry within castes. Yazidis could have something like Gotra system
(researching). Any Hindu with even basic understanding of aarti plate, will see
Yazidis as their own.”
The Yazidis were the Hindu brahmin priests at Gobelin
Tepe, one of the ancient Stonehenge’s.
“The Mural shows the Man who lifts was as such like in South Indian temples,
Siva with bow and arrow, in the neck he tied an small Medal (THAYATHU), in
the Hip, a small dagger which was always positioned like this in the hip with a
tied belt.”

“According to the Yezidi calendar, it is currently the

year 6,764 (which must be number of years they came
away from India and started living separately).
Scholars of religion concede that the Yezidi faith has absorbed and preserved
many elements from ancient faiths including Sanatana Dharma, Mithraism, and
Zoroastrianism, as well as the influence of Sufis or Islamic mystics—all targets
of hardline ISIS fundamentalism.”

The festival  Skanda Shashti  or  Subrahmanya

Shashti  happens to be on same day of Sabbath day of Yazidis.
Today, Yazidi population all over the planet is less than 0.9 million. 25 million
Yazidis were killed over past 800 years as they were assumed to be
SHAITAN/SATAN (pagan) worshippers. While Palani (Pahari) is where Lord
Murugan’s temple is placed in Tamil Nadu, the Yazidis call in  Perani.
Yazidis beat the dholak, blow the Conch (shank), take holy river baths and
revere the peacock (Taus Melik).
Yazidis have a symbol similar to Bindi or Tilak during temple prayer, very similar
to Hindu forehead custom. For big celebrations, lighting lamp by females common
to both Yazidis and Hindus.

An Etruscan Mural in Rome, the lady is wearing Saree. And the Etruscan Horse
is with long neck as Asian horses.
Referring ;-"Chapter 8: Queen Hates, and Her Expedition to the Land of
Punt." by Amelia Ann Blandford Edwards (1831-1892)
Publication: Pharaohs Falah’s and Explorers. by Amelia Edwards. New York:
Harper & Brothers, 1891. (First edition.) pp. 261-300.
QUEEN HATASU, AND HER EXPEDITION TO THE LAND OF PUNT.
QUEEN HATASU has been happily described as the Queen Elizabeth of
Egyptian history; and she was undoubtedly one of the most extraordinary
women in the annals of the ancient East. A daughter of Thothmes I., third
Pharaoh of the Eighteenth Dynasty, and of his wife, Queen Ahmes Nefertari,
she inherited sovereign rights in virtue of her maternal descent from the old
Twelfth Dynasty line.
It has pleased historians to rank Thothmes II. as the immediate successor of
Thothmes I., and to place the reign of Queen Hatasu between the reigns of her two
brothers, Thothmes II. and Thothmes III. By some she is described as Queen
Consort during the reign of Thothmes II., and as Queen-regent during the earlier
years of the reign of Thothmes III. By others, and most emphatically by Dr.
Brugsch, she is stigmatized as a usurper. As a matter of fact, however, Hatasu was
actually Queen, and Queen-regnant, during the lifetime of her father. Her
accession, therefore, dates from a time long preceding that of her brother,
Thothmes II. An important historical inscription sculptured on one of the pylons
of the Great Temple of Karnak records this event in eighteen columns of
hieroglyphic text, which were copied and translated by the late Vicomte E. de
Rougé in 1872.  [Page 262]  The inscription is preceded by a bas-relief sculpture
representing Thothmes I. in adoration before the Theban triad, Amen, Maut,
and Khonsu. The bas-relief and the upper part of the inscription are still in fair
preservation, but the lower part of the text is unfortunately much mutilated.
When perfect this inscription would seem to have contained a detailed history of
the King's life and reign up to the time at which it was executed. It records his
birth, and relates that he put down various rebellions which had broken out in
Lower Egypt and in the foreign provinces. Suddenly, in the eleventh column of the
text, the narrative form is dropped, and Thothmes I. addresses the god Amen face
to face.
"Behold," he says, "I make offerings unto thee; I prostrate myself before thee; I
bestow the Black Land and the Red Land (67) upon my daughter, the Queen of
Lower and Upper Egypt, Makara, living eternally. As thou hast done for
me."
Further on, in the seventeenth and eighteenth columns, Thothmes reverts to the
throne-name of Hatasu, saying that it is given to her by the decree of Amen
himself, to which he adds: "Thou hast transmitted the world into her power; thou
hast chosen her as King."
In these passages there is more than meets the eye at first sight. A "throne-name,"
sometimes called a "solar-name," in as much as it affirms the direct descent of the
reigning monarch from Ra, the greatest of the solar deities, was never assumed by
a mere regent, but marked the actual accession of a sovereign. It was equivalent to
the act of coronation, and probably was in general accompanied by some such
ceremony. De Rougé, in translating this very significant text, remarks that
Thothmes I., actuated, no doubt, by some reason of State policy, had "during his
lifetime presented his daughter as Queen to the god Amen, and had given her a
solar cartouche or throne-name;" that is to say, he had invested her with all the
insignia of actual royalty, not making her a mere regent or coadjutor. Hence it
would seem that De Rougé recognized in this act of Thothmes I. a  [Page 263] 
solemn transfer of the regal power; (68) and this transfer was evidently made
before the altar of the god in the Great Temple of Amen. It is not, perhaps,
difficult to guess what those "reasons of State policy" may have been by which
Thothmes I. was actuated in taking this strange and important step. It may well
have been that Queen Ahmes Nefertari, his wife, was dead, and that his own
position was therefore less stable, hers being the direct legitimate right in the
female line. By placing his and her daughter upon the throne, he thus re-established
the continuity of that line and strengthened his own hands, which probably none
the less continued to hold the reins of government.
The title assumed by Hatasu on the occasion of her proclamation affords a good
example of the principle upon which these throne or solar names were framed.
It is composed of three hieroglyphic signs–MA, represented by the sitting figure
of the Goddess of Truth, Law, and Justice; KA, represented by the hieroglyph of
the uplifted arms, and signifying Life;*  and the sun-disk, representing RA, the
supreme solar god of the universe. This combination of hieroglyphs, though
apparently so simple, is capable of several interpretations. By some it would be
translated as "Ma, the Image of Ra;" by others as "Ma, the Soul of Ra;" by
others, again, as "Ma, the Double of Ra;"
Whether the marriage of Hatasu took place before or after her proclamation
in the Temple of Amen we do not [Page 264] know; but she was, at all events,
wedded while yet quite young to her eldest brother, Prince Thothmes,
afterwards Thothmes II. A recent discovery has for the first time revealed the exact
relationship which subsisted between this prince and Hatasu. A funerary chapel
dedicated to the memory of Prince Uatmes, a deceased son of Thothmes I., as
well as to some other members of that king's family, was discovered in 1887 by
M. Grébaut, a little to the northward of the Ramesseum at Thebes.

SITTING STATUE OF HATASU.  In the Berlin Museum.

After a reign of about a dozen years, Thothmes II. died, and was buried with his
fathers. Then, for fifteen years, Hatasu seems to have resumed her full hereditary
rights, and to have reigned alone. From this time forth, she assumed the style and
title of a Pharaoh; and it is literally as a Pharaoh that we find her represented on
monuments of this period. In contemporary wall-paintings and bas-relief
sculptures, we see Queen Hatasu in male attire, wearing the short kilt and sandals,
and crowned with the Kepersh, or war-helmet, habitually worn by the Pharaohs on
the field of battle. Sometimes we see her adorned with a false beard; but this is
perhaps a touch of delicate flattery on the part of the artist.
The name of Thothmes III. occurring in conjunction  [Page 268]  with that of
Hatasu upon a rock-cut tablet in Sinai.
" Amen Khnum Hatasu, the Golden Horus, Lord of the two Lands, hath dedicated
to her father Amen of Thebes, two obelisks of Maher stone [red granite], hewn
from the quarries of the South. Their summits [pyramidions] were [Page
269] sheathed with pure gold, taken from the chiefs of all nations.
" His Majesty gave these two gilded obelisks to her father Amen, that her name
should live forever in this temple.
" Each is one single shaft of red Maher stone, without joint or rivet. They are seen
from both banks of the Nile, and when Ra arises betwixt them as he journeys
upward from the heavenly horizon, they flood the two Egypt’s with the glory of
their brightness.
" His Majesty began this work in the fifteenth year of her reign, the first day of the
month of Machir, and finished it on the last day of the month of Mesore, in her
sixteenth year."
“One startling peculiarity in the inscriptions of Hatasu, not only upon her obelisks
at Karnak, but upon the walls of her temple at Dayr-el-Bahari, consists in the
employment of masculine titles with feminine pronouns. As hereditary sovereign
of Egypt, she was Pharaoh and King, head alike of the sacerdotal and military
castes. Hence, in one and the same sentence, she appears as Hon-f (His Majesty)
while the suffixes used in the grammatical construction are feminine.”
“The most magnificent historic monument of the reign of this great queen was,
however, the temple which she constructed on the western bank of the Nile,
nearly opposite the Great Temple of Karnak. This superb structure is
architecturally unlike any other temple in Egypt. It stands at the far end of a deep
bay, or natural Amphitheatre, formed by the steep limestone cliffs which divide the
Valley of the Tombs of the Kings from the Valley of the Nile. Ap- [Page
271] preached by a pair of obelisks, a pylon gate-way, and a long avenue of two
hundred sphinxes, the temple consisted of a succession of terraces and flights of
steps, rising one above the other, and ending in a maze of colonnades and
courtyards uplifted high against the mountain-side. The Sanctuary, or Holy of
Holies, to which all the rest was but as an avenue, is excavated in the face of the
cliff, some five hundred feet above the level of the Nile. The novelty of the plan is
so great that one cannot help wondering whether it was suggested to the
architect by the nature of the ground, or whether it was in any degree a
reminiscence of strange edifices seen in far distant lands. It bears, at all events,
a certain resemblance to the terraced temples of Chaldea.”

PROFILE PORTRAIT AND ROYAL OVALS OF QUEEN HATASU. 

From the pyramidion of her fallen obelisk at Karnak. She wears the Kepersh, or
war-helmet worn by the Pharaohs in battle, with the golden "uræus," or so-called
"basilisk" on the brow.
As the statue of Bak-en-Khonsu in the Glyptotheca of Munich preserves for us
the name of the architect of the Ramesseum, so the obelisks of Hatasu at Karnak
immortalize the name of Sen-Maut, the architect of her temple at Dayr-el-
Bahari. His tomb has not been discovered, and his personal history is unknown;
but enough remains of his work in this unique temple to show that he was not
only possessed of consummate taste and ability, but that he also originated a new
departure in his art, which, had it been followed, might have revolutionized the
architecture of ancient Egypt.

HATASU AND THE DIVINE COW. 

Bas-relief sculpture representing Hatasu in the costume of a youthful Prince,
sucking milk from the Divine Cow (emblematic of Hathor), from the south wall of
the rock-cut sanctuary of her temple at Dayr-el-Bahari. (From a photograph by Mr.
W. M. Flinders Petrie.) It is in the sculptured and painted tableaux upon the
walls of the two uppermost terraces of Hatasu's temple that we find depicted
every incident of the most remarkable event  [Page 276]  of her reign. That event
was the building of a fleet of seagoing ships, and the dispatch of an exploring
squadron to the Land of Punt; a region identified by Maseru and Mariette with
that part of the Somali country which is situate on the eastern coast of Africa,
bordering the Gulf of Aden. This region, rich in incense-bearing trees, in costly
gums and resins, in myrrh and amber, gold, lapis-lazuli, ivory, and precious
woods, is the  Cinnamomifera regio, sometimes called the  aromatifera regio  of
the ancients. (76)
At this time, the province of Yemen, on the south-west coast of Arabia, was the
great general meeting-place of Indian and Asiatic commerce. Thence the
Phoenicians, the Arabs, and the Arameans carried the merchandise of the great
trading nations of the East by sea and land to Mesopotamia, to Syria, to Egypt,
and to the coasts of Asia Minor. Here, too, the mysterious products of the Land
of Punt found their market; and, being transported from the east coast of Africa
to the west coast of Arabia, were brought back to Africa by a circuitous route to
the great Egyptian port of  Touaou  (the modern Kosseir), whence the merchants
of Coptos conveyed them to Thebes.
Inspired, as one of the temple inscriptions states, by the direct command of
Amen himself, Hatasu resolved no longer to be dependent upon the uncertain
trade of Arabia for the valuable products from which the incense used in the
service of the temples was made. She therefore resolved herself to dispatch an
expedition to the Somali coast; and for this purpose, she built and fitted out five
ships, the largest and the best equipped yet built on the banks of the Nile.
The crew consists of thirty rowers, fifteen on each side, four reefers, two
steersmen, a pilot, an overseer of the rowers, and a captain. A small detachment
of military, numbering about eight or ten soldiers and an officer, accompanied
the expedition. These served as a guard of honor to the envoy sent by Queen
Hatasu to the Prince of Punt. Soldiers and sailors all counted, the expedition
consisted of about two hundred and ten men to the five ships.
FIRST SHIP OF OUTGOING SQUADRON BOUND FOR PUNT. 
(From Mariette's Deir-el-Bahari, plate 12.)
“The original wall-sculpture from which our illustration is taken shows the whole
squadron in full sail, and is accom- [Page 279] panied by a few columns of
explanatory text, which read as follows:
" Departure of the soldiers of the Lord of the Two Worlds traversing the Great
Sea on the Good Way to the Land of the Gods, in obedience to the will of the
King of the Gods, Amen of Thebes. He commanded that there should be brought
to him the marvelous products of the Land of Punt, for that he loves the Queen
Hatasu above all other kings that have ruled this land."
“Before we go farther on our way towards the Land of Punt, it will be well to
consider by what route the squadron reached its destination. that they returned
to Thebes, it may be taken for granted that they sailed from the same port, and
this supposition is confirmed by the blue color of the water and the presence
therein of the fishes of the Nile. But what course did they take when they had
turned their backs upon "hundred-gated Thebes?"”
“That the squadron should have descended the Nile, sailed
westward through the Strait of Gibraltar, skirted the west
coast of Africa, doubled the Cape of Good Hope, and reached
the Somali shores by way of the Mozambique Channel and
the coast of Zanzibar is absolutely incredible.”
“Such an achievement at so early a stage of naval
history,  [Page 280]  would be far more wonderful than the
building of all the pyramids or temples of Egypt. It would, in
fact, imply that Queen Hatasu's squadron twice made the almost complete
circuit of the African continent. We are compelled to reject this hypothesis.
Rejecting it, we must fall back upon the only alternative possibility, which is that
they went out by some ancient water-way connecting the Nile with the Red Sea.”
“Now, the surveys recently made by Lieutenant-colonel Ardagh, Major Speight,
and Lieutenant Burton, of the Royal Engineers, have rendered it certain that the
Wadi Tumult was at some very distant time traversed by a branch of the Nile
which discharged its waters into the Red Sea–the majority of geographers being
now of opinion that the head of the Gulf of Suez formerly extended as far
northward as the modern town of Ismailia. Whether that branch of the Nile was
ever navigable, we know not; but we do know that it was already canalized in the
reign of Seta I, second Pharaoh of the Nineteenth Dynasty, and father of
Rameses II.”
“This ancient canal started, like the present Sweetwater Canal, from the
neighborhood of Bubastis, the modern Zagazig; threaded the Wadi Tûmilât; and
emptied itself into that basin which is now known as Lake Timsah. When M. de
Lesseps laid down the line of the Sweet water Canal, he, in fact, followed the
course of the old canal of the Pharaohs, the bed of which is yet traceable. When I
last saw it, several blocks of the masonry of the old embankment were yet in situ,
among the reeds and weeds by which that ancient water-way is now choked.”
“This canal is represented in one of the most celebrated wall-sculptures of the
Great Temple of Karnak, and it is there called Ta-Tena, or "the cutting;" and
because King Seti is shown to be returning to Egypt from one of his Syrian
campaigns by way of a bridge over this same canal, it has been universally taken
for granted that he was the author of that important engineering work. There is,
however, no kind of evidence to justify the assumption. As reasonably [Page
281] might it be supposed that Napoleon the First was the builder of the Pyramids,
because in Gérome's great picture he is represented as seated on horseback, and
contemplating them from a distance. The canal may have existed, and in all
probability did exist, long before the time of Seti I. It would seem, indeed, as if the
great woman-Pharaoh who first conceived the daring project of launching her ships
upon an unknown sea, was by far the most likely person to canalize that channel by
which alone, so far as we can see, it would have been possible for them to go forth.
For my own part, I have not the slightest doubt that Queen Hatasu was the
scientific ancestress of M. de Lesseps; and that it was to the genius and energy
of this extraordinary woman that Egypt owed that great work of canalization
which first united the Nile with the Red Sea.”
“In the sculptured tableau from which our illustration of the ship is taken, four
other vessels are shown: the first, as we have seen, leads the way with a swelling
sail; the last is not yet fully laden, but lies at anchor, waiting for a small boat into
which some sailors are conveying large jars.”
“In the next tableau, the expedition has reached its destination. The voyage being
omitted, the ships are once more seen at anchor, and the ancient draughtsman,
in one of the very few known examples of Egyptian landscape art, has carefully
depicted for us the characteristic scenery of the unknown country to which the
squadron has made its way. The ground is flat and thickly wooded, the conical
huts of the inhabitants being built on piles and approached by ladders. A cow
reposes peacefully in the shade of a tree to the right, and a bird, known by its
characteristic tail-feathers as the  Cinnyris metallica, wings its flight towards the
left. Of the five trees here represented, two are conventional renderings of the
date-palm. The trunks and branches of the other three are most carefully drawn.
An enclosing line carried round each indicates the outline of the foliage, the
details of which are left to the imagination. It has been supposed that this
landscape represented some spot on the  [Page 282]  shores of the Red Sea; but
M. Maspero has pointed out various reasons to show that we are here on the
banks of a river. The three last-named trees, for instance, precisely reproduce
the structure of the odoriferous sycamore, which does not grow by the sea-side,
but on the borders of rivers; and he concludes that the Egyptian squadron, after
sailing down the Red Sea and rounding the headland called Ras-el-Fil, had
made its way up the mouth of the Elephant River. The water in the original is
painted green, which may be taken to indicate a tidal river; green being the
Egyptian color for sea-water, and blue for fresh-water. The fishes, it is to be
observed, are not the fishes of Egypt, while among them is seen a fine turtle, a
cetacean unknown to the waters of the Nile. (78)”

VIEW OF A VILLAGE IN PUNT. 

(From Mariette's  Deir-el-Bahari, plate 5.) The huts of the natives are built on
piles and approached by ladders, and, according to Dümichen, closely resemble
the  Toquls  of the modern Soudanese. The trees are two date-palms in fruit, and
three myrrh-trees (odoriferous sycamore), the foliage of the latter being
indicated by a line bounding the tops of the branches. The bird flying to left is
identified with the  Cinnyris metallica, a native of the Somali country, having two
long tail-feathers, of which only one has been given by the ancient Egyptian
artist.”
“The royal envoy having landed, accompanied by his military escort, arranges
on a table, or stand, the gifts which he has brought for presentation to the Prince
of Punt. These gifts consist of bead necklaces, bracelets, collars, a hatchet, and a
dagger of state. We may suppose the beads to be of that beautiful variegated
glass, in the manufacture of which the  [Page 283]  Egyptians of the Eighteenth
and Nineteenth Dynasties particularly excelled. The collars and bracelets are
painted yellow, to represent gold, the former being torque-shaped and closely
resembling the "toqs" worn by the Egyptian women of the present day. The
envoy is in civil dress, and leans upon his staff of command. The soldiers are
armed with spear and hatchet, and carry a large shield rounded at the top–the
ordinary equipment of infantry of the line. Their captain carries no shield, but is
armed with a bow, in addition to the spear and hatchet of his followers. The
inscription states that these are "all the good things of His Majesty, to whom be
Life, Health, and Strength, destined for Hathor, Lady of Punt." This is a
circuitous manner of stating that the said good things are intended, not for the
goddess, but as a means of exchange for the coveted products of Punt”.

THE ROYAL ENVOY, ATTENDED BY HIS BODY-GUARD, DISPLAYS THE

GIFTS SENT BY HATASU TO THE PRINCE OF PUNT. 
(From Mariette's  Deir-el-Bahari, plate 5.)
“We next see the approach of the native chief, accompanied by his family and
followers. They advance with uplifted hands, this being the accepted attitude of
deprecation and homage. The chief wears a collar of large beads, a small dagger
in his belt, and a  shenti, or loin-cloth, of the same fashion as that worn by the
Egyptians. Unlike them, however, he wears a beard; and this beard is curved
slightly upward, like those with which the Egyptians represented their gods and
deceased Pharaohs. The inscription engraved in front of his body states that he
is "The Great of Punt, Parihu;" a  [Page 284]  name apparently derived from an
Arabic root. He is followed by his wife, his two sons, and his daughter, to each of
whom is attached a short inscription. The two youths are simply described as
"his sons," and the young girl as "his daughter." His spouse, a very singular
and unbeautiful person, is described as "his wife, Ati." She wears a yellow dress,
bracelets on her wrists, anklets on her ankles, and a necklace of alternate bead
and chain work round her throat. Her hair, like that of her daughter, is bound
with a fillet on the brow. Her features are repulsive, and her cheek is disfigured
by two lines of tattooing on either side of the mouth. She is hideously obese; her
limbs and body being weighed down by rolls of fat. Her daughter, though
evidently quite young, already shows a tendency towards the same kind of
deformity.”

PROCESSION OF THE PRINCE OF PUNT, 

accompanied by his wife, family, and followers. (From Mariette's  Deir-el-
Bahari, plate 5.)
“This strange portrait of the Princess Ati has been the subject of much
discussion, it being a doubtful point whether  [Page 285]  she is to be considered
as a diseased monstrosity, or as a paragon of beauty. It is the opinion of some
authorities that she must have been the living realization of the highest type of
female loveliness, according to the taste of the natives of certain parts of Central
Africa. Chabad compares her with Speke's description of the favorite wife of the
brother of the King of Karaoke, whose fat hung in large puddings about her
arms, and whose weight was too great to allow of her standing upright. Beauty
of this class was formerly supposed to belong exclusively to the fair ladies of the
Hottentot race; but Schweinfurt, in his "Heart of Africa," describes the Bongo
women in words that would almost seem to have been suggested by the subject of
our illustration. Maspero suggests that the Princess Ati may be suffering
from  elephantiasis; but Mariette is of opinion that the Egyptian artist has here
represented not merely the wife of the chief, but the most admired type of the
women of the Somali race. The complexions of the whole family are painted of a
brick red, and their hair black, thus showing that they are not of negro race. The
superimposed hieroglyphic inscription, which extends to some length beyond
that of our illustration, states that "Hither come the Great [ones] of Punt, their
backs bent, their heads bowed, to receive the soldiers of His Majesty." Then
follow the words which are supposed to come out of their mouths: "How have
you arrived at this land unknown to the men of Egypt? (79) Have you come
down from the roads of the Heavens? Or have you navigated the sea of Ta-
neuter?  *  You must have followed the path of the sun. As for the King of Egypt,
there is no road which is inaccessible to His Majesty; we live by the breath he
grants to us."”
“An ass, saddled with a thick cushion, and three attendants carrying short
staves, bring up the rear of the procession. Over the ears of this beast of heavy
burden is engraved in hieroglyphic characters, "The great ass that carries his
wife;"  [Page 286]  the great ass, if the ancient artist is to be relied upon in his
scale of proportion, bearing about the same relation to Princess Ati as Falstaff's
half-pennyworth of bread to his "intolerable deal of sack." The men who guide
and follow the ass wear the upcurved-beard everywhere characteristic of the
natives of Punt in Egyptian art. On the sculptured pylon of Horsemen, at
Karnak, we find a Prince of Punt of one hundred and sixty years later, with
features closely resembling those of Parihu. He wears the same curved beard,
and even the close-fitting cap, which was apparently the distinguishing badge of
the chiefdom. (80)”
CHIEF OF PUNT. 
“From the Pylon of Horemheb, at Karnak. This fine head of a chief of Punt is
photographed from a cast taken by Mr. W. M. F. Petrie from the group of
foreign tributaries sculptured on the Pylon of Horemheb, at Karnak. The gifts
sent by Hatasu having been presented by the envoy and accepted by the Prince of
Punt, the latter proceeds to offer in return five ship-loads of the special products
of his country. The inscription states that the Chief of Punt piles his tribute by
the water-side.”
“From this point, the sculptured tableaux form a continuous scene, those in the
lower register being almost perfect, whereas those in the upper register are
unfortunately so much broken away that in many places there remain only the
feet of the figures and the water lines of the river. In several of the best
preserved, we see the Egyptian sailors carrying half-grown saplings which have
been taken up with a ball of earth about the roots, and are being transported in
baskets slung upon poles, each pole carried by  [Page 287]  four men. These, as
they wend their way towards the ships, are accompanied by natives of Punt,
some carrying large logs of ebony, others leading apes, and one a giraffe. In one
place where there is a great gap in the wall, the remains of the inscription show
that an elephant and a horse were among the animals embarked from Punt for
the gratification of Hatasu. This Queen doubtless shared in that lively interest
which, as it is well known, her brother Thothmes III. entertained for all kinds of
foreign birds, beasts, and plants. (81) A running commentary of short
inscriptions is interspersed here and there between the figures. "Stand steady on
your legs, Bohu!" says one of the bearers. "You throw too much weight upon
my shoulders," retorts Bohu.”
 An ancient Tamilnadu sculpture showing
The Kings Attire. The small beard is
common. not only in Nubia.

King of Nubia, The Goddess MAATH.

MEN CARRYING SAPLINGS OF THE "ANA-SYCAMORE" IN BASKETS,

FROM THE SHORE TO THE SHIPS. 
(From Mariette's  Deir-el-Bahari, plate 5.)
“Over the saplings which are being carried in baskets, is inscribed  Nehet
Ana;  that is to say, the Sycamore of Ana. Elsewhere we see the full-grown trees.
The trunk is massive; the leaf is a sharp-pointed oval; and at the junction of the
trunk and the larger branches are seen little copper-colored lumps of irregular
form, representing the resinous gum which has exuded through the bark. A
passage in Pliny, to which Mariette especially refers in his memoir on Deir-el-
Bahari, shows that this tree, the odoriferous sycamore, can be none other than
the myrrh-tree, whose gum  [Page 288]  was brought by the ancients from the so-
called "land of the Troglodytes." According to the old naturalist, the myrrh-tree
is found.”
". . . in many quarters of Arabia; also, there is very good myrrh brought out of
the Islands; and the Sabeans passé the seas and travel as far as to the
Troglodytes country for it.... The plant growth ordinarily five cubits high, but not
all that length is it smooth and without prickes: the bodie and trunke is hard and
wrythen; it is greatest toward the root, and so ariseth smaller and smaller, taper-
wise. Some say that the barke is smooth and even, like unto that of the Arbute
Tree: others againe affirme that it is prickly, and full of thornes. It hath a leafe
like to the Olive, but more crisped and curled, and withall it is in the end sharpe-
pointed like a needle.... The myrrhe trees are twice cut and launced in one year;
the slit reacheth from the very root up to the boughes, if they may beare and
abide it."
“Further on, he says that, of all the wild kinds of myrrh-trees,
"the first is that which groweth in the Troglodites countrey;" and this, "the
Trogloditike myrrhe, they chuse by the fattinesse thereof, and for that it seemeth
to the eie greener.... The best myrrhe is known by little peeces which are not
round; and when they grow together, they yeeld a certain whitish liquour which
issueth and resolveth from them, and if a man breake them into morsels, it hath
white veines resembling men's nails, and in tast is somewhat bitter." (82)”

“That the  Ana  was undoubtedly the resinous gum of the

myrrh-tree is still further confirmed by the above passage from
Pliny, which describes it as of a green color; the "green Ana"
being constantly named in Egyptian inscriptions as the most
precious and desirable kind.”
“One very interesting tableau, which is yet happily in good
preservation, represents a group of three large trees of this
species,  i.e., the  Nehet Ana, or odoriferous sycamore. On the
ground, in the shade of their boughs, are piles of panther-
skins and elephant-tusks, logs of ebony in stacks, and  [Page
289]  rings and ingots of precious metal. Above the tops of the
trees is shown a row of sycamore saplings in tubs, with an
inscription stating that "thirty and one growing trees of
the  Ana  were taken as marvels of Punt to the holiness of this
God [Amen]. Never was there seen the like since the world
began."”

GIFTS PRESENTED TO THE ROYAL ENYOY BY THE PRINCE OF PUNT.  

(From Mariette's  Deir-el-Bahari, plate 5.)
“And now, while the Egyptian sailors, assisted by the natives of Punt, are busily
engaged in loading the ships, Hatasu's envoy offers an official reception to
Prince Parihu, his wife and family. This parting interview is conducted with
great ceremony on both sides. A huge heap of myrrh, two trays of massive gold
rings, and a pile of elephant-tusks are brought by Parihu, probably as a
farewell  bakhshish  to the envoy himself. The Lady Ati is appareled as before,
but the right leg of Parihu is covered from the ankle to above the knee with a
close succession of metal rings resembling the  dangabor  of the Bongo people, as
shown in an illustration to Schweinfurth's  Heart of Africa.  (83) The sons of
Parihu, one of them carrying a bowl of gold-dust; an attendant bearing a large
jar on his shoulder; and the ass, which has again enjoyed the unenviable
privilege of carrying the Lady Ati, bring up the rear. The pile of  Ana  is here
represented in a very summary fashion by a mere outline, but in some of the
other subjects the little irregularly shaped lumps of the precious gum are all
elaborately defined. The envoy stands in front of his pavilion–omitted in our
illus-  [Page 290]  tration–and is apparently in the act of inviting his guests to
partake of the banquet which, by order of Hatasu, he has prepared for them.
This consisted, according to the accompanying inscription, of "bread, beer,
wines, meat, vegetables, and all good things of Egypt, by command of His
Majesty, to whom be Life, Health, Strength."”

SHIPS OF THE EGYPTIAN SQUADRON BEING LADEN WITH THE

PRODUCTS OF PUNT. 
(From Mariette's Deir-el-Bahari, plate 6.)
“In the very interesting subject now before us, we see the Egyptian sailors, some
carrying the saplings in baskets slung from poles, as before; others laden with big
jars; and all hurrying on board along inclined planks reaching presumably from the
shore, which, however, is not shown in the picture. The
decks are already
piled high with their precious cargo, among which may be
observed three large apes, who make themselves perfectly at
home. Slung to the main-mast of the nearest vessel, a harp is
depicted, of a shape which may even now be seen in the hands
of native musicians in Cairo and other large towns. The
captain stands on the platform at the prow, issuing his
commands; and, small as is the scale, the very natural action
of the man in front of him, who shouts the order with his hand
to his mouth, must not be overlooked. The long inscription
engraved in vertical columns at either corner of the picture
reads as follows  [Page 291]”
“" Very great lading of the ships with the marvels of the Land
of Punt, and with all the good woods of Ta-nuter; with heaps
of  kami  of  Ana, with trees producing green  ana; with ebony
and pure ivory; with gold, and green agates found in the Land
of the Amu; with blocks of the wood tascheps; with ahem
perfumes; with tasem dogs; and with hides of the panthers of
the South; and with natives of the country, their women and
children. Never since the beginning of the world have the like
wonders been brought by any king." (84)”
“While these last two vessels are receiving their cargoes, the other three have
already weighed anchor, and are seen with their sails set and filled by a favorable
wind. A
short inscription states that this is "the peaceful and
prosperous voyage of the soldiers of his Majesty returning to
Thebes, bringing with them the men of Punt. They bring such
marvels of the Land of Punt as have never been brought by
any King of Egypt, on account of the greatness of the King of
the Gods, Amen, Lord of Thebes."”
“It seems possible that they do not all represent the return of the expedition from
Punt, but that some may have reference to the ceremonies which accompanied
the opening of the temple. The unity of the composition as an historic whole is
moreover impaired by the introduction of other foreign tributaries besides those
brought from Punt; whence it may be concluded that the artist, in order to
produce a more brilliant effect, introduced the representatives of various nations
who  [Page 292]  on other occasions, had laid their tribute at the feet of Hatasu”.
“In one tableau we see the Sacred Bark of Amen, carried by twenty-five priests and
preceded by libation-bearers, divine standard-bearers, and priests carrying bunches
of lotus-lilies. In another, the sailors of the expedition march in single file armed
with hatchets, and carrying green boughs in their hands–probably of
the  Ana  sycamore. A drummer goes before, and the inscription says that "the
sailors of the royal squadron shout for joy. They cry aloud; the heavens rejoice.
May Amen grant long life to his daughter, the Builder of his Temple."”
“Following the sailors, comes the deputation from Punt, the native Somalis
distinguished by their curved beards. Some
of these bring trays of
the  Ana  gum; others carry large jars, probably filled with
gold-dust; others, again, lead apes of the two species
indigenous to Punt,  i.e., the  Cynocephalus Hamadryas, and
the  Cynocephalus Babuinus, called in the inscription
the  Ani  ape, and the  Kafoo  monkey. To this part of the
procession belong the figures of men leading the horse, the
giraffe, and the elephant, which, as before-mentioned, are
unfortunately almost destroyed. Last of all come more sailors,
carrying the sycamore saplings in baskets as before.”

TRIBUTARIES OF PUNT WALKING IN THE PROCESSION FROM THE

TEMPLE OF AMEN.  (From Mariette's  Deir-el-Bahari  )
“Marching in the contrary direction, as if coming to meet and welcome the sailors
on landing, we are shown a body of young soldiers, representing no less than three
different Regiments. They are armed with axe, bow, and shield; while some,
belonging apparently to a Nubian corps, brandish the boomerang. All carry
green boughs in token of festivity. Besides this procession, which may be called
the Procession of Welcome, there is another and a very interesting cortege which
may be distinguished as the Procession of the Queen.”
PROCESSION OF THE QUEEN. 
Her Majesty's fan-bearers, quiver-bearer, sandal-bearer, and grooms with
hunting leopards. (From Mariette's  Deir-el-Bahari  )

Her Majesty's throne-chair carried by twelve bearers. (From Mariette's  Deir-el-

Bahari  )
“First come the troops of the royal household, designated in the inscription as the
soldiers of the Per-aa, or palace. (85) Next follow the Queen's fan-bearers,
carrying long-handled flabellæ of conventionally rendered ostrich-feathers. After
these come the Queen's quiver-bearer and sandal-bearer, and two grooms
leading her Majesty's hunting leopards. Her throne-chair, carried by twelve
bearers, brings up the rear. [Page 294]  The chair, with its footstool, stands on a
portable platform, and is evidently used as a  chaise-à-porteurs, and not as a
mere emblem of royalty. The inscription beneath the chair describes the Queen
as "this good God," and enumerates her titles as "Lord of the Two Lands," etc.”

THE QUEEN RECEIVING HER TROOPS.

“Hatasu has presumably been carried to the Temple of Amen, where she is seen in
the next tableau standing, staff in hand, in the full costume of a Pharaoh, face to
face with Amen enthroned. The inscription which fills the space between these two
figures is cast into the form of a dialogue between the god and the Queen. Hatasu,
reverting to the origin of the expedition, proclaims
her intention of
exploring the ways of Punt, that there may be  Ana  in
abundance for the service of the temple. The god, in reply,
congratulates her on the success of her expedition, and states
that he himself, together with Hathor, the Lady

CEREMONY SUPPOSED TO TAKE PLACE IN THE TEMPLE OF AMEN AT

KARNAK. (From Mariette's  Deir-el-Bahari, plate 11.)” [Page 295]  of Punt, and
Urtheku, Vice-Regent of the Gods, guided the Egyptian explorers to the land of
the myrrh-trees. (86) After this the tribute of Punt is formally transferred to the
treasury of the temple; the  Ana  gum (specified in the inscription as
"green  Ana") is measured and registered by the temple servants; while the bags
of gold-dust, the bricks of electrum, the ingots of pure gold, and the ivory tusks,
are, by a conventional fiction, being weighed in the presence of Horus by no less
a sacred scribe than Thoth himself.”
MEASURING THE PRECIOUS GUM.  (From Mariette's  Deir-el-
Bahari  )  [Page 296] 

THRONE-CHAIR OF QUEEN HATASU.  (From a photograph from the

original in the British Museum.)
Specimens of ancient Egyptian stools and chairs, some beautifully inlaid with
marqueterie of ivory and various woods, may be seen in several European
museums; but in none do we find a Pharaonic throne such as this, plated
with [Page 299] gold and silver, and adorned with the emblems of Egyptian
sovereignty. It is not absolutely intact. The seat and back (which may have been
made of plaited palm-fiber or bands of leather) have perished; but all that remains
of the original piece of furniture is magnificent. The wood is very hard and heavy,
and of a rich dark color resembling rosewood. The four legs are carved in the
shape of the legs of some hoofed animal, probably a bull, the front of each leg
being decorated with two royal basilisks in gold. These basilisks are erect, face to
face, their tails forming a continuous coil down to the rise of the hoof. Round
each fetlock runs a silver band, and under each hoof there was originally a plate
of silver, of which only a few fragments remain. The cross-rail in front of the
seat is also plated with silver. The arms (or what would be the arms if placed in
position) are very curious, consisting of two flat pieces of wood joined at right
angles, so as to form an upright affixed to the framework of the back and a
horizontal support for the arm of the sitter. These are of the same dark wood as
the legs and rails, having a border-line at each side; while down the middle, with
head erect at the top of the upright limb, and tail undulating downward to the
finish of the arm-rest, is a basilisk carved in some lighter colored wood, and
incrusted with hundreds of minute silver annulets, to represent the markings of
the reptile. The nails connecting the various parts are round-headed and plated
with gold, thus closely resembling the ornamental brass-headed nails in use at
the present day. The gold and silver are both of the purest quality.
It is a significant fact that the dark wood of the chair and the lighter wood of the
basilisks are of growths unknown to Egyptian soil; and it may well be that both
originally formed part of that very cargo which the exploring squadron of Queen
Hatasu brought home to Thebes, some three thousand five hundred years ago,
from the far distant shores of the Land of Punt.

LITTLE CABINET OF HATASU. 

Referring: - Sandalwood: history, uses, present status and the future by A. N. Arun
Kumar*, Geeta Joshi and H. Y. Mohan Ram
Sandalwood (Santalum album L.) is a valuable tree associated with Indian
culture. It is the second most expensive wood in the world. The heartwood of the
tree is treasured for its aroma and is one of the finest natural materials for
carving. Sandalwood oil is used in perfumes, cosmetics, aromatherapy and
pharmaceuticals. The monopoly of sandalwood trade by the Governments of
Karnataka, Tamil Nadu and Kerala and its consequences have resulted in severe
exploitation, pushing. S. album into the vulnerable category of the IUCN Red
List. Extensive research has shown that sandalwood exhibits considerable
genetic diversity for different traits.
SANDALWOOD (Santalum album L.) is a prized gift of the plant kingdom
woven into the culture and heritage of India. It is one of the most valuable trees
in the world (Figure 1a). The natural distribution of sandalwood extends from
30°N to 40°S from Indonesia in the east to Juan Fernandez Islands (Chile) in
the west and from Hawaiian Archipelago in the north to New Zealand in the
south. It is a small to medium-sized hemi parasitic tree, distributed rather widely
in India. The populations are more concentrated in the southern region,
especially Karnataka, Tamil Nadu and Kerala. For more than 5000 years, India
has been the traditional leader of sandalwood oil production for perfumery and
pharmaceuticals. The
aroma of the oil and the wood is esteemed
by people belonging to three major religions of the world –
Hinduism, Buddhism and Islam. According to Vamana
Purana, the wood is recommended for worshipping God Shiva.
Goddess Lakshmi is believed to reside in the sandalwood tree
(Brahma Varvara Purana). The ancient Egyptians imported
the wood and used it in medicine, for embalming the dead and
in ritual burning to venerate the gods.
It is customary in certain communities among the Hindus to put a piece of
sandal-wood in the funeral pyre. The beige-colored paste of sandalwood is
applied on the forehead and other body parts, especially by devotees of God
Krishna (Vaishnavism) and for ritual bathing of Hindu gods.
Both frankincense—also known as olibanum—and myrrh have been traded in
the Middle East and North Africa for upwards of 5,000 years. It is believed that
the Babylonians and Assyrians burned them during religious ceremonies. The
ancient Egyptians bought entire boatloads of the resins from the Phoenicians,
using them in incense, insect repellent, perfume and salves for wounds and
sores; they were also key ingredients in the embalming process. Myrrh oil served
as a rejuvenating facial treatment, while frankincense was charred and ground
into a power to make the heavy kohl eyeliner Egyptian women
famously wore. Sacks of frankincense and potted
saplings of myrrh-producing trees appear in murals
decorating the walls of a temple dedicated to Queen
Hatshepsut, who ruled Egypt for roughly two decades
until her death around 480 B.C.
According to the Hebrew Bible, frankincense and myrrh were components of the
holy incense ritually burned in Jerusalem’s sacred temples during ancient times.
The ancient Greeks and Romans also imported massive amounts of the resins,
which they burned as incense, used during cremations and took for a wide
variety of ailments. According to Touwaide, myrrh appears with more frequency
than any other plant substance in the writings of the Greek physician
Hippocrates, who revolutionized the field of medicine in the fourth and third
centuries B.C. The Roman historian and botanist Pliny the Elder, who
recommended frankincense as an antidote to hemlock poisoning, wrote in the
first century A.D. that the pricey dried sap had made the southern Arabians the
richest people on earth.
Frankincense and the other plant-derived treasure given to the newborn Jesus in
the New Testament narrative—myrrh—have a long history dating back
thousands of years. Though perhaps best known for their use in incense and
ancient rituals, these substances—both of which boast proven antiseptic and
inflammatory properties—were once considered effective remedies for
everything from toothaches to leprosy. “We have textual—and also
archaeological—evidence that both frankincense and myrrh were used as
medicinal substances in antiquity,” confirmed Alain Touwaide, a historian of
medicine at the Institute for the Preservation of Medical Traditions and the
Smithsonian Institution.  BY JENNIE COHEN
Guggilamu Telegu
Boswellia serrata, Boswellia glabra, Boswellia thurifera, Bursera thurifera

Vernacular name:
Assamese: Sallaki
Bengali: Luban, Salai, Salgai
English: Indian Olibanum, Indian Olibanum Tree, Indian frankincense
Gujarati: Saleda, Saladi, Gugal, Saledhi, Saaledi, Salaai gugul, Shaledum

Hindi: Salai, Labana, Luban, Shallaki, Kundur,

Urdu: Kundur, Lobana
Marathi: Dhupali, Dhupasali, Kurunda, Salaphali, Salai cha dink, Salai, Sali;
Oriya: Salai; Punjabi: Salai Gonda;

Sanskrit: Bhishan, Guggula, Hastinashana, Palank, Parvati,

Hradini, Kurunda, Sallaki, Shallaki, Sruva
Kannada: Guggula mara, Madimar, Chilakdupa, Maddi,
Tallaki;
Kashmiri: Kunturukkam, Samprani
Malayalam: Kungilyam;
Tamil: Kumancam, Kundurukam, Kunkiliyam, Marattu-vellai,
Parangi Sambrani, Paranki-c-campi-rani, Vellai-k-kirai
Telugu: Anduga, Kondagugi tamu, Guggilamu, Parangi
sambrani, Parangi-sambrani-chettu, Sallaki.
From the above refernce The Egyptian Queen HATASU (Hatshepsut) who
built the temple for God at KANARK, sent an expedition to PUNT LAND
(The God`s country) to procure MYRRH (Kungilyam-sambrani), sandal
wood, sandal oil, and rose wood, leopards, monkey, peacock feathers, etc;
The Western scholars assumed the PUNT was Nupia. Or Eritrea. For that they
assumed the drawings drafted by the Draftsman in Hatasu period, who never seen
PUNT. Moreover, in that drawing itself, its noted, The PUNT land chief PARIHU,
who welcomed Queens chief, exclaimed at “`No man from Egypt come over here,
you were the first who arrived here. How did you know the route?””
" Then follow the words which are supposed to come out of their mouths: "How
have you arrived at this land unknown to the men of Egypt? (79) Have you come
down from the roads of the Heavens? Or have you navigated the sea of Ta-nuter?
* You must have followed the path of the sun. As for the King of Egypt, there is no
road which is inaccessible to His Majesty; we live by the breath he grants to us."
this supposition is confirmed by the blue color of the water and the presence
therein of the fishes of the Nile. But what course did they take when they had
turned their backs upon "hundred-gated Thebes?"
The fishes, it is to be observed, are not the fishes of Egypt, while among them is
seen a fine turtle, a cetacean unknown to the waters of the Nile.
It’s clear the sandal wood, the rose wood which used for the queen’s chair,
Kungilyam (the Myrrh), the monkey, the leopard, the ivory, the sesame, the pea
cock, which all mentioned in Egyptian tomb be procured from one land. One
source. Moreover, the ANA, Kungilyam, is used for GOD, even in now days in all
dravidian temples in Tamilnadu. The burning smoke of Kungilyam (Sambrani) is
believed in Tamilnadu temples as very auspious for Lord Siva Lingam. After
annotation the holy bath, abitekam, with milk, fruits, sandal, punuku, the scented
varieties, the Kungilyam smoke will be shown to the God. Even in homes the
ladies after taking bath, for drying long hair they used to show their long hair in
Kungilyam smoke (sambrani). The PUNT king name as shown in Tomb is
PARIHU. Pari, parica are Tamil names, meaning white, there was a king in
Tamilnadu in 300 BC PARI. The consort of king name is ADI. Which was a pure
Tamil name. ATI-ATHI- ADI-ADHI- means the FIRST. ATHAN- is another word
for SUN, ATI, ATHI means also Bright, light.
The Egypt Punt is mainly The MUSIRI territory, which was called in ancient
Tamil poems PUNAL NAADU. PUNAL means water, Cauvery, river. The
country which had more rivers i.e. the river with more distributaries when it
merges with sea. DELTAIC region. The Musiri harbor was a very famous one
from ancient times, it was noted in Erythrean Periplus Map, Ptolemy, Platini
mentions the same Musiri which exports huge quantum of goods to Middle east.
The Viscofan Gama, landed in Kozhikode only for trading. All French, Portuguese
ships travelled to Musiri, Thondi, Tutocorin only for their trade.
Above all the references, The PUNT is western Ghats territory MUSIRI, or
Pandya’s KORKAI. Rev. J. Foulkes  says: "The fact is now scarcely to be
doubted that the rich Oriental merchandise of the days of King Hiram and King
Solomon had its starting place in the seaports of the Deccan, and that with a
very high degree of probability some of the most esteemed of the spices which
was carried into Egypt by the Mitannites merchants of Genesis." (source: The
Indian Antiquary, Vol. VIII). 
Arnold Hermann Ludwig Heeren (1760-1842) writes: "The Hindus in their most
ancient works of poetry are represented as a commercial people." Dr.
Caldwell says: "It appears certain from notices contained in the Vedas that Aryans
of the age of Solomon practiced foreign trade in ocean-going vessels." 
In G. Buhler's opinion, "prove the early existence of a complete navigation of the
Indian Ocean, and of the trading voyages of Indians." (source: Origin of the Indian
Brahma Alphabet - By G. Buhler 1898 p. 84).
S. R. Rao says that the Indian traders first settled in Bahrein and used the
circular seal. Later on, the different sections of the Indian merchants
colonized the different cities of Mesopotamia after the name of their race. The
Chola colonized the land where the two rivers, the Tigris and Euphrates,
approach most nearly and the banks touch the so-called Median wall. They
called their colony Cholates which later came to be known as Chaldea (i.e. the
land of the Cholas) as a result of corrupt pronunciation. Similarly, the Asuras of
Vedic India colonized the city Asura after their name and later they established
the Assyrian empire. 
Archaeological evidence of the use of indigo in the cloths of the Egyptians
mummies, Indian cedar in the palace of Nebuchadnezzar and Indian teak in the
temple of the moon god at Ur shows the continuity of Indian commercial
relations with the West.  Assam found a beam of Indian cedar in the palace of
Nebuchadnezzar (604-562 B.C) at Birs Nimrud. In the second storey of the
Temple of the Moon-God at ur rebuilt by Nebuchadnezzar and Nabonidus (555-
538 B.C.) Taylor found "two rough logs of wood apparently teak". 
The ancient Egyptian traders sailed there boats not only on the Nile but also
ventured into the Mediterranean and the Red Sea and even into the Indian
Ocean, for they are said to have reached "God's land" or the land of  Punt
(India). Similarly, the Indian traders sailed their ships not only on the Indian
Ocean and the Persian Gulf, they also ventured into the Red Sea and even into
the Mediterranean and Aegean Sea. From the very beginning Indian traders
had a very fair knowledge of all the ancient oceans and seas of the populated
world. the Egyptians called India as "God's land" because India was in those
days culturally very much developed. The priest of ancient Egypt required vast
quantities of aromatic plants for burning as incense; frankincense, myrrh and
lavender were also used for embalmment purpose. Herodotus has left us a
sickening description of the great number of spices and scented ointments of
which India was the center.  Beauty products from India also attracted the
women of Egypt. The cosmetic trade was entirely dependent on imports chiefly
from India.  The Pharaohs of the fifth and sixth dynasties made great efforts to
develop trade relations with the land of Punt. Knemphotep made voyages to Punt
eleven times under the captainship of Koui. This expedition was organized and
financed by the celebrated Queen Hatshepsut. 
(source: Foreign Trade and Commerce in Ancient India - By Prakash Charan
Prasad p. 36-43. For more information refer to chapter on India)
Before trade with the Roman Empire, India carried on her trade chiefly with Egypt;
whose king, Ptolemy Philadelphus (285-247 B.C.) with whom Ashoka the Great
had intercourse, founded the city of Alexandria, that afterwards became the
principal emporium of trade between the East and West. 
M. A. Murray, the Egyptologist says in his book, " The splendor that was Egypt"
that the type of men of Punt as depicted by Hatshepsut’s artists suggests an
Asiatic rather than an African race and the sweet-smelling woods point to India
as the land of their origin.
(source: Art Culture of India and Egypt - By S. M. El Mansouri p. 14).  Refer
to Marco Polo’s epic journey to China was a big con – Team Folks
This expedition really appears to have been a great commercial success. The
queen proudly recorded on the walls of the temple of Deir-el-Bahri: "Our ships
were filled with all marvelous things from  Punt (India); the scented wood of
God's land, piles of resin, myrrh, green balsan trees, ebony, ivory, gold,
cinnamon, incense, eye-coloring, monkeys, grey dogs and panther-skins." These
objects indicate Indian goods exported to Egypt.  Hence, the assumption of
western scholars, The Punt is Somalia is traceless. At the same time The
Sanskrit referring Indian Scholars assumption The Punt is North India, like
Ganges or Sindhu plain is also baseless. The western Ghats which produced the
ancient trade materials like sesame, sandal, cotton, pea cock, monkey, elephant,
panther, Kungilyam (samprani-sallikai), may be the Punt Land.
Referring Ancient Origins Unearthing the Lost City Built by Prisoners of The
Famous Trojan War by AHLEY cowie: -
Last year, the Ministry released an aerial photograph of a group of 3000-year-
old houses from the ancient settlement and Elena Korka, Greece’s
director of antiquities and cultural heritage,  told the Associated Press  that a
team of archaeologists had successfully identified “distinctive door openings,
walls and floors, and had unearthed additional pottery spanning the 4th
century BC to late Roman times.”
For almost a decade Korka had searched for a lost city of Tenea which was
reported to have been settled by war prisoners from the battle of Troy. According
to a report about the discovery in The Washington Post , Korka followed clues left
by the Ancient Greek philosopher Strabo who wrote that the city of Tenea enjoyed
“an ideal location to the south of the bustling ancient port of Corinth, on the
narrow strip of land connecting Greek’s mainland and its Peloponnesian
peninsula.”
{APN Comments: - The ancient city Elena Korka had the name of tamils.
EZHINAM =Elin am=BEAUTIFUL: KORKAI= ANCIENT PANDIAS
CAPITAL at the bank of Tamirabharani, Tutukorin sea shore. Aditcha Nallur,
the grave yard, unearthed is on the other bank of Tamirabarani near Korkai.
More than 12 cities found in the name of Korkai in ancient middle east sea
route. In Aditchanallur excavation one skeleton belongs to Austroid group dated
1000 BC. In Greek Agoras it has a meaning the place where people assembling.
Market, assembly etc: the origin of the word could not be found. In Tamil, even
now a days we find more ancient places in the name AGARAM. AGARAM
NALLUR, ETC; AGARAM means a village, or a market town which is outside
the fort or kingdom.
agora
 noun (1) ag·o·ra | \ˈa-gə-rə \ -- plural agoras or agorae\ -ˌrē, -ˌrī \
Definition of agora: a gathering place especially: the marketplace in ancient
Greece
agora
 noun (2) ago·ra | \ˌä-go-ˈrä \ --plural agorot\ -ˈrōt \
Definition of agora (Entry 2 of 2) : a monetary subunit of the shekel—
see shekel at MONEY TABLE
In ancient Greek cities, an agora was an open space serving as an assembly area
and a place for commercial, civic, social, and religious activities. Use of the agora
varied in different periods. Located in the middle of the city or near the harbor, it
was often enclosed by public buildings, covered areas containing shops, and stoats
for protection from sun and bad weather. The highest honor for a citizen was to be
granted a tomb in the agora.
Noun (1): borrowed from Greek agora, noun derivative of age rein "to gather,
assemble," of uncertain origin
NOTE: An Indo-European base *h2ger- is constructible, but Greek ageírein has no
easily recognizable congeners. Comparisons with Latin greg-, grex "flock"
(allegedly from a reduplicated *gre-g-) and further forms with assumed root
extensions from a base *gr- are extremely tenuous.
Noun (2): borrowed from Modern Hebrewʼăgōrāh, going back to Hebrew,
"payment, coin," derivative of ʼāgar "to hire"
Deciphering Gadd Seal 1 (cuneiform)
Warfare in Ancient Sumer
Copper tools predominate in Sumer by Ur III period (2380-2360 B.C.) In
Sumer, the early urban civilization of southern Mesopotamia, kings used
writing to record and commemorate significant military victories.
The standardized equipment of bodyguards was: a copper helmet, battle-axe,
the dagger and a heavy spear. The early spearheads had long tangs, which
were thrust into the spear shaft. A hook was formed at the end of the tang to
firm up the attachment to the shaft. The blade of a Mesopotamian battle-axe
was round, designed to pierce helmets and skulls and slash gaping flesh-
wounds.
"Mari on the Euphrates... The palace administration was responsible for the
provision of arms, munitions, and siege equipment. King Zikri-Lim wrote
while on a military campaign to order further supplies of arrowheads: 'To
Mukannishum [his official in the palace] say this, thou speak your lord. When
you hear this letter read, have made: 50 arrowheads of 5 shekels [40 grams]
weight in bronze, 50 arrowheads of 3 shekels, 100 arrowheads of 2 shekels,
200 arrowheads of 1 shekel. Give orders to have this done at once. Then have
them put in store to await my further instructions. I suspect the siege of
Andariq will be prolonged. I shall write to you again about these arrowheads.
When I do write, have them brought to me as quickly as possible.' Another
letter from the king to the same official orders him: 'When you hear my letter
read to you, have made 1,000 bronze arrowheads at 1/4 shekels [2 grams]
each. Have them made from the red bronze at your disposal, and have them
sent to me at once. ‘.. Later, when Shamshi-Adas's son Yasmah-Addu was
installed as vice-regent at Mari... in a letter to his son, Shamshi-Adad ordered
10,000 arrowheads to be made, requiring almost five tons of bronze. Some of
the bronze for the job had to be transported from Assur since the Mari palace
armorers did not have enough stock. The accounts were kept straight   
Watkins, 1989, The Beginnings of Warfare, in: General Sir John Hackett
(ed.), Warfare in the Ancient World,  London, Sidgwick and Jackson Ltd.)
{ APN comments:- Aadan is a Tamil name , for Chera Kings.}[ MARI- the
youth, the young in Tamil, the leader next to King or Army chief. Or the
Mari who produces the weapons, a black smith`s Name.]
Even the famous Indo-European migration into Greece and Anatolia is in
need of a complete reinvestigation... Now everyone, from the British Isles to
India and China, emphasizes the local origins of technology developed by
indigenous cultures. Surely the pendulum has swung in the opposite direction
and we are seeing the extreme reaction to an equally extreme past position.
The truth must lie somewhere in the middle ground... In fact, the spread of
tin-bronze, the other major development in copper metallurgy in this period,
implies the existence of some type of long-distance trade. As there are no
known sources of tin anywhere in the Aegean, the Eastern Mediterranean
(apart from Egypt), or the Near East, the appearance of tin-bronze in such
widely separated areas as north-western Anatolia (Troy), Cyprus (Vounous),
and southern Mesopotamia (Ur and Kish) requires a network of trade routes
covering a considerable area... The sources of tin being used in the 3rd
millennium B.C. remain the great enigma of Early Bronze Age archaeology...
The Old Assyrian letters from the Anatolian merchant colony (or ka_rum) at
Kultepe, ancient Kanes', covering the period known as ka_rum II, 1950-1850
B.C. , provides extremely detailed information on shipment of loads of tin
(Old Assyrian annukum) from the capital city of Assur to the members of the
private business-houses residing at Kanes'... All that we know is that the tin
was brought to Assur, presumably from points to the east, and from Assur
shipped overland by annual donkey caravans to central Anatolia. We also
know that the textiles, representing the other half of the trade goods sent to
Anatolia, came from Babylonia to the south... With disturbances in the north,
especially in the Zagros mountains, cutting off the trade in tin with Anatolia,
Sams'i-Adad I (king of Assyria, ca. 1850-1600 B.C.) shifted his interests
westward and Mari (located on the upper part of Euphrates midway between
Aleppo and Baghdad) became an entrepot on a trade route that brought tin
up the Euphrates to Mari... the texts are vague as to the ultimate source of this
tin, but it seems to be coming from Iran by a southern route through Susa.
There is also some indication that Elamites were involved in the trade... The
tin was shipped to Mari in the form of ingots (Akkadian le_'u) and there
stored in various parts of the palace known as abu_sum (storeroom), the bi_t
kunukki (seal-house), and the kisallu (courtyard)... More evidence on the
copper trade comes from Old Babylonian Ur, where the excavator, Sir
Leonard Woolley, uncovered the house of Ea-na_s.ir, a merchant who
specialized in the trade in copper, located at what Woolley called No. 1 Old
Street. A number of texts found in the area and dating to the reign of Rim-Sin,
king of Larsa (1822-1763 B.C.), record Ea-na_s.ir's activities in the copper
trade, which consisted of importing what is called Tilmun copper... called
Magan copper in earlier periods, which was shipped to Mesopotamia up the
Persian Gulf.
{APN Comments:_In TAMIL the Copper was called = TamiraM, as the
existence of TamiraM, the copper is plenty along the sea coasts, river beds,
Pothi Gai Mountain , the river called as Tamara barani, it stretches up to
today’s Sri Langa and along a mountain called-Bahrulee ( a river also in the
name) The iron melting Kiln and charcoal found in KORKAI near Aditcha nallur
proves The iron melting, and metal processing was done there from 700 BC. The
Kodu Manal (Black sand) village was once very famous for its iron melting
industry and the weapons made there was precious. The Iron kilns shown in
archaeological excavations the kilns were operated there were related to 500 BC.
[A. Leo Oppenheim, The Seafaring Merchants of UR, JAOS 74 (1954): 6-17,
and J.D. Muhly, 1973, Copper and Tin, Conn.: Archon., Hamden;
Transactions of Connecticut Academy of Arts and Sciences, vol. 43) p.
221f.] ...
Bronze Chariot from Daimabad, Western Deccan. Mahadevan writes: "The Indus
seals depict many animals but not the horse. The horse and the chariot with spoked
wheels were the defining features of the Aryan-speaking societies. The bronze
chariot found at Daimabad in Western Deccan, the southernmost Indus settlement,
has solid wheels and is drawn by a pair of humped bulls, not horses." writes
Mahadevan (p. 4). The Convocation Address of February 26, 2015 at the Dravidian
University in Kuppam reflects on the similarities between the Indus script and later
Dravidian culture. With a number of illustrations and discussions of recent finds in
south India, now available at https://www.harappa.com/content/interpreting-indus-
script-dravidian-solution
However, the shipment of tin all the way from Iran to southern Mesopotamia
and up the Euphrates to Ugarit and beyond to Crete represents a trade route
of epic scope... the so-caked Dark Age lasting from ca. 1600 to 1400 B.C... saw
the establishment of the Hurrian kingdom of Mitanni, with its Indo-Aryan
background (T. Burrow, The Proto-Indo-Aryans, 1973, Journal of the Royal
Asiatic Society, 1973: 123-40)... the recipes for making bronze contained in
many Bronze Age cuneiform texts. The following text from Mari is a good
example: (Text is G. Dossin: Archives de Mulayam, roi de Mari, RA 64 (1970):
17-44, esp. 25, text n.6. The specification te-ma-yu which  appears in several
texts from this archive, is really of unknown meaing). Here the proportions are
quite exact: 20 shekels of tin is added to 170 shekels of copper (almost 1:8) to
make exactly 190 shekels of bronze. This means that there was a fair amount
of metallic tin in use during the Late Bronze Age. By ca. 1400 B.C. tin was
being used in Greece to cover clay vases destined for the grave, in order to
make them look like silver, and to line ivory cosmetic boxes to keep the ivory
from being stained by the rouge or ointment placed inside..."
1.1/3 MA.NA AN.NA 1/3 mina of tin to 2 5/6 minas
2. a-na 2 5/6 MA  
URUDU.LUH.HA
of washed copper from
3.TE-MA-YU
Tema (?) has been alloyed
4. i-na 8
 
GIN.TA.AM ba-l[i-
e]l at the ratio of 8:1
5. SU.NIGIN 3 Total: 3 minas, 10 shekels
MA.NA 10 GIN  
ZABAR
of bronze for a key
6. a-na nam-za-qi-im
Notes:
 
takaram = tin, white lead (Ta.Ma.); t.agromi = tin
metal, alloy (Kuwi)
nis.ka = allusion to a goldsmith (RV. 8.47.15); may also
mean gold coins (RV. 1.126.2, 4.37.4, 5.27.2)
loha = red (RV.); lohitaka = of red colour, reddish
 (Pa_n.ini's As.t.a_dhya_yi: 5.4.30); lohita_yasa = red
metal, copper, made of it (Pa_n.ini's As.t.a_dhya_yi:
5.4.94) Pa_n.ini's As.t.a_dhya_yi: 5.4.94 states that ayas
denotes a genus or a name (hence, may connote metal):
anas as'man ayas saras ityevamanta_t tatpurus.at, t.ac
pratyayo bhavato ja_tau sam.jn~a_ya_m ca vis.aye =
anas (cart), as'man (rock), ayas (metal), saras (river)
denote a genus or name; lohita_yasam is a sam.jn~a_ or
name; ka_la_yasam is a genus or aja_ti.
ayil = iron (Ta.); ayiram = any ore (Ma.); aduru =
native metal (Ka.)
ayorasa = metal rust (RV.); an:ga_ra = charcoal (RV.);
ayastamba = metallic pitcher (RV. 5.30.15); a_yasi_ =
metallic (RV. 1.116.15, 1.118.8, 7.3.7, 7.15.14, 7.95.1);
ayas = metal (prob. copper or bronze)(RV. 1.57.3,
1.163.9, 4.2.17, 6.3.5, 6.47.10, 6.75.12, 10.53.9-10).
loha: metal that is extracted (Skt.) cf. Akkadian le_'u =
ingots
loha_dhyaks.a = director of metal work (Arthas'a_stra :
2.12.23)
ka_rma_ra = metalsmith who makes arrows etc. of
metal (RV. 9.112.2: jarati_bhih os.adhi_bhih parn.ebhih
s'akuna_na_m ka_rma_ro as'mabhih dyubhih
hiran.yavantam icchati_ ) karmaka_ra = labourer
(Pa_n.ini's As.t.a_dhya_yi:ka_rukarma = artisan's work
(Arthas'a_stra : 2.14.17); karma_nta = a workshop or
factory (Arthas'a_stra : 2.12.18, 23 and 27, 2.17.17,
2.19.1, 2.23.10). kan- = copper work (Tamil)
d'm = electrum (Egyptian); assem= electrum
(Egyptian); somnakay = gold (Gypsy); soma = electrum
(RV)(See analysis in: Kalyanaraman, Indian Alchemy).
{APN Comments: - In Tamil MANANGU = MEANS A MEASURE; MA
URUDU.LUH.HA_- IN Tamil MA= big, Urudu= uraththu, sound, full, LUH
HA= Ulakku- a measuring jar. TE-MA-YU- i-na 8 GIN.TA.AM ba-l[i-e]l In
Tamil Teemalam= coal; temetham- Poking hard;Thamagan= black
smith;Thamaram=Lead;Thagaram=ieam-lead; Innam – means Sun- heat, to
heat, INNal -sorrow, Tema- Theyththal- to roast, to rub, rub the thing to
make heat, or make them to boil. In Tamil, IMbulathi-IMPON= five metal
alloy with IRON, Lead, Copper, Gold, silver.; Iyabooli= Sand with large
grains, IkqiAm -Iqkkiyam= merging, mixed with one other, mingled,}
5. SUNI GIN 3 MA.NA 10 GINZA Barra-na name- (In Tamil Sunna+
calcium; igarapé= induppu; SU nigin 3 MANA= 3 times, 3 Manangu😉-In
Tamil, BariManam= measure, limit, BariPooranam= excess, Full;
In Tamil, Barani= the alloy used for ornaments, BAARAM= contains 28
thulam, a measure, Baaranam, Baaranai= feasting after fast, rectifying the
process, Cloud.;}
za-qi-I mana name-za-qi-mi
6. a-na nam-za-qi-im
"According to ratios given in the texts tin was very cheap, as high as 240:1
and 180:1 in a tin/silver ratio. What is curious is that bronze was twice as
expensive as tin, for a text says of a payment that 'if (paid) in tin (it should be)
at the ratio of four minas (of tin) per (shekel of silver), if in bronze at the rate
of two minas.'  (Text is Harvard Semitic Studies (HSS) XIV as quoted in
Chicago Assyrian Dictionary (CAD), s.v. annaku, 129a). This seems to indicate
a great increase in the amont of tin in circulation during the period 1500-1300
B.C... One text even refers to an alloy (Akkadian billatu) composed of 1 mina
of copper and 8 1/2 shekels of tin, giving a ratio of 7:1. (Text is Keilschrifttexte
aus Assur verschiedenen Inhalts 205, quoted in CAD, s.v. billatu, 226a.)  In the
Old Assyrian period one text gives a ratio of 8:1 (4 minas of copper, 1/2 mina
of tin, the metal being destined for the smith, Akkadian nappa_hum)(Text is
Cuneiform Texts from Cappadocian Tablets in the British Museum (CCT) I 37b,
quoted in CAD, s.v. annaku, 128a.)
[Notes:
bi_d.u = alloy of iron (Tu.)
pis.t.aka = agglomerate of fine particles (Arthas'a_stra : 4.3.147)
pa_ka = roasting, cooking (Arthas'a_stra : 4.1.64, 5.2.24)
dravi = smelter or metalsmith who melts metal (RV. 6.3.4: tignam... paras'uh
na jihva_m dravirna dra_vayati da_ru dhaks.at: fire devours wood with its
axe-like sharp tongue, just as the smelter melts the metal).
s'ulva = copper; underground vein of metal ore or water (Arthas'a_stra :
2.13.16 and 44; 2.14.20-22 and 30-31; 2.12.1, 2.24.1); vellaka = an alloy of
silver and iron in equal proportions (Arthas'a_stra : 2.14.22); 
ta_mra = copper (Arthas'a_stra : 2.12.23-24, 2.13.52 and 58, 2.17.14, 4.1.35);
na_ga = lead (Skt.);
trapu = tin (RV; Pa_n.ini's As.t.a_dhya_yi: 4.3.138)(Skt.); capala =
quickmelting tin or bismuth ore (Skt.);
kan:sa = bronze (RV.);
kajjala = lamp-black used as collyrium (Pa_n.ini's As.t.a_dhya_yi: 6.2.91)
an~jana = collyrium (RV.); = antimony compound/sulphide (Arthas'a_stra :
2.11.31, 2.12.6 and 24; 2.22.6)
ka_m.sya = related to bell-metal (Pa_n.ini's As.t.a_dhya_yi: 4.3.168);
a_raku_t.a = brass (Skt.); pittal.ai = brass (Ta.)]
(See J.D. Muhly, New evidence for sources of and trade in bronze age tin, in:
The Search for Ancient Tin , Washington, D.C., Smithsonian Institution Press,
1978, pp. 43-48)(James D. Muhly, The Bronze Age Setting, in: Theodore A.
Wertime and James D. Muhly (eds.), 1980, The Coming of the Age of Iron,
New Haven, Yale University Press, pp.25-67.)

THE ANCIENT HISTORY OF MAATHAANAM

In Skantha Puranam : The Lord Murugan Lived in Skantha Malai with his
disciples and followers. The kantha Malai is situated in Bharatha Gandam. But
the exact location of Kantha malai is not identified yet by Sanskrit scholars and
researchers with linguistic evidences. Because, all of them was much confused
with The Ganges, and Himalayas (Kailash). The Ganges and Dharma was first
mentioned in Mahabharata only, which was written in Sanskrit in between 3rd
and 4th century. Hence, they were much confused about the geographical nature of
India. And assumed Himalayas as Kaila yam. Even though, they gave name to the
present towns, the puranic names (which were not traditionally born the same
weightage) they could not identify important places. Namely, Neidich Aranyam,
Skantha Malai, Swarna puri of Dakshan, Sheera Maathanam, Kailayam (where
thousands of priests lived as per Puranas). etc;
Thiru Navukku Arasar (APPAR) mention kantha Maathanam in Daevaaram.
The Tamil Scholar R.P. Saethu Pillai said Kantha Maathana Malai was situated
on North side of Thiru Chendur. Tamil Scholar KA . Vellai Vaaranar also
agreed that.
Now, the Kantha Maathana Malai Origin is traced out from the Puranas and
Historical evidences.
From the Puranas, there are nine worlds around Maha Meru.
1. Ila Vinutha. 2.Badra Seeva, 3. Kethu Malya, 4. Ramyaga varusha, 5.
Ranyaga varusha,6. Guru, 7. Ari varsha, 8. Kimpuruda varsha, 9. Varatha
Varsha. All these nine were formed by Dhruva (King).
Varsha = Lived, Tamil- Siththam.
Sivan= ilia kirutham, bard Seeva (one who dwells on mountain), Kethu Malya-
kothu= small snake, Malya= adorns, garlands.
Kings names=Ramyaga, Ranyaga, guru, Ari, Kimpuruda, Varathar.
2. Around Meru Malai, there are eight mountains. In that, in south there is a
mountain named Nidatham. (long, length, extend= in Tamil - needu,
neelam, needal, nidatham = for a lengthy one.) On
both sides of
Nidatham, on east and west, there was sea. On south of that
Nidatham,

Abeam Koodam mountain was there. On east and west there was sea.
On south of Aaema koodam there was Kailayam (Imalayam).
On North of MeruMalai there is Neela Giri. On North of Neela Giri, Swetha
Giri, On North of that Swetha giri there is Sirunga Giri.
By Connecting, On West of Meru Malai towards North by Neela Giri and in
South Nidatham mountain Kanda Maathanam lies by north to south.
3. In Sanskrit, Samudra is a common word for all water sources like river,
channel, lake, water tanks, sea, where ever the water body is surrounded
by land. Like that, Giri, and Malai common word for sand dunes along sea
 shore, sand dunes / raised banks lying along river bodies, the Karajan Puttru
(white ants living place), High raised land masses. High altitude places. Giri
also means the land masses which seems high elevated because off dense
forests.
4. Nidatham malai – The Needur, Manal medu, Upto Thiru pananthaal. which
lies along the two rivers? It was a separate Naadu (country in Historical
times).
5. The Meru Malai May be in the drowned portion in the Portion from
Konayam pattinam to Poompuhar.
6. The Malayalam Malai may be in the drowned portion between Srilanka
and Thayakkam paadi (Tharangam Padi). (Maha Vamsam tells, more
than 81 villages were drowned under the sea in Vijaya Period 200 B.C.).
7. The Research of Sadashiv Pandaraththaar.; Thiru Puram piyam thala
Varalaaru- Sadasiva Pandaraththaar:
After the sea drowned the land mass once in 200 BC, the remaining Portion in
Maruvur Pakkam Is the Neytha Vaasal. The portion of the Land between Neytha
Vaasal and Poom pukar, a seven mile stone radius including the sea swallowed
portion was called as KARAYA PAAR by the Bharathavars. In the middle of the
sea in that area there was destroyed structures of Temples and the Building’s
basement structures are seen. When the Fisher Men belonged to the area fished
out a Bronze Idol of Menarche Sundarar, a stone statue of AZHAGAMMAI
which were placed now at Annapan Pettai -Kalikamur Temple (Konaiyam
Pattinam). A Kandan – Murugan statue with Bow and arrows also fished out
and kept at Saya Vanam temple.
8. The Roman philosopher, Pliny the Elder, has even mentioned in one of his
texts that if the south-west monsoon happens to be blowing, it is possible to
arrive at the nearest market in India, Muziris (an ancient seaport on the
Malabar Coast). ““The Tamil Sangam kingdoms were mentioned as
Damirica (Greek for Tamilakam) and the first ports of call were given
as Naura (Kannur) and Tyndis (Kadalundi in Kozhikode) before
moving onto the port of Muziris.”
9. As per Ptolemy the ARVERNOI WAS RULED by BAZHAR NAGAS
who were called as OLI NAGAS in Tamilnadu. In Rajendra cholas
period (1040AD) The Oli Nagan Madaiyan, AZHAGIYA CHOLA
 AMAR NATTU MOOVENTHA VELLALAN, CHANDRA SEKARAN,
NARAYANAN, WAS COMMANDERS IN HIS TROOP. The ancient
Oli Nagas in 200 B.C. to 100 A.D. were ruled the Thondai mandalam
(ATVERNOI) the old Katchi near Kanchi river was their capital, Sobat
bana (EYIL Pattinam) was their port town, Malenga
(Mullai kayak -present Mullai vassal at the mouth of River UPPANAAR,
Paepae (present Vallam Padugai near new Kollidam), Kandi Pattinam
(Kantha maathanam- present Maathanam town, Siyali- a market town). Kara
Mara (Present Sirkazhi- ancient KAZHUMALAM) an emporium. Old
Poompuhar (immersed in a Tsunami), Nagai Pattinam. Karaya Paar- neytha
Vaasal.
Referring :Tamilnadu before 1800 Years- K. Appadurai, V.Kanaga sabhai.
In 13th centuary B.C. the capital Nagas were ruled the landscape near Gangai.-
Mahabharatha. ( To clarify : the Ganges was first spelt in Indian history only
in Mahabharatham which was written in Sanskrit in 500 A.D. Like wise, The
DHARPAI grass was also first found in Mahabharatha only, before that there
was no DHARPAI or Ganges.)
In 6th Centuary B.C. the Naga lineage was ruled Magatha empire. Ajatha Sathru
was belonged to this Naga lineage.
In 6th centuary B.C. the west side of ancient Ceylon was ruled by the Naga
Kings. And called Naganth theevu (Naga Island). Nagar capital was Kalyani.
The king`sdaughter who ruled Kalyani , Marugi Ganavaththa Maanoo , was
married to a Naga king who ruled the Kandha Maathanam ( a sand dunes made
mountain) .Kantha maathanam is near Rameswaram > ( Sri Langas Old Texts)
In Nagas There are branches such as OVIAR, EYINAR, ARUVAALAR,
BHARATHAVAR.
NAGAI KIZHAVAN NAAGAN SERVED AS MINISTER UNDER PANDIAS.
PITTAN KONDRAN ( A NAGA WARRIOR) RULED KUTHIRAI MUKKU
( PRESENT KUTHIRAI MUK AT KARNATAKA,MAHARASTRA) AND
SERVED UNDER THE CHERA KING..
ARUVAALAR LINEAGE OVIAR RULED EYIL PATTINAM, KING OF MAA
ILANGAI. ( TO CLARIFY: THE EYIL WAS DROWNED UNDER SEA, THE
WALL WAS FOUND IN 2005 BY A DIVER NEAR MAHABALIPURA. WHEN
THE DROWNED WALL UNDER THE SEA WAS RESEARCHED ONE END
STRETCHES TO ARICKAMEDU AND THE OTHER NEAR TO
PUDUCHERI BORDER, A CHANNEL WAS ALSO FOUND.
"Circumnavigation of the Red Sea" (Periplus Maris Erythraei), the author of
which is believed to be Arrianus (about A.n. 95-175). It contains a considerable
amount of information on the Indian textile arts, mentions Ariaca and Barygaza
on the west coast as the most important export centres and Masulipatan and
Palarimunda on the east coast as the principal centres of manufacture. Arrianus
also states that the finest muslins came from the district of the Ganges delta, and
that they were described by the Greeks as "Gangetiki".
{APN Comments:- It should be remembered that The Ganges was so called
after 200 BC. That too In Tamil edicts like Silappathikaram mentiones the
river in the meaning of Great river. When The author of Silappathikaram
Elango Adigal mentions His elder brothers Voyage towards Great Mountain
Himalayas ( not Kailayam). In no other Sanskrit records Ganges found before
4th centuary AD. In ancient times Magatha empire was famous for its
architectural work, beads lining, carving. The Chola young princess who
ruled Magatha sent the carpenters and artisans, architects to built and
decorate a 16 pillar Mandapam at PUKAR in Karikalan period. (200-180
BC). Karikalans daughter was married To Cheran senguttuvan. The finest
Muslin came from Angethi-( a market town).}
Sesamum Indium given to it. The word sesame is of oriental origin according to
the Oxford Dictionary. The sesame plant was regularly being cultivated in India
since ancient times according to the Periplus.The author of the Periplus has
said, Beyond the Gulf of Baraca is that of Barygaza) and the coast of the
country of Ariaca, which is the beginning of the Kingdom of Tambanus and of
all India".... "It is a fertile country, yielding wheat and rice and sesame oil and
clarified butter, cotton and the Indian cloths.

Referring : ThiruPurampiyam Varalaru : Sadasiva Pandaraththar:

The King Imaya Varamban Prayed here for Child. (thiru Purampiyam). The
king Of Vindya Prayed here.
As per SILAPPATHIGARAM – on the south of Saya vanam Sampapathi
Temple is found even Now. Next to Sayavanam there is VELLAIYAN IRUPPU –
The BALA DEVAN temple.
Vellai Nagar is the name given to BALA DEVAN.
Referring : The Tamilnadu before 1800 years.V.Kanaga sabai. K.Abbadurai.
Mr.Hugh weevil, Ceylon civil services-“Thabrobanian” magazine editor-
Thabrobanian – Ceylons old name. Thabrobanian= Thamira Bharani.
In old tamil texts the present Tamilnadu was divided into thirteen land scapes/ .
Pandi, Then Pandi, Kuttam, Kudam, Karga, Ven, Boozhi, Pandri, Aruva, Aruva-
northhead-,Seetham, Maladu, PUNNADU.
Pandya was called as Panchavan and Kourian.
Baiya Naadu (Naadu- landscape/mandalam/part) contains the present
QUILANDI and other 9 parts, Polanadu (KOZLIKODE), Kutta naadu
PONNANI TALUK + 24 Parts--- ( Malabar Manual).
Boozhi or “sand dunes spreaded” – present Agala Puzha river bed to PONNANI
river mouth to sea .Gudam -from Ponnani river west side to Arenkulam
PERIYAAR south end seashore .
Kuttam- the land of Kayals- The land of PUNALs – Land of River streams.
Kottayam and Quilon. Vaen- south of Kuttam upto Cape Comarin. Karka – East
of Kuttam the land covered by Rocks. The capital of This is VANCHI or Karur
situated on the banks of PERIYAAR. ( BIG RIVER) . ( at present there is a
small village in the name of Thiru Karur. 28 kms on North east of COCHIN.
“SWELL`s List of Antiquities:-Musillis (MUSIRI) situated on the banks of
Periyaar where it merges with sea. A Port from ancient times. Thondi - situated
on the banks of Makkali or a salt river which bears the name Agala Puzha.”””
PTOLEMY: Tondis, bramakara, kalaikariyas, muzris, Seudostamos river
mouth, Potoberura, Semnae, Koriyura, Pakkarai, Parees.
In between Seudotasmos and Parees – Pasege,Masthanoor, Koorellur, Punnada,
Aloe,Cheroebothrasin capital Karur, Arembur, Pideris, Pandipolis, Aderima-
Koriyur, inside town Ayoy Morunda were there.
Punnada _- Poonchutru which is near Meenatchal. Here some kings heris who
abandoned their country is living.
ALOE- ALUVAI –( NEAR ANGAMAALI AND ATHANA KOTTAI .FROM
COCHIN 20 KMs.)
VIDERIS, PITHARA, ADARIMA- KOTTANARA WERE EXPORTED milagu-
CUMIN .
In 200 B.C. Some earlier TSunamis, and high flood and cyclones, land slides
mentioned in BUDDHA yearly manuals.- Ceylon.
Kariyayin country- Kareoi, Kolkhic gulf, Chohi koorai, Sosi koorai,
Kolkhoi is an emporium.at the mouth of River Solen. Inside towns- Mentala,
Selur, Thittanoe, Mandithur. Arkarine is a merchant town.
ARUVERNORI (Ar var noy) : Podukae is an emporium. Maelongi, the TUNA
(in greek tuz=salt) river mouth, KOTHIS, merchant town Manarva /
Manaliyarva. The Inside towns Kerokae, Polur, Bigendha, Iyathur, SKo
Poluruva, Igartha, Bazar NAGAS capital town Malenga, Kandi Pattinam,.
Maisolia watered by the river Maisolos. Island of Mani giris, Island of Kory in
the ARCHALIC Gulf. Of Kareoi.
The ocean between Ceylon and Pandyan coast called as ARKALI. In this
coast the major town is Saliyur. Thainur = Thenur on the banks of Vaigai
Capital town. There was no mention of River Kollidam.
{To Clarrify :- In Ptolemy `s word , Bazar NAGAS ruled the land above Chola
land. The land which covered north side OF PUNAL NAADU ( Tanjore district)
is called Aruva Naadu, + Aruva North. Both this parts called as MA Ilangai.
This Shown as south side of Pennaiyar in YULE`s World Map. Macchirindi
assumes with Yule Krisna pattinam and Cunning Kham assumes Gothavari
river side Ealur as Mailangai. The Mailangai country`s capital is Katchi.
Maisolos= may be the kollidam river, the ancient name may be Maha nathi/.
Podukae= emporium at the mouth of Tuna river . Uppanaar ( salt river )
A small town is near by present Puthur and Kollidam is known as
Vallam Padukai. May be the earliar name is Padukai. In ancient times the Vallam-
boats where parked in the banks for renovation. The nearby town SIYALI was one
of the market town in historical times ( Tanjore Gajettiar), where the cane ,
manufactured goods exported via Mullai Vayil ( Tanjore Gajettier 1905 Thiru
mullai vassal was a Port and collected a revenue of Rs.5000000 per annum- main
exported varieties cane, rice ) (old name MULLAI KAYAL). In a huge flood , the
Tsunani the ancient Mullai Kayal ( May be Malenga) was drown into the sea.
An old temple is under the sea near KODAYAAM Pattinam was seen by the
Fisherman.
Kotis = may be KADA KARAI, KARAIMEDU, WHERE NOW FISH PORTS.
Manarvoe / Manaliyarvoe = May be the Manalikudi near by Karaimedu.
Kandi Pattinam- Kandha Mathaanam , present day Maathanam is an ancient
town and the Siva Temple was used as a Bound ( a place to take care of cattles
which used for transport goods to Mullai Vasal) for elephants, horses, bulls. Till
independence. The nearby Kannukku iniya nayanaar temple was worstly
affected in French and Portugheese wars. Devikotta, where , the war between
Brirish and French held . it is situated in the banks of Uppanaar. The temple
had a fort of hexagon shape and a tunnel way by which VILVANAICKER , the
king of the land escaped while Clive as an Leuitinent attacked with the help of
Cuddalore British Army general.

Fig :East India Company 1759

The Mavilangai country- Aruva+aruva vadathalai landscape was ruled by
Bazhar Nagas. Which covers the present sea shore from Chennai to
Nagapattinam. The river mouths of North Pennaiyar, South Pennaiyar,
Kedilam, and (present kollidam), Uppanaar, vennar, Harichanthiran River, and
branches of Cauvery. Bazhar nagas mentioned in Ptolemy and Periplus, were
known as OLI NAGAS in Tamil , and ruled the country. They were ancient
THIRAIYARS who were sea farers and travelled all over the world. The
Bharathavas of (Tinnaveli, Thoothu kudi who done the Pearl fishing from
ancient times) Uvari, Kolkhai, which situated in Kariyai (Pandias) country were
related to this Thiraiyars. The Nagas ancient people of Nagapattinam who were
ruled the sea coasts and dominated the ports, were traded with middle east, and
other sea ports in the ancient world.
Referring:The Lost Tamil History- S. Soundara Pandianaar.
1) The Skanda Puranam Which was Published in Print By Dr. A.M.Tagore
(Translated in English) contains 14 sections. A manuscript in Palmyrah
leaves was found in Nepal Durpar library belongs to 700 A.D.
2) Naeimisa aranyam : Naeimi = bamboo, Aranyam= forest. It is assumed by
Scholars it was at 45 miles by northwest from Lucknow near NIM SAAR.
3) The Sanskrit books declares it was at the banks of GOMATHI river.
4) Thakkan ( Dakshan= father of Dakshayini) did one yagam. Agathiar,
Vasittar, Vyasar came to attend that. (Kaethaaram-25-27). Yagam took
place on Kanakhala. Dhashayini-Sathee heard that Thakkan was doing a
Yagam. At that time she was playing at Kantha Maathana Malai.
(Kaethaaram-2.37,38.). As Sathee nurtured Lord Siva to allow her to attend the
yagam ( function), Siva permitted her, Go. Ride over this Nandi. Take the Force
to guard also. (Kaethaaram -2.65). Indra Senan ( IndraThuiman) Ruled
“PRATHITTANAAM”. This is the Kanakhala. The period of Thakkan and
Indrathuiman may be at some intervals. (KANAKHA LA- the town of gold-
swarna puri- SEM PONN IRUPPU= Veerataeswarar temple where Thakkan
was punished by Veera Bathirar).
5) When Veera Badran destroyed the Thakkan`s Yagam BERI,
MIRUTHANGAM, MURAJA (MURASU) was played. (These three
musical instruments are Tamil). (Kaethaaram-5-102). In Avanthi
Country Nandhi ( who is a Pani-Vysiar-merchant) done Panchamirtha
abishegam (anointment) for Sivalingam regularly was blessed by Siva
and made one of his SIVA GANAM.( Kaethaaram- 5-114)
Panchamirtham= a Mixture of fruits, banana, dates with spices, A
Traditional Tamil product.
6) After Sathee died in the yagam , Siva climbed down from kailayam and
begged at streets . Thaarugaa Vanam .( Kaethaaram -6.12,13,14.). (Vyasar
also begged at Kasi ONCE). { THARUGA VANAM- THIRU VAZHUVUR
- GAJA SAMHARAESWARAR- Siva killed all the animals which was
sent by tharuga vana ( Priests, HOTHARS, ) munivargal}.
7) PALI- told Mohini, “You yourself distribute this Amirtham.” Mohini
Replied , “Tomorrow, For YOU PAARANAI.”(Kaethaaram.12.31)
PAARANAI= a special treat, dinner. A tamil word.in kerala There is a
dish named Paaranai.
8) For The Bridegroom, Siva, Munivar tied (Thayaththu) on shoulders and
holy rope on forehands,Before Siva leaving For Imavaan`s Home
(Parvathi`s father). (Kaethaaram 23-57).
9) By leading KANDAN as WAR HEAD, MUSU KUNDAN and others went
to kill THARA GAN. {( MUSU KUNDAN= musu= monkey, Kundan =
heavy man= King of THIRU ARUR). Musukundan once helped Indran in
the war against asuras, and Indran presented seven Maragatha lingam
( emerald lingams). He established at Thiru Arur, Thiru Vaaimur, Thiru
kara ayil, Thiruvottriyur, Thiru Nallar, Thiru vaavadu thurai, Thiru
kuvalai.-(Saptha Vidanga Thalangal. Saptha =seven, Dangam=chisel,
Vidangam=not chiseled, not made by man)}.Tharagan`s army and
Kandan`s army faced against each other between Gangai and Yamuna.
The following mountains were supported “Kandan” in the war: Himalaya,
Meru, Swetha koodam, Thanthuram, Malayam, Mahana Chalam, My
Naagam, Mana Kothram, Kai layam, Mantharam, Malyavaan, Udaya
giri, Mahendram, Attagiri. (kaethaaram.30.32-35).

10) “This “Kumara Vijayam” (the old tamil text) named

text, is very admirable.”- ( Kaethaaram-30:50). Siva and
Parvathi played DICEs. ( THAAYAM).Siva lost the game
to Parvathi. (Kaethaaram-32).
 Figures showing Playing with
Dices ( Thaayam), From
Mayan civilization -Toronto
museum, Pattoli, KERALA-
Pattoli, and Tamilnadu,
Patcholi.

11) Siva got angry and burnt Manmathan. Rathi prayed Siva to give life
to his husband Manmathan.(Kaethaaram-22-87.).{Thiru Kurukkai -Siva
burnt Manmathan here.Veeratta Thalam.Rathi prayed at Kuththalam,
Manmatha eswarar temple.)
12) Usee Naran`s son Sibi. This stanza praises Sibi`s Mercy.
(Kowmaarigaa.2-72.){ Maha Manu>Usee Dharan>Sibi>Kaegayan.
Lineage. Kaegayan ruled Pukar ( Silappathigaram).

Referring:Sri Skantha Puraana-SaengaliPuram, S.Anantharama Theekshithar.

1) Aasura Gandam, Section 7;47 – This Soora Padman , induced by Sukratchiar
built a town with Dwasta -the Devar`s Carpenter in the middle of
“Salt Samudra”. { in sanskrit Samudra is a common word to water bodies. As
sea itself is salt , there is no explanation needed for ‘salt sea’. Uppannaru – salt
river is running across the Nagai district and crosses Sirkali, Seeyali,
Maathanam, Devikottai, and merges with sea at Thirumullai Vaasal.
“KARAYAPAAR”- Konayam Pattinam.}
2) Section 8. 19- 24.- Sura Panman christened the newly built city as
“Mahendra Puri”.At that time he established another eight towns around
Mahendra Puri , - Hema Puri, Neela Puri, Swetha Puri, Vaama Puri,
Padma Puri; and at the north of samudra he formed Assura Puri, on the
south of Maeru giri , within Jamboodweep near Hemaguda mountain, a
big town Maaya Puri.
3) Section 10; 33-34. – O! Soukanathi Munivas, while Indra was praying
Siva at all times at the Sirkali town near Chidamparam, He heard that
Surapanmans army is tracing him. He with his wife Indra Rani, hided
himself in the Bamboo Forest.
4) Section 13:35-38.-- ….The Aja Muki, with her friend Dur Muki came to the
Sirkali town and in the dense mangrove she found Indi rani.
5) Section 13:60-61.---- The heavy weighted Maha Kaalar Caught Ajamuki`s
hand and took the knife , Cut Her hand.{ the Ayyanaar temple is near by
(1 km) Sirkazhi Periya temple where Indra Rani dwelled. Kai Vizhunthan Cherri
is near by village where Ajamukis hand was cut and thrown by Mahakaalar.
( 300 meters from Ayyanaar temple).
6) Section 15: 36.--Banu Goban ( Son of Sura panman) beat the Irawatham
elephant (whose Ivory horns were broken).That elephant fell unconscious.
7) Section 15:49,50.—The Irawatham woke up and walked to Thiru Ven
Gadu (swetha Vanam) worshipped Siva. Irawatham got his Ivory horns
and reached Meru where Indran resided.
8) Veera mahendra gandam; Section 1;13,14, 19,---- At a sudden Veerabahoo
climbed above Kantha Maathanam and seen the Mahendra Pattinam. When
he sprang up with anger and jumped off, the Maathanam mountain went
down and he jumped up to cross the ‘salt sea’, the mountain Kantha
Mathaanam again lifted up.
 9) Section 1: 26.- When he reached the Ilanga which was ruled by Yali
Muhan, Yali Muhan`s army chief Veera Singan asked veera bahoo, Who
are you”. Then he reached the Veera mahendra Pattinam by crossing the
channel.
10) Section 5: 54,55.- After killing asuras by the mountains (malai-
sailam-giri) Veera bahu jumped off Kantha Maathana malai and salt sea
reached Thiru Chendur where Kandan was.
11) Section28: 54:55;---(after killing Singa mugan,the Vajrayudam)
returned to Gugan,after dipping in Ganga and taking holy bath.
{ In Tamil Gangai is a common name for river. The old cauvery was
known as Gangai. The name cauvery was given after Sanskrit text
flourished . In Silappathikaram kovalan walking along the Holy river
Cauvery as Ganga to Pandya`s Madurai. }
12) Section 34. 11;-Kandan looked at Indran`s face, Indran took a form
of pea cock. ; 13: Shanmugar climbed up the pea cock and chased Suran
who is in the form of Chakra Vaka bird ( one type of Eagle).
13) Siva ragsya deva Gandam; Section 1. 8—Kandan ordered the sea to
swallow the veera mahendra pattinam.
14) Section 1: 15 then Kandan started to Thiruparangundram.
Veeramahendra Pattinam : Mayendra puri ( Eama koodam),
Thiru Myladi: the place where Indran took the form of Peacock and Lord
Muruga climbed up to kill Sura padman.
Sikkal: Lord Muruga got VAEL from Ammai. To kill Sura padman. Thayakkam
padi : Lord Muruga went a stage of confusion where Tharugasuran in the fish
form vanished at a sudden.
Thiru Vidai Kazhi: near Thillaiyadi, Thiru Kadaiyur. Where Lord Muruga
prayed Siva to get weapons (at the Thiru Kura tree).
Thiru Seygna Nallur: where Lord Muruga prayed Siva and Paarvathi.
Hence, all the places noted, related to Kanda Puranam, are existing around
Sirkali and Nagappatinam district itself. The Earliest place human races
developed and civilized in South only. The sea shores from Eyil pattinam to
Kolkhai was under the powers of Thirayars, Bharathavars.from ancient times.
From Periplus, Ptolemy notes we could identify the Kandi Pattinam is Kanda
Maathanam, . From the Ceylon Old texts, ( Ceylon antiquity), the Kantha
Maathana malai is mentioned and the ruler of the Kanda Maathana Malai
married the daughter of Ilanga king. Appar was resided in Appar Thiru Coil ,
Patchai Mathanam, Patchai perumaal pudur for more than six months. He
mentioned in his Devaaram also. The Maathanam Village is in the same name
in British survey records from early times. The Devi Kottai war between
Portugheese, and French, British from 17th century to 18th century to capture
the Mullai vaasal port where cane products and rice imported to other countries.
The Seeyali, town was destroyed in the war and last its fame. The Swamiyam,
Thaikkal , kollidam regions once ruled by Pallavas also lost in wars with
Cholas. The ancient temples with ancient history to be revealed.
Referring Ancient Passages :- “ “ The Dogon people are an indigenous tribe
who occupy a region in Mali, south of the Sahara Desert in Africa. There are
about 100,000 members in the tribe.They are a reclusive tribe of cave and
hillside-dwelling farming people inhabiting a sparse, rocky plateau in
southeastern Mali, West Africa. They live in the Homburi Mountains near
Timbuktu
“They are believed to be of Egyptian descent. After living in Libya for a time,
they settled in Mali, West Africa, bringing with them astronomy legends dating
from before 3200 BC. The first Western scientists to visit and study the Dogon
people were French anthropologists Drs Marcel Griaule and Germaine
Dieterlen, who initially made contact with them in 1931, and continued to
research them for the next three decades, culminating in a detailed study
conducted between 1946-1950. During their work, these anthropologists
documented the traditional mythology and sacred beliefs of the Dogon, which
included an extraordinary body of ancient lore regarding Sirius the brilliant,
far-distant Dog Star.Their priests told them of a secret Dogon myth about the
star Sirius (8.6 light years from the Earth. The priests said that Sirius had a
companion star that was invisible to the human eye. They also stated that the
star moved in a 50-year elliptical orbit around Sirius, that it was small and
incredibly heavy, and that it rotated on its axis.Sirius - which we now call Sirius
A - was not seen through a telescope until 1862 and was not photographed until
1970.The Dogon name for Sirius B (Po Tolo) consists of the word for star (tolo)
and "po," the name of the smallest seed known to them. By this name they
describe the star's smallness -- it is, they say, "the smallest thing there is." They
also claim that it is "the heaviest star," and white.The tribe claims that Po is
composed of a mysterious, super-dense metal called sagala which, they declare,
is heavier than all the iron on Earth. Not until 1926 did Western science discover
that this tiny star is a white dwarf a category of star characterized by very great
density. In the case of Sirius B, astronomers have estimated that a single cubic
metre of its matter weighs about 20,000 tons.”

“Many artifacts were found describing the star system, including a statue
examined by Dieterlen that is at least 400 years old.They go on to say that it has
an is elliptical orbit, with Sirius A at one foci of the ellipse (as it is), that the
orbital period is 50 years (the actual figure is 50.04 +/- 0.09 years), and that the
star rotates on its own axis (it does).The Dogon also describe a third star in the
Sirius system, called "Emme Ya" ("Sorghum Female"). In orbit around this
star, they say, is a single satellite. To date, Emme Ya has not been identified by
astronomers. In addition to their knowledge of Sirius B, the Dogon mythology
includes Saturn's rings, and Jupiter's four major moons. They have four
calendars, for the Sun, Moon, Sirius, and Venus, and have long known that
planets orbit the sun.The Dogon say their astronomical knowledge was given to
them by the Nommos, amphibious beings sent to Earth from Sirius for the
benefit of mankind. The name comes from a Dogon word meaning 'to make one
drink', and the Nommos are also called 'Masters of the Water', the 'Monitors',
and the 'Teachers'”
Nommos :- The Dogon tells the legend of the Nommos, awful-looking beings
who arrived in a vessel along with fire and thunder. After they arrived here -
they put out a reservoir of water onto the Earth then dove into the water.There
are references in the oral traditions, drawings and cuneiform tablets of the
Dogons, to human looking beings who have feet but who are portrayed as
having a large fish skin running down their bodies.The Nommos were more
fishlike than human, and had to live in water. They were saviors and spiritual
guardians: "The Nommo divided his body among men to feed them; that is why
it is also said that as the universe "had drunk of his body," the Nommo also
made men drink. He gave all his life principles to human beings."
The Nommos, who could live on land but dwelled mostly in the sea, were part
fish, like merfolk (mermaids and mermen). Similar creatures have been noted in
other ancient civilizations - Sumer, Babylonia's Oannes, Acadia's Ea, Sumer's
Enki, and Egypt's goddess Isis. It was from the Nommos that the Dogon claimed
their knowledge of the heavens. The Dogon also claimed that a third star (Emme
Ya) existed in the Sirius system. Larger and lighter than Sirius B, this star
revolved around Sirius as well. And around it orbited a planet from which the
Nommos came. (Sirius A).
Referring :-http://www.crystalinks.com/dogon.html :-Because of these inexact
and incomplete sources, there are a number of different versions of the Dogon's
origin myths as well as differing accounts of how they got from their ancestral
homelands to the Bandiagara region. The people call themselves 'Dogon' or
'Dogom', but in the older literature they are most often called 'Habe', a Fulbe word
meaning 'stranger' or 'pagan'.In 1862 Alvan Clark discovered the second star
making Sirius a binary star system (two stars).In the 1920's it was determined that
Sirius B, the companion of Sirius, was a white dwarf star. White dwarfs are small,
dense stars that burn dimly. The pull of its gravity causes Sirius' wavy movement.
Sirius B is smaller than planet Earth.
Sahara rock art is a significant area of archaeological study focusing on the
precious treasures carved or painted on the natural rocks found in the central
Sahara desert. There are over three thousand sites discovered that have information
about Saharan rock art. From the Tibesti massif to the Ahaggar Mountains, the
Sahara is an impressive open-air museum containing numerous archaeological
sites.Tassili n'Ajjer (meaning "Plateau of the Rivers") is noted for its prehistoric
rock art and other ancient archaeological sites, dating from Neolithic times when
the local climate was much moister, with savannah rather than desert. The art
depicts herds of cattle, large wild animals including crocodiles, and human
activities such as hunting and dancing. The art has strong stylistic links to the pre-
Nguni Art of South Africa and the region, executed in caves by the San Peoples
before the year 1200 BCE.
https://www.britannica.com/topic/Amma
Amma, also called Amen, the supreme creator god in the religion of the Dogon
people of West Africa. The notion of a creator god named Amma or Amen is not
unique to the Dogon but can also be found in the religious traditions of other
West African and North African groups. It may be reflected in the name
Amazigb, which is applied collectively to the hunter cultural groups who
preceded the 1st dynasty in ancient Egypt. Like other important Dogon
cosmological keywords, the word amma carries with it more than one level of
meaning in the Dogon language. From one perspective, it can refer to the god of
the Dogon. But amma can also mean “to grasp, to hold firm, or to establish.”
Among the Dogon, Amma is thought of as the god who holds the world firmly in
both hands; to speak the name of Amma is to entreat Amma to continue to hold
it.

Erutscon Lady with Big ears and Ear rings.

Referring :- http://www.wilbourhall.org/pdfs/rootsverbformspr00whitrich.pdf
On journeys by sea there were  jalaniryamakas – guides who could predict the
behavior of waters.  In the sea coast town of Shurparak, there was an
arrangement to train persons with the help of Niryamak Sutras. According to
In
these, those person who traveled together in a ship were called sanyatrika.
the Mahajanaka Jatak, there is a dialogue between a
person swimming in the ocean and  Goddess Mani
Mekhala  who was the presiding deity of sea-journeys. 
“Who is this person, who in an ocean which knows no bound is trying to swim
with his hands? On whose reliance are you doing this exercise?
“O Goddess, I believe that one should do the exercise as long as it is possible.
So I am doing this exercise though I do not see the shore.” 
In this way the dialogue continues with the swimmer continuing to gather courage
hoping against hope. Mani Mekhala was the Goddess whose influence obtained
from Kanya Kumari to the island of Katah. There was a huge temple dedicated
to her in Puhara where the Kaveri joined the sea.
Manimekalai the name itself a dravidian Tamil name . Madhavi the character
shown in SILAPPATHIKARAM (200 BC) had a Daughter named Manimekalai.
That manimekalai itself written a book name “MANIMEKALA”, She followed
Jainism and she also a jainist priest.
(source: Hinduism: Its Contribution to Science and Civilization - By Prabhakar
Balvant Machwe  Vikas Publishing House 1979 ISBN 0 7069 0805 8  p. 129).
Non-Existsnce of Sanskrit Before 500 BC
The prime fact which has been suppressed by the Anglo-Brahmin elite is that
Sanskrit did not exist prior to the 6th century BC. This circumstance is evident
from the following points :
Vedas - The word `Sanskrit' does not occur anywhere in the Vedas. Not a single
verse mentions this word as denoting a language.
Chandasa - The Vedic language was referred to as Chandasa even by Panini
himself [ Chatt., p. 63 ], and not as `Sanskrit'.
Buddha - The Buddha was advised to translate his teachings into the learned
man's tongue - the `Chandasa' standard [ Chatt., p. 64 ], there is no mention of
any `Sanskrit'. The Buddha refused, preferring the Prakrits. There is not even a
single reference in any contemporary Buddhist texts to the word `Sanskrit'. This
shows that Sanskrit did not even exist at the time of the Buddha and that the
people at that period, even the Brahmins themselves, were not aware of
themselves as speaking `Sanskrit'; they referred to their language as
`Chandasa'.
Ramayana - The word `Sanskrit' occurs for the first time as referring to a
language in the Ramayana : "In the latter [Ramayana] the term `samskrta'
"formal, polished", is encountered, probably for the first time with reference to
the language" -- [ EB 22 `Langs', p. 616 ] It is to be noted that extant versions of
the Ramayana date only to the centuries AD.
Asokan Script - The first inscriptions in Indian history are in Prakrit and not in
Sanskrit. These are by the Mauryan King Ashoka (c. 273 BC - 232 BC ), and
number over 30. They date to the 4th century BC. The script utilized is not
`sacred' Devanagari, and the language is not `Mother' Sanskrit. They are mostly
in the Brahmi script, while 2 inscriptions are in Kharoshtri. They are in various
Prakrits and some in Afghanistan are in Greek and Aramaic [ Bas,. p. 390-1 ]. In
fact all inscriptions in India were in Prakrit till the early centuries AD : "The
earlier inscriptions up to the 1st century AD, were all in Prakrit"--[Up.,p.164]
Satavahana Inscriptions - The Satavahanas, the first historical dynasty of the
Deccan, also used a Prakrit language. There is no usage of Sanskrit. The
Nagarjunikonda insrciptions are by the Satvahana king Vijaya Satakarni in the
early 3rd century AD & end with the Ikshvaku Rudrapurusadatta who ruled for
11 years in the second quarter of the 4th century. Most of the large number of
inscriptions are in Prakrit and only a few belonging to Ehuvulu Santamula are
in Sanskrit (he ruled during the last 24 years of the 3rd to the early 4th century
AD ) but even most of his inscriptions are in Prakrit and those which are in
Sasnkrit are heavily influenced by Prakrit [ Bhatt., p. 408 ftn. 46 ].
The Nanaghat cave inscriptions in Poona distt. are in Prakrit and are the work
of the Satavahana Satakarni I. They have been dated to the first half of the 1st
century BC. The contemporary religion of this region was Vedic. Indra and
Vasudev are mentioned as the Vedic gods then worshipped [ Bas, p. 395 ]. The
later cave inscriptions of Nasik in the 1st and 2nd centuries AD are in the local
Prakrit [ Bas, p. 395 ]. Thus, although the Vedic religion was followed in the
Satavahana regions, Sanksrit was not in use.
Gandhari - Even Gandhari existed prior to Sanskrit. The Pali Dhammapada
in Gandhari was discovered at Khotan in Kharoshtri script. It dates to the 1st
or 2nd century AD. A Gandhari insrcription was discovered on a copper
casket containing relics of the Lord Sakyamuni [ Bas, p. 393 ].
Kharavela's Kalinga Inscription - Kharavela's Kalingan inscription of the 1st
century BC were in a Prakrit of the east indian type. Interseting is the first
mention of the word Bharatavarsha in an inscription. Kharavela is described as
invading Bharatavarsha, which then evidently denoted only North India
[Bas,p.393].
First Sanskrit Inscription : 150 AD - The earliest inscription in Sanskrit is by
the Saka Mahakshatrapa Rudradaman at Junagarh in Gujarat dated to AD
150. However, even here several of the words are wrong according to Sanskrit
grammatical rules, some words show Prakrit influence and a few are un-
Paninian [ Bas 397-8 ]. This inscription is several centuries later than the
earliest Prakrit inscriptions, and are the creation of Sakas, not Arya kings.
Apabrahmsa is a Prakrit - Apabrahmsa, which in the MST is seen as a derivative
of Prakrit, is in fact itself a Prakrit known as Abhiri. It was actually
comtemporary with all the other Prakrits, and the view that it succeeded Prakrit
is wrong. Several dramas have characters speaking Apabrahmsa and Prakrits
side by side. This shows that Apabrahmsa is not the second stage in the
development from Sanskrit, but was merely another Prakrit language.
Buddhist Jataka  stories wrote about large Indian ships carrying seven hundred
people. In the  Artha Sastra,  Kautilya  wrote about the Board of Shipping and the
Commissioner of Port who supervised sea traffic. The  Harivamsa  informs that
the first geographical survey of the world was performed during the period of
Vaivasvata. The towns, villages and demarcation of agricultural land of that
time were charted on maps.  Brahmanda Purana  provides the best and most
detailed description of world map drawn on a flat surface using an accurate
scale. Padma Purana says that world maps were prepared and maintained in
book form and kept with care and safety in chests.
Surya Siddhanta speaks about construction of wooden globe of earth and marking
of horizontal circles, equatorial circles and further divisions. Some Puranas say that
the map making had great practical value for the administrative, navigational
and military purposes. Hence the method of making them would not be
explained in general texts accessible to the public and were ever kept secret.
Surya Siddhanta says that the art of cartography is the secret of gods. This being
the general thinking at those times, yet, there was one group of people who
realized that the maps or the secret texts that contained the geographical surveys
will not last a very long time. Only cryptology using words and names would last
longer than any.
(source:  Ancient Indians knew Atlantic Ocean - By  Dr. V.Siva Prasad  Retired
Professor of Engineering. Andhra University, India).
Rig Veda, which contains several references to sea voyages undertaken for
commercial purposes. One passage (I. 25.7) represents Varuna having a full
knowledge of the sea routes, and another (I. 56.2) speaks of merchants, under
the influence of greed,  going sending ships to foreign countries. A third
passage (I. 56.2)mentions merchants whose field of activity known no bounds,
who go everywhere in pursuit of gain, and frequent every part of the sea. The
fourth passage (VII. 88.3 and 4) alludes to a voyage undertaken by Vasishtha
and Varuna in a ship skillfully fitted out, and their "undulating happily in the
prosperous swing." The fifth, which is the most interesting passage (I. 116. 3),
mentions a naval expedition on which Tugra the Rishi king sent his son Bhujyu
against some of his enemies in the distant islands; Bhujyu, however, is ship
wrecked by a storm, with all his followers, on the ocean, "where there is no
support, no rest for the foot or the hand," from which he is rescued by the twin
brethren, the Asvins, in their hundred-oared galley. The Panis in the Vedas and
later classical literature were the merchant class who were the pioneers and who
dared to set their course from unknown lands and succeeded in throwing bridges
between many and diverse nations. The Phoenicians were no other than the
Panis of the Rig Veda. They were called Phoeni in Latin which is very similar to
the Sanskrit Pani. 
Even ,the scholars hesitated to accept Panis where the sea farers and they had
an army, fort , they were literate. In this book itself ,it said, the priest of the
home land had HIS HOLY BOOK in his hands. In another passage, The holy
book was thrown in the fire by the rig people , the priest cried. About Panis, the
Panis wife was having bath in the Milk. The Panis had big Cow herds, when The
(Dog) lady was helped by Panis and asked to reside here itself ,she was their
sister. The lady replied they did not know the relationship at all. The ANGRSS
was ferocious and he might kill all the Panis. The Panis laughed at HER.. The
Oorvashi , the tribal girl of the rig book says to PURURAVAN, she would send
his son safely to his country after he grown up.Pururavan asked Orvashi to
come with him. She frustrated and told they wont accept, they would kill you.
“This marriage and relationship all we don’t know”. In one passage Pururavan
says
“ Iam the vasistan”. Hence Panis were well settled persons and they were the
traders ,sea farers and they rested and built market places, harbours, storage
forts. Along the sea coasts, river mouths . In Tamil VAANIBAM means Trade,
VAANIYAR measn Trader. VANIGAM means Trade. In Tamil Saaththu means
Trade with bartering. SAATHTHAN – Trader, Perun Saththan – Trader who
had goods with ships. Saaththan – a well settled trader with army and elephants
for long trade way. SAIT- trader in Hindi, in North India, now a days. In Tamil
now a days, Chetty- trader, In Malayalam Chettan – an elder, brother.
VAANIYAN may be called as PANIYAN,. PANNAIYAM (TAMIL) = Trade,
Panayam= a thing for Barter. PAaNNIYAN – TRADER who barters his goods.
The cotton was Produced In Pandyas Kingdom which spread over till todays
Vengadam ,, (Andhra), and SALEM districts, Coimbatore, Erode districts. As
their port was situated in KORKAI ( Aditcha nallur, Tirunelveli district, The
Pearl fishing was the main occupation at Tutocorin, Kanyakumari, the Pandya
king made Korkai as His capital.
The historical origin of dyeing in the ancient Egypt is thought to be the Arabian
merchants who delivered dyeing technology (18) Moreover India was the pioneer
of dyeing which dates back to the third millenium BC. (19) Thus, it is possible to
say that dyeing was introduced to Persia (Mesopotamia in which Arabians lived)
through the trade with India, and Arabian merchants then again introduced the
technology to Phoenicia, and Egypt could finally obtain the technology through
trade with Phoenicia around 3000 BC; the Dynasty 1 in which the oldest
evidence of dyeing was made is around 3100 BC, and the Dynasty 3 in which the
confident evidence was made is around 2600 BC. Also, the Egyptian artifacts
found in the Phoenician city of Byblos date back to the Dynasty 4, which is
around 2500 BC (20), which means there must have been commercial
intercourse between the ancient Egypt and Phoenicia at least before then; not
only that, Indigo, an Indian native, was found in Egyptian clothing dating back
to 2500 BC (21). These evidences reinforces the presumption that the origin of
Egyptian dying is around 3000 BC.
The ~`Sindhi` is a Tamil word. In Ancient times the `Sindhi` meant a small cloth: a
flag, a cloth which worn at Hip or neck around.
For dressing and outer garment, Egyptians wore a high-quality linen with superfine
weave. For a mattress, long sheet of dark linen with coarser weave was used.
Second, the chest contains large amount of linen only for a dead woman.
Considering that the chest is too austere for the royal's or noble's tomb, the owner
of the tomb would have been from a family with minimum wealth to afford
making tombs (it can be family of artisans, rich farmers or technicians). For this
dead body, the family put more than seventeen yards of linen for her afterlife (4); it
shows that linen was not luxurious commodity but for everyday consumption for
all people.
The Spanish Wikipedia (article "Indumentaria en el Antiguo Egipto")
claims that the ancient Egyptians used cotton before they began to use linen.
However, Robinson says that "the Egyptians appreciated its brilliant, silky,
smooth appearance.”Since cotton is indigenous to India and cotton trees could
not bear harsh climate of Mesopotamia, the introduction of cotton cultivation
would have not occurred during the ancient times; thus, cultivation of linen
would have been more feasible, easier choice for the contemporary Egyptians.
One of the oldest reports on the processing of cotton comes
from Herodotus (approximately 490-424 a.c.), who wrote:
"The Indians have a wild-growing tree which instead of fruit
produces a species of wool similar to that of sheep, but of finer
and better quality. The Indians make their clothing of this
material." A statement made by Ktesias, a contemporary of Herodotus, on the
spinning and weaving of this vegetable fibre is confirmed by Varro (first century
n.c.) in the following words: "Ktesias
states that there are trees in
India which bear wool." These somewhat laconic reports are
supplemented by the writings of Theophrastus (fourth century
B.C.), who gave a vivid description of the plant: "The trees
from which the Indians make their clothes have leaves like
those of the black mulberry, but the plant as a whole resembles
the dogrose. They plant these shrubs in rows in flat ground;
when seen from a distance they have the appearance of
vines." Aristobulus, who accompanied Alexander the Great
(336 to 323 B. C.) to India and who wrote a description of the
expedition, refers to a "wool-bearing tree which grows to a
height of three or four feet, and from the capsules of which
the seeds are taken out in order to secure the fibres which are
combed like wool." Nearchos, the admiral of Alexander's fleet, was of the
opinion that the "linen" Cloth woven out of this fibre was finer and whiter than
any other fabric. The Indians wrapped themselves from head to foot in this
material. Nearchos states that they wore a shirt of cotton, reaching half way
down the leg, a cloak wrapped round the shoulders, a turban wound round their
heads.

That work of superior quality was done on the east coast was
confirmed by Marco Polo as late as the thirteenth century; he
reported that he had seen on the Coromandel coast the finest
and most beautiful cotton cloth to be found in all the world.
The Ancients tell astonishing stories of the value of these Indian fabrics. There can
be no doubt that they were known to Rome, and were numbered among the most
coveted articles in the elegant and luxurious capital.

Quintus Curtius Rufus (first half of the first century A.D.)

described a cotton robe of an Indian prince as being spotted
with purple and gold. According to Lucan (A.D. 39-65) the
Indians fastened robes made of these light flowing fabrics with
precious stones of different colours. The texture of the
material was so delicate that the poets described them as
"woven wind".
Many centuries later one of the Portuguese navigators wrote: "When muslin of
this kind is spread out on the grass to bleach, and when it is wet with dew, the
cloth is no longer visible." The whiteness of Indian cottons was repeatedly
praised, and was apparently regarded as their distinctive feature throughout the
ancient world. It was not until the time of the Portuguese seamen that painted
fabrics were mentioned, the designs sometimes being executed on a white and
sometimes on a striped ground.
Opinions differ considerably with regard to the time when cotton spinning first
began to be practised among the Semitic peoples. Strabo stated that the cotton
shrub with which he was familiar also occurred in Arabia, and later evidence
shows that the methods of processing the fibre were known there. Late in the
twelfth century Chao Jon Koua, the inspector of Chinese foreign trade, reported
that Arab caravans brought fine cotton goods to the ports of the Persian Gulf,
where they were loaded on ships together with the madder plant used for scarlet
dyeing. The herbal of Prosper Alpinus, which dates from the sixteenth century,
mentions the extremely fine texture of the cotton cloths woven by the Arabs; they
were known as "sessa", and their beauty was universally praised. The assertion
that such fabrics had been manufactured for more than a thousand years before
that time and that they had been objects of trade between the Arabs and the
Phoenicians has yet to be proved. In his history of the Phoenicians Movers states
that the wealthy Arab tribes supplied large quantities of cotton fabrics which
were traded by the Phoenicians both in the Orient and in the West together with
rare silks, purple fabrics, and fine linen.
The same author suggests that the mention of cotton weavers in the Bible
warrants the assumption that this trade existed in pre-Hebraic times. The family
of Byssos workmen belonging to the tribe of Juda which is mentioned in the
First Book of Chronicles bore a Canaanite name, which Movers interpreted as
indicating a tradition of cotton weaving among the original inhabitants of that
country. If the word Byssos really did mean the cotton shrub, which appears
highly probable in view of later descriptions such as that of Pausanius, the
assumption of Jewish cotton trade may be justified, particularly as the Talmud
not only refers to the occurrence of the plant, but also to Byssos merchants in
Judaea. Nevertheless, it must remain an open question whether the materials
described in the Bible as "shech"--these are frequently mentioned in the Books
of Moses--were of native origin or whether they formed part of the Indian goods
which doubtless found their way to the countries of the Near East.
The robe presented to Joseph by the King of Egypt when he was given the
ring and gold necklace and made ruler of Egypt, is described as something
very costly indeed; Aaron, the high priest, and his sons wore robes and head-
coverings of shech, and the curtain before the cherubim in the Holy of Holies
of the Temple was described as being of purple, scarlet, crimson, and white
shech. This description has led several scholars to believe that the material of
this curtain must surely have been cotton, as cotton only, and not linen,
assumes such wonderful, brilliant colours when dyed.
According to the Skandha Purana, Egypt (Africa) was known as Sancha-dvipa
continent mentioned in Sir Willliams Jones' dissertation on Egypt. At
Alexandria, in Egypt, Indian scholars were a common sight: they are mentioned
both by Dio Chrysostom (c. 100 A.D.) and by Clement (c. 200 A.D.) Indirect
contact between ancient India and Egypt through Mesopotamia is generally
admitted, but evidence of a direct relationship between the two is at best
fragmentary. Peter Von Bohlen (1796-1840) German Indologist, compared India
with ancient Egypt. He thought there was a cultural connection between the two
in ancient times. There are elements of folk art, language, and rural culture of
Bengal which have an affinity with their Egyptian counterparts and which have
not been explained satisfactorily in terms of Aryan, Mongolian, or Dravidian
influences. There are similarities between place names in Bengal and Egypt and
recently an Egyptian scholar, El Mansouri, has pointed out that in both Egypt
and India the worship of cow, sun, snake, and river are common.
Referring :- First Evidence of Cotton at Neolithic Mehrgarh, Pakistan:
Analysis of Mineralized Fibres from a Copper Bead Christophe Moulherat Centre
de Recherche et de Restauration des Muse´es de France (CNRS-UMR 171), Paris,
France Margareta Tengberg Maison de l’Arche´ologie et de l’Ethnologie (CNRS-
UMR 7041), Nanterre, France Je´roˆme-F. Haquet Centre de Recherches Arche
´ologiques Indus-Balochistan (CNRS-UMR 9993), Paris, France Benoıˆt Mille
Centre de Recherche et de Restauration des Muse´es de France (CNRS-UMR 171),
Paris, France (Received 25 March 2001, revised manuscript accepted 20
November 2001)
Reflected-light micrography of the mineralized cotton fibres (X200) ( C2RMF, C.
Moulherat).
Archaeological Evidence of Cotton
Cotton, either in the form of fibres or seeds, has been identified at several other
sites in South Asia. Remains of a cotton string, conserved inside a carnelian
bead, were found in a 4th millennium grave at Shahi Tump in the Makran
division of southern Balochistan (ongoing excavations by the French
Archaeological Mission to Makran, preliminary study by Moulherat). So far, no
cotton seeds have been recorded from this site (Tengberg, research in progress)
but a local origin seems entirely possible. The situation is somewhat different at
Dhuweila in eastern Jordan, where fibres and impressions of a woven cotton
fabric were also found in a 4th millennium context (Betts et al., 1994). For
ecological reasons, the Dhuweila cotton was most likely imported from
elsewhere, perhaps from the Indian subcontinent. By the beginning of the 2nd
millennium the evidence for both cotton fibres and seeds becomes more
frequent, especially in the Indus Valley and Peninsular India. Fragments of a
cotton fabric and a piece of cotton string were preserved in contact with a silver
vessel at Mohenjo-daro (Gulati & Turner, 1929; Marshall, 1931: 33).
Cotton fibres were also identified at Nevasa (Clutton-Brock et al., 1961) while
seeds, a more reliable indication of local cultivation, were present in 2nd
millennium levels at Hulas (Saraswat, 1993), Chandoli (Kajale, 1991) and
Loenbar 3 (Costantini, 1987). The earliest known remains of cotton in Africa
date to the mid 3rd millennium and come from a Nubian site belonging to the A
Group culture (Chowdury & Buth, 1971). There are, however, doubts as to
whether this find, consisting of seeds and lint, derived from a cultivated species
and even about the actual use of cotton as a textile plant (Betts et al., 1994: 496).

Harappan SILK.
The above references shows the cotton was exported to Egypt and Middle east
from very earlier times 4000BC from Indian continent. Scholors with Erythrean
periplus sea mentioned ports mingling with 4th centuary AD Sanskrit texts wants
to establish the exports were from North India. But, the sea fareres and ship
builders were Ancient South Indians, and the trade were done from Malabar
coast, and Pandyas. The main trade goods,Pearls,Sandal,Peacock,Kungiliam,
Cotton were from Pandu- pandyas (OLD- Pandyas) kingdom. In Augustus
Ceasur court there was Pandyas officials residing permanently to solve the
trade negotiations. (40AD). Silappathikaram says there were ROMAN
Soldiers, Guarding along the fort wall Pandyans capital Madurai (200BC).
Pandian Nedunchezian II capital.
The Black cotton soil of Tirunelveli,Madurai yielded Rich cotton . and the MULL
produced attracted the ancient world till British , French, Dutch colonial
expansions. The British, French, Dutch ships thronged south Indian Capital
Kapada PURAM (which had Golden Gates at the entry) .The wars between
Dutch and British to capture Mull cloth dying places is recorded in The
Madurai, Tanjore Gazettiars. The MULL was very famous, the nice variety of
cotton, which seems to be translucent was mentioned in Platinys notes also.The
Temple Mulleswarer built by early Pandyas is near at Vatla Gundu. The sandals
from Sirumalai Hills, Rose wood from Aadalur, Kanniwadi thoga malai are rich
varieties even today. The Mull is called as MUSLIN in Persia.The Mergarh
,Balusistan , is a people who were belong to Dravidian lineage. Even today they
are speaking old dravidian tonque, related to Tamil. Theye were called as
Panias, the trader community. Vaniar in Tamil. Vanikar, Vanniar,Sait, Seth
-Chetti, Chethi. As a name for trader in Tamil.
The remaining Hindu temple in Balusistan

The temple is like a shrine nestled in a small cave like opening at the foot of a
mountain. There is only a mark of a Sun and a Moon on the shrine believed to
have been made by Lord Ram.
Hinglaj is at the foot of a hill in Balochistan. .It is the Balochistani people,
Muslims by faith, who have helped protect the shrine for this long. They call
it ‘Nani ki Mandir’.
Ancient Andal thiruvadi -Tamilnadu.
 
Wooden Khadaus (sandals) of the Goddess. The originals were stolen long ago.
The caretakers of the shrine and Baloch tribesmen live in a local village close by.
The tribesmen revere the Hinglaj Devi temple and help the Hindu pilgrims in
whichever way they can during the pilgrimage.
It is because of the Baloch tribesmen that the temple survives to this day in a land
where everything related to minorities face persecution at the hands of
fundamentalists and a government that has kept its eyes closed.
Hindu temples of Pakistan that are also visited by Muslims!
Referring :-IndiaTV Lifestyle Desk ,A slice of south India in Balochistan by
Karthik Venkatesh
“ Brahui is a Dravidian language spoken by close to 2 million in the Pakistani
province. the political commentator and writer Mohan Guruswamy talks of
meeting Baloch children on a visit to New Delhi. The children were evidently
surprised when they discovered that  uru  and  arisi were words that meant village
and rice in their tongue as well as in Tamil, a language that Mohan Guruswamy
understood. In the same piece, Guruswamy also talks of his father, who served in
Quetta before Partition, hearing a language spoken by some of the employees that
sounded vaguely like Tamil. The children and the employees were both Brahui
speakers.”
“Brahui is a Dravidian language spoken by close to 2 million mostly in the
Pakistani province of Balochistan. Besides Pakistani, small groups of Brahui
speakers are also found in Irani Balochistan, Afghanistan and in and around
the Marw oasis in Turkmenistan. The language doesn’t have any connections
with those spoken around it, but is connected to the Dravidian tongues of distant
southern India. Another example of a language that is unrelated to its neighbours
would be Magyar, spoken in Hungary in central Europe. Magyar is related to
Finnish, the language of Finland, which is at a considerable distance from
Hungary and shares no borders with it.” 
The Brahuis as a people first appear in history around the 17th century when
the Khanate of Kalat became an independent principality. Prior to that, it is
conjectured that they were under Mughal rule though very little historical
evidence exists. In attempting to explain to how a Dravidian language came to
be in an area completely surrounded by Indo-Aryan languages, some experts
opine that the Brahuis are the descendants of the people of the Indus Valley
civilization which is supposed to have been Dravidian. When the civilization
disappeared for reasons that are still obscure, a group made its way westward
to Balochistan where they preserved their ancient language.
The Khanate of Kalat existed from around 1666 right up to 1955 when it was
absorbed into the Pakistani state. It was founded by Mir Ahmad Khan Qambrani
Baloch and its last ruler was Mir Ahmad Yar Khan Ahmadzai Baloch. The Khans
of Kalat were Brahui speakers in private, but preferred to make Baloch their court
language as it was the language of the majority. 
The word ‘brahui’ itself is non-Brahui in origin. It is borrowed from the
Siraiki braho which is a Siraiki rendering of Ibrahim. The name appears to have
become current probably a thousand years ago when Brahuis are said to have
moved into their current region. But of course, this is merely a supposition and
lacks substantial evidence. 
At present, twenty-seven tribes constitute the Brahui universe. But not all those
who identify as Brahuis are necessarily Brahui speakers. Brahui is also a term for a
group of tribes—some speak Brahui, some are bilingual in Brahui and Baloch, and
some are exclusively Baloch-speaking. A Brahui tribesman and a Brahui speaker
do not actually refer to the same group of people. This puzzling situation has
resulted in inaccurate estimates of Brahui speakers and what numbers exist are at
best guesstimates. 
That Brahui was different from the languages spoken around it was first noticed
by the British as they scythed their way through the subcontinent. In 1816, H.
Pottinger first mentioned it. In 1880, E. Trumpp published the first scientific
study of the language and identified it as Dravidian. It is today classified under
the North Dravidian sub-group along with languages such as Kurukh or Oraon
(spoken in Jharkhand and West Bengal) and Malto (spoken in Bihar and West
Bengal).
When one looks at the many similarities between certain Brahui words and words
used in other Dravidian languages, the connection is clear. In addition to arisi
and uru, a few more Brahui words that are clearly Dravidian in origin are listed
below:
Today – Aino (Brahui), Innu (Tamil, Malayalam)
You – Ne (Brahui), Ne (Tamil, Malayalam)
Come – Baa (Brahui), Vaa (Tamil, Malayalam)
Snore – Khurkao (Brahui), Khurtai (Tamil)
Eye – Xan (Brahui), Kan (Tamil)
Stone – Xal (Brahui), Kal (Tamil)
Milk – Pal (Brahui), Pal (Tamil)
News – Haval (Brahui), Thahaval (Tamil)
For its numbering system, Brahui draws from a Dravidian source for two (irat
akin to the Kannada  eradu) and three (musit akin to the Tamil  moonu and the
Kannada  mooru) but from four onwards, the words are clearly Indo-Aryan
borrowings (char,  paanch and so on). The Brahui word for one (asit) seems to
have no connection with any other language. Owing to its long isolation from
other Dravidian languages, Brahui morphology has drawn greatly from those
around it. Some experts opine that only about 15% of its vocabulary is now
Dravidian, with the remaining drawn from Balochi, Persian, Sindhi, Urdu and
other languages in its vicinity. Brahui’s vowel system is drawn entirely from
Baloch. But experts have also noted that Baloch words, too, have been drawn
from Brahui. 
Referring: Origin of Brahui Language, By, NOOR AHMED PIRKANI
“Sir Dennis Bray (I.C.S) who served as civil servant in Balochistan had submitted
some theories about the origin of brahvi language. One of the said theories was that
when Greeks occupied the Khurasan and Balochistan, the brahui speaking people
were living in the valley of Hilmand and brahuis were calling the same valley as
“Baroyana” and same name was changed and transformed as ‘Brahui or
Brohi’. Renowned historians Mir Gul Khan Naseer and Malik Saleh Muhammad
Lehri are of the view that Brahvis belong to a clan of those Balochs who migrated
earlier than other Baloch clans. They were settled near the mountainous range of
‘Al-Burz’ accordingly ‘Al-Burz’ was renamed as “Burz Kohi” and with span of
time same mountainous range was called “Brahui or Brohi”.
Professor Nadir Qambrani in an essay has written that some materials have
been explored from Nadali and Baram (Afghanistan) which include coins and
images of gods of mountains which are inscribed on the same and following
words were written around those idols in “Khuroshthi Script” “Maha Rajasa,
Raja Raja sa, Dawapothrasa Kajola, Kafuzasa” If we change these words into
brahvi definitly a brahvi speaking people understand these words.”
“Sir John Marshall, M.B Aimenio, Asko Parpola,T Bro, G.R Hunter, Buship
Coldwell, MS Andronof, Dennis Brray, Ornist Middki, GR Girirson, Mark
Kunnire, G.U Pope, Arnist Trump, Dr Ghulam Ali Allana, Ainu l haq Fareed
Koti, Dr,Abul alees siddiqi, Muhammad Hassan Danni, Anwar Roman, Dr Inamul
Haq kosar,Kamil ul Qadri, Dr Abdul Rehman Brahui, Noor Muhammad Perwana,
Dr Abdul Razzaq Sabir, Professor Javeed Akhtar, Nazeer Ahmed Shakir Brahui
are of the opinion that Brahui is a Dravadian Language. MB Amenio in his book
Dravadian Etomological Dictionary has mentioned that there are 250 words which
are common in brahui and other dravadian languages.”
“1. The Researchers of Brahui Language have disclosed that the Syntax(Serf O
Nahoo) of Dravadian as well as Brahui Language have similarities.
2. Dravadian as well as Brahui Language have Same Special Alphabetical items
i-e Ta,Noon,Daal,Meem,Laam.
3. Dravadian as well as Brahui Language have Same Sound moods
e,ne,na,nuna, .numa. kuna.aa,a,na ouna,ourkay.Oudhay.
4. Dravadian as well as Brahui Language have Same Use of Preposition ( Herf
Jar) in sentence o,a,on.
5. Dravadian as well as Brahui Language have Words starting from S are active
like scholar,school.student.
6. Dravadian as well as Brahui Language have same Principles of changing
from singular to plural.From dhoo(Hand)…dhook(Hands) use of k.
7. Dravadian as well as Brahui Language have same Words of att (From).
8. Dravadian as well as Brahui Language have same Words of Dhair (Who)
9. Dravadian as well as Brahvi Language have same Use of RRa in feminine
heerr,mussirr, bulghurr, mulghurr.
10. Dravadian as well as Brahvi Language have about same type of words for
Parts of body of human beings and animals.
11. Dravadian as well as Brahvi Language have words with Similar structure for
relations.”
“Father of Brahui Language Late Noor Muhammad Perwana has submitted his
opinion in his essay “Brahui culture” whether Brahvi speaking people belong to
Dravadian race or not but it is certain that they belong to different races than
Baloch and Pashtun. In another para he says that Brahui language may belong
to Dravadian languages but some Brahuis also speak Balochi. He has concluded
that Brahvis have a compound civilization.”
“Dr. Trump, Dir Dennis Bray, Coldwell, and Kami-ul-Qadri are of the opinion
that there are similarities among brahvi and Indian languages of Tilgo,
Milyalam, Tamil, Gota Malyalam. English scholars support this idea on grounds
that composition of words of Dravadian and brahvi language have similarities.”
“Sir Denys Bray who served in Sub Continent from 1898 to 1930 as I.C.S Officer
and posted in 1904 on different administrative positions of kalat state as well as
British Balochistan. He has thoroughly discussed the origin of brahui language in
his book (the brahui language) chapter one page numbers (08 to 19). Sir denys bray
has highlighted following resemblances between brauhi and Dravidian languages.”
“1. The argument of kinship rests on a surer foundation than a casual analogy
of structure, the grammatical relations of the noun in brahui are shown, as in
Dravidian, by means of suffixes, and most, if not all, of the suffixes, whether
expressive of case relations are of plural number, are traceable to the same
source as Dravidian.
2. Even more direct is the evidence of the pronoun, that faithful repository of the
secret of a languages; origin. Of the personal pronouns, the pronoun of the
second person in both numbers is in essentials the same as in Dravidian, and the
first person, Dravidian relationship is discernible in the pronoun of the first
person of the ravages wrought by phonetic decay.
3. As in Dravidian, the ordinals in Brahui are formed from the cardinals by
means of suffixes.
4. The most striking example of the relationship of Brahui and Dravidian case
suffixes is to be found in the conjunctive.
5. There can be but one verdict on this evidence. This verdict is not that caldwell,
who summoned up his final positions in the words “the brahui language
considered as a whole seems to be derived from the same source as the Punjabi
and sindhi, but it evidently contains a Dravidian element”, but the converse, first
suggested by lassen in the early days of the study of the language reasserted by
Trumpp quarter of a century above. The brahui language is sprung from the
same source as the Dravidian language; it has freely absorbed alien vocabulary
of Persian, balochi, Sindh and other neighboring languages, but inspite of their
inroads its grammatical system has preserved sturdy existence.
6. Professor Trotman has wrote in his Book Dravadian Kinship that about two
lac Brahui living in areas of Pakistan i-e Kalat, Kairpur, Hyderabad districts are
settled in the center of Turko-Iranian languages, although Brahui have
similarities with Dravadian languages settled thousands of miles away from
Brahui speaking areas.”
Dr. Abdul Razaq Sabir in his book Daravistan has minutely discussed the
relation of Brahui with south indian Dravidian languages after his tour of South
Indian Dravidian populated cities. Dr Abdul Razzaq Sabir says when we check
the structure and roots of Brahui Words ,it is clearly a Dravadian
Language.According to researchs and facts of linguists Brahui has been proved
as Dravadian Language. If someone does not agree with said theory then he has
to present logics,proofs, evidences otherwise he has to accept the theory that
Brahui is a Dravadian Language. He further says that about 160 million people
speak Dravidian language in the world and 10% of Dravidian speaking
population are multi lingual i.e speak more than one language. Dravidian
languages were declared as one language family in 1816 for the first
time.Brahui language is being spoken not only in Balochistan but also in upper
Sindh, provinces of hilmand and namroz in Afghanistan and Irani Balochistan.
Four larger Dravidian family languages are being spoken in the province of
tamil nado (india) and sri lanka as well. Linguists have concluded that there are
26 Dravidian languages and only brahui is away for not less than 800 miles
from its sister Dravidian languages. He further says that according to
information available in the different quarters of Dravidian north indian areas
that Brahui is the oldest Dravidian language, the
other Dravidian
languages are godaba or ollari, gondi, kannada, kodagu,
kalami, konda, kota, koya, kui, kurur, kuwim malyalum,
malto, monad, naiki, parji, pengu, tamil, toda, tulau.””
{APN Comments:-The Drawings In the POMPEII Temple shows the snake and
Peacock , The Architecture OF the “MAADAMS”-(Kabothagam) a small niche
where a Deity will be engraved / a statue of a deity will be kept in south Indian
Architecture. The Peacock was not a natural Bird to be found in the POMPEII
civilization area. The Tulasi, a plant which is considered as a Holy , herbal plant
will be planted and grown in a MAADAM like this. A big stone like this used in
South Indian temples For making Sandal Paste To the Lord DEITY.}
“Some passages in Rig Veda
"May Usha dawn today, the exciter’s of chariots which are harnessed at her
coming, as those who are desirous of wealth send ships to sea."
"Do thou, Agni, whose countenance is turned to all sides, send off our adversaries,
as if in a ship to the opposite shore. Do thou convey us in a ship across the sea for
our welfare." (A remarkable prayer for safe conduct at sea).”
“The Hitopadesha describes a ship as a necessary requisite for a man to
traverse the ocean, and a story is given of a certain merchant, "who, after
having been twelve years on his voyage, at last returned home with a cargo of
precious stones."
The Institutes of Manu include rules for the guidance of maritime commerce.
Thus, the passage quoted above indicate a well developed and not a primitive
trade.”
“Significant also is the fact that Lieutenant Speake, when planning his discovery of
the source of the Nile, secured his best information from a map reconstructed out
of Puranas. (Journal, pp. 27, 77, 216; Wilford, in Asiatic Researches, III). It traced
the course of the river, the "Great Krishna," through Cusha-dvipa, from a great
lake in Chandristhan, "Country of the Moon," which it gave the correct position
in relation to the Zanzibar islands. The name was from the native Unya-muezi,
having the same meaning; and the map correctly mentioned another native
name, Amara, applied to the district bordering Lake Victoria Nyanza.”
"All our previous information," says Speake, "concerning the hydrography of
these regions, originated with the ancient Hindus,  who told it to the priests of the
Nile; and all these busy Egyptian geographers, who disseminated their
knowledge with a view to be famous for their long-sightedness, in solving the
mystery which enshrouded the source of their holy river, were so many
hypothetical humbugs. The Hindu traders had a firm basis to stand upon through
their intercourse with the Abyssinians."
(source: Periplus of the Erythrean Sea - W.H. Schoff p. 229-230.  For more
information refer to chapter on India and Egypt)
Some very definite and convincing allusions to sea voyages and sea-borne trade
are also contained in the vast body of Buddhist literature known as the Jatakas,
which are generally taken to relate themselves to a period of one thousand years
beginning from 500 B.C. E. The  Baveru Jataka  without doubt points to the
existence of commercial intercourse between India and Babylon in pre-Ashokan
days. The full significance of this important is thus expressed by the
late  Professor Buhler: "The now well-known Baveru-Jataka, to which Professor
Minayef first drew attention, narrates that Hindu merchants exported
peacocks to Baveru. The identification of Baveru with Babiru or
Babylon is not doubtful," and considering the "age of the materials of
the Jatakas, the story indicates that the Vanias of Western India
undertook trading voyages to the shores of the Persian Gulf and its
rivers in the 5th, perhaps even in the 6th century B.C. just as in our
days. This trade very probably existed already in much earlier times,
for the Jatakas contain several other stories, describing voyages to
distant lands and perilous adventures by sea, in which the names of
the very ancient Western ports of Surparaka-Supara and
Bharukachcha-Broach are occasionally mentioned."
(source: source: Indian Shipping: A History of the Sea-Borne Trade and Maritime
Activity of the Indians From the Earliest Times - By R. K. Mookerjee  p. 437-54).
{APN Coments:- “In one of the Buddist Jatakas , the gouthama Buddha said to
be born In Puhar, A Tamilnadu Harbour capital where trade was flourished
with Middle East.”}
Ms. Manning, author of Ancient and Mediaeval India Volume II, p. 353, writes:
"The indirect evidence afforded by the presence of Indian products in other
countries coincides with the direct testimony of Sanskrit literature to establish
the fact that the ancient Hindus were a commercial people."
(source: Ancient and Medieval India - By Mrs. Manning Volume II p. 353).
Sudas is stated in the Aitteriya Brahmana to have completely conquered the
whole world. This conquest was not political; it means exploration of the
whole earth. Puruvara navigated the ocean and explored 13 islands. 
(source: Hinduism: Its Contribution to Science and Civilization - By Prabhakar
Balvant Machwe p. 129 - 130).
Professor  Max Duncker, author of  History of Antiquity, says, that ship-building
was known in ancient India about 2000 B.C. It is thus clear that the Hindus
navigated the ocean from the earliest times, and that they carried on trade on an
extensive scale with all the important nations of the whole world.
A. M. T. Jackson writes: "The Buddhist Jatakas and some of the Sanskrit law
books tell us that ships from Bhroach and Supara traded with Babylon (Baveru)
from the 8th to the 6th century B.C."
(source: Bombay City Gazetteer, Vol. II, chapter IV, p.3).
Indian figurine buried in the Mount Vesuvius in Italy - eruption of 79 A.D. Ivory.
With Tamil brahi letters. The value of Indian trade may be estimated from the
well-known passage of Pliny, in which he recorded that India
drained the
Roman empire of fifty million sesterces every year. The wealth
of early India is confirmed by the lament of Pliny the Elder in
Historica Naturalis (Natural History), completed in 77 AD
that all of Rome's coffers were being emptied into India to
satisfy Roman demand for transulent Indian muslins. Pliny's
statement is corroborated by the discovery, in India, of
innumerable gold coins of the Roman emperors, which must have come here in
course of trade. Most of the coins have been found. Most
of these coins
have been found in South India, and their evidence is
corroborated by many passages in classic Tamil literature. We
read of  'Yavanas of harsh speech'  with many wares; of
foreign merchants thronging sea-port towns like
Mamallapuram, Puhar, and Korkai; or busy customs officials,
and those engaged in loading and unloading vessels in the
harbor. The wealth of the Roman Empire reached India
through the ports of Kalyan, Chaul, Broach, and Cambay in
Western India. Tamralipti was an important port in Bengal. It
carried on trade with China, Lanka, Java and Sumatra. In the
Andhra region, the ports were Kadura and Ghantasala,
Kaveripattanam (Puhar) and Tondail were the ports of the
Pandya region. The ports of Kottayam and Muziris were on
the Malabar coast. There was a great maritime trade between India and
Southeast Asia and China.  The rulers of India facilitated trade by building and
maintaining lighthouses at the necessary points and by keeping sea routes free
and safe from pirates.  According to  Surjit Mansingh:  "India's trade with
Europe, both by land and sea, was a constant fact of history from ancient
times" 
(source: India: A Country Study 1985).
“The close connection between the early civilization of Ninevah and Babylon
and the West Coast of India is borne out by indisputable evidence and this was
possible only through the navigation of the Arabian sea. There is ample evidence
of a flourishing trade between the Levant and the West Coast of India, as may be
inferred from allusion in the Old Testament. 

"the
As stated by Prof. K. A. Nilakanta Sastri  in Indian Antiquary, 1938 p. 27:
evidence of South Indian connections with the West drawn
from references in his (Solomna's) reign to Ophir and Thar
Shih to ivory, apes and peacocks is seen to be only a link in a
more or less continuous chain of data suggesting such
connections for long ages before and after. The earliest Indian
literature, the Vedas speak of sea voyage. One well-known
mantra (Rig Veda 1, 97, 8) prays: "Do thou convey us in a
ship across the sea for our welfare." Besides this, there are
numerous allusions in the Rig Veda to sea voyages and to
ships with a hundred oars”. 
(source: India and the Indian Ocean - K. M. Panikkar The MacMillan Company,
1945 p.23-24).
“Indian seafarers did not absent themselves from the Middle East or the European
mainland. From the Sanskrit name of Socotra (Island abode of bliss) and from
certain Hindu-like divisions and customs among the people of East Arabia. C.
Lassen suggested that the first sailors and colonizers on the Indian Ocean came
from India. According to  Jeannie Auboyer  "merchant shipping was very active
in India and had, even since Roman times, linked the Mediterranean world to
China with great vessels (nava) of which the Indian king owned a fleet, though
most of them belonged to wealthy individuals."” (source: Daily Life in Ancient
India - By Jeannie Auboyer ISBN 8121506328 p. 75).
“The achievements of Indian seafarers in the Far East and Southeast Asia have
been acknowledged by a host of scholars. The late Professor Buhler says:
"References to voyages are also found in two of the most ancient Dharma Sutras."
There was also an active trade between India and Greece. The mention of ivory
by Homer and of several other Indian articles assign the trade a very ancient
date. In addition to ivory, India also supplied indigo to Greece, whence the
inhabitants derived their knowledge of its use. Homer knew tin by its Sanskrit
name. Professor Max Duncker says that the Greeks used to
wear silken garments which were imported from India, and
which were called "Sindones, or "Tyrian robes."  "Trade existed
between the Indians and Sabaens on the coast of South Arabia before the 10th
century B.C. the time when, according to the Europeans, Manu lived.” 
(source: Encyclopedia Britannica Vol. XI p. 459). For more information refer to
chapter on India and Egypt).
“Testimony to the flourishing condition of the ship-building industry in India is
available in the description of the return journey of Alexander from India via
the sea route. According to estimates of Ptolemy nearly 2000 vessels which
between them accommodated 8000 troops, several thousand horses, and vast
quantities of supplies. This vivid description speaks not only of the ready
resources and expertise of the Indian craftsmen but also of the tonnage of the
seaworthy ships estimated at about 75 tons (or 3000 amphorea) by Pliny.  The
most valuable of the exports of India was silk, which was under the Persian
Empire is said to have exchanged by weight of gold.” (source: Indian Shipping -
By R.K.Mookerji p. 83).
“It is evident that "there was a very large consumption of Indian manufactures in
Rome. This is confirmed by the elder Pliny, who complained that there was "no
year in which India did not drain the Roman Empire of a hundred million sesterces
(1,000,000 pounds)....so dearly do we pay for our luxury and our women." The
annual drainage of gold from Rome and its provinces to India was estimated by
him at 500 steria, equal to about Rs. 4,000,000. We are assured on undisputed
authority that the Romans remitted annually to India a sum equivalent to
4,000,000 pounds to pay for their investments, and that in the reign of Ptolmeies,
125 sails of Indian shipping were at one time lying in the ports whence Egypt,
Syria, and Rome itself were supplied with the products of India."” (Life in
Western India (Guthrie), from Colonel James Tod - Western India p. 221. Hindu
Raj in the World - By K. L. Jain p. 37).
“Roman coins in large quantities are found in places in Southern India, whence
beryl, pepper, pearls and minerals were exported to Rome. Some of these are
described by Mr. Sewell. "These hoards," he says, "are the product of 55
separate discoveries, mostly in the Coimbatore and Madura districts.”
(source: Journal of Royal Asiatic Society for 1904, Roman Coins). 

“There is extant, a Prakrit text on ship-building named

Angavijja written in the Kushana period and edited in
the Gupta period. This text enlists about a dozen names
of different types of ships, such as Nava, Pota, Kotimba,
Salika, Sarghad, Plava, Tappaka, Pindika, Kanda,
Katha, Velu, Tumba, Kumba and Dati. Some of these
varieties of ships such as Tappaka (Trappaga), Kotimba
and Sarghad have also been mentioned in the  Periplus
of the Erythrean Sea. They are considered to be very
large ships capable of sailing along the coast as well as
in deep sea.  { APN Comments:_The book Anga Vijaya
was written by a king of deccan (maharastra) in 80
pages; it deals with the trade products and handicraft
items which exported. Only 12 passages wrote about
ship. And nothing mentioned about the parts of ships ,
how to make a ship, and the qualities and specifications
of the materials used to build a ship. It was not dealt
with ship building technology.}
Mr. Momensen in his  Provinces of the Roman Empire  (Volume II p. 301), says:
"Somewhat further to the south at Kananor numerous Roman gold coins of the
Julio Claudian epochs have been found, formerly exchanged against the spices
destined for the Roman kitchens."
J. Takakusu  writes: "That there was a communication or trade between India
and China from 400 A.D. down to 800 A.D. is a proven fact. Not to speak of any
doubtful records we read in the Chinese and Japanese books, Buddhist or
otherwise, of Indian merchant ships appearing in the China Sea; we know
definitely that Fahien (399-415 A.D) returned to China via Java by an Indian
boat...at further in the Tang dynasty an eyewitness tells us that there were in 750
A.D. many Brahmin ships in the Canton River."
(source: Journal of Royal Asiatic Society, Great Britain and Ireland. October 1905
p. 872).
Historian Vincent Smith in his book Early History of India, writes" "Ancient
Tamil literature and the Greek and Roman authors prove that in the first two
centuries of the Christian era the ports on the Coromandel or Cholamandal
coast enjoyed the benefits of active commerce with both East and West. The
Chola fleets.....uncrossed the Indian ocean to the islands of the Malaya
Archipelago."
(source: Early History of India - By Vincent Smith p. 415).
"The Hindus themselves were in the habit of constructing the vessels in which
they navigated the coast of Coromandel, and also made voyages to the Ganges
and the peninsula beyond it. These vessels bore different names according to the
size." writes Prof.  Heeran. There were commercial towns and ports on the
Coromandel coast. Masulipatam, with its cloth manufactures, as well as the
mercantile towns situated on the mouth of the Ganges, have already been
noticed as existing in the time of  Periplus. Even as late as the 17th century,
"Masulipatam is the only
French traveler  Tavernier  in 1666 A.D. said:
place in the Bay of Bengal from which vessels sailed eastwards
for Bengal, Arrakan, Pegu Siam, Sumatra, Cochin China and
the Manilla and West to Hormuz, Makha and Madagascar."
Referring :-(source: Hindu Raj in the World - By K. L. Jain p. 42). Compiled
by London Swaminathan Date: 14 September 2016
“Afghanistan, now a Muslim country, was once ruled by Hindu and Buddhist
Kings. Many of them were from the Naga tribes. Their names and the mode of
worship explode the half-baked Western theories that they were non-Aryans. Here
is an excerpt from the book “The Sun and the Serpent” by C F Oldham, Indian
Army Officer, 1905.”
“The great Persian hero Ruustam was the son of Zaal, and his mother was
Ruudabeh, the daughter of a serpent chief. Ruustam was called a Kaabuli
because of his relationship with Afghanistan. Ferishta tells us that the race of
Zahaak, one after another, succeeded to the chieftainship of Ghor until the time
of the Prophet. We learn also, from the same authority, that the genealogy of the
kings of Ghor, according to the most authentic historians, could be traced
upwards by the names for three and twenty generations.
Minhaaju-s Siraaj, who came from Ghor to India in 1227 CE and whose father
was Kazi to the army of Mahomed Ghori, commences his history with a
genealogical list, which traces their descent back through Zahaak to Noah. It
seems therefore, that the ruling family of Kaabul, in the time of Ruustam, and
the chiefs of Ghor, as late as the thirteenth century, claimed
to be of
serpent race. The Rig Veda mentioned Ahi, the serpent
chief and the Zend Avesta mentioned Azi. People of the country
between Kaabul and Kashmir worshipped the Nagaa demi gods.

In the Pahlavi Kaarnaam-I Artakshir Papakaan it is mentioned that the Persian

King Artakshir in the first half of the third century was defeated more than once,
and his camp taken, by Haftan Bokht. This chief who was ruler of Kirmaan and
Lord of the Dragon, worm or serpent, eventually defeated and killed. The ruins
of his fortress of guzaaraan are near the town of Bam,
not far from the
frontier of Baluchistan. The bam fort is still known as
Kut-i-Kirm, or fort of the worm or serpent.
 Comments of LONDON SAMINATHAN :-
“Kirm, English word germ, all come from the same Sanskrit root for worms. Kut is
the Sanskrit word for peak and living place (Kuti, hut etc). All the Kings from the
times of Ruustam, the legendary Persian hero, they had relationship with Naga
tribes or Kings. This author interprets Ahi, enemy of Indra, as a Naga Chief in the
Hindu Kush area. He may be right. Idol worship was prevalent in spite of
conversion to Muslim religion.”
 {APN COMMENTS:- The all the above references given to describe how,
western scholars , Indian Sanskrit scholars, Who born as Tamil as Mother
Tonque , but had a belief the Sanskrit is the oldest language; an irritation
towards Tamil or the so called Dravidian by them , to suppress the identity, the
ancient history of ancient Indian who spoken Tamil language, connecting the
India as whole one ,cleverly, with imagination . By this they want to establish a
false theory ARYAN, Sanskrit and western Gods naming Indra, AHI, Agni as
Indian Gods. The trade was done from south India ,i.e: beyond Vindyas in their
Sanskrit words Dakshina Patha.The trade products were from South India. The
ships were travelled to the destination at South India. The ancient oldest map
also shows only Musiri . Platiny and Ptolemy , mentions Peppers, Ivory, sesame
were brought from Musiri only. Peacock God Murugan is found in Yezdi
community, who were celebrating 6870 years which means probably the year
when their ancestor arrived that place in Syria/ Iraq. They were the priests of
Gangli Tepe which archaeologically proved 7000 BC. The ancient ship building
technologis was described in the ancient Tamil books NAVAAI SAATHIRAM,
In that more than 60 names of ships found some where noted above as Sanskrit
names by the scholars? NAAVAI- ship; NA is the tamil root word for move,
movement.
NA:- NAGAL- Move; NATHTHAI- snail; NAGAR- move, a town, a metropolis;
NAGAM- Nail; NAGU- smile, laugh; NAVVU- speak; NAVVAL- move gently;
NAvAi- ship, a kind of boat with a stem and PAI; NAAGAM- snake,
The NAGAs Tribe was a Thiraiyar community who travelled along sea for
adventures and trade.Thiraiyar, Bharathavar controlled all over the Ports in
western and eastern coasts of India. From Gujarat ( LOTHAL) to Orisaa
KALINGA(Sopara).Thirai in Tamil- ALAI, ( in English Wave); Thirai in Tamil-
Kadal ( in English Sea). Barai – Oli ( in english -light), Bara thavar- Oli
Thiraiyar- Oli nagar- The Pallavas called themselves they were desendants of
Thiraiyar. The Nagas lived in Tamil nadu only ancient times. The NUPIA
which is assumed as Punt (Nagas land ), The Nupian kings , Egyptian kings
worn snake as their crowns. They adorned snakes, worshiped snakes.
Kudi – is a tamil word for house, hut, dwelling building. Keeran – is worm;
Keeri – is the enemy of snake ; In balushistan dravidian words is surviving and
the mother goddess worship is followed on even today. }
“Other traces of the serpent race remain in the neighbouring country. In
Baluchistan is the Koh—I Maaraan or the Mountain of the Serpents. Which
doubtless took its name from the race of Zahaak. And one of the legends of
Heraat says that this fortress was founded by a daughter of Zahaak.
{APN COMMENTS:= Koh- kon IN Tamil means King, leader.MAARAN- is a
pure Tamil name . The Pandyas kings had this name generally for their heirs.
There are atleast three names as Maaran in Chaldese kings -Elam }

“Notwithstanding the conversion of the people to the Mohammedan faith,

traditions connected with the serpent (Sanskrit word Sarpa = snake) race still
remain in the wild country between Persia and the Indian border. Near Mazar, in
northern Afghanistan, is the village of Gor-i-Maar, or grave of the serpent, where a
great serpent is said to have been killed by Ali. Amongst the Kafirs of the Hindu
Kush, also, there is a tradition that the Bashgul valley was once held by a great
serpent, who devoured travelers passing that way, and who was killed by Imra or
Indra.”
 “The first clear descriptions we have, of the country between Kaabul and the
Indus, are those of the Chinese pilgrims who visited India as the holy land of
Buddhism. Of these Fah Hian arrived in India about 400 CE, and seems to have
travelled by way of Baatli and the Upper Indus valley. This pilgrim says:
“Crossing the River Sinto (Sindhu/Indus), we come to Wuchang, where
commences Northern India.”
“Wuchang, or Udyaana, included the valley of Swat river and much of the
neighboring country.Fah Hian goes on to say that the language and the dress of the
people, and their food and drink, are the same as in Mid India. They were,
therefore, an India race. He further describes the religion of Buddha as very
flourishing, and mentions that Sakya (Buddha) visited this country, to convert a
wicked Naga.“Fah Hian also says that the Nagas of the Tsung-ling mountains
(Hindu Kush), when evil disposed, spit poison, winds, rain and snow. He notes,
too, that in Udyaana a stranger was entertained for three days and was then
requested to find a place for himself”. This is a Rajput custom, which is referred
to by Quintus Curtius in his account of the entertainment of Alexander by
Taxiles, and which exists to this day”.
 
Comments by London Swaminathan
“In Tamil also we have a proverb that Feast and Medicine is only for three days.
There is another saying in Tamil, First day- Vazai Ilai/on a full length Banana leaf;
Second Day- Thaiyal Ilai/ Stitched Leaf; Third day-Tharaiyila/on the floor; Fourth
Day- thalaiyila/on your head! So this custom of entertaining a guest is done only
for three days from Kanyakumari to Kashmir.”
“Sung Yun, another pilgrim, entered Udyaana about 518 CE by way of
Kashkara (Chitraal) valley. He records that the king of the country was then a
Buddhist, who observed a vegetable diet, and that the Buddhism was
flourishing. Naga Temple with 50 Priests!
“This pilgrim mentions a regular system of irrigation from the rivers, which
indicates a considerable degree of civilization. He also describes a Naga
temple, which was served by fifty priests or more, and says that the king
Propitiates the Naga with gold and jewels and other precious offerings.”
  “The pilgrim says a former Naga Raja of this lake was killed by another Naga,
who seized upon his possessions and caused great mischief by raising storms. A
stupa and a vihara, built by Kanishka Raja, were six times destroyed by the
Naga. At last Kanishka collected his army, intending to destroy the Naga chief,
but then he submitted. In Lamghaan, which was subjected to Kapisa, there were
about ten sungharamas with few followers, and there were several scores of
Deva temples. In a great cavern was the abode of the Naga Gopala. At Hidda, a
neighboring town, were many relics of Buddha, including a skull bone and an eye
ball. “In Gandhara which was then governed by an officer from Kapsa, was the
ancestral home of the king of Kaabul and of so many neighboring countries.”
“Hiouen Tsiang, on his way back to China, was entertained by this king at the city
of Udabhaandapura or Waihnad, which as noticed by Cunningham, and more flly
by Stein of one of the capitals of the Hindu Saahiya Dynasty the pilgrim marched
with the king by way of Lamghan to Kabul. This again shows that the Kshatria
king of Kaabul was one of the Saahis of the Kator or Pala dyasty of Gandhara.”
“The pilgrim describes some of the towns and villages as deserted, but others were
rich and prosperous. There were many sugh aramas and stupas, some of them in
ruins and many temples of the Devas. It is mentioned too that men came from
every part of India to pay their vows at the temple of Bhima devi. This is the
country which was said by Sung Yun, in AD 520, to have been destroyed by the
yetha two generations before.The Hindu rajas had evidently recovered possession.”

 “Hiouen Tsiang next came to Udyaana, which has been described by earlier
pilgrims. Here he found the law of Buddha greatly respected but Buddhism was
less flourishing than formerly. There were temples of the Devas, and the Naga
demigods still ruled the elements and still presided over that lakes and fountains.
The pilgrim visited the fountain at the Naga Apalaala, which the source of the Swat
river. He visited also the Stupa built by Uttara sena, the Sakya king of Udyaana
over the relics of Buddha. “Hiouen Tsiang relates the history of Uttarasena, and
of his marriage with the daughter of the Naga raja, through whose influence he
obtained the kingdom. He also says that over the head of the princess appeared
the hoods of a nine headed Naga.Then he visited Takshasilaa. Whenever the
people wanted rain or shine, they went with Buddhist priests to the tank of
Nagaraja Ela patra,where after praying, they immediately obtained their desires.”
 
From this source we learn
1.From Kabul to Indus Hindus ( NAGAS) lived there until seventh century.
2.Buddhis religion existed along with Hinduism
3.Worship of Brahmanical Gods and Naga demi gods was practiced.Naga
worshipping people inhabited the area.
  by  TAMIL AND VEDAS  on  SEPTEMBER 14, 2016    •    PERMALINK
Posted in  RELIGION Tagged  AGHANISTAN,  BALUCHISTAN,  NAGA
WORSHIP
Great Sacrifice to Kailang Nag in Himachal (Post  No.3149)
“Pictures are taken from various sources; thanks.”
 Following is an excerpt from the book, “The Sun and the Serpent” by C F
Oldham, 1905 “Some years ago I was invited by the Chak or local chief of
Baramaor, in the valley of the Ravi River, to attend a great sacrifice to Kailang
Nag. The object of the sacrifice was to obtain fine weather for the sowing, which
had been delayed by storms. Kailang, like other Naga demi gods, is supposed to
control the weather. On my arrival, I found the people assembled on the open
grassy space in front of the temple. The men and boys sat together, the women
and girls being at a little distance. Soon the music struck up, and some of the
men and boys began to dance in a circle, the chela dancing in the center. After a
time, the music became wilder and the dance more energetic. The chela continued
dancing, and he applied the suungal (spear) to his own back and shoulders and to
those of some of the dancers. Some of the men then applied another similar
scourge to their own backs, with great effect, amid shouts of Kailang Maharaj ki
jai (Victory to the great king Kailang).

Kailang Nag had a shrine in the valley of the Chandra Bhaga river. Tradition says
that human sacrifices were very frequent. At last it came to the turn, to provide the
victim, of a widow, who had an only child – a son. The boy was accordingly
devoted. The mother in great distress, was sitting near the temple, when a Buddhist
monk came by, and, on hearing the woman’s story, offered to take the place of the
victim.Next day was fixed for the sacrifice. There was a great gathering, and the
monk was present. He said, however, that he did not wish to be killed by anyone
but the Naga; and that he would sit at the temple, until the deity came to devour
him. This was agreed to. After sitting there for some days, without anything
happening to him, the monk persuaded the people that the Naga did not wish men
to be sacrificed. From that time, no more human victims were offered to Kailang.

 
Memorial stones
Indra Dwaja :- “At some of the temples of the Devas, a pole or a mast, called
Dhuj (Dwaja=Flag) is erected. This is a pine tree stripped of its branches, and it
is renewed yearly, the old one being burned. As its name denote, this is the
standard of the deity. It is referred to in the Mahabharata (Adi Parvan
Adivansaavataarana, p.lxii.173), where Indra directs the king of Chedi to set up
an Indra Dwaja. In processions a small Dhuj (Dwaja) is often carried by the chela.
On the Indus and other Punjab rivers, the boatmen place a pole surmounted by a
tuft of hair at the bows or at the masthead of their boats, as the Dhuj (Dwaja) of
Kwaja Khizr, which is the Mussulman (Muslim) name for Varuna, the ancient Sea-
God”
{APN Comments:- in Tamil , Thoon = pillar, Stupi; In Tamil, Kodi= flag, Kandhu
=pillar, Kandhi pothi=pillar}
Sanatana Dharma is by its very essence a term that is devoid of sectarian
leanings or ideological divisions. This is evident by the very term itself. The
two words, "Sanatana Dharma", come from the ancient Sanskrit language.
"Sanatana" is a Sanskrit word that denotes that which which
is Anadi (beginningless), Anantha (endless) and does not cease to be, that
which is eternal and everlasting. With its rich connotations, Dharmais not
translatable to any other language. Dharma is from dhri, meaning to hold
together, to sustain. Its approximate meaning is "Natural Law," or those
principles of reality which are inherent in the very nature and design of the
universe. Thus the term Sanatana Dharma can be roughly translated to mean
"the natural, ancient and eternal way."

Referring:-http://veda.wikidot.com/sanatana-dharma
Pandit Jawaharlal Nehru: - The word Hindu can be  earliest  traced to a
source  a  tantrik  in 8th century and it was used initially to describe the people, it
was  never  used to describe religion.  (The  discovery  of- India” on page -74 -75) 
 In Encyclopaedia Britannica it says: - The word Hinduism was first used by
the British writers in the year 1830 to describe the multiplicity of the faiths of
the people of India excluding the converted Christians. (Volume -20, Reference
-581)
 “The word Hinduism is a misnomer. Swami Vivekananda says: - “The word
Hindu is a misnomer; the correct word should be a Vedantins, a person who
follows the Vedas. Aryans were an ancient people who originally
inhabited Central Asia and later migrated southwards to the regions
stretching from Iran to northwest India. These early Aryans had a similar
language, race, culture, and religion with many variations. The Aryans
influenced by the Dravidic-culture and in later centuries other peoples also
invaded and migrated to India bringing other influences and mixing many
cultures ideology and beliefs.  Ancient peoples of India belong to Vedic
religion or Sanatana Dharma therefore they have nothing to do with the
present day Hinduism. The ancient peoples of Indus Valley or undivided India
called Hindus by Muslim Invaders. Vedic religion or Santana Dharma is not
Hinduism. The word Hindu came originated from the word Sindhu which is
another name for the river Indus. May be people who stayed along the Sindhu
(Indus) valley came to be known as Hindus. An
exact date of the birth
of Santana Dharma cannot be given.  They say that Santana
Dharma is as old as planet earth. Some claims it is 5000 to
7000 years old Ancient India consisted of indigenous people. 
Aryans, Dravidian, Jews, Christian and Muslims have
invaded India and all ingenious people were converted to
different faith time to time. Thus Hinduism is group of
different caste, creed and faith. The term ‘Hindu’ is originally a
geographical nomenclature. In the Arabic texts where the term ‘Hindu’ is
initially used, refers to the inhabitants of the Indian subcontinent, the land
across the Sindhu or Indus River. Al-Hind was, therefore, a geographical
identity, and the Hindus were all the people who lived on this land. Thus, the
term ‘Hindu’ was used to describe those who professed a religion other than
Islam and Christianity. It is also noteworthy that the use of the word ‘Hindu’
in non-Islamic sources is known probably only from the 15TH century A.D.
The term ‘Hindu’ became a term of administrative convenience when the
rulers of Arab, Turkish, Afghan and Mughal origin ― all Muslims ―
had to differentiate between ‘the believers’ and the rest.””
“It is a well-known fact that, the Vedic people not only did not identify
themselves Hindus but also did not possess the essential characteristics of the
Hinduism. However, in order to legitimise the antiquity of Hinduism,
Maharishi Sri, Dayananda Saraswathi (1824-1883) found- er of Arya Samaj
insisted on ‘going back to the Vedas’. Aurobindo Ghose (1872-1950) believed
that the Vedas are the foundation of the Sanatana Dharma.The Book of Manu
was made Manu Dharma Shastra.   The
Book of Manu was a book
originated in India in and around  9th  century  A.D.  This book
of Manu was given a false spiritual interpretation by
orthodoxy. And this book was projected as ‘Manu Dharma
Shastra’ by orthodoxy. It is the Manu Dharma Shastra is the
foundation and cause for caste discrimination. The orthodox
cults which have taken upon  the  responsibility to maintain,
propagate and perpetuate the authority of caste discriminating
princip- le called Manu Dharma Shastra. This caste
discrimination led into umpteen numbers of castes and sub-
castes within the Indian population. Today because of this
caste discrimination make the Hindus to hate each other,
fight each other therefore there is no unity among the
Hindus.”
 “Vedas are not the important sacred script- ures for the Hindus. The Vedas
as a body of scripture contain many contradictions and they
are fragmentary in nature. For most Hindus of today, scriptures like the
Bhagavad-Gita, Ramayana, Mahabharata and Puranas are more attractive
and appealing than the Vedas. In addition, the gods and goddesses they
worship differ considerably from the Vedic ones. The collection of hymns
called Vedas written in praise of certa- in deities by poets over several
centuries does not seem to have much significance - for the Hindus of today.
Most Vedic gods do not find a place in Hinduism.
 Maharishi Dayananda Saraswathi fonder of Arya Samaj  was the first thinker
and reformer to emphasise the - importance of ‘going back to the Vedas’ in
order to bring about social reforms- in society and to purify Hinduism of its
many aberrations. Hinduism is ‘Puranic based’. Vedic Gods like Indra, Varuna,
Agni, Soma and the like, whom the Vedic people worshipped, hardly have any
significance in Hinduism.”  “Rig Veda consisting of about 10,500 verses ‘
there is only one  occasion  where  there  is mention of a
return to this world after death’. What is implied here is that it
cannot be taken as an important teaching of the Rig Veda. The Avatara and
caste system are not Vedic in origin.  The theory of Avatara (‘descend’) of
gods which is very important to modern Hinduism is non-Vedic.”

“The term Avatara  is not found in the earlier Vedic

texts and is absent from the older Sanskrit glossaries”.
The caste system which is so integral to Hinduism was also not practiced in
the Vedic times. There is hardly any evidence of rigid cast e system in the
Vedas. It is argued that  the  purushasukta  hymn- of
the  Rig Veda  (X.90)which  is  often  - referred to in order
to give a religious sanction to  castesystem  was a later
interpolation. Taboo on - cow slaughter is not Vedic in origin.  The
taboo on cow slaughter and beef eating did not exist in Vedic times. Criteria
like taboo on beef-eating or belief in reincarnation- might stamp the Vedic
seers as non-Hindus”. The question whether the V edic people practiced cow
slaughter is debated among Hindu traditionalists. The
cow was a sacred
animal that the authors of the Vedas  sacrificed  cows and ate
beef on special occasions. This argument only substantiates the
view- that cow was not an inviolable animal and that beef eating was not a
taboo in Vedic times.”
“Temple worship, pilgrimages, the Gods and Goddesses are important to the
Hindus. Hindu Gods are Rama, Krishna, Kali, Ganesh, Hanuman, Brahma,
Vishnu, Shiva and the respective consorts of the last three, namely,
Saraswathi, Lakshmi and Shakti. None of these deities figured prominently in
the Vedic  pantheon  and some of them are clearly non-Vedic.”
The  major  Gods of Hinduism  like  Vishnu and Shiva
are non-Aryan in origin. Though they may have belonged
to  the  Vedic tradition they played no major role in the Vedas. The more
important  religious  sects among the Hindus, like
Vaishnavism, Saivism and so on, did not  have  a Vedic
origin, but had come into existence in much recent
times. Vedic worshipper did not use temples and idols as Hindus of  today  do.
For them, the sacrificial rituals were more important
than  temple  or  idol  worship the major Hindu  feasts  of  today are based on the
epic feats of Rama and Krishna and the Puranic lore  pertaining  to Shiva and
the Goddess.

“  Sir William Jones was appointed as the chief justice

of the Supreme Court at Calcutta. Local pandits made
Sir William Jones believe that the book of Manu was the
law book for the people of India. Sir William Jones
believed pandits and translated the book of Manu from
Sanskrit to English. Thus, on the basis of the laws of
Manu, a law was formed for administering justice to
non-Christian and non-Muslim Indians of the British
dominion and this law was called as the Hindu law. The
principles of the book of Manu which was used for
drafting the Hindu Law were called as Hinduism. The
basic principle of the book of Manu is caste
discrimination.” The name coined by Sir William
Jones to denote caste discriminating principles is
Hinduism. It is not a religion. It is a way of Life. It is
the way of life of the Indus people. In this a historic
false perception crept in. That is, when they called the
terms Christian Law, Muslim law and Hindu Law,
both Christian Law and Muslim Law were associated
with Christian religion and Islamic religion. But in
respect of Hindu Law, a false perception of religion
was wrongly attributed to it as if it was also associated
with a ‘Hindu religion’ which was not there. This false
perception developed a false notion that non-Christian
and non-Muslim Indian of the British dominion were
belonging to Hindu religion.
Out of the five Indian religions, since Saivism and
Vaishnavism were already enslaved to Varnashrama dharma
i.e. caste discrimination or Hindutva, the people of India
began to use the newly originated common name of ‘Hindu
religion’ to denote Saivism and Vaishnavism. The context and
substance of the term Hinduism or ‘Hindutva; coined by Sir
William Jones is different from the context and substance of
this term ‘Hindu religion’, which was substituted erroneously
and used by the people to denote Saivism and Vaishnavism. 
https://www.speakingtree.in/blog/swami-vivekananda-says-the-word-hindu-is-
a-misnomer-the
Referring :-Labyrinths, Historians and 'History not being a Story' October 7,
2014 at 12:56 PM - I - About Mazes and Labyrinths, but especially the Indian
Ones...

 
  
http://www.labyrinthos.net/indialabs.html 
An excellent website on the labyrinths of India, Pakistan, Nepal & Sri Lanka by
Jeff Saward.
 
http://www.megalithindia.in/2014/08/a-mysterious-megalith-from-
dharampuri.html ( Tamil Nadu)

A mysterious megalithic labyrinth in Dharmapuri, Tamil

Nadu, South India.

The Harappan Culture seal above (Indus Valley Civilization Gallery of the

National Museum, New Delhi) can be used to draw or set up a 7 circuit labyrinth
using the method on the right.
http://geomancy.org/index.php/labyrinths/construction-and-terms

This seal's pattern can also be used to generate square labyrinths like the one in
Dharampuri, India, or the one on the clay-tablet from Pylos, Greece.
 Another Indus Valley seal (Harappan Civilization, Ca 2700-2000 BC, also in
New Delhi's National Museum's Indus Valley Civilization Gallery) that can be
used to draw a 7 circuit labyrinth using the method on the right.
 
Labyrinths in all Shapes, Sizes and Locations
 So what about the megalithic labyrinth in Dharmapuri, even if it is a square one?
 

 
A selection of round and square labyrinths, even labyrinthine castle and city
ruins  (Google Image Search).
The Cretan Labyrinth Just considering the well-known Cretan myth playing
itself out in a labyrinth in Knossos -- the story of the Minotaur (a bull-man) at its
center, and the hero Theseus slaying that monster to gain his promised wife, and
Theseus afterwards avenging the brutal killings of his six brothers -- there is no
doubt that the core theme is a long-standing feud that resulted in the final
confrontation inside a labyrinth... No symbolics here, just the ugly comings and
goings of offence and defence, defeat and final victory... A victory to led to the
final freedom of Theseus after he meanderingly followed Ariadne's string to the
exit.
 

Theseus and Ariadne

 

http://en.wikipedia.org/wiki/Knossos#Legends_of_Knossos Bronze axe or "labrys"

from Messara, Crete.
 
Etymology of the word "labyrinth" from http://www.etymonline.com/index.php?
term=labyrinth
 Laberynthe (late 14c. in Latinate form laborintus) "labyrinth, maze," figuratively
"bewildering arguments," from Latin labyrinthus, from Greek labyrinthos "maze,
large building with intricate passages," especially the structure built by Daedelus to
hold the Minotaur near Knossos in Crete, from a pre-Greek language; perhaps
related to Lydian labrys "double-edged axe," (my emphasis) symbol of royal
power, which fits with the theory that the labyrinth was originally the royal
Minoan palace on Crete and meant "palace of the double-axe." Used in English for
"maze" early 15c., and in figurative sense of "confusing state of affairs" (1540s).
Even in the Mahabharata and other ancient Indian writings, a labyrinth or maze
was described as a strategic combat construction or defence system to overcome
any attack...The Indian labyrinth is a physical form of such a defence strategy -
nothing symbolic about it!
 

http://en.m.wikipedia.org/wiki/Chakravyuha
In India it is called Chakravyūha or Padmavyūha, it is a multi-tier defensive
formation that looks like a blooming lotus (padma, पद्म) or disc (chakra, चक्र) when
viewed from above.
The following is from: http://en.m.wikipedia.org/wiki/Chakravyuha#undefined:
 "The Padmavyūha (Sanskrit: पद्मव्यहू ) or Chakravyūha (चक्रव्यहू ) refers to a Military
formation narrated in the Hindu epic Mahabharata.
The thirteenth day of Mahabharata War is remembered for the construction of
Chakravyūha by Dronacharya. It was a very special day both for Kauravas and
Pandavas. On this day, Jayadratha from the Kauravas side and Abhimanyu from
the Pandavas side played a pivotal role. Jayadratha was very effective in stopping
four of the five pandavas from entering Chakravyūha (by making use of a boon
granted to him by Lord Shiva); Abhimanyu was very effective in holding all the
Kaurava Mahārathis (Great Charioteers, colloquially 'Great Warriors') at bay and
thereby preventing the advancement of Kaurava forces towards the Pandavas."
 Jj Ainsworth is with Maia Magalashvili. April 18, 2016
AN ANCIENT GOD REDISCOVERED The Indus Valley’s Ancient Culture
- Its Seals, Script and Heroes - Wim Borsboom Triple Gem Press © Copyright
This chapter and the next eleven chapters will together tell and illustrate the story
of Shiva, Skanda (Murugan, Kirtikeya) and the Kṛttikā (Krittikas) as found in the
Ramayana and the Mahabharata, book 13 (Anusasana Parva), chapters 84-086.
Propositions
1. A number of seals from the Indus (Sapta Sindhu) Valley, which appear to be
different from the norm, tell the story of Skanda, Shiva and the Kṛttikā as found in
various sections of the Mahabharata.
2. The signs on a variety of seals (the ones shown in the following chapters and
many other Indus Valley seals) can be deciphered according to the Sullivan Code
and can be read to contain the name of and references to Skanda.
The Theory
What is being proposed in this and the following chapters is a new appraisal and a
reappraisal of eight different seals that together tell the story of Skanda and Shiva.
Seal M-1186A
This remarkable seal will be interpreted in much detail in a following chapter, for
now just notice the procession of seven female figures (the Kṛttikā) at the bottom
of this seal.
The list below details various story themes from the Mahabharata:
1. Skanda's birth and the Kṛttikā (his six stepmothers).
Well, what is it, six or seven? There are usually seven Kṛttikā depicted (see the
illustration above)… Is there perhaps a seal that shows just six of them? If so,
then there is enough evidence to proceed... Yes, there is!
2. Skanda's fighting and slaying of the asura bull-king Mahisha and the asura
Taraka with a spear or lance... Is there a seal showing a warrior fighting a bull with
a lance (vel)? Yes, there is even a seal showing a warrior fighting a 'half human /
half bull' figure!
3. A number of gods presented a number of animals as gifts to Skanda for his
successful slaying of the Asura King Mahisha. Is there a seal that shows these
animals as a group? Yes, various animals surround the sitting meditating figure on
seal M-304a and cylind-5 (Kalyanaraman's website*) which are identical to the
story in the Mahabharata... except for one, the rhinoceros, but that will be
explained as this discrepancy is due to an interpretation and translation error.
4. A mango tree is featured in a story related to Skanda / Kirtikeya. The story
relates how the evil king Surapadma turned himself into a mango tree, upon which
Skanda / Kirtikeya splits the mango tree in half and a rooster and a peacock
emerge from the split trunk's branches. Is there a seal that depicts this theme? Yes
there are a number of them showing part of or the whole story line!
5. The accounts of Skanda's exploits have him go by many names: Kanda, Kumara,
Kartikeya, Guha (The hidden or mysterious one), Murugan, Velan (bearer of the
lance), Ahmuvan, Shadanan (six-faced, as Skanda is often depicted with six faces.
Remember he had six mothers.), Shashthinathan (that name has to do with
Skanda's victory in his fierce battle with Surapadma which is celebrated in South
India during 'Skanda Shashti'), Subrahmanya, etc. Are there sign inscriptions that
can be translated as showing one or more of those names? Yes, according to Sue
M. Sullivan's "Indus Script Dictionary", the names Kanda, Skanda and various
names that contain the sign for the number six, appear on a on a larger than
chance expected number of seals!
6. According to Skanda's birth accounts his father was either Shiva or Agni (who is
often equated with Shiva). Do these names appear on the seals? The name 'Shiva'
does not appear in the Rig Veda nor does it seem to appear on the seals, however
according to Sullivan's 'Indus Script Dictionary' the names Ravi, Agni and the
word 'ma' or 'a' (often standing in for Shiva) appear numerous times on at least 40
seals.
7. The father of Skanda is Shiva / Ravi or Agni, is there evidence of that on the
seals? Yes, on one of the seals Agni / Ravi's symbol (the wheel sign 'ra') is
prominently shown. Incidentally 'Ravi' means fire-bird and represents the sun
traversing the firmament.
8. The brother of Skanda was Ganesha the elephant God, is there evidence of that
on the seals? Yes, on one seal the elephant appears prominently in relation to
Skanda and the elephant also appears on a number of other seals related to Skanda.
9. Is there evidence of a possible migration of cultural or religious ideas or
practices, or even the migration of Harappan Culture people to other parts of India,
e.g the
Tamil South? A certain story - the contest between Kirtikeya / Skanda and
Ganesha, about who can circumnavigate the world the fastest and reach Shiva the
first, is not depicted on the Indus Valley seals or tablets. It should not be, as the
loser - Kirtikeya / Skanda and his travel companions - ended up elsewhere (in
East and South India), after leaving the Indus Valley, and thus that story could not
be depicted on any Indus Valley seals, as nobody who cared could have done that.
(K.V. Sarma - http://murugan.org/research/sarma.htm*) This is one of the few
instances where the 'absence of evidence' proves the 'evidence of absence'.
Proposition 2
A short Overview of the Sullivan Code
The Sullivan
Regarding the Illustration
Original seal H-166 a & b

Right - Parvani the peacock - Skanda's vahana (mount or vehicle).

“Notice the shape of a peacock in the centre of this seal, its tail is down. You can
see the drooping tail just to the right of the triangle in the centre. (It is much clearer
on the imprint at the beginning of this chapter - there it is to the left of the triangle
in the centre.) About the diamond shape and edge of this seal:
It looks to me that the chipped pattern is not original; instead of a diamond shape
this seal might have been square, the short fragmented horizontal lines at the top
and bottom seem to suggest it.”
“It was perhaps square with a diamond shape inside containing the bird/peacock
symbol. To be sure on that we would need to have the physical specimen to inspect
the chipped edges.Could the wiggly lines at the top left and right above the spread
wings be snakes?Left - The symbolism of the cross, although it appears frequently
on many seals, is not clear as yet.”
Seals M-0442at, M-0442bt, HR-4161
“Let's compare a number of seals that show six or seven standing female figures, it
appears as though they are participating in some kind of procession. In most
current literature in which these seals are discussed, the seven (or six) ladies are
seen as representing the Pleiades, a formation of seven stars. While not discounting
that interpretation (after all, the Pleiades feature in the constellation Taurus... the
Bull), for the purpose of the theory presented here I am putting that aside. Notice
that the two seals on the right only have six females (Arundathi is missing) while
the left seal shows seven.”
Referring :-ELAM ii. The archeology of Elam
The archeological use of the term “Elam” is based on a loose unity recognizable in
the material cultures of the period 3400-525 B.C.E. at Susa in Ḵūzestān, at Anshan
(q.v.) in Fārs, and at sites in adjacent areas of the Zagros mountains, particularly in
the modern provinces of Lorestān, Kordestān, and Kermān (Figure 1, Figure 2;
Carter, 1984, p. 103). Text-based definitions (see i, above; cf. Steinkeller, 1988;
idem, 1990) often lead to interpretations that are at odds with those derived from
the study of material culture. This article is based on evidence from controlled
excavations and surveys in the geographically diverse areas called Elam in a
general cultural sense, though not in a more precise geographical sense. Most of
the archeologically excavated material comes from the large site of Susa.
The archeological record.
Susa was excavated almost continuously from the late nineteenth century until the
Persian revolution of 1357 Š./1978. Both Jacques de Morgan and Robert de
Mecquenem, the successive directors of the French archeological mission from
1897 to 1946, were trained as mining engineers and brought that background of
large-scale earth removal to archeology. They were also uninterested in the
excavation of mud-brick buildings and little concerned with archeological
contexts and associations. Roman Ghirshman, director from 1946 to 1967,
adopted the “organic” method of excavation, clearing large areas of mud-brick
buildings, in order to gain an idea of the overall city plan in the 2nd millennium
B.C.E.
Neither Susa nor Anshan was centrally located in its own region or lay directly
on major international trade routes; both could easily be bypassed through the
Persian Gulf, on the sea route between Mesopotamia and the Indus valley.. Most
prominent were the Kor river basin in Fārs ca. 500 km southeast, where Anshan
was situated, and Lorestān and Kordestān, where the Simaški lands may have
been located. These highland areas, which are still for the most part unexplored,
are considered to have been the Elamite core. The southeastern Zagros, where
large deposits of copper ores have been identified, are known through excavations
at Tepe Sialk (Sīālk), Tepe Yahya (Yaḥyā), Tall-i Iblis (Eblīs), and Shahdad
(Šahdād). Excavated finds suggest that this region was part of the Elamite cultural
world, at least in some periods (cf. Amiet, 1986, pp. 160-70, referring to the region
as “trans-Elamite”). Both Susiana in the west and the regions to the southeast in the
Kermān range should perhaps be considered the Elamite periphery. Mobile
pastoralism and agriculture formed the basis of economic life in Elam, but trade
and exchange with lowland Mesopotamia, particularly in metals, timber, and
various stones, also played a part in the Elamite economy from as early as the
4th millennium B.C.E. (Alizadeh, 1988; Algaze, pp. 11-18).
The Proto-Elamite (Susa III/Banesh) period, ca. 3400/3200-2800 B.C.E.
The Proto-Elamite period was characterized by a distinctive assemblage of artifacts
and an artistic style distributed from Lorestān in the west to Kermān in the east.
The artifacts include administrative texts written in the still undeciphered proto-
Elamite script (see iii, below; Plate I); a distinctive glyptic style (Pittman, 1992a;
see CYLINDER SEALS, p. 485); ceramics (cf. Le Brun, 1971, figs. 60-66; see
CERAMICS vi); and various stone and metal objects made from materials
mined, worked, or both in the Iranian highlands and shipped east and west. The
establishment of a city at Anshan during the Proto-Elamite period (also called
Banesh after the corresponding archeological phase in central Fārs) and smaller
outposts at Tepe Sialk and Tepe Yahya in the eastern highlands suggest that the
foundations of the union between lowland and highland regions characteristic of
later Elam were first laid in the late 4th millennium. The archeological evidence
also indicates that in the Kermān range an indigenous population coexisted with
a foreign, Proto-Elamite group; the latter had an administrative technology and
material culture closely linked to, if not imported from, those known from Susa
or Anshan (Carter, 1984, pp. 115-32).
Susa remains the site of reference for any discussion of the Proto-Elamite period,
as controlled stratigraphic work on the Acropole (Le Brun, 1971; idem, 1978) has
led to a more exact definition of the assemblage. Earlier excavations had also
yielded more than 1,450 tablets written in the Proto-Elamite script and a large
corpus of contemporary seals and sealings (Damerow and Englund, p. 2 n. 4;
Harper et al., pp. 70-77 nos. 48). The rapid growth of Anshan, coinciding with the
decline of population in Susiana, led J. R. Alden (1982, p. 620; 1987, pp. 159, 164
table 28) to suggest emigration from lowland Susiana to Anshan just before 3000
B.C.E.
Referring :- Elizabeth Carter, “ELAM ii. The archeology of Elam,”
Encyclopaedia Iranica, VIII/3, pp. 313-325, available online at
http://www.iranicaonline.org/articles/elam-ii (accessed on 30 December 2012).
“We have mentioned in previous posts that the pagans of the Middle East during
pre-Islamic times may actually refer to Hindus, not Christian pagans. Hindu
scriptures refer to their own worshipers as ‘pagans’. The Hindu’s are the
main polytheist’s in the world and the Hindu faith spread far beyond their
own country. Some sources indicate that Hinduism was prevalent even in the
Arabian peninsula. In Hinduism it is often claimed that religious verses and
symbols mispronounced or used wrongly, has the opposite effect and becomes
malign, destructive and evil. Islam is that distortions of what was Hindu
worship in the medieval times.”
“Mecca (Bakkah) existed pre-Islam as a religious center Pre-Islam, Mecca was
known as one of the most important religious places of worship in the Arabian
world. It appears to have been a multifaith place of worship, with a large Jewish,
Christian, and pagan (Hindu) community co-existing peacefully with each other.
Their friendship is documented in the Quran and the texts confirm that the
natives lived in harmony with each other before Mohammed’s invasions,
indoctrination and forced conversions. Due to their mutual friendship Muslims
were ordered to view them as enemies and to be avoided. There appears to have
been many different temples, churches and synagogues in the region from which
Mohammed and his men acquired loot, wealth, religious texts, and discoveries and
inventions. The Kaaba was already in existence when Mohammed and his gang
of looters invaded Mecca and slaughtered its inhabitants. Anyone in his path
was killed unless they converted to his new-found warlike religion and raided
and fought with Mohammed and his army. If they refused to convert and were
wealthy with an income source and wanted to survive Mohammed’s executions,
they had to pay jizya, extortion tax – an obligatory duty to all non-Muslims.”

“Parts of the Kaaba had then been ruined by floods

during Mohammed’s age and Mohammed therefore
reinstated the old temple. An argument took place as to
whom would be allowed access to the confiscated
temple. At the time the Kaaba contained 360 deities,
including deities of the main planets, Hindu deities and
from what appears to be looted Greek and Roman
objects. It is our belief that the original Kaaba was the result of looting of
religious artifacts from many major religious sources and tribes, thus
Mohammed assumed Islam was the “complete” or “ultimate” religion.”
“It is an undeniable fact of history that before Muhammed was born, the local
people worshiped the deity”al-Ilah” (‘Allah’ of today) who had three daughters
named al-Lat (Hubal, the mesopotamian moon god), al-Uzza (also known as Isis
by the Egyptians–or Aphrodite by the Greeks) and Manat (the Nabatean goddess
of time). The first two were even named after their father. Each daughter had a
separate shrine near Mecca, where Allah’s shrine was located. Ironic Muslims
refer to the Grand mosque as al-Haram. The words, ḥaram and ḥarām, mean
both “forbidden” and/or “sacred”. Although Islam forbids idol worship (a
remnant from advaita, also known as non-dualism), and very strictly so,
Muslims worship the black stone in the Kaaba and perform rituals around it.”
“There is historic documentation quoting John of Damascus writings in the
730s A.D. that accused Muslims of worshiping the head of the Greek goddess
Aphrodite [Asrarte, Goddess of war]. When Muslim slave raiders savaged the
shores of Southern Europe they would persecute the natives, referring to them
as ‘idol worshipers’. The Christians in response asked the Muslims why they
were worshiping a black stone that was the head of Asrarte, the Aphrodite
Goddess of war, as this constituted idol worship. Thus, we have actual historical
references to the black stone in the Kaaba from 1,270 years ago, professing the to
be the head of Asrarte. This is quite significant in the argument that Islam is a
religion that came into being from loot, because one of the first raid ports the
Muslims attacked in Southern Europe was Cyprus – which had a staunch following
of Aphrodite. Cyprus had a temple dedicated in her honor where a black statue
of Asrarte was installed and it is missing a head for the past many centuries.
We know that Muslims had reached Cyrus prior to the written testimony of John
of Damascus in the 730 A.D.””
“After Richard the Lionheart defeated Guy de Lusignan at Jerusalem in 1187,
the Christian forces of Europe were about to try and stop the rapid spread of
Islam. This meant it had been ongoing for some time. Some of them traveled
by sea and some went by land. Richard traveled by sea, but his flotilla was
buried in storm. There remain several ship wrecks on the shore of Cyprus.
Other proof that Muslim adapted idol worship is in facts originating with the
Quran itself. Some
of the 360 idols that surrounded the
inner sanctum walls of the Kaaba remained for
centuries after most had been destroyed by
Mohammed meaning he decided to keep a few of them
that appealed to him. The last remaining idols got
destroyed around 2012-2013 by Saudi Arabian King
Abdullah, which was mentioned in a newspaper article
during the renovation and new constructions in
Mecca.”
“The word Kabaa may originate from Tamil and the word Kabaalishwaran.
Tamil is considered one of the oldest languages of the world. Dravidian’s
worshiped Lord Shiva as their Primal Deity – from the Indus valley civilization.
Shiva Temple’s in South India are called as Kabaalishwaran temple’s. Kabaali,
therefore – refer to Lord Shiva.”
.
Referring :-Is The Kaaba (Baytu l-‘Atīq) An Ancient Hindu Temple? By P.N.
Oak (Historian)
Glancing through some research material recently, I was pleasantly surprised to
come across a reference to a King Vikramaditya inscription found in the Kaaba in
Mecca proving beyond doubt that the Arabian Peninsula formed a part of his
Indian Empire. Book cover of children’s cartoons describing the life of king
Vikramaditya, to help Indian children learn about their history and culture.

The text of the crucial Vikramaditya inscription, found

inscribed on a gold dish hung inside the Kaaba shrine in
Mecca, is found recorded on page 315 of a volume known as
‘Sayar-ul-Okul’ treasured in the Makhtab-e-Sultania library
in Istanbul, Turkey.Rendered in free English the inscription
says:
“Fortunate are those who were born (and lived) during king
Vikram’s reign. He was a noble, generous dutiful ruler,
devoted to the welfare of his subjects. But at that time we
Arabs, oblivious of God, were lost in sensual pleasures.
Plotting and torture were rampant. The darkness of ignorance
had enveloped our country. Like the lamb struggling for her
life in the cruel paws of a wolf we Arabs were caught up in
ignorance. The entire country was enveloped in a darkness so
intense as on a new moon night. But the present dawn and
pleasant sunshine of education is the result of the favour of
the noble king Vikramaditya whose benevolent supervision did
not lose sight of us – foreigners as we were.
He spread his sacred religion amongst us and sent scholars whose brilliance
shone like that of the sun from his country to ours. These scholars and
preceptors through whose benevolence we were once again made cognisant of
the presence of God, introduced to His sacred existence and put on the road of
Truth, had come to our country to preach their religion and impart education at
king Vikramaditya’s behest.”
For those who would like to read the Arabic wording I reproduce it hereunder in
Roman script:
“Itrashaphai Santu Ibikramatul Phahalameen Karimun Yartapheeha
Wayosassaru Bihillahaya Samaini Ela Motakabberen Sihillaha Yuhee Quid
min howa Yapakhara phajjal asari nahone osirom bayjayhalem. Yundan
blabin Kajan blnaya khtoryaha sadunya kanateph netephi bejehalin Atadari
bilamasa- rateen phakef tasabuhu kaunnieja majekaralhada walador. As
hmiman burukankad toluho watastaru hihila Yakajibaymana balay kulk
amarena phaneya jaunabilamary Bikramatum”.
(Page 315 Sayar-ul-okul).[Note: The title ‘Saya-ul-okul’ signifies memorable
words.
Arabia is an abbreviation. The original word even today is Arbasthan. It
originates in Arvasthan. As observed earlier Sanskrit “V” changes into “B”.
Arva in Sanskrit means a horse. Arvasthan signifies a land of horses, and as
we all know Arabia is famous for its horses. {APN COMMENTS:- In Tamil,
in classification of Lands Aruva – Nadu)
In the 6th and 7th centuries A.D. a wave of effecting a complete break with
the past spread over West Asia. All links with the past were broken, images
smashed, scriptures destroyed, education discontinued and the entire West
Asian region took a plunge in abyssmal ignorance which lasted for centuries
thereafter and perhaps persists to a certain extent even today because if in the
whole world modern scientific and educational developments find stubborn
and entrenched resistance anywhere it is in the West Asian countries. It is said
that the late Saudi Arabia ruler could not permit a radio broadcasting station
opened in his own capital because of opposition from his Maulavis. He then
resorted to a stratagem. Once while he had his council of Maulavis in
attendance he had a radio set switched on to a program of Koranic recitation
broadcast from a small transmitting station set up earlier without much ado.
The Maulavis were delighted, so goes the report, to hear the word of Allah
coming to them as if from nowhere. The king told them that what objections
could they have to a mechanism which broadcast the word of Allah. The
Maulavis agreed and the small radio broadcasting project was at last ratified.
According to Encyclopaedia Britannica and Encycløpaedia Islamia the Arabs
are ignorant of their own history of the pre-Muslim era. By a strange
euphemism they call it a period of ignorance and darkness. Probably no other
country in the world has deliberately written off a 2,500 year period of their
own history by systematically stamping out and snapping all links with the
past. They have wiped the memories of pre-Muslim era off their minds. So
while they chose to remain ignorant of their past ironically enough it is they
who dub the pre-Muslim era as a period of ignorance. Fortunately we can still
trace the history of that pre- Islamic Arabia. It is a well known adage that
there is no such thing as foolproof destruction of all evidence. The pre-Islamic
history of Arabia is the story of Indian Kshatriyas over that land, with the
people following the Vedic way of life. In our attempt to reconstruct the story
of pre-Islamic Arabia we begin with the name of the country itself. As
explained earlier the name is fully Sanskrit. Its central pilgrim centre, Mecca
is also a Sanskrit name. Makha in Sanskrit signifies a sacrificial fire. Since
Vedic fire worship was prevalent all over West Asia in pre-Islamic days
Makha signifies the place which had an important shrine of fire worship.
Coinciding with the annual pilgrimage of huge bazaar used to spring up in
Makha i.e. Mecca since times immemorial. The annual pilgrimage of Muslims
to Mecca is not at all an innovation but a continuation of the ancient
pilgrimage. This fact is mentioned in encyclopedias.
VIKRAMADITYA:-Evidence is now available that the whole of Arabia was
part of the great Indian King Vikramaditya’s vast empire. The extent of
Vikramaditya’s empire is one of the main reasons for his world wide fame.
Incidentally this also explains many intriguing features about Arabia. It could
be that Vikramaditya himself had this peninsula named Arvasthan if he was
the first Indian monarch to capture it and bring it under his sway.
The second intriguing aspect is the existence of a Shivalinga or the Mahadeva
emblem in the Kaaba shrine in Mecca. Before going into further details about
the ancient Vedic rituals and names still clinging to Muslim worship at Mecca
we shall see what evidence we have about Arabia having formed part of
Vikramaditya’s dominions.
ANTHOLOGY OF ANCIENT ARABIC POETRY: SAYAR-UL-OKUL
In Istanbul in Turkey, there is a famous library called Makteb-e-Sultania
which is reputed to have the largest collection of ancient West Asian
literature. In the Arabic Section of that library is an anthology of ancient
Arabic poetry. That anthology was compiled from an earlier work in A.D.
1742 under the orders of the Turkish ruler Sultan Salim. The pages of that
volume are made of HAREER a kind of silk used for writing on. Each page
has a decorative gilded border. It may be recalled that gilding pages of sacred
books is an ancient custom associated with old Sanskrit scriptures found in
Java and other places. The anthology itself is known as SAYAR-UL-OKUL. It
is divided into three parts, the first part contains biographic details and the
poetic compositions of pre-Islamic Arabian poets. The second part embodies
accounts and verses of poets of the period beginning just after Prophet
Mohammad up to the end of Banee- Ummayya dynasty. The third part deals
with later poets up to the end of Khalifa Harun-al-Rashids times. Incidentally
Banee means Vanee and Ummayya as in Krishnayya are Sanskrit names. Abu
Amir Abdul Asamai, a distinguished Arabian bard who was the Poet
Laureate of Harun-al-Rashid`s court has compiled and edited the anthology.
The first modern edition of Sayar-ul-Okul anthology was printed and
published in Berlin in A.D. 1864. A subsequent edition was published in
Beirut in A.D. 1932. This work is regarded as the most important and
authoritative anthology of ancient Arabic poetry. It throws considerable light
on the social life, customs, manners and entertainment forms in ancient
Arabia. The book also contains an elaborate description of the ancient Mecca
shrine, the town and the annual fair known as OKAJ which used to be held
there every year. This should convince readers that the annual Haj of the
Muslims to the Kaaba is only a continuation of the old fair and not a new
practice. But the OKAJ fair was far from a carnival. It provided a forum for
the elite and learned to discuss the social, religious, political, literary and
other aspects of the Vedic culture then pervading Arabia. Sayar-ul-Okul
asserts that the conclusions reached at those discussions were widely respected
throughout Arabia. Mecca, therefore, followed the Varanasi tradition of
providing a seat for important discussions among the learned while the masses
congregated there for spiritual bliss. The principal shrines at both Varanasi in
India and at Mecca in Arvasthan were Shiva temples. Even to this day the
central object of veneration at both Mecca and Varanasi continues to be the
ancient Mahadeva emblems. It is the Shankara stone which Muslim pilgrims
reverently touch and kiss in the Kaaba.
 Afganistan

ENTRY OF NON-MUSLIMS FORBIDDEN

A few miles away from Mecca is a big signboard which forbids entry to any
non-Muslim in the area. This is a reminder of the days when the Shrine was
stormed and captured solely for the newly established faith of Islam. The
object obviously was to prevent its recaptue. As the pilgrim proceeds towards
Mecca he is asked to shave his head and beard and to don a special sacred
attire. This consists of two seamless sheets of white cloth. One is to be worn
round the waist and the other over the shoulders. Both these rites are
remnants of the old Vedic practice of entering Hindu shrines, clean shaven
and with holy seamless spotless white sheets.
The main shrine in Mecca which houses the Shiva emblem is known as the
Kaaba. It is clothed in a black shroud. This custom could also originate from
the days when it was thought necessary to discourage its recapture. According
to encyclopaedias Britannica and Islamia the Kaaba had 360 images.
Traditional accounts mention that one of the deities among the 360 destroyed,
when the shrine was stormed, was that of Saturn, another was of the moon
and yet another was one called Allah. In India the practice of Navagraha puja
that is worship of the nine planets is still in vogue. Two of these nine are the
Saturn and the moon. Besides, the moon is always associated with Lord
Shankara. A Crescent is always painted across the forehead of the Shiva
emblem. Since the presiding deity at the Kaaba shrine was Lord Shiva i.e.
Shankara, the crescent was also painted on it. It is that crescent which is now
adopted as a religious symbol of Islam. Another Hindu tradition is that
wherever there is a Shiva shrine the sacred stream of Ganga that is the
Ganges must also co-exist. True to that tradition a sacred fount exists near the
Kasba. Its water is held sacred because it was regarded as but another Ganga
since pre-Islamic times. Muslim pilgrims visiting the Kaaba shrine go around
it seven times. In no other mosque does this perambulation prevail. Hindus
invariably perambulate around their shrines. This is yet another proof that
the Kaaba shrine is a pre-Islamic Shiva temple where the Hindu practice of
perambulation is still meticulously observed. Allah is a Sanskrit word. In
Sanskrit Allah, Akka and Amba are synonyms. They signify a goddess or
mother. The term Allah appears in Sanskrit chants while invoking goddess
Durga i.e. Bhavani. The Islamic word Allah for God is therefore not an
innovation but the ancient Sanskrit appellation retained and continued to be
used by Islam. The seven perambulations too are significant. At Hindu
wedding ceremonies the bride and bridegroom go round the sacred fire seven
times. the practice of seven perambulations around the Kaaba shrine in
Mecca is, therefore, a Hindu Vedic custom. It is also a proof that Mecca was
Makha or the shrine of the sacred fire around which worshippers made seven
perambulations.
SAYAR-UL-OKUL tells us that a pan-Arabic poetic symposium used to be
held in Mecca at the annual Okaj fair in pre-Islamic times. All leading poets
used to participate in it. Poems considered best were awarded prizes. The best
poems engraved on gold plate were hung inside the temple. Others etched on
camel or goat skin were hung outside. Thus for thousands of years the Kaaba
was the treasure house of the best Arabian poetic thought. This tradition was
of immemorial antiquity. But most of the poems got lost and destroyed during
the storming of the Kaaba by prophet Mohammed`s forces.
SAYAR-UL-OKUL is a poem by UMAR-BINE-HASSNAM
(Poetic Title: ABBUL-HIQAM meaning Father of Knowledge).
He was an uncle of prophet Mohammed. He refused to get converted to Islam.
He died a martyr at the hands of Muslim fanatics who wanted to wipe out non
Muslims. This poem was adjudged as the best in the annual fair at Kaaba.
QAFA VINAK ZIQRA MIN ULUMIN TAV
ASERU KALUBAN AYATTUL HAWA VA TAZAKKARU
A man who has spent all his life in sin and immorality and has wasted away
his life in passion and fury,
VA TAZAKEROHA AUDAN ELALVADAE LILVARA
VALUK YANK ZATULLA HE YOM TAB ASERU
If he repents in the end and wants to return to morality, is there a way for his
redemption?
VA AHLOLAHA AZAHU ARMIMAN MAHADEV O
MANAZEL ILAMUDDINE MINJUM VA SAYATTARU
Even if only once he sincerely worships Mahadeva, he can attain the highest
position in the path of righteousness.
VA SAHABI KEYAM FEEM QAMIL HINDE YOMAN
VA YAQULOON LATAHAZAN FAINNAK TAVAJ3ARU
Oh Lord! Take away all my life and in return pray grant me even a single
day`s stay in Hind (India) as a man becomes spiritually free on reaching that
holy land.
MAYASSAYARE AKHALAQAN HASNAN KULLAHUM
NAJUMUN AZAAT SUMM GABUL HINDU
By dint of a pilgrimage of Hind a man attains the merit of noble deeds and
gets the privilege of pious touch with ideal Hindu teachers.
https://www.facebook.com/photo.php?
fbid=479811465443917&set=a.479811378777259.1073741872.18222193186954
0&type=1&theater
photo above shows an Arab sheikh’s wife in gosha/veil having a U-shaped
verimilion mark on her forehead. Such marks were found in old pictures of
australian bushmen, egyptian rulers, pyramid architects etc. These u-shaped
Vaishnav marks can be found among stauch followers of Vishnu or his
avatars (incarnations) like Ram, Krishna etc even today in india.
This picture is published in the Bible Dictionary (appended to the Holy Bible
edited by the American Review Committee) and also in “Long missing links”,
or, “The Marvellous Discoveries about the Aryans, Jesus Christ and Allah” by
Vaduvur K Duraiswami Ayyangar (1931).
A reference to king Vikramaditya comes in an inscription found in the Kaaba
in Mecca.
The text of the inscription, found inscribed on a gold dish hung inside the
Kaaba shrine, is said to have recorded in a volume known as Sayar-ul-Okul
(meaning, memorable words) treasured in the Makhtab-e-Sultania library in
Istanbul, Turkey.
“…Itrashaphai Santu Ibikramatul Phahalameen Karimun Yartapheeha
Wayosassaru Bihillahaya Samaini Ela Motakabberen Sihillaha Yuhee Quid
min howa Yapakhara phajjal asari nahone osirom bayjayhalem. Yundan
blabin Kajan blnaya khtoryaha sadunya kanateph netephi bejehalin Atadari
bilamasa- rateen phakef tasabuhu kaunnieja majekaralhada walador. As
hmiman burukankad toluho watastaru hihila Yakajibaymana balay kulk
amarena phaneya jaunabilamary Bikramatum…” (Sayar-ul-okul, pg. 315)
Translation : …Fortunate are those who were born (and lived) during king
[Vikramaditya’s] reign. He was a noble, generous dutiful ruler, devoted to the
welfare of his subjects. But at that time we Arabs, oblivious of God, were lost
in sensual pleasures. Plotting and torture were rampant. The darkness of
ignorance had enveloped our country. Like the lamb struggling for her life in
the cruel paws of a wolf we Arabs were caught up in ignorance. The entire
country was enveloped in a darkness so intense as on a new moon night. But
the present dawn and pleasant sunshine of education is the result of the favour
of the noble king Vikramaditya whose benevolent supervision did not lose
sight of us – foreigners as we were. He spread his sacred religion amongst us
and sent scholars whose brilliance shone like that of the sun from his country
to ours. These scholars and preceptors through whose benevolence we were
once again made cognisant of the presence of God, introduced to His sacred
existence and put on the road of Truth, had come to our country to preach
their religion and impart education at king Vikramaditya’s behest..
This is written by Jirrham Bintoi who lived 165 years before the prophet
Muhammed. There is also a story in Bhavishya Purana about Vikramaditya
travelling to arabian desert.

ARAB WOMEN BEFORE ISLAM.

Apriest London Museum AN AGREEMENT WITH A TRADER AND
ARAB AT ELAM.

AN ELAM KING. ANCIENT ELAM GOD (Garudalwar)???

EGYPT TOMB JWELEERY
ANCIENT TOMB JWELLERY

Goddess Saraswati & Sun(Star)+Moon Symbol used in Pre-Islamic Arabia

This is an idol of Vedic Goddess Saraswati using Swan as carrier.

Saraswati is depicted in same way among all vedic descriptions and images.
She is assumed to be goddess of knowledge and education.
This idol was found in arabia and dates back to pre-islamic days in that
region. This is now displayed in British Museum. British Museum, London,
has this inscription tablet from pre-Islamic Arabia. The crescent and sun on
top relate to the Vedic dictum “Yawachchandra Diwakarau,” which signifies
that the gift mentioned in the inscription should last as long as the sun and
moon. This crescent and sun is a Vedic symbol, which still can be seen in use
on the flags which adorn the top of the temple of Lord Jagannatha in
Jagannatha Puri, as well as on coins in Hindu Nepal. This symbol is in
reference to the idea that it is Lord Vishnu who is the source of the light for
the sun and the moon. Thus, this symbol which also adorns Islamic flags (with
moon and star on it) shows its Vedic influence.

Multi-armed Deity found on cover of Persian Book

This photo is found on cover of a 13th century book written by persian
author Abu Jafar Muhammad Nasir al-Din al-Tusi (1201-1274).
“A multi-armed deity (holding a book or Vedas, an axe, drum, bunch of
incense sticks, a lotus bud and a mouse) and the hexagonal platform on which
he sits, certainly shows the Vedic influence. This deity looks like Brahma, the
creator god described in Vedas. It is now displayed in the Egyptian National
Library, Cairo.”
“The Kaaba stone is another controversy as few believe that it was Siva Linga,
broken into pieces and held together by silver framing. Muslims
circumambulate the Kaaba counterclockwise seven times (just like vedic
religion followers do it in temples). Also they are advised to wear seamless
white cloth around waist and wrap another one around their torse, across
their shoulder. This is how vedic priests dress while peforming rituals in
temples. Few south indian temples impose strict rules on visitors to follow
same dress code (for men) while they enter into the temple. Syrians had once
carried away the Kaaba stone as a war trophy and kept it for 22 years.”

Brass Lamp found in Saudi Arabia

“A typical ancient Vedic brass lamp from Saudi Arabia. Again it is a sign of
the Vedic influence that was and still is found in the Middle East and Arabia.
Such lamps are still used in India today in temples and houses. Stories of
Allauddin, or Aladdin, and His Lamp come from ancient Vedic India,
although many give credit to Arabia. There is also a belief that Kaaba stone is
Siva Linga and the word Kaaba is derived from ‘Kaabaleswar‘
(Kapaleeshwarar Temple in Chennai). Inscriptions about King Vikramaditya
are found on a gold dish hung inside the Kaaba shrine in Mecca. This temple
gets its name from Kapalam (head) and eeshwarar an alias of Siva.”

Ancient elam god. ( Vellai Vaaranar- Bala devan- Bala ramar- elder brother
of Krishna used PLOUGH- in Tamil, MAZHU – Kalappai- Ear – as his
weapon.
Ancient Elam Plate
Ancient mesopotomia women making thread .
Referring:- Archaeology of IRAN : Eastern Arabia
Main articles: Eastern Arabia and Christians in the Persian Gulf
“The sedentary people of pre-Islamic Eastern Arabia were mainly Aramaic
speakers and to some degree Persian speakers while Syriac functioned as a
liturgical language. The Zoroastrians of Eastern Arabia were known as
"Majoos" in pre-Islamic times. The sedentary dialects of Eastern Arabia,
including Bahrani Arabic, were influenced by Akkadian, Aramaic and Syriac
languages.
Dilmun and its neighbors in the 10th century BCE.
The Dilmun civilization was an important trading centre. which at the height
of its power controlled the Persian Gulf trading routes. The Sumerians
regarded Dilmun as holy land. Dilmun is regarded as one of the oldest ancient
civilizations in the Middle East. The Sumerians described Dilmun as a
paradise garden in the Epic of Gilgamesh. The Sumerian tale of the garden
paradise of Dilmun may have been an inspiration for the Garden of Eden
story. Dilmun appears first in Sumerian cuneiform clay tablets dated to the
end of fourth millennium BCE, found in the temple of goddess Inanna, in the
city of Uruk. The adjective "Dilmun" is used to describe a type of axe and one
specific official; in addition there are lists of rations of wool issued to people
connected with Dilmun.Dilmun was an important trading center from the late
fourth millennium to 1800 BCE. Dilmun was very prosperous during the first
300 years of the second millennium.Dilmun's commercial power began to
decline between 2000 BCE and 1800 BCE because piracy flourished in the
Persian Gulf. In 600 BCE, the Babylonians and later the Persians added
Dilmun to their empires. The Dilmun civilization was the centre of
commercial activities linking traditional agriculture of the land with maritime
trade between diverse regions as the Indus Valley and Mesopotamia in the
early period and China and the Mediterranean in the later period (from the
3rd to the 16th century CE) Dilmun was mentioned in two letters dated to the
reign of Burna-Buriash II (c. 1370 BCE) recovered from Nippur, during the
Kassite dynasty of Babylon. These letters were from a provincial official, Ilī-
ippašra, in Dilmun to his friend Enlil-kidinni in Mesopotamia. The names
referred to are Akkadian. These letters and other documents, hint at an
administrative relationship between Dilmun and Babylon at that time.
Following the collapse of the Kassite dynasty, Mesopotamian documents make
no mention of Dilmun with the exception of Assyrian inscriptions dated to
1250 BCE which proclaimed the Assyrian king to be king of Dilmun and
Meluhha. Assyrian inscriptions recorded tribute from Dilmun. There are
other Assyrian inscriptions during the first millennium BCE indicating
Assyrian sovereignty over Dilmun. Dilmun was also later on controlled by the
Kassite dynasty in Mesopotamia.
Dilmun, sometimes described as "the place where the sun rises" and "the
Land of the Living", is the scene of some versions of the Sumerian creation
myth, and the place where the deified Sumerian hero of the flood,
Utnapishtim (Ziusudra), was taken by the gods to live forever.
Thorkild Jacobsen's translation of the Eridu Genesis calls it "Mount Dilmun"
which he locates as a "faraway, half-mythical place".
Dilmun is also described in the epic story of Enki and Ninhursag as the site at
which the Creation occurred. The promise of Enki to Ninhursag, the Earth
Mother: For Dilmun, the land of my lady's heart, I will create long
waterways, rivers and canals, whereby water will flow to quench the thirst of
all beings and bring abundance to all that lives.Ninlil, the Sumerian goddess
of air and south wind had her home in Dilmun. It is also featured in the Epic
of Gilgamesh. However, in the early epic "Enmerkar and the Lord of Aratta",
the main events, which center on Enmerkar's construction of the ziggurats in
Uruk and Eridu, are described as taking place in a world "before Dilmun had
yet been settled".
Gerrha : Main article: Gerrha (Arabic: ‫)جرهاء‬, was an ancient city of Eastern
Arabia, on the west side of the Persian Gulf. More accurately, the ancient city
of Gerrha has been determined to have existed near or under the present fort
of Uqair.[citation needed] This fort is 50 miles northeast of Al-Hasa in the
Eastern Province of Saudi Arabia. This site was first proposed by R E
Cheesman in 1924.Gerrha and Uqair are archaeological sites on the eastern
coast of the Arabian Peninsula. Prior to Gerrha, the area belonged to the
Dilmun civilization, which was conquered by the Assyrian Empire in 709
BCE. Gerrha was the center of an Arab kingdom from approximately 650
BCE to circa 300 CE. The kingdom was attacked by Antiochus III the Great
in 205-204 BCE, though it seems to have survived. It is currently unknown
exactly when Gerrha fell, but the area was under Sassanid Persian control
after 300 CE.Gerrha was described by Strabo as inhabited by Chaldean exiles
from Babylon, who built their houses of salt and repaired them by the
application of salt water. Pliny the Elder (lust. Nat. vi. 32) says it was 5 miles
in circumference with towers built of square blocks of salt. Gerrha was
destroyed by the Qarmatians in the end of the 9th century where all
inhabitants were massacred (300,000).[34] It was 2 miles from the Persian
Gulf near current day Hofuf. The researcher Abdulkhaliq Al Janbi argued in
his book,that Gerrha was most likely the ancient city of Hajar, located in
modern-day Al Ahsa, Saudi Arabia. Al Janbi's theory is the most widely
accepted one by modern scholars, although there are some difficulties with
this argument given that Al Ahsa is 60 km inland and thus less likely to be the
starting point for a trader's route, making the location within the archipelago
of islands comprising the modern Kingdom of Bahrain, particularly the main
island of Bahrain itself, another possibility.”
Tylos:- Asia in 600 CE, showing the Sassanid Empire before the Arab
conquest.Bahrain was referred to by the Greeks as Tylos, the centre of pearl
trading, when Nearchus came to discover it serving under Alexander the
Great. From the 6th to 3rd century BCE Bahrain was included in Persian
Empire by Achaemenians, an Iranian dynasty.The Greek admiral Nearchus is
believed to have been the first of Alexander's commanders to visit this islands,
and he found a verdant land that was part of a wide trading network; he
recorded: “That in the island of Tylos, situated in the Persian Gulf, are large
plantations of cotton tree, from which are manufactured clothes called
sindones, a very different degrees of value, some being costly, others less
expensive. The use of these is not confined to India, but extends to Arabia.”
The Greek historian, Theophrastus, states that much of the islands were
covered in these cotton trees and that Tylos was famous for exporting walking
canes engraved with emblems that were customarily carried in Babylon. Ares
was also worshipped by the ancient Baharna and the Greek colonists. It is not
known whether Bahrain was part of the Seleucid Empire, although the
archaeological site at Qalat Al Bahrain has been proposed as a Seleucid base
in the Persian Gulf. Alexander had planned to settle the eastern shores of the
Persian Gulf with Greek colonists, and although it is not clear that this
happened on the scale he envisaged, Tylos was very much part of the
Hellenised world: the language of the upper classes was Greek (although
Aramaic was in everyday use), while Zeus was worshipped in the form of the
Arabian sun-god Shams. Tylos even became the site of Greek athletic contests.
The name Tylos is thought to be a Hellenisation of the Semitic, Tilmun (from
Dilmun). The term Tylos was commonly used for the islands until Ptolemy's
Geographia when the inhabitants are referred to as 'Thilouanoi'. Some place
names in Bahrain go back to the Tylos era, for instance, the residential suburb
of Arad in Muharraq, is believed to originate from "Arados", the ancient
Greek name for Muharraq island. Phoenicians man their ships in service to
Assyrian king Sennacherib, during his war against the Chaldeans in the
Persian Gulf, c. 700 BCE.Herodotus's account (written c. 440 BCE) refers to
the Io and Europa myths. (History, I:1).
The Greek historian Strabo believed the Phoenicians originated from Eastern
Arabia. Herodotus also believed that the homeland of the Phoenicians was
Eastern Arabia. This theory was accepted by the 19th-century German
classicist Arnold Heeren who said that: "In the Greek geographers, for
instance, we read of two islands, named Tyrus or Tylos, and Arad, Bahrain,
which boasted that they were the mother country of the Phoenicians, and
exhibited relics of Phoenician temples." The people of Tyre in particular have
long maintained Persian Gulf origins, and the similarity in the words "Tylos"
and "Tyre" has been commented upon. However, there is little evidence of
occupation at all in Bahrain during the time when such migration had
supposedly taken place.With the waning of Seleucid Greek power, Tylos was
incorporated into Characene or Mesenian, the state founded in what today is
Kuwait by Hyspaosines in 127 BCE. A building inscriptions found in Bahran
indicate that Hyspoasines occupied the islands, (and it also mention his wife,
Thalassia).
Parthian and Sassanid:-From the 3rd century BCE to arrival of Islam in the
7th century CE, Eastern Arabia was controlled by two other Iranian dynasties
of the Parthians and Sassanids. By about 250 BCE, the Seleucids lost their
territories to Parthians, an Iranian tribe from Central Asia. The Parthian
dynasty brought the Persian Gulf under their control and extended their
influence as far as Oman. Because they needed to control the Persian Gulf
trade route, the Parthians established garrisons in the southern coast of
Persian Gulf. In the 3rd century CE, the Sassanids succeeded the Parthians
and held the area until the rise of Islam four centuries later. Ardashir, the
first ruler of the Iranian Sassanians dynasty marched down the Persian Gulf
to Oman and Bahrain and defeated Sanatruq (or Satiran), probably the
Parthian governor of Eastern Arabia. He appointed his son Shapur I as
governor of Eastern Arabia. Shapur constructed a new city there and named
it Batan Ardashir after his father. At this time, Eastern Arabia incorporated
the southern Sassanid province covering the Persian Gulf's southern shore
plus the archipelago of Bahrain. The southern province of the Sassanids was
subdivided into three districts of Haggar (Hofuf, Saudi Arabia), Batan
Ardashir (al-Qatif province, Saudi Arabia), and Mishmahig (Muharraq,
Bahrain; also referred to as Samahij). (In Middle-Persian/Pahlavi means
"ewe-fish". which included the Bahrain archipelago that was earlier called
Aval. The name, meaning 'ewe-fish' would appear to suggest that the name
/Tulos/ is related to Hebrew /ṭāleh/ 'lamb' (Strong's 2924).[58]
{ APN Comments , In Tamil, Aavaal- a kind of fish; Palangam=
fish;Tulakkam= light, brightness, Tulakku= make bright; lamp; Thilam= eal,,
unoi=food;}
Mr. Mahadevan commented that the latest discovery was very strong evidence
that the Neolithic people of Tamil Nadu and the Indus Valley people "shared
the same language, which can only be Dravidian and not Indo-Aryan." He
added that before this discovery, the southernmost occurrence of the Indus
script was at Daimabad, Maharashtra on the Pravara River in the Godavari
Valley.

Iravatham Mahadevan
A fragmentary pottery inscription was found during excavations conducted
by the Thai Fine Arts at Phu Khao Thong in Thailand about three years ago.
(Dr. Berenice Bellina of the Centre National de la Recherche Scientifique,
France, sent me a photograph of the object: Figure 1)
The discovery of a Tamil-Brahmi pottery inscription of about the second
century CE at the same site was reported earlier ( The Hindu, July 16, 2006).
One can presume that the present inscription is also from the Tamil country
and belongs approximately to the same period. The two characters incised on
the pottery now reported are not in the Brahmi script. They appear to be
graffiti symbols of the type seen on the South Indian megalithic pottery of the
Iron Age-Early Historical Period (second century BCE to third century CE).
What makes the discovery exciting is that the two symbols on the pottery resemble
the Indus script, and even the sequence of the pair can be found in the Indus texts,
especially those from Harappa.
The symbol looking vaguely like an ‘N' appears to be the same as the Indus
signs 47 or 48 (in Figure 3). Professor B.B. Lal, former Director-General of the
Archaeological Survey of India, showed that these Indus signs have a
remarkable resemblance to the megalithic symbol occurring at Sanur, near
Tindivanam, and elsewhere in Tamil Nadu . More recently, the same symbol has
turned up on two pottery fragments from Pattanam in Kerala (probably the same
as Musiri of the Sangam Age). I have compared the symbols with the Indus
signs depicting a seated anthropomorphic deity.
The symbol on the Thai pottery resembles a diamond. It occurs in the Indus script
in diamond or oval forms (Signs 261 and 373).
What is extraordinary about the present find is the occurrence of the two symbols
on the pottery in the same sequence as found in the Indus texts (see for example
texts 4589 and 5265 from Harappa, Figure 3). The Thai pottery has only two
symbols. Another symbol might have been lost owing to the fragmentary state of
the pottery.
Sequences such as this on the Thai pottery and those reported on the inscribed
Neolithic stone axe from Sembiyan Kandiyur and on megalithic pottery from
Sulur (near Coimbatore in Tamil Nadu) provide evidence for the survival of the
Indus script in South India during the megalithic age, and for the possibility that
the languages of the Indus Civilisation and South India belong to the same
family, namely Dravidian.
(The sign and text numbers are cited from The Indus Script: Texts,
Concordance and Tables, by Iravatham Mahadevan (1977). The author is
Honorary Consultant of the Indus Research Centre at Roja Muthiah Research
Library in Chennai.)
In archaeology, a celt  is a long thin prehistoric stone or bronze adzes, another
sort of axe-like tool, or a hoe.
REFERRING :- Wikipedia, the free encyclopedia
In archaeology, a Celt is long thin prehistoric stone or bronze adzes, another
sort of axe-like tool, or a hoe. A 'Celt' was wrongly assumed to be a type of
ancient chisel. Early eighteenth century antiquarians, such as Lorenz Beger,
then adopted the word for the stone and bronze tools they were finding at
prehistoric sites; the Oxford English Dictionary suggests that the imaginary
etymological connection with the Celts may have assisted its passage into
common use.

Three Olmec  Celts  The one in the foreground is incised with an image of an
Olmec supernatural. It is likely that these "tools" had a strictly ritual function.
 Karl.A.Taube in his book "Olmec Art At Dumbarton Oaks" states that
---"Among the Hopi and other Red Indian tribes of America the  Celts  are
revered objects of great antiquity as well as power. The contemporary Quiche
Maya tribe keep stone  Celts  and other ancient objects in lineage shrines known
as "mebil".  Among the Maori of New Zealand, the kin inherit the adze blades
and jades of deceased chief, thereby ensuring the continued prestige of the
lineage. Similarly in Olmec society, fine jade Celts may have been passed
down from one generation to the next as increasingly esteemed and powerful
symbols of major lineages. (Page no.128, Book by Karl. A. Taube.,2004,
Olmec Art At Dumbarton Oaks.)
Significance of Mayiladuthurai find:- T.S. Subramanian: Links between
Harappa and Neolithic Tamil Nadu Reference and Acknowledgements --The
Hindu http://www.hindu.com/2006/05/01/stories/2006050101992000.htm
RARE FIND: The Neolithic polished stone Celt (hand-held axe) with the Indus
valley script found at Sembian-Kandiyur village, near Mayiladuthurai in Tamil
Nadu. — Photo: Vino John

CHENNAI: 
The discovery of a Neolithic stone Celt, a hand-held axe, with the Indus script on it
at Sembian-Kandiyur in Tamil Nadu is, according to Iravatham Mahadevan, "a
major discovery because for the first time a text in the Indus script has been found
in the State on a datable artefact, which is a polished Neolithic Celt." He added:
"This confirms that the Neolithic people of Tamil Nadu shared the same
language family of the Harappan group, which can only be Dravidian. The
discovery provides the first evidence that the Neolithic people of the Tamil
country spoke a Dravidian language." Mr. Mahadevan, an eminent expert on
the subject, estimated the date of the artefact with the Indus script between 2000
B.C. and 1500 B.C.
This is the importance of the find at Sembiyan-Kandiyur. Not only do the Neolithic
people of Tamil Nadu and the Harappans share the same script but the same
language." In Tamil Nadu, this symbol was first identified from pottery graffiti at
Sanur, near Tindivanam. B.B. Lal, former Director-General of ASI, correctly
identified this symbol with sign 47 of the Indus script. In recent years, this symbol
has turned up among the pottery graffiti found at Mangudi, near Tirunelveli in
Tamil Nadu, and at Muciri, Kerala. But this was the first time that a complete,
classical Indus script had been found on a polished

This above given picture shows an example of later day "Nadukal" found in Tamil
Nadu, which shows the picture of the dead man.
 These memorial stones are generally accompanied by an inscription of the name
of the person who had died and his  meritorious deed , which culminated in
erection of this memorial stone.
A Note on the Muruku Sign of
the Indus Script in light of the
Mayiladuthurai Stone Axe
Discovery by Iravatham
Mahadevan
There are two near-identical signs
in the Indus Script (Nos. 47 & 48,
I. Mahadevan 1977) depicting a
seated god identified as muruku
for reasons summarised in this
Note. (For background details, see my 1999 paper Murukan In The Indus
Script).

A deity in the Indus script is likely to be an ideogram with a

recognizable anthropomorphic form. The sign will also be of frequent occurrence
and occur in repetitive passages suggesting some religious formula. Signs 47 and
48 representing a seated human-like figure meet the requirements and are
identified as prima facie representing a popular Harappan deity.

The deity is represented as a skeletal body with a prominent row of ribs (in sign
48 only) and is shown seated on his haunches, body bent and contracted, with
lower limbs folded and knees drawn up.

The two related but distinct signs of the later coalesced into one symbol
(resembling sign 47) outside the Harappan region. (For pictorial parallels from
later times, see illustrations in I. Mahadevan 1999).

According to the interpretation proposed here, the seated posture is suggestive

of divinity and the skeletal body gives the linguistic clue to the name of the
deity. The basic Dravidian word mur (Ta. muri, Ka. muruhu, Pa. & Ga.
murg, Go. moorga etc., DEDR. 4977) means 'to bend, contract, fold' etc.
Applying the technique of rebus, we get mur (Ta. murunku, murukku;
Ma.murukka, Kol., Nk. murk, Malt. murke etc., DEDR 4975) meaning 'to
destroy, kill, cut'. etc. Thus the name of the deity muruku and his
characteristics 'destroyer, killer' are derived.

Turning to the oldest layer of Tamil Sangam literature, We find that muruku/
murukan was a spirit who manifested himself only by possessing his priest
(velan) or young maidens. The priest performed the veri dance to pacify the
spirit. The earliest references to muruku in Old Tamil portray him as a 'wrathful
killer' indicating his prowess as a war god and hunter (P.L. Samy 1990).
Another important clue is the frequent association of the muruku and the load-
bearer signs in the Indus Texts, paralleled by the association of murukan with
kavadi in the Tamil society. Outside the Indus valley, the muruku symbol has
been found on a seal from Vaisali, Bihar, dating probably from ca. 1100 BCE.
(for details and previous references, see. I. Mahadevan 1999).

In Tamil Nadu, the muruku symbol was first identified from the pottery
graffiti at Sanur, a megalithic site. B.B. Lal (1960) correctly identified this
symbol with sign 47 of the Indus script. In recent years the muruku symbol
has turned up among pottery graffiti found at Mangudi (TN Dept. of
Archaeology, 2003) and at Muciri, Kerala (V. Selvakumar et al, in press).

However, the latest discovery of an Indus Text with four signs engraved on a
Neolithic polished stone celt (ca. 2000-1000 BCE) from Tamil Nadu is a
revolutionary advance with far-reaching implications. Unlike the megalithic
graffiti, the text on the Neolithic tool is in the classical Indus script characters.
The first and the second signs (signs 48 and signs 342), namely muruku and
the 'jar' (to be read as -an) also form a well-known and very frequent
combination on the Indus seals and sealings especially from Harappa. The
third and fourth signs also occur in the Indus script (signs 367 & signs301),
but their value is not yet known.

We can therefore conclude that the Harappans and the Neolithic people of
Tamil country spoke the same language, namely Dravidian. It is recorded that
the Neolithic people of South India were in contact with the Late Harappan or
post -Harappan people of the Deccan. It is known that gold for the ornaments
found at Mohenjodaro came from the Kolar gold fields in Karnataka. Finally,
reference can be made to the traditional accounts in old Tamil literature
tracing the origin of the Velir cheiftains to migration from the Saurashtra
region of Gujarat which was at that time part of the Harappan civilization.

It is emphasised that the occurrence of the Indus text on the Neolithic tool and
the consequences flowing therefrom are independent of the tentative phonetic
values and meanings proposed by me.
Photograph of stone celt courtesy The Hindu.
The first Indus sign on the celt showed a skeletal body with ribs, seated on his
haunches, body bent, lower limbs folded and knees drawn up. The second sign
shows a jar with a handle. The first sign stood for "muruku" and the second for
"an." Together, they read as "Murukan." They formed a very frequent
combination on the Indus seals and sealings, especially from Harappa. The first
"muruku" sign corresponded with the sign number 48, the second with the
number 342, the third, which looks like a trident, corresponded with the sign
number 367, and the fourth with 301.
These numbers are found in the sign list published by Mr. Mahadevan.
He said: "`Muruku' and 'an' are shown hundreds of times in the Indus script
found at Harappa. This is the importance of the find at Sembiyan-Kandiyur.
Not only do the Neolithic people of Tamil Nadu and the Harappans share the
same script but the same language." In Tamil Nadu, the muruku symbol was
first identified from a pottery graffiti at Sanur, near Tindivanam. B.B. Lal,
former Director-General of ASI, correctly identified this symbol with sign 47
of the Indus script. In recent years, the muruku symbol turned up among the
pottery graffiti found at Mangudi, near Tirunelveli in Tamil Nadu, and at
Muciri, Kerala. But this was the first time that a complete, classical Indus
script had been found on a polished Neolithic stone celt, Mr. Mahadevan
pointed out. He emphasised that the importance of the discovery was
independent of the tentative decipherment of the two signs proposed by him.
Brahmi is the earliest Indian alphabetical script .As per its regional variations, it is
identified as Tamil-Brahmi, Asokan-Brahmi, Northern-Brahmi, Southern-Brahmi
and Sinhala-Brahmi. All modern Indian scripts are the evolved forms of
Brahmi .Tamil-Brahmi inscriptions about 93 in number
are found on natural caverns and rock beds in 31 places
of Tamil Nadu. Further potteries from excavations,
coins, seals and rings collected from river beds also bear
the Tamil-Brahmi script. Distribution of Tamil-Brahmi
inscriptions cover roughly all parts of Tamil Nadu. Due
to overseas trade, few pottery pieces and a touchstone
bearing personal names in this script are recently
noticed in Egypt and Thailand also.
Tamil-Brahmi inscriptions are classified as Early Tamil-Brahmi and Late Tamil-
Brahmi and dated between 3rd century BCE and 3rd century CE.

Anaimalai, Madurai District

Natural Cavern With Tamil-Brahmi
Inscription,
Mamandur, Kanchipuram District
 
 

Rouletted ware (Indian imitation) 

with inscription, Natural Cavern With Tamil-Brahmi
Alagankulam, Ramanathapuram District.
Camutaha Inscription,
Kudumiyanmalai, Pudukkottai District

Rock-cavern inscription in Tamil-Brahmi

2nd Century CE Tamil-Brahmi Inscription, Script, 
Anaimalai, Madurai District 1st Century BCE, Jambai, Tiruvannamalai
Line 1 - Iva kunratu uraiyul patantan eri District Satiyaputo atiyan netuman anci itta
aritan  – Line 2 - Attuvayi aratta kayipan  pali

Tamil-Brahmi Rock Bed Inscription, 

1st  century BCE Sittannavasal, 
Pudukkottai District
Eruminatu kumul-ur piranta kavuti-i tenku-
cirupocil ilayar ceyta atit-anam
Tamil-Brahmi Rock Bed Inscription, 
2nd  Century CE. 
Arunattarmalai, Pugalur Near Karur
Line 1 Korrantai (I*) lava (n) 
Line 2 munru

Personal Name in Tamil-Brahmi, 

1st Century BCE, Silver Ring From Karur  
Black and Red Pottery ,With Tamil-
Peravatan
Brahmi Letters ,
  1st century CE Teriruveli, 

REFERRING FRONT VIEW:-2,200-year-old Tamil-Brahmi inscription

found on Samanamalai , T.S. Subramanian

The Tamil-Brahmi script, belonging to the second century BCE, discovered at

Samanamalai in Madurai district. An estampage covers the script. Photo: V.
Vedachalam   . It is engraved on a boulder in which a drip-ledge has been cut
and beds excavated on the rock floor for Jaina monks to rest
A Tamil-Brahmi inscription that pushes back the association of Samanamalai
(“Jaina Hill”), 15 km from Madurai, with Jainism to 2,200 years, has been
discovered on the hill. Although scholars in Jainism in Tamil Nadu know the
existence of bas-relief sculptures of tirthankaras and Tamil Vattellutu
inscriptions on the Samanamalai, both datable to 9th-10th century CE, what
has surprised them is the recent discovery of the Tamil-Brahmi script on a
boulder on the hill's terrace. The script is engraved on the boulder in which a
drip-ledge has been cut and beds excavated on the rock floor for the Jaina
monks to rest.
V. Vedachalam, former Senior Epigraphist, Tamil Nadu Archaeology
Department, and V. Muthukumar, research scholar from Tamil University,
Thanjavur, discovered this inscription. The script, which is datable to second
century BCE, has 13 letters.
Iravatham Mahadevan, a scholar in Tamil-Brahmi script, called it “a good
discovery of genuine importance” and said he was “surprised that it has been
overlooked for such a long time.”
Different interpretations of the newly found script have been given by
specialists in Tamil-Brahmi. Mr. Mahadevan, who read it as “Peru Thorur
Kunra Ko Ayam,” said it recorded the gift of a mountain pool/spring by the
chief of the hill at a place called Peru Thorur. He said: “It is clearly an
inscription with Jaina affinity because you can see the drip line cut above the
inscription, which is carved on the brow of the rock. The letters are very
archaic and they are tall and narrow. They belong to the Mankulam and
Arittapatti [both situated near Madurai] style of Tamil-Brahmi inscriptions.
The archaic nature of the Samanamalai script can be seen from the spelling of
the word ‘ayam,' which means a mountain pool of water or spring.”
Dr. Y. Subbarayalu, Head, Indology, French Institute of Pondicherry, and Dr.
Vedachalam have read it as “Peru Tho Ur Uzhithegne Ayam.”
According to Dr. Subbarayalu, the word “ayam”, besides occurring at
Samanamalai, had been used in the Tamil-Brahmi inscription at
Mudalaikulam, about 10 km to the west of Samanamalai. “We can call ‘ayam'
a spring or a cave. The Mudalaikulam inscription uses the word ‘Perayam',
which means a big tank. There is more of a possibility to call it a cave,” Dr.
Subbarayalu said. There were chances of obtaining different readings for the
Samanamalai script. For instance, “The Ur” could be read as “Tho Ur.” The
word “Uzhithegne” could be a personal name, he added.
In Dr. Vedachalam's interpretation, the script refers to an “ayam” dug by a
man called Uzhithegne of Perunthevur. Specialists had argued that the word
meant a water tank (“Kulam” in Tamil). “Ayam” could also mean a “crater”
(“pallam”). A water tank did not fit into the context of where Jaina monks
stayed, the Senior Epigraphist said. So “ayam,” in the Samanamalai context,
could refer to the drip-ledge cut on the rock's brow or the beds cut on the
floor. Thus the word “ayam” established that it was a place where the Jaina
monks stayed, Dr. Vedachalam said. “Perunthevur” could have existed near
where the inscription had been found. Both “Uzhithegneyan,” the name of a
person, and “Thevur”, the name of a village, belonged to the Tamil Sangam
age. Dr. C. Santhalingam, former Archaeological Officer, Tamil Nadu
Department of Archaeology, called it “a remarkable discovery which pushes
back the association of Jainism with this hill to more than 2,200 years.” He
read it as “Peru Te Rur Kuzhiththai Ayam,” which meant these rock beds
were carved by the villagers of Peru Therur. The word “Therur” could be
read as “Thenur” because the fourth letter in the script looked like the dental
“nu”. Thenur, now located near Sholavandan in Madurai district, found
mention in the Sangam texts, Dr. Santhalingam said.
Kuzhiththai meant dug out or excavated. Ayam meant rock shelter or bed.
Ayam was the corrupt form of “ayanam” or “sayanam.”
A tall anthropomorphic figure found in the prehistoric rock engraving found
at Edakal cave, Kerala. The Tamil-Brahmi Malayalam inscription (Edakal-5)
is engraved just below and to the left of the anthropomorphic figure.  
Eminent epigraphist Iravatham Mahadevan contends that Edakal-5 provides
important evidence that the common people of Kerala were already
expressing themselves in Malayalam at about the end of the 4th century c.e.
One more Tamil-Brahmi inscription has been discovered recently at the
Edakal cave, Wyanad by Prof. M.R. Raghava Varier ( >The Hindu, February
9, 2012 ). This is the fifth in the series of similar inscriptions found in the cave.
The four earlier inscriptions have been included in my book Early Tamil
Epigraphy, 2003. A study of the computer-enhanced photograph of Edakal-5
was undertaken by M.V. Bhaskar, Project Coordinator, Central Institute of
Classical Tamil (CICT) Photographic Survey. The study has revealed finer
details not visible in the rather ‘flat’ ink impression (estampage) published
with the earlier report in The Hindu. The sharper delineation of Edakal-5
made from the computer-enhanced image is reproduced along with the
revised reading and interpretation proposed by me (Picture 2). The brief but
complete two-word inscription tells it all: i pazhama (this (is) ancient); ‘this’
refers to the anthropomorphic figure described by the visitor as ‘ancient’.
A striking parallel is found in the Perumukkal cave
near Tindivanam in Tamil Nadu. The rock walls of
this cave are also covered with pre-historic carvings,
probably belonging to a somewhat later period than at
Edakal. A casual visitor to the cave in about the 5th
century c.e. engraved a brief label inscription in early
Vatteluttu script reading iraasar (the kings) under a
much older rock carving of a personage seated in a
covered vehicle.
The language of Edakal-5 is Malayalam. This becomes clear from the first
word i (this), which is a pronoun in Malayalam standing for someone or
something nearer the speaker. In Tamil, i has the same meaning, but does not
occur as an independent word unlike in Malayalam. That the language of the
inscription is indeed Malayalam is made clear by the second word pazhama
which corresponds to pazhamai in Tamil, meaning “that which is ancient or
old”. The text in Malayalam and its nearest rendering in Tamil are juxtaposed
below to bring out the distinction.
i pazhama (Malayalam)
idu pazhamai (Tamil)
‘this (is) ancient’ (translation)
The most important result from the revised reading is that Edakal-5 is by far
the earliest inscription in Malayalam and the only one in Brahmi. It may be
assigned to late 4th or early 5th century c.e. on palaeographic evidence
discussed below. The next earliest inscriptions in Malayalam occur much later
from about the beginning of the 9th century c.e. and are in the Vatteluttu
script. The palaeography of Edakal-5 is also unique. It is written in a mixture
of Southern Brahmi and Tamil-Brahmi scripts. In fact, only one letter, zha , is
in Tamil-Brahmi; the other three letters are in the Southern Brahmi script.
The first letter i , resembling the Arabic numeral 3, was later inherited by the
Tamil script where it survived almost up to the modern times. The last letter
ma passed into the later Pallava-Grantha script and, still later, into the
Malayalam script.
The mixing of scripts at Edakal is not surprising as it sits astride the tri-
junction of Karnataka, Kerala and Tamil Nadu. But it does pose a problem in
fixing the date of the inscription. The best estimate is that Edakal-5 maybe
placed at the end of the 4th or the beginning of the 5th century c.e.
Edakal-5 provides important evidence that the common people of Kerala were
already expressing themselves in Malayalam at about the end of the 4th
century c.e. However, Tamil was also retained by the elite as the literary
idiom in which great works like Silappadikaram were composed. Eventually,
of course, the people’s language prevailed in the region and Malayalam
became the medium of communication for all purposes from about the
beginning of the Kollam Era (early 9th century c.e.).

The estampage of the inscription.   | Photo Credit: A_MOHAMMED

REFERRING :- FRONT VIEW: Edakal cave yields one more Tamil-Brahmi

inscription , T. S. Subramanian, CHENNAI:, February 09, 2012 00:48 IST
A short inscription engraved in the Brahmi characters has been discovered in
the Edakal cave on the Ambukuthi hill in Kerala's Wayanad district. This is
the fifth Tamil-Brahmi inscription discovered in the caves.
M.R. Raghava Varier, retired Professor of Epigraphy, Calicut University,
who made the latest discovery, has read the record as ‘Sri Vazhumi.' An
estampage of the inscription was made by K. Krishnaraj, designer in the
Kerala State Department of Archaeology.
In Dr. Varier's interpretation, the inscription appears to be a label attached to
a human figure, engraved exactly in the Edakal style of drawing. The figure is
shown as having a big phallus, probably denoting fertility, and suggesting
Brahma, the Creator himself. The term, ‘Vazhumi,' could be the Tamil
rendering of the Sanskrit name, Brahma, said Dr. Varier, now Editor of
Kerala Archaeological Series, a publication of the Department of Archaeology.
The letter ‘zhu' is written in the Tamil-Brahmi script, and the rest of the
letters take the forms of the northern variety of the alphabet. The cursive
letter ‘zha' represents a later stage of evolution.
Epigraphist Iravatham Mahadevan termed the latest find “an important
discovery.” “There is no doubt that the language is Tamil, and the script is
Tamil-Brahmi because of the occurrence of the unique letter ‘zha'.” Going by
the palaeographic evidence, he estimated that the inscription belonged to the
fourth century C.E.
Mr. Mahadevan, however, read the script as ‘pazhama,' meaning antique or
ancient. The script might be a later inscription, describing the much earlier
rock carving found in the caves, but “I would like to emphasise that this is
only a provisional reading… We should await a fuller report from Mr.
Raghava Varier… I am not sure what the first letter is, but it is a genuine
discovery.”
Four Tamil-Brahmi inscriptions, belonging to the third century C.E., had
earlier been found in the cave. One contained the word ‘Chera'
(‘kadummipudha chera'), the earliest inscriptional evidence for the name
‘Chera,' Mr. Mahadevan said. Two Vattezhuthu inscriptions, datable to the
sixth century C.E., were discovered there. Yet another inscription in Sanskrit,
belonging to the fifth century C.E., was also found in the cave, which is noted
for its profusion of pre-historic rock carvings on its walls. “I will not be
surprised if more Brahmi inscriptions are found in the cave, and a more
systematic search of the cave should be done,” Mr. Mahadevan said.
This marvellous treasure of rock art and Tamil-Brahmi inscriptions, Dr.
Varier said, was first reported in 1901 by F. Fawcett, the then Superintendent of
Police of the erstwhile Malabar district, in Indian Antiquary, a government of
India publication. In his article, Fawcett gave a vivid account of the engravings
on the walls of the cave. He also gave the facsimiles of the inscriptions he had
noted, with their readings supplied by E. Hultzch, the government epigraphist of
the Madras Presidency.
Inscriptions in the southern and northern varieties of Brahmi had already
been reported from the period of Fawecett himself. But the present one was
different from those: it appeared to be a label attached to an
anthropomorphic figure, while all the previous writings were at a distance
from the rock carvings without any reference to them, Dr. Varier said.
“The newly found record is important in several ways,” he stressed. First, it
supplied a document with a piece of content different from those of the other
records at the site. Other records invariably contained the names of rulers
and heroes, while the latest refers to the name of a deity, most probably a god
of fertility. Second, the label, ‘Sri Vazhumi,' offered proof of some connection
between the rock art tradition of Edakal and the Brahmi writing in south
India. “However, one does not know whether the label was attached to the
[anthropomorphic] figure at the time of the drawing or at a later stage,” Dr.
Varier said.
Third, the text as a whole denoted a merger of the Sanskrit and the Dravidian
languages and their scripts, as well as the religious ideas, he claimed. “Finally
and more importantly, this record with a reference to its period can function
as a specific horizon to interpret many a carving on the cave walls of Edakal.”
The Edakal caves are famous for their rich rock art and inscriptions couched
in the Brahmi characters, the earliest extant writing in south India. The caves
are on the Ambukuthi hill, to the east of Ambalavayal bazaar in Ambalavayal
taluk.
V. Vedachalam, retired Senior Epigraphist of the Tamil Nadu Archaeology
Department, also read the script as ‘vazhumi' and said the first letter
preceding the word ‘vazhumi' was not legible.
While Dr. Varier estimated that the script belonged to the third-fourth
century C.E., Dr. Vedachalam dated it to the fifth-sixth century C.E. when the
Brahmi script was in the process of being transformed into Vattezhuthu and
Tamil.
Referring ;- FRONT VIEW, T.S. Subramanian
One of the two underground chambers of the grave was remarkable for the
richness of its goods: a skull and skeletal bones, a four-legged jar with two kg
of paddy inside, two ring-stands inscribed with the same Tamil-Brahmi script
reading “va-y-ra” (meaning diamond) and a symbol of a gem with a thread
passing through it, 7,500 beads made of carnelian, steatite, quartz and agate,
three pairs of iron stirrups, iron swords, knives, four-legged jars of heights
ranging from few centimetres to one metre, urns, vases, plates and bowls. It
was obviously a grave that belonged to a chieftain ( The Hindu , June 28, 2009
and Frontline , October 8, 2010).
When K. Rajan, Professor, Department of History, Pondicherry University,
excavated this megalithic grave, little did he realise that the paddy found in
the four-legged jar would be instrumental in reviving the debate on the origin
of the Tamil-Brahmi script. Accelerator mass spectrometry (AMS) dating of
the paddy done by Beta Analysis Inc., Miami, U.S.A, assigned the paddy to
490 BCE. “Since all the goods kept in the grave including the paddy and the
ring-stands with the Tamil-Brahmi script are single-time deposits, the date
given to the paddy is applicable to the Tamil-Brahmi script also,” said Dr.
Rajan. So the date of evolution of Tamil-Brahmi could be pushed 200 years
before Asoka, he argued.

This dating, done on the Porunthal paddy sent to the

U.S. laboratory, by Dr. Rajan, took the antiquity of
the grave belonging to the early historic age to 490
BCE, he said. It held great significance for Tamil
Nadu's history, he added. This was the first time an
AMS dating was done for a grave in Tamil Nadu.
There are two major divergent views on the date of
Tamil-Brahmi.
While scholars such as Iravatham Mahadevan and Y. Subbarayalu hold the
view that Tamil-Brahmi was introduced in Tamil Nadu after 3rd century
BCE and it is, therefore, post-Asokan, some others including K.V. Ramesh,
retired Director of Epigraphy, Archaeological Survey of India (ASI), consider
it pre-Asokan.
According to Dr. Rajan, the AMS dating of the Porunthal paddy grains has
the following implications: the context of the Tamil-Brahmi goes back to 490
BCE and it is, therefore, pre-Asokan; Tamil Nadu's ancient history can be
pushed back to 5th century BCE and it was contemporary to mahajanapadas
(kingdoms) such as Avanti, Kosala, Magadha and so on; paddy cultivation
goes back to 5th century BCE; and it establishes that the megalithic graves
introduced in the Iron Age continued into the early historic times.
When contacted, Mr. Mahadevan, a leading authority on the Tamil-Brahmi
and Indus scripts, and Dr. Subbarayalu, Head, Department of Indology,
French Institute of Pondicherry, said it was difficult to reach a conclusion on
the basis of one single scientific dating. Mr. Mahadevan described the dating
as “interesting” but said “multiple carbon-dates are needed” for
confirmation. “If there are several such cases, history has to be re-written
because up to now, the scientifically proved earliest date is from
Tissamaharama in southern Sri Lanka, where a Tamil-Brahmi script is dated
to 200 BCE.” If there is scientific evidence that the paddy is dated to 490 BCE,
“we have to sit up and take notice, and wait for confirmation,” Mr.
Mahadevan said.
The Asokan-Brahmi is dated to 250 BCE. Megasthenes, the Greek
Ambassador to the court of Chandragupta Maurya, Emperor Asoka's
grandfather, had stated that the people of Chandragupta Maurya's kingdom
did not know how to write and that they depended on memory. Besides, there
is no inscription of the pre-Asoka period available. Mr. Mahadevan said:
“Supposing a large number of carbon-datings are available from various sites,
which will take us to the period of the Mauryas and even the Nandas, we can
consider. But to push [the date of the origin of the Tamil-Brahmi script] a
couple of centuries earlier with a single carbon-dating is not acceptable
because chances of contamination and error are there.”
Dr. Subbarayalu also argued that on the basis of one single scientific dating, it
was difficult to reach the conclusion that Tamil-Brahmi was pre-Asokan.
There should be more evidence to prove that Tamil-Brahmi was earlier to the
time of Asoka, in whose time was available the earliest Brahmi script in north
India. Mr. Mahadevan's conclusion that Tamil-Brahmi is post-Asokan and it
had its advent from about the middle of the third century BCE is based on
“concrete archaeological as well as palaeographical grounds” and this date is
as yet the most reasonable one, in spite of minor points of difference on his
dating of individual inscriptions, said Dr. Subbarayalu.

The date of the Tamil-Brahmi script found at

Porunthal, on palaeographic basis, could be put only
in the first century BCE/CE and “cannot be pushed
back to such an early date [490 BCE].” The three
letters “va-y-ra” found on the ring-stands were
developed and belonged to the second stage of Mr.
Mahadevan's dating of Tamil-Brahmi. “It is
premature to revise the Tamil-Brahmi dating on the
basis of a single carbon date, which is governed by
complicated statistical probabilities,” Dr. Subbarayalu
said. The word “vayra” is an adapted name from the
Prakrit or Sanskrit “vajra” and it is difficult to
explain convincingly the generally dominant Prakrit
element in Tamil-Brahmi inscriptions found on rock
and pot-sherds if Tamil-Brahmi is indigenous and pre-
Asokan and transported from south India to north
India, he says. On the other hand, Dilip K. Chakrabarti, Emeritus
Professor, Department of Archaeology, University of Cambridge, called the
Porunthal Tamil-Brahmi script “an epoch-making discovery in the
archaeology of Tamil Nadu” and said there “is no doubt” that Tamil-Brahmi
belonged to the pre-Asokan period. In two of his books — “An Oxford
Companion to Indian Archaeology” and “India, an Archaeological History”
— he had written that the evolution of Tamil-Brahmi should go back to circa
500 BCE.
He refuted the theory that Tamil-Brahmi was post-Asokan.
Dr. Ramesh, who retired as the ASI's Joint Director-General in 1993, said the
Porunthal scientific dating strengthened the argument that Tamil-Brahmi was
pre-Asokan. He dismissed the assessment that Tamil-Brahmi was post-Asokan
as “the argument of people who say that there cannot be pre-Asokan
inscriptions.” “How can you question the scientific dating given by an
American laboratory?” Dr. Ramesh said the Tamil-Brahmi inscriptions found
at Mankulam, near Madurai, were pre-Asokan. [The Mankulam inscriptions
are the earliest Tamil-Brahmi inscriptions and they are dated to second
century BCE]. “The consonants in the Mankulam inscriptions do not have
vowel value attached to them. They are pre-Asokan and the script is more
rudimentary than the Asokan-Brahmi,” he claimed.
The date given by the American laboratory was “a wonderful result,” said
M.R. Raghava Varier, former Professor, Department of History, Calicut
University, “because the earliest date given so far to a south Indian site was
300 BCE.” The archaeological sites of Uraiyur in Tamil Nadu and
Arikkamedu in Puducherry fell within the time-limit of 300 BCE and
Arikkamedu belonged to a later period than Uraiyur. While the [pre-Asokan]
date given to a Tamil-Brahmi inscription found at Anuradhapura in Sri
Lanka “has not been proved convincingly,” there was “a convincing date” at
Porunthal and it was based on a scientific dating system, said Professor
Varier, who was the honorary Editor of Kerala Archaeological Series. Its
importance lay in the fact that while the Asokan-Brahmi began in the 3rd
century BCE, the Porunthal script could be dated to 5th century BCE, he
says. “But we cannot argue that Brahmi was invented by the southern people.
That is a different issue.”
‘Indus script early form of Dravidian’
Iravatham Mahadevan   said the methodology followed “is to identify the
ideograms, find the Dravidian roots with the nearest literal meanings and
interpret them through the rebus technique to get at the intended meanings.”
(A ‘rebus’ is an allusional device that uses pictures to represent words or
parts of words.) This technique has helped in arriving at this conclusion, he
said.
Explaining the frequent phrase of four signs (ABCD), as in the above picture,
Mr. Mahadevan, who was earlier this year awarded the prestigious ‘Campbell
Medal -2014’ by the Mumbai Asiatic Society, formerly Royal Asiatic Society,
said that in short, the signs stood for ‘Merchant of the City’.
The results reveal “a string of names and titles associated with the Pandian
dynasty’’ whose remote ancestors were probably traders in the Indus
civilisation, he said. After the collapse of the Indus civilisation, he said in his
paper that a section of the Indus Valley population had migrated to south
India and the “the Indus Dravidian influenced the South Dravidian
languages”. The earliest traces of such migratory influence are found in the
‘Old Tamil’.

Referring :-http://www.tamilnation.co/literature/
"தமிழின் மேன்மை அதன் தொன்மையில் இல்லை - தொடர்ச்சியில் உள்ளது"
 ".... probably the most significant contribution (of the Tamils) is that of
Tamil literature, which still remains to be 'discovered' and enjoyed by the
non Tamilians and adopted as an essential and remarkable part of
universal heritage. If it is true that liberal education should 'liberate' by
demonstrating the cultural values and norms foreign to us, by revealing the
relativity of our own values, then the 'discovery' and enjoyment of Tamil
literature, and even its teaching ... should find its place in the systems of
Western training and instruction in the humanities.." Kamil Zvelebil in The
Smile of Murugan : On Tamil Literature of South India

Tamil is, perhaps, the oldest living language of India. It is commonly regarded
as belonging to the Dravidian group of languages. But, that is not to say that
the whole question of the 'Aryan/Dravidian categorisation' of the peoples of
the Indian subcontinent is not without controversy.
Kamil.V. Zvelebil, sometime Professor in Tamil Studies at Charles University,
Prague writing in 'The Poets and the Powers' in 1973, characterised the
Tamils as the 'Greeks of India':
"Tamil is a Dravidian language of South India, spoken by 30,465,442
inhabitants of the State of Madras (Tamil Nadu), by about 2,500,000 in
Ceylon, further by Tamil settlers in Burma, Malaysia, Indonesia, and
Vietnam (about 1 million), East and South Africa (260,000) and elsewhere in
the world where the Tamils, 'The Greeks of India', settled as merchants,
intellectuals, money lenders, bankers and plantation workers. The earliest
literary monuments of the language belong to ca. the 3rd Century B.C...."

"Perhaps, it is safe to assume that the Dravidian alphabet was used for
literary purposes about the first century A.D... We might naturally expect that
the Tamils had an ancient literature of which they might be legitimately
proud. Their civilisation is of great antiquity and their ruling dynasties played
an important part in the third century B.C."
The earliest literature in Tamil is the Sangam
poetry - regarded by many Tamils as the voice
of the Tamil nation in its origin. 
Sri Meenakshi
It consists of anthologies of short lyrics and
Sundareswarar Temple  -
longer poems. The lyrics are made into eight
the seat of the Madurai
collections known as Ettu-thokai - the Eight
Tamil Sangams
Anthologies. The longer poems are collected
under the name of Pattup-pattu - the Ten Idylls.
Although the matter is not free from controversy Professor S.Vaiyapuri Pillai
concludes that Sangam literature should not be carried to any date anterior to
the second century A.D. and that the period of development of the Sangam
works might be put as three centuries and that Tolkapiyam, the early Tamil
book on grammar, should also be given a date posterior to that period.
Professor T.P.Meenakshisundaran points out in a paper presented at the first
International Conference Seminar of Tamil Studies in 1966 at Kuala Lumpur:
"Tolkappiyam is a book on phonolgy, grammar and poetics. Therefore it
implies the prior existence of Tamil literature. There is a distinction made
therein between literary language and colloquial or non literary language -
ceyyul and valakku, thus implying certain literary conventions not only in
grammatical forms but also in literary form and subject matter..."
He adds:
"Sangam poetry is unique as group poetry par excellence. It has a personality
of its own representing the group mind and the group personality of the
Sangam age. Taken as a whole it satisfies all the requirements of great
poetry... The folk songs and the proverbs of an age, with their authors
unknown, form a unity, as the very expression of the national personality and
the language."
"Sangam poetry, though too cultured to be called folk song, consciously
creates this universal personality and that is why it has been classified as a
separate group in Tamil literature - the really great national poetry, not in the
sense of national popularity but in the sense of being the voice of the nation in
its origin.
"These remind us of the towering gopuram of Tanjore expressing the aspiring
spiritual height of the Chola age, though it is not the handiwork of any one
sculpter but the work of a group of artists, each giving expression in rock to a
vision of his own. It is therefore necessary to realise the importance of this
conception of Sangam literature as a Thogai or anthology or group poetry
which lies at the very root of the theory of Sangam poetry." (T.P.
Meenakshisundaram, The Theory of Poetry in Tolkappiyam, Collected Papers,
Annmalinagar, 1961)
Professor A.L.Basham in Wonder that was India, comments on some other
aspects of early Tamil literature:
"Very early Tamils developed the passion for classification which is noticeable
in many aspects of ancient Indian learning. Poetry was divided into two main
groups: 'internal' (aham) and 'external' (puram). A unique feature of Tamil
poetry is the initial rhyme or assonance. This does not appear in the earliest
Tamil literature but by the end of the Sangam period it was quite regular. The
first syllable or syllables of each couplet must rhyme. This initial assonance, in
some poems continued through four or more lines, is never to be found in the
poetry of Sanskrit languages, or as far as we know, in that of any other
language. Its effect, a little strange at first, rapidly becomes pleasant to the
reader, and to the Tamil it is as enjoyable as the end rhyme of Western
poetry."
The Roja Muthiah Research Library in Tamil Nadu (and in Chicago on micro
film), has been described as "Roja Muthiah's attempt to capture the essence
of his people". It contains more than 100,000 rare books as well as journals
and newspapers, and thousands of clippings. The range of subject matter
includes medicine, folklore, religion, cinema, and women's studies--and
materials, such as theater playbills and popular songbooks. Most of the
publications date from the later half of the nineteenth century and the first
half of the twentieth.

Tamil & The Indus Script

..It was Fr. Henry Heras, the Dravidian from Spain as he proudly called
himself, who first declared that the language of the Indus Valley seal
inscriptions was proto-Dravidian. His Studies in Proto-Indo-Mediterranean
Culture, Volume I (1953) is a classic that gives rare insights. Although experts
who tried to decipher the Indus script later have not accepted the particular
readings given by Fr. Heras, no reputed scholar has contested his conclusion.
Among those who have tried to decipher the Indus script as proto-Dravidian
are Walter A. Fairservis (no more with us now), Asko Parpola, Y.V. Knorozov
and Iravatham Mahadevan. Among the eminent archaeologists and
philologists who endorse this view are the great Sanskritist Dr. Burrow
Bridget and Raymon Allchin (archaeologists) and Kamil V. Zvelebil, one of
the foremost Dravidian linguists. The best summary of this issue has been
given by Zvelebil in Dravidian Linguistics, An Introduction (Pondicherry
Institute of Language and Culture, Pondicherry, 1990). No reasonable person
can cavil against his conclusion that "the most probable candidate is and
remains some form of Dravidian".
Stanley Wolpert paraphrases this scholarly consensus in a more telling
manner in his An Introduction to India (University of California Press, 1991):
"We assume from various shreds of evidence that they were proto-Dravidian,
possibly using a language that was a grandfather of modern Tamil."
Among the numerous attempts made by Tamil-knowing scholars (apart from
the doyen among them, I. Mahadevan) to decipher the Indus script from the
proto-Dravidian angle, the work of Dr. R. Madhivanan, Chief Editor of the
Tamil Etymological Dictionary Proje ct, seems to be based on a sound
knowledge of ancient Tamil etymology and grammar (beginning from
Tholkappiam) and an awareness of all the proto-historical, archaeological,
cultural and anthropological backgrounds of the issue. Madhivanan's work
Indus Script - Dravidian (Tamil Sandror Peravai, Chennai, 1995) gives his
readings of the seal inscriptions as syllabic representations of names of
merchants, chiefs, priests and gods of proto-Tamil vintage. Madhivanan
buttresses his reading withth e bio-script metal seal discovered by Indrapala
at Anaikottai in Yalpanam with the word Tivu Ko (according to Madhivanan)
in Indus Valley script and also in southern Brahmi script; and the Indus
script-like cave inscriptions at Keezhavalai on the Villupuram
Thiruvannamalai road in Tamil Nadu.
Scholars such as Parpola and Mahadevan have not accepted the readings of
Madhivanan so far. However, there is no gainsaying that attempts to decipher
the Indus script cannot ignore the sound linguistic and grammatical
parameters set by Madhivanan for decipherment..." - P.Ramanathan from
Chennai in a letter to Frontline 19 January 2001
*The Smile of Murugan : On Tamil Literature of South India, Zvelebil Kamil
Published by V.Leiden, E. J. Brill, 1973, 378 pages.
From the Dedication and Preface:
The great drums beat , As Asura warriors marched.
Their burning rage cut asunder , Corpses scattered,
Scorched with a spark from your radiant smile , O leader of men . With leaf-
edged spear Lover of Valli the gypsy, O lord who resides on Tiruttani hills!
(Arunakiri, Tiruppukal 5.7I) Transl. S. Kokilam

"Somehow or other, Murugan, the youthful god of

victorious war, is ubiquitous in Tamil writing and
culture; he is present in the earliest classical poems of
Tamil as well as in the splendid "Lay of the Anklet", in
the ruby-red and sea-blue and golden songs of Arunakiri
as well as in the very recent prayers to Murugan by A. K.
Ramanujan. His wars are, of course, not only victorious,
but just. He destroys evil, decay, death. His smile is the
light of life and eternal youth. "His face shoots forth myriad rays of light,
removing darkness from the world" (Tirgmurkarruppatai 91-92)." [see also
Suran Por, a poem in Tamil  by Raj Swarnan] . "The Dravidians, and in
particular the Tamils, have contributed a great deal to the cultural riches of
the world: Pallava and Chola temple architecture, Chola bronze sculpture,
the dance-form known as Bharatanatyam, the so-called Carnatic system of
music.
Distinctive features of Tamil Literature...
".... it is clear that Tamil literature did not develop in a cultural vacuum, and
that the evolution of the Tamil culture was not achieved either in isolation, or
by simple cultural mutation. The very beginnings of Tamil literature manifest
clear traces of Aryan influence - just as the very beginnings of the Indo-Aryan
literature, the Rig vedic hymns, show traces of Dravidian influence. This, too,
is today an undisputed fact. Historically speaking, from the point of
development of Indian literature as a single complex, Tamil literature
possesses at least two unique features.
'Tamil, one of the two classical languages of  India, is the only language of
contemporary India which is recognizably continuous with a classical past.'..."

Referring :- Cultural Interaction between Ancient Abyssinia and India:

Archaeological Sources from 1st to 7th century CE Article · January 2016 author:
Manjil Hazarika, Universität Bern
In India, the largest find of Aksumite coins dated to the first half of the 4th
century CE in Mangalore and coins of early 5th century from Madurai (Hahn
2000) indicate a strong trade relationship between India and Abyssinia. Several
Aksumite coin hoards found in South India are thought to have served as
bullion (Tomber 2008). There are also occasional allusions to ships from Adulis
sailing to or from the sub-continent. Such references occur in the accounts of
the arrival of the future bishop Frumentius in Ethiopia, the journey of Bishop
Moses of Adulis (Desanges 1969) and in the Christian Topography of Cosmas
Indicopleustes. The most interesting find from Berenike is a coin of late 3rd or
early 4th century issued by pre-Christian Aksumite king Aphilas associated with
a silver specimen minted in CE 362 by the Western Kshatrapa king Rudrasena
III (Sidebotham 2007: 209; 2011: 140 | Journal of Indian Ocean Archaeology
Nos. 10-11, 2014-15 248). Aksumite coins are also recorded at Karur in Tamil
Nadu (Krishnamurthy 1999), the first one being an anonymous Aksumite copper
coin. There are references to the Aksumite gold coins recovered from India,
Arabia and other territories (Phillipson 2009: 33).
Terracotta Figurines :-A number of mould-made terracotta figurines were found
at the site of Hawelti near Aksum in Ethiopia. De Contenson (1963) suggested
that they were of Indian type, but this has not been authoritatively confirmed.
The first author has noticed an Indian type terracotta female figurine recorded
at Adulis during an Italian expedition in 2014, presently kept at the Massawa
Museum, Eritrea. Some of the most crucial sources for understanding the items
traded during the early centuries of the Common Era through the Indian Ocean
is the Periplus Maris Erythraei (1st century CE) and the Christian Topography
of Cosmas (6th century CE). The Periplus 142 | Journal of Indian Ocean
Archaeology Nos. 10-11, 2014-15 records a number of items made of iron
among the imported goods from the Roman world. However, iron and steel as a
raw material also came from India particularly from Ariake/Ariaca. It is
interesting to note that the country of Ariaca has been equated with the modern
day Gujarat on the west coast of India (Gupta et al. 2002: 32). The items coming
from the Indian side are iron and steel, the broader Indian cloth called
monakhe, cloth called sagmatogenai, belts, garments called gaunakai, mallow
cloth, a little muslin, and coloured lac (Huntingford 1980, quoted by Munro-
Hay 1991). The Periplus further details a large number of items exported from
India through the ports of Red Sea such as Piper longum (long pepper), and
Piper nigrum (black pepper) and transparent gems. The non-local items from
India are ivory and Chinese silk (Rathbone 2000, quoted by Tomber 2012).
Archaeobotanical remains of black pepper (not long pepper) weighing 7.5 kg in
an Indian vessel have been recorded at Berenike (Cappers 2006, quoted by
Tomber 2012). Another important evidence is the discovery of common Indian
pottery such as storage jars, including the one containing the pepper, red-slipped
cooking pots and casseroles from Red Sea ports sites. Such pottery types found
at Quseir and Berenike made by scooping technique having distinctive internal
wiping marks due to use of bamboo tools have been equated with the ones
recorded at Pattanam in Kerala (Tomber 2012). Imported artefacts like glass
vessels and beads recorded in Aksum indicate contacts Journal of Indian Ocean
Archaeology Nos. 10-11, 2014-15 | 143 with Egypt, Gaul, India and Nubia in the
Early Aksumite phase; Syria and Egypt in the Classic Aksumite phase; and
Byzantine Egypt and Sassanian Persia in the Late Aksumite phase (Fattovich
2010: 166 and references therein). There are sporadic references on the
influence of some early Indian scripts on the dowelling system of the Ge’ez, the
classical language of ancient Abyssinia (Sergew 1972; Pankhurst 1974: 220-2).
It may not be out of context to mention here that the onyx bezel of a ring
engraved with an eagle on a globe, an opal bezel bearing an image identified as
Jupiter Ammon, and a carnelian inscribed with four letters in a possible ancient
Indian script were recorded at Adulis (Paribeni 1907: 521, 526, 529). There is
ample scope for a detailed comparative study of the ancient scripts in both the
regions based on epigraphical, numismatic and inscriptional data. Another
important evidence is the introduction of cattle from India to Africa. The
prehistoric evidence for the domestication of cattle in Africa supports the Near
Eastern and European species of Bos primigenius. However, there was an
introduction of the Indian humped zebu, Bos indicus, nearly 2000 years ago. In
this context, ancient Aksumites have been considered responsible for such
introduction of Indian cattle as evidenced by the epigraphical sources of stelae
texts of King Ezana of early 4th century CE. The inscription cites that the king
offered to the defeated tribes a great number of cattle which were possibly the
new type of cattle and was imported and breeded for Aksum which also gets
corroborated with genetic datasets (Troy et al. 2001 and Wendowski and Ziegert
2003). Bos indicus is also depicted in rock arts found in the Qohaito valley of
Eritrea (Garnayak 2012) (Fig. 8).
Concluding Remarks Although sporadic in nature, the above evidences pinpoint
the connections between ancient Abyssinia and India. The trade between India and
Aksum has possibly contributed to the development of Aksumite Empire.
There are indications of Indian connections in symbolic
representations of decorated elephants with trainers
(mahouts) similar to those of India, and iconography
showing gods with attributes resembling iconographic
representations in India (Haaland 2014a, 2014b). The
importance of Indian elephants in ancient Abyssinia can be easily understood
from the inscriptions on the stela in Adulis which records that “Ptolemy III was
‘master of’ not only the list of conquered Asian territories but also the ‘Indian
elephants’ they had unsuccessfully employed against him” (Phillips 1997: 447).
It is also evident that maritime activities took place in the context of religious
beliefs and that rituals related to Hinduism, Buddhism and Christianity may
have served Indian Ocean and Red Sea trade.. During the first centuries CE, the
area was travelled by merchants from Africa, India, the Middle East and Far
East, supported by the discovery of 200 graffiti, drawings and small offerings
dated to the late-2nd to 4th century CE. Of these, 192 are in the Brahmi script,
one in Kharosthi, one in Bactrian, three in Greek, one in Palmyrene Aramaic
and more than twenty in Aksumite. These graffiti have been interpreted as terms
for identity of the merchants coming from different regions as similar situation
is observed in the epigraphs of western India (Strauch 2012, quoted in Ray
2014).
From all the above references, we could clearly understand the Sanskrit , the
Deva Basha is not spoken by the people. Even, it was not spoken by the Superior
Brahmans . Hence , This language could not deal with the ancient Indian
Religion. The Sanskrit speaking people is not related to the ancient Indian
religion. From their Sanskrit texts, which speaks Sanadhana Dharma in 4th
Century A D onwards, The Brahmin ,Brahman, should not do agriculture,
They should not cross over sea. Hence , They were not sea farers or sea
traders. They did not know ship building, they did not know the materials
used in Ship building. Hence, they were not early dwellers or inhabitants of
Ancient India . Their religion was not the ancient Indian religion. The
Scholars assumed and followed the created strategy , Sanskrit, horse,
chariot.With these three phenomena and the lately written Sanskrit compiled
books Rig,Yazur,Sama, Atharvana they began to establish a theory convincingly,
The Sanskrit speaking people were the literate ones, and they were the savior of
Ancient religions which were in Ancient North India and in South India.
Horses were found in Central Asia and in India from 2000 BC as per
Archaeological findings. The Bhimbetka cave art, Kilvaalai, Vettaikaran Malai
cave art (1000 BC), Maravanur (Nilgiris (2000BC), the horse, the man riding on
Horse proves the horse breeding was very earlier before the said vedas period.
Bhimbetka cave art – horse, horse warriors, The long neck, head downward horse.
Cave Art VETTAIKARAN PUDUR , Horse, horse man, WARRIORS.(1000 BC).
CAVE ART- KUMITTYPATTI-NILGIRIS—Cave art Anamalai Patty

Cave art kummity patty cave art maravanur.

Referring:-Origin of the Light Sivalensis type Horse from India October 18,
2012  Linguistic, archaeological and DNA Evidence favoring origin of some
breeds of the Domestic Horse “Equus caballus” from India
“Equus sivalensis is the oldest true horse known, it has more highly specialized
teeth than the Oreston and Newstead ponies. After Lydekker. Palaeontologia
Indica, Ser. x. vol. ii.” (Ewart 1911: 366)

The DNA studies of horse shows that the Aryan-horse

association is a myth, and that the horse was domesticated at
many places. Archaeology shows that the Central Asians were
late to use horse, say about 50 AD, and the Central Asian
Bactria-Margiana-Archaeological Complex had no horse at
all. Thus there was an archaeological disconnect between the
Ukrainian and the South Asian horse domestications,
meaning that horse was domesticated independently at the two
places. This is consistent with the DNA findings.
The Indian sivalensis horse has survived as many modern breeds of horse, and
the Arabic, the Thoroughbred of Europe and the Blood races have evolved from
the sivalensis. There is a geographical population structuring of Indian horses,
indicating that the Indian horses are indigenous and have not been imported.
The Light Race Horse of Indian Origin
Azzaroli (1985:94) noted that the Indian domestic caballus horse recovered from
1200 BCE horse burials at Katelai (Swat, India) belonged to the “eastern”
breed which was different “from the Bronze and Iron Age horses of Eastern and
Central Europe and recalls some horses from Etruscan tombs: presumably it
belongs to some oriental strain.” The “eastern breed” certainly refers to the
sivalensis horse (discussed elsewhere in this article). The Etruscan horses from
Populonia and Castro from the first millennium BCE resemble the Swat horse
and do not resemble the Bronze or Iron Age horse from north Italy and the rest
of Europe as well as the Pleistocene horse of the same area (Azzaroli 1985:146).

 Fig. 1 Etruscan teracotta Horse. Note the

long neck and downward bent head, the
features of Sivalensis type.
The sixth century BCE horse burials at Padova (Padua, north
Italy) resemble the Swat burial in style (Azzaroli:137). This
horse breed must have been brought by the Etruscans arriving
to Italy from West Asia where it had in all probability arrived
with some Indo-Aryan arrival to West Asia like the Mittani.
This finding implied that the Indian horse had migrated to
southern Europe from India. That this horse and chariot had not
arrived to India from West Asia is made explicit by Azzaroli, who found that
the Indian chariots were different from the West Asian ones (ibid). The Swat
petroglyph chariots are same in style as that of Central Asia and the steppe.
Thus it becomes clear that the light horses originated from India and the
European horses were heavy, the fact made clear by Azzaroli in his book. This
fact accords well with the Burgman’s Rule, which states that the animal’s of
colder regions have heavier body size. The only horse depiction detected from
BMAC is a seal (below; source David Anthony’s Blog, also cited in Anthony
2009) with a horse-rider. The horse in it is clearly of the Etruscan type, which is
no different from the Marwari type (see below).
 Fig. 2 A BMAC (Bactria Margiana
Archaeological Complex; 2100-1750 BCE)
horse, the lone horse depiction from the
BMAC

 Fig. 3. A Marwari Indian Horse

On the other hand the Kazakh breed of horse is heavy, with shorter legs.

Fig. 4. A modern Kazakh native breed of Horse

It contrasts with the Harappa horse figurines which were light:

 
Fig. 5. Mohenjo-Daro horse: See
whether it resembles the ancient
Etruscan and modern Marwari
horses, or resembles the steppe
and Kazakh horses.The steppe
horse was like zebra.
Fig. 6. Teracotta figurine from Mohenjo-Dar, identified by Mackay as horse.
Mackay, Further Excavations at Mohenjo-Daro (from Shendge’s book).

Fig. 7. Stone Age Horse from Europe, resembling the steppe horse. It was not
tall, but more like zebra. Ewart, 1909, p. 363.

Fig. 8. A typical steppe horse: Przewalski mare. Ewart 1909, p. 363.

Kazakh ancient horses as depicted on the petroglyphs were stout and with
shorter legs:

 Fig. 9.
Kazakh steppe ancient horse as depicted in the rock art
 Horse STEEPPY EUROPE.
The Horses of the Steppe: The Mongolian Horse and the Blood-Sweating
Stallions
The Arrival of the Heavenly Mare
天馬徠兮 從西極
經萬里兮 歸有徳
承靈威兮 降外國
渉流沙兮 四夷服[a]
The heavenly horses have arrive from the Western frontier
Having traveled 10,000 li, they arrive with great virtue
With loyal spirit, they defeat foreign nations
And crossing the deserts all barbarians succumb in their wake!
--The Shiji, Chapter 24 (“The Treatise on Music”)
Horse Breeding and the Role of the Horse in Cultural Exchanges
When did humankind first begin to ride on horseback? Although the actual
origin remains clouded in mystery, the domestication of the horse is thought
to have first occurred on the Eurasian Steppe. This was then followed by the
domestication of the sheep and cow.
Among early evidence from ruins and relics, we find a harness excavated from
Dereivka in the Ukraine, dating from around 4000 B.C., as well as bit-wear
marks found on horse teeth excavated from the Botai ruins in northern
Kazachstan, dating from around 3,500 – 3,000 B.C. In addition, with the
discovery of the wagon in Mesopotamia around 3,500
B.C., horses took over the role of oxen to be used for
pulling work. In no time, use of the wagon spread, with many horse bones,
discovered from the Anau Mounds in Turkmenistan, excavated by R. Pumpelly.
In addition, horses were discovered buried alongside chariots in the Yin site
(殷墟) chariot-and-horse burial pit (車馬坑) discovered at Xiaomintun village
(孝民屯) in An’yang, Henan Province, China), which date to around 1500
B.C.

All species of horses that exist today are thought to be either domesticated breeds,
or domesticated breeds that have reverted back to being wild. N. M. Przhevalskii, a
Russian explorer at the end of 19th century, reported the discovery of true wild
horses in Kyrgyz. This species, the so called “Mongolian wild horse”. is thought to
be the ancestor of all domesticated horses, and the species is known for various
significant characteristics that set it apart from domesticated breeds. These
characteristics include the number of chromosomes (2n=66, whereas the
number for an ordinary horse is 2n=64); a dorsal stripe and zebra stripes on the
back; and a short mane that stands erect. Known today as “Przewalski’s
Horse”（Equus przewalskii） the breed was named after the Russian explorer who
discovered them. The word of the elegant horses of the desert had begun to
spread out of the Bedouins' tribes. Starting about 3500 years ago, the Egyptian
empire expanded its borders, and the civilizations of the Indus Valley mixed with
the cultures of Mesopotamia. The empires of the Hurrians, Hittites, Kassites,
Assyrians, Babylonians, Persians, and others rose and fell, and the Arabian
"pony express" provided a means to connect the vast empires (Origins of the
Arabian Horse). With the rise of the Prophet Mohammed and the Islamic faith,
around 600 A.D., the desert warriors and their Arabian horses spread their faith
to the Middle East, North Africa, Spain, and China (Arabian Horses Spread to
Europe). The Prophet Mohammed's teaching of "every man shall love his
horse," was so powerful, that the Bedouin warriors and their brave steeds,
proved to be invincible (Byford, et al. Origination of the Arabian Breed). In 868
A.D., a Mameluke, Ahmad Ibn Tulun, "finally subjected Egypt to his will,
building palatial gardens to provide a setting for the hippodrome that housed his
finest Arabian horses (Byford, et al. Origination of the Arabian Breed)." Many
Mameluke warriors and sultans presided over Egypt, and with their
acknowledgment of fine bloodstock, they continued the breeding of some of the
finest Arabian horses (Byford, et al. Origination of the Arabian Breed). It was
not until Napoleon in 1798 that the Mamelukes were overthrown, and the horses
captivated Napoleon; "the beautiful Arabian horses, richly harnessedsnorting,
neighing, prancing gracefully and lightly under their martial riders, who are
covered with dazzling arms inlaid with gold and precious stones. Their costumes
are brilliantly colorful; their turbans are surmounted with egret feathers and
some wear gilded helmets...( Byford, et al. Origination of the Arabian Breed)."
Courtesy of America’s Horse Daily:- The Przewalski (pronounced per-zih-vahl-
skee) horse, the only true wild horse in existence, is found in Asia. Most of these
horses, along with many ancient breeds, have primitive markings associated with
the dun gene.
Director SK Manjul from ASI showing the chariot from the excavation site at
Sanauli in Uttar Pradesh.
Baghpat: For the first time in the Indian sub-continent, burial pits have been found
with chariots that date back to the Pre-Iron Age(Bronze). This new finding is set to
create space for further investigation on dating of the Mahabharata period and
further inquiry into the origins of the horse in the Harappa age, as per the experts
involved in the three-month trial dig Uttar Pradesh's Sanauli. 
Manjul said, “If there was a chariot in the Bronze Age, would it not need a
beast to run it? Was it a bull or a horse? Manjul said, “This is debatable, it
could be a bull or a horse but having said that the preliminary understanding
points at the horse. The chariot is a lookalike of the ones found in its
contemporary cultures like Mesopotamia, it is a solid wheel with no spokes.”
The chariot is with solid wheel and pole; in one of the pits
the excavators have also found crown or helmet worn by the
rider of the chariot. 
Manjul added that in the past there has been evidence of horse in the
Chalcolithic period. This discovery is an added thrust to inquire further into
ancient Indian history.  If we go by the world history, there is evidence of
wheeled vehicles only from the mid-4th millennium BCE in Mesopotamia, the
Northern Caucasus (Maykop culture Bronze Age) and Central Europe. The
question concerning which culture originally invented the wheeled vehicle
remains unresolved.  In 2005, excavations around 116 graves belonging to
Indus Valley Civilisation were found. These graves, dated 2200–1800 BC were a
fairly recent addition to the list of Indus Valley Civilisation sites in India.

There are eight anthromorphic figures having horned

and peepal leafed crown decorated on cover of coffin.
The designs are aesthetic and say a lot about the
society in Pre-Iron Age.  “This throws light on the lifestyle and
cultures of the people who lived in the Pre Iron Age – there are mirrors with
copper, the elaborate burials, all this shows the society was technologically
advanced, aesthetic and had the sense of art and craft. They were warrior clans,
and had a sophisticated lifestyle,” added Manjul. The evidence found here is
important to conduct further investigation in finding “horse skeletons”.

In one of the burials, one can find the dog being buried..  Some archaeologists
like B B Lal have argued for the 8th century BC, on the basis of the silt
deposited at Hastinapur, which was flooded following the Great War. “But this
hardly inspires confidence. In fact the text is so full of interpolations that it
cannot belong to one point of time,” said Jha. According to V S Sukthankar,
whose work on the chronology of the text is authoritative, Mahabharata’s
composition spreads over several centuries. “The general consensus is that the
text was composed over a period of about a millennium - roughly between
400BC to 400AD. However, there are some scholars who argue for a shorter
period. In any case the Mahabharata in its present form cannot be the work of
single author and that is one of the reasons which make its dating difficult,”
Jha added.
Chariots and ancient DNA are fine, but history of India has to be about rationality
MANDIRA BHATTACHARYA|

(Arya Sharma / Catch News) The author retired as Professor of History from
North Bengal University, specialising in Ancient Indian History and Archaeology.
First published: 6 July 2018, 17:36 IST
It is almost a hundred years since the discovery of the Indus Valley Civilisation
by RD Banerji and others like MS Vats, D Ram Sahni and John Marshall, the
then Director of Archaeology. But since then with continuing discoveries of
newer sites, the inferences about the nature of the civilisation has changed over
time. It was a time of decay of the urban centers. The Indus people probably
dispersed beyond. This dispersal took two lines of advance, one passing to the
north of the Rajasthan desert and the other to the south. In the south, there were
suggestions of several distinct waves of new settlements (The Birth of Indian
Civilization, BC Bridget and Raymond Allchin, 1968). 
“The imaginative idea that the Vedic people lived or created the Indus valley
civilisation is difficult to establish, given that all historical evidence indicates
that the Vedic people were mostly pastoralists. They did not know
agriculture; even most of the terms in the Vedas used for cultivation are non-
Sanskritic in origin, and are words of Dravidian and Munda origin. 
The landscape of the Rig Vedic world was very different from the urban
centers of the Indus Valley. Though both the early Vedic and the Indus Valley
Civilizations were Bronze-centric, they cannot be said to be linked to each
other based on this mere fact.”
“The most recurrent question that is raised is on the issue of language and
script. Did the language and the script of Indus Valley have any link with the
Vedic people or the language spoken by them? Scholars of linguistics, of ancient
languages, archaeo-linguistics, and of course archaeologists continued hair-
splitting discussions on its antiquity and legacy.”
“Some over-enthusiastic nationalists such as Tilak (The Arctic Home in the Vedas,
Bal Gangadhar Tilak, 1903, Pune) tried to identify it as belonging to the Vedic
Aryans and asserted that the Aryans had migrated to India.
But the discovery of the Harappan sites by Marshall led him to the most
plausible origin and linking it with the Dravidian speaking Brahuis living in
and around West Pakistan. A Dravidian origin of the script has been the most
agreed upon formula by scholars like Asko Parpola, Iravatham Mahadevan
and many others. But to arrive at a conclusive inference, we still await the
discovery of a Rosetta stone with the Indus script.”
“The Vedas came from the Shruti (what is heard) and Smriti (memory) tradition,
an oral tradition strictly preserved within a group of people -- the Brahmanas. The
early Vedic people did not practice writing, which is a necessary condition for a
civilisation to be called urban.”

“Writing, as such, appeared much later in India with the

Buddhist king Ashoka in the 3rd century BCE. The Vedas
were put in writing even much later in the 15th century.”
“Where did the Aryans live or from where did they come is a question, that has
been much debated. The moment where a similarity was established between the
European and the Vedic languages, history took many interesting turns. Gordon
Childe in 1926 published his book, The Aryans: A Study of Indo-European
Origins, which was used by the Nazis to argue about purity of race and justifying
the holocaust on the basis of it and making it difficult for Childe to even mention
it. This did not dissuade the scholarly world. The hypotheses that all the Indo-
European languages were spoken in a restricted area, somewhere in the
Eurasian Steppes or somewhere in Caucasus has not yet been resolved with any
amount of certainty. Not much archaeological evidence in favor of the Rig Vedic
people is available. The excavation at Hastinapur in 1950-52 by BB Lal had
established the stratigraphy with Ochre Colored Pottery (OCP) at the bottom
followed by the Painted Grey Ware (PGW) and finally the Northern Black
Polished Ware. This established the fact that each layer indicated a settlement of a
different group of Indo-Aryan people coming to this region at different points of
time with different levels of technological expertise. The last has been connected
with the advent of iron in the sub-continent. The date of the use of iron has been
fixed to the 1000 BCE.”
“The migration of the Indo-Europeans to the Indian sub-continent was not a single
event. They came in batches over a period of time. Archaeological evidence of the
OCP and the copper horde associated cultures -- the PGW people in the fertile
plains of the Doab, Gandhara grave cultures from modern day Swat, Pakistan and
Afghanistan in the north, along with the Cemetery H culture from Harappa, were
probably the settlements of the early Indo-European immigrants.”
“Since 1822, hordes of copper implements have been discovered from the
Ganga-Yamuna valley. Most of these were chance discoveries. In the early
1950s, several sites in the Ganga-Yamuna valley yielded copper objects of
similar nature. They were discovered along with pottery, now called OCP
(Allchins, The Birth of Indian Civilization, 1968, page 200). Many of these hordes
contained the Anthropomorphic figure and the Antennae Sword. But the latest
discovery of the three 'chariots' along with a copper horde by the ASI at Sinauli
village of Baghpat district in Uttar Pradesh has not been reported earlier. The
date according to the excavators (2000-1800 BCE) coincides with the dispersal
theory. This find at Rakhigarhi seems to have ignited the sort of 'Diseased
nationalism' as famously pointed out by Grahame Clark while condemning the use
of archaeology in Nazi Germany and Fascist Italy (Archaeology and Society,
1939) among a certain section of the political class today. Rewriting history is
central to a nationalist project.”
“Eric Hobsbawm rightly pointed out that “History is to Nationalism, what
poppy is to an opium addict!” The conclusion drawn by some and promoted
by others that this find establishes that ‘Aryans’ were inhabitants of the
urban Indus civilisation, is seriously farfetched.”
The author retired as Professor of History from North Bengal University,
specializing in Ancient Indian History and Archaeology.
First published: 6 July 2018, 17:36 IST
Deepender Deswal:- Tribune News Service Hisar, June 15
Prof Vasant Shinde, Vice Chancellor of Deccan College, Pune, said on Friday
that the DNA analysis of 5,000-year-old skeletal remains belonging to the Indus
Valley Civilisation revealed that there had been no migration from this region
for the last 10,000 years. “The Aryan invasion theories, stating that people
from other countries arrived in India while locals migrated, are no longer
relevant. There is no substance in these theories. Maybe the term Aryan,
which is being used from the Vedic era, was used for a tribe or community,”
he said. He asserted that they were saying this on the basis of actual data.
“We cannot depend only one source and must have complete information on the
period to arrive at a conclusion. Our data has been analysed in two laboratories,
Centre for Cellular and Molecular Biology, Hyderabad, and Birbal Sahni
Institute of Palaeosciences, Lucknow. We are now getting the data cross-
examined at Harvard University before publishing the paper in a research
journal,” he said.
Professor Shinde stated that facial reconstruction and physical appearance of
the skeletons had striking similarity with current inhabitants of Haryana and
Punjab. He said facial reconstruction and pathological studies were being
carried out in the Seoul National University College of Medicine in South
Korea. “The sharp facial features and build-up of Harappan skeletons and
current inhabitants are identical. We can say that those who lived about 5,000
years ago in Haryana are the ancestors of the current population,” he
maintained. “We will soon make the findings public for the scrutiny of scientists.
We have collected DNA samples of current inhabitants for matching these with
Indus Valley Civilisation samples. We are looking into genetic similarities of
Harappan and present-day population,” he stated. He said they had extract DNA
from three human skeletons while many other samples had got contaminated.
“Climatic conditions in this region are not favorable for preservation of
skeletons for long. Whatever we managed to extract provides very crucial
information,” he said. He reiterated that Rakhigarhi, spread over 550 hectares
and divided into nine zones, had emerged as the metropolis of Harappan times,
which was the hub of administration and trade. “People have trade relations
with central Asia and there is a lot of evidence in Rakhigarhi to prove it,” he
added.

Referring :-2 JUNE, 2018 - 15:43  DHWTY ANCIENT Origins

Wootz Steel: The Mysterious Metal that Was Used in Deadly Damascus Blades
Wootz steel was amongst the finest in the world. It is the metal that was used to
fashion weapons such as the famous Damascus blades of the Middle Ages.
However, Wootz steel dates back much further than the Medieval period. The
technology originated in ancient India millennia before many other cultures
ever found out about it.                                           
{ APN COMMENTS:- Kodu – manal= hard, violent sand.

KODU MANAL <TAMILNADU , 500 BC kiln

for melting Iron .}
This is a type of crucible steel, i.e. a type of steel produced by melting the raw
materials in a crucible. Due to its high quality, Wootz steel was traded all over
the ancient and Medieval world, including Europe, the Middle East, and China.
The qualities of Wootz steel were well-suited to making weapons.
The Origins of Wootz Steel

“It has been claimed that ‘Wootz’

is in fact a corruption of
‘ukku’, the word for steel in many South Indian
languages. This word only entered the English language towards the end of
the 18th century, when Europeans first began learning about the way this steel
was produced. It is known that by then the Indians were already producing
Wootz steel for over two millennia.”
“Whilst it is unclear as to when exactly Wootz steel was first produced in India,
the earliest known literary reference to steel produced by the ancient Indians
can be found in the records of Alexander the Great’s campaign there. This
campaign took place towards the end of the 4th century BC, and the Greek ruler
There is
is reported to have been presented with 100 talents of Indian steel.
also archaeological evidence for the production of steel
in ancient India. This is evident, for instance, in the site
of Kodumanal, in the southern Indian state of Tamil
Nadu. Archaeologists discovered an iron and steel
industrial center dated to the Chera Dynasty
(established round the 3rd century BC) at that site.”
A sword maker of Damascus, Syria. Circa 1900. (  Public Domain  )
A Guarded Secret
The technique for producing Wootz steel was a closely guarded secret
amongst the metallurgists of India for a very long time. Thus, the Indians had
monopoly over the production and export of this highly-desired metal. The
steel produced in India was exported in the form of ingots and reached such
places as the Roman world in the west and China in the East. It is believed that
during the Medieval period, Wootz steel was exported to the Middle East, where
it was fashioned into the famed Damascus blades. Thanks to the Crusaders, who
encountered Muslim warriors wielding this high-quality blade, the fame of the
Damascus blade spread to Europe as well.

At that point of time, nothing produced in Europe could match

the quality of India’s Wootz steel, and India continued to be
the leading nation for steel production in the following
centuries. During the late 17th century, for example, Wootz
steel was being produced at almost an industrial scale, as tens
of thousands of steel ingots were being shipped from the
Coromandel Coast to Persia.
A modern Damascus sword by Nylund Knives, Finland.  (Sami Länsipaltta/  CC BY
NC SA 2.0  ) It was only around the beginning of the 19th century that
Europeans finally gained some idea as to how Wootz steel was being produced.
European travelers to India, such as Francis Buchanan, Benjamin Heyne, and
Henry Wesley Volsey, recorded in their accounts that the Indians were
producing Wootz steel using a crucible process.

Damascus steel sword blade. (albertstraub/  CC BY 2.0  )

HYMNS OF THE SAMAVEDA Translated with a Popular Commentary By Ralph
T.H. Griffith, 1895
“Two of these manuals, the Gramageyagdna, or Congregational, and the
Aranyagana or Forest Song-Book, follow the order of the verses of part I, of the
Sanhita, and two others, the Uhagana, the Uhyagana, of Part II. This part is less
disjointed than part I, and is generally arranged in triplets whose first verse is
often the repetition of a verse that has occurred in part I.”
“There is no clue to the date of the compilation of the Samaveda Hymns, nor
has the compiler's name been handed down to us. Such
a manual was
unnecessary in the early times when the Aryans first
came into India, but was required for guidance and use
in the complicated ritual elaborated by the invaders
after their expansion and settlement in their new
homes.”
“There are three recensions of the text of the Samaveda Sanhita, the
Kauthuma Sakha or recension is current in Guzerat, the Jaiminiya in the
Carnatic, and the Ranayaniya in the Mahratta country. A translation, by Dr.
Stevenson, of the Ranayaniya recension-or, rather, a free version of Sayana's
paraphrase-was edited by Professor Wilson, in 1842; in 1848 Professor Benfey
of Göttingen brought out an excellent edition of the same text with a metrical
translation, a complete glossary, and explanatory notes; and in 1874 -78
Pandit Satyavrata Samasrami of Calcutta published in the Bibliotheca
Indicaa. most meritorious edition of the Sanhita according to the same
recension, with Sayana's commentary, portions of the Song-books, andi other
illustrative matter. I have followed Benfey's text, and have, made much use of
his glossary and notes. Pandit Satyavrata Samasrami's edition also has been
of the greatest service to me. To Mr. Venis, Principal of the Benares Sanskrit
College, I am indebted for, the loan of the College manuscripts of the text and
commentary.”T.H.Griffith.
From all the above referances in the earlier chapters ANCIENT INDIAN
HISTORY APN. CHAPTER 4. ANCIENT RELIGION OF INDIA
PART-1 , Part -2, Part-3, it was elaborately reviewed and proved the
following concepts.
1) The Ancient civilization from Egypt, Sumeria, Mayan , Crete, Knosses,
Elam, Geng Tepe, Middle east countries ,ancient south India had similarities
in cultural activities, God Worship rituals, Rites. If in some civilization , we
could not find the GODS of their own, we could find the resembulances in
the cultural activities with the ancient south India which was a main Trader
and selling the trade goods to them and bartering the goods from Them.
Egypt and South India.
The Sungal which seems for God worship in all ancient Indian temples found in
Egypts temple also .
2) The cotton was exported to Egypt in ancient times, and it was called
Sindhoo in Tamil itself. The Egyptian king wore in his hip the Sinthoon.

The sinthoon a dress wearing on a hip for male is usually a practice in South
Indian culture for performing cultural rites and ceremonies. See ,the Statue of
APPAR a seventh centuary AD idols wearing a hip garment relating to
Egyptian Mural.
The cave art Bhimbetka , shows the horses and men battling with shields,
same shields represented in the same way in Maelpatti, Krishnagiri cave arts,
maravur,,kummidipatti cave arts Nilgiri districts Tamilnadu. Belonged To
1000 BC- 2000BC.

Egyptian cow worhip. South Indian also worshiping cows and Bulls as Deitys
vahana (Vehicle). The domestic animal worshiped as God for their well being ,
and the slaughter of cows and bulls , eating beef is inauspious for south
Indians in ancient times. The horses in Battle at MARAVANUR cave art
related to 2000 BC. The gouthama Buddhar statue with the sinthoon like
garment in Hip.
Egyptian agriculture activities were same and related to South Indian
Practices. Ploughing, Haying ,( Muram pudaiththal) to separate the grains
and dust. (Thooththuthal).
The ancient Iraq (ELAM) the position of doing rituals were very much same
as in Soth Indian practices. The Grain storage vessel, The beedam all are very
much resembled to South Indian villages.
The cave art Krishnagiri.

The dravidian style of wearing Hip garment which very much resemblance to
the Sumerian Kings Hip Garment.The head dress style and Sumerian Kings
headdress style were also same.
The cave art Nilgiris-Maravanur.

The style of Kings dress. Kandarathitha cholan with his wife Kunthavai
natchiyar in The temple recarnisation ceremony.

The Ancient south Indian Pandya Coins.

The Ancient coins related King Malayamaan Sangam Literature 300BC.

The Ancient Greek coins found at KARUR belongs to 200BC.

Ancient Mural Chola dynasty- Raja Raja cholan- see the Ear growing habit
to wear kundalam, Pampadai ear ornaments which is a Tamil tradition .
Mahabharatha KARNAN said to be born with Kundalams on birth itself.
The “EARU THAZHUVUTHAAL”, ~Jallikattu~, Bull embracing play a
traditional function of Dravidian ,Tamil origin , was celebrated as per
archaeological evidences from 2000 BC, Mohenjadaro.

The Bull embracing function Mural at china. The Bull Play at

CRETE.Minoan civilization.

The seal of Mohenjadaro 2000BC Bull embracing function at 300BC Mala-

Bull embracing function Jallikattu. -Yamaan ancient coin.
Bull Embracing function- Jallikattu- Earu Thazhuvuthal_ in Cave Art
Maravanur , Nilgiris. 2000 BC. See, the Bull is standing after the men were
fallen around.

The ancient Gods worshiped alaround the world. Like Gilgamesh.

 The Ancient statue found near
lalgudi ,Tiruchi , The Goddess ears
grown up and Kundalam, Pampadai
ancient ear ornaments well shown. This
is carved in such a manner to
Highlighting the efficiency of Dravidian
sculptures, stone carving and skill of
ancient dravidian sculptures. Note a
flower is inserted in the hole at Nose.
The hole was made by the sculpter to wear the MOOKUTHI- an ornament
which was a Tamil tradition. Even we found Sanskrit texts to build a stone
temple and how to build. We could not find even a single man in ancient times
who could do such an ornamental skill ful work knowing Sanskrit. This itself
shows, The Sanskrit versions were copied from an earlier language .
A dravidian Tamil women with Sumerian women with long grown ears.
Long grown Ears.

The figures Below show ,The Sumerian King who wears Snake as His
headdress and riding on a chariot. The right side figure shows, The Idol at the
NAGA TEMPLE wears the snake as headdress . The Naga Kings, The
THIRAIYARS, were sea farers , and had a very ancient history in ruling the
south Indian Port capitals under PANdyas. From todays Totucorin, to
MaIlangai, Sri Ilangai, Eyil pattinam, Goda Pattinam (Ceylon), Puhar,
Kollidam , Mullai Vayil, Kandi Pattinam. Till 200 BC.
 The Nupian King with snake headdress and long grown up ears and Ear
rings.
The Ancient Kings Statue with Grown up ears and ear rings. The Egyptian
Statue with long ears and ear ornaments.

The Dravidian (Tamil Lady) wearing Paampadam , kundalam, ear

ornaments. The ancient Tamil jwellary.
The Mayan Old Book.

The Mayan feresco . The Attire very much resemblance to the Traditional
Pandya capital Madurai`s ancient function, the musical instruments, and the
style of garment wearing around Hip. More over , The roof at the corner is in
the shape of “BAT`S” head, which is atraditional Tamil architecture in
building Mandapams, Halls. VAVVAAL Neththi mandabam. VAVVAAL=
BAT, NETHTHI= fore head. In the shape of Bat`s forehead. The famous
Vavvaal Neththi Mandabam is at Thiru VEEZHI MALAI, Nagai dist; Near
Thiru PAAMPURAM.
The Mayans festival dress.

The Madurai Chittirai Thiruvizha Kallalagar festival dress.

The Madurai Chittrai festival Kallagar festival- Mural 15th centuary.

The Greek festival Mozaic

Mayan Headdress The Naga God Headdress

The Mayan sculpture excavated. The Gods excavated Mangolia

The “PATTAM” tieing around the head with golden dollar is a dravidian,
Tamil custom in all ceremonies. In Marriage, the Maternal uncle has to tie
the “Pattam”. In Ancient times , the Pattams also tied in the dead Body as a
religious custom. Some what , more than 200 such dollars where stolen by The
german archaeologist in 18th century who excavated Aditchanallur burials. –
Madurai Gazettiar. Note the Harappan statue which was tied The Patam
around his forehead as the custom in the death ceremony. Pouring Rice inside
the dead bodys mouth is also a custom followed till date. In Egyptian Mummy
Ramesses II the Indian Pepper was found in The Mouth.

The Sumerian King. The Indian Tamil KING

The figures above and below we could see the most resemblances in attires,
the swords used, the Sumerian kings and Dravidian Tamil Kings.
Sumerian King Tamil King (KrishnaPuram Temple)
The Ornaments in Sassanian King`s statue very much resembled to the
ornaments in Tamil kings’ statues which were found in all parts of Tamil
nadu temples. The style of Architecture and sculpting style have so many
similarities.
The Burial Practices in ancient times :- The ancient dravidians followed both the
practices Funeral type, and burying in a large vessel or in a large pit built by
masonry. The funeral type largely adopted along the river banks and the rites were
carried out simultaneously. (Sudu Kaadu). A siva temple will be at the entrance of
Sudu kaadu. Siva has a name SUDALAI AANDI. Mostly this will be at the North
East corner of the hamlets- villages-KUDI IRUPPU. Idu Kaadu is a grave yard like
Mohenjadaro and Aditchanallur. The Muthu MAKKAL Thazhi- Big vessel made
of clay- will be buried in the earth. It is said in Old sangam songs, The practice was
the very old men who was living beyond 100 years and fainted to move or take
food- but in the thought of surrendering the soul to Gods feet- in unlike of wordly
things, would be placed in the Vessels; in seating position with folded hands over
lap and buried - without covering the top with mud/ earth. Placing a lid with small
holes. Such Burials were seen in Aditchanallur the other banks of Tamirabarani
which covers more than a thirty acres of land. There are three layers of burials
found. On the other bank of the Tamirabarani was the KORKAI – Pandia`s capital.
By archaeological evidences and tests carried out The ASI director Mr. Sridhar
assured the place was in existance from 6000 years BP( before present). An
Austroid skeleton also found dating to 1000 BC. as per Reports given By The ASI
Director Mr. T.S.Sridhar. As like Mohenjadaro , the practice of Siva lingam over
the masonry which was built around the buried body was also in practice even
today. The burials of Mudumakkal Thazhi- vessel- was common in archaeological
excavations, and around the ancient villages.

Mudu Makkal Thazhi Burials in Aditcha Nallur. 500 BC-1200 BC.

Cretwe Civilization Porunthal (700 BC)

The Kings Statue with “VALARI” in the hand a boomerang type of weapon.
Hence, all cultures and rites of ancient civilization was above described to show
the similarities and resemblances between the ancient culture in Middle east and in
Indaian Sub continent. More or less I had placed all that I came across and which I
believed a Tradition of Dress, exports and imports were very much coinciding with
the south Indian culture and tradition. Mostly, we can find the traces of Dravidian
culture from Egypt, along Sumeria, Crete and Mayan, Elam and Balusistan,in
Northern continent Gujarat, Bengal, Maharastra, Andhra,Karnataka,Kerala,
TamilNadu.
As western scholars, some Sanskrit scholars believe in a theory without any
Archaeological evidences That, the Aryan or Brahmanical civilization brought the
today`s Hinduism / ancient religion of India. Even though it is a debate for two
more centuries, as Mogul invasion only against Brahmanical civilization.
To find out whether the Brahmanical religion is the ancient religion of India, we
could not trace out Sanskrit language as it was only available from 150AD in
archaeological expeditions. But, the available Sanskrit texts which was written
after 5th centuary AD, did not mention any where todays Hindu religions
Philosophy. For example we will consider the Brahmins cross the ocean or not:
The Baudhayana Sutra, one of the Hindu Dharma Shastras, says that "making
voyages by sea" (II.1.2.2) is an offense which will cause pataniya, loss of caste. It
offers a rather difficult penance: "They shall eat every fourth mealtime a little food,
bathe at the time of the three libations (morning, noon and evening), passing the
day standing and the night sitting. After the lapse of three years, they throw off
their guilt." The difference of practice on the issue among the various Hindu
denominations is based on the scriptures each considers authoritative. Harsha
Ramamurthy in his erudite article on the issue
(kamakshi16.tripod.com/samudrayana.html), explains that, according to
Baudhayana Sutra, the highest authority in deciding a question of dharma is shruti,
our primary scriptures, the Vedas and Agamas. Next is the smriti, the secondary
scriptures, which include the Dharma Shastras. Third is sampradaya, the teachings
and practices of a specific lineage. He concludes, "Though there seems to be no
direct ban on ocean travel in shruti, because of the bans in smriti and sampradaya,
such travel is considered a banned activity." He said in communication with
Hinduism Today that the ban is observed both by the Madhva Sampradaya and
Smarta Sampradaya (which includes the Shankaracharyas of Sringeri, Kanchi,
etc.), as both adhere closely to the Dharma Shastras. He added that the ban applies
to all three upper castes, and not just brahmins. It also applies to sannyasins, who--
in his tradition--can only be from the brahmin caste. He pointed out that other
Vaishnava Sampradayas, such as the Srivaishnavas, who follow the Pancharatra
Agama, travel freely. He gave the example of Chinna Jeeyar
(www.chinnajeeyar.org/), a follower of Visishtadvaita, who travels extensively.
Similarly, swamis of the Vaishnava Swaminarayana sect travel extensively.
The Dharmasūtra of Baudhāyana like that of Apastamba also forms a part of
the larger Kalpasutra. Likewise, it is composed of praśnas which literally
means ‘questions’ or books. The structure of this Dharmasūtra is not very
clear because it came down in an incomplete manner. Moreover, the text has
undergone alterations in the form of additions and explanations over a period
of time. The praśnas consist of the Srautasutra and other ritual treatises, the
Sulvasutra which deals with vedic geometry, and the Grhyasutra which deals
with domestic rituals.There are no commentaries on this Dharmasūtra with
the exception of Govindasvāmin's Vivaraṇa. The date of the commentary is
uncertain but according to Olivelle it is not very ancient. Also the commentary
is inferior in comparison to that of Haradatta on Āpastamba and Gautama.
This Dharmasūtra is divided into four books. Olivelle states that Book One
and the first sixteen chapters of Book Two are the ‘Proto-Baudhayana’, even
though this section has undergone alteration. Scholars like Bühler and Kane
agree that the last two books of the Dharmasūtra are later additions. Chapter
17 and 18 in Book Two lays emphasis on various types of ascetics and acetic
practices. The first book is primarily devoted to the student and deals in
topics related to studentship. It also refers to social classes, the role of the
king, marriage, and suspension of Vedic recitation. Book two refers to
penances, inheritance, women, householder, orders of life, ancestral offerings.
Book three refers to holy householders, forest hermit and penances. Book four
primarily refers to the yogic practices and penances along with offenses
regarding marriage.[5]
Smriti literally "that which is remembered," refers to a body of Hindu texts
usually attributed to an author, traditionally written down but constantly revised,
in contrast to Śrutis considered authorless, that were transmitted verbally across
the generations and fixed. Smriti is a derivative secondary work and is
considered less authoritative than Sruti in Hinduism.Sruti are fixed and its
originals preserved better, while each Smriti text exists in many versions, with
many different readings. Smritis were considered fluid and freely rewritten by
anyone in ancient and medieval Hindu tradition.
Both śrutis and smṛtis represent categories of texts of different traditions of Hindu
philosophy.According to Gokul Narang, the Sruti are asserted to be of divine
origin in the mythologies of the Puranas. In contrast, states Roy Perrett, ancient
and medieval Hindu philosophers have denied that śruti are divine, authored by
God.The Mīmāṃsā tradition, famous in Hindu tradition for its Sruti exegetical
contributions, radically critiqued the notion and any relevance for concepts such as
"author", the "sacred text" or divine origins of Sruti; the Mimamsa school claimed
that the relevant question is the meaning of the Sruti, values appropriate for human
beings in it, and the commitment to it.Nāstika philosophical schools such as the
Cārvākas of the first millennium BCE did not accept the authority of the śrutis
and considered them to be human works suffering from incoherent rhapsodies,
inconsistencies and tautologies.
Smṛtis are considered to be human thoughts in response to the śrutis.Traditionally,
all smṛtis are regarded to ultimately be rooted in or inspired by śrutis.The śruti
literature include the four Vedas: Rigveda,Yajurveda,Samaveda,Atharvaveda.
Each of these Vedas include the following texts, and these belong to the śruti
canon: Samhitas.Brahmanas.Aranyakas,Upanishads.
The literature of the shakhas, or schools, further amplified the material associated
with each of the four core traditions.
Patrick Olivelle writes,
Even though theoretically the whole of Vedic corpus is accepted as revealed truth
[śruti], in reality it is the Upanishads that have continued to influence the life
and thought of the various religious traditions that we have come to call Hindu.
Upanishads are the scriptures par excellence of Hinduism.— Patrick Olivelle.
HENCE, Brahmanas could not cross the ocean whether by their tradition or by
their shruthi,/ smrithi. Brahmanas could not do agriculture by shruthi/smrithi.
Hence they were not Traders, they could not establish a culture / civilization.
Without agriculture a civilization could not form. In a civilization only a religion
could adopt/ perform. As per shruthi , i.e; The rig and other three compiled books.
This book itself consists samhithai (definition), Brahmanas(Rules),Aranyakkas(the
rituals,rites), Upanishads ( UPA- sub; Nidatham, Nishads- a long definition).
Hence, the sub divisions itself shows it was written by so many authors and
introduced, altered in different stages, by different people. Hence, the original
language of rig book is not Sanskrit, and when it was made Sanskrit all these
smirithis intruded. The rig book was written in Chandasa language as told by
Panini. But, the rig book contains, or mentions no geographical features. It is not
dealt with God`s History. It deals with Soma liquor Party with INDRAN,AGNI,
VARUNAN. Mostly, the Party was celebrated with killing of Horses,eating of
horses meat only.These parties where held or whether they had enemies. Yes ,they
had enemies in the book. Paniyas ,(Traders ) PANIs, who lived in castles. The
Sharma ( as described in Rig book a dog) meets PANIS . and there was an
conversation with Sharma. Panis call her as sister, and ask her how she made an
attempt to come over here. Shama replied them Angiras would kill all of them, and
she and others don’t know this kind of relationships and all.. in another
conversation Oorvashi a lady who fell in love with Pruravan who came from long
distance,told pruravan, she would send his son to his place after he grown up,
forget her thereafter, the people were cruel and they would kill pruravan if noticed.
Hence it did not deal with any religion. Whether Brahmanical/ Hindu.
Vashistar, criticized the Panis` God- as “SISHNA DEVAR”. Hence, the
Brahmanical/ Aryan God is not Sivalingam. The rig book criticizing Siva
worshipers , and it says the old priests of Native had their Holy book in Their
hands. The ancient priests were satisfied with the Usha `s receiving Party.
Hence, there were ancient Priests and they had Books which were written in.

Its Proved from the Brahmanical old book, Rig, as said

by Sanskrit scholars, The Siva Linga worships, Priests
and Holy books were Present at that unknown time.
As in this chapter we analyzing the ancient religion of Indian continent, we leave
this Brahmanical Sanskrit book, which itself accepts the Sivalinga worship was
existing when the book authors calling for Indran and Agni for their help.
Hence, to confirm the Siva lingam worship was ancient I represent here some
archeological artifacts which excavated out From India to Middle east countries.

Sivalingam statue at Harappa (2500 BC) Kudimallam Andhra (3000 BC)

In 1940, archaeologist M.S. Vats discovered three Shiva Lingas at Harappa, dating
more than 5,000 years old. This rare archival photo shows that ancient Shiva Linga
as it was being excavated from the Harappa site.

SUMERIA ( 3300 BC) KAJAKASTAN (700 BC)

SIVA LINGAM IN CAVE. SUMERIA MURAL (2000BC)

GUPTESWAR CAVE 3000BC TAMILNADU

SUMERIA MURAL COPIED IN DRAWING.

 KALIBANGAN – 2000BC.

PETRA 1000BC
Erutscon Museum- Vatican. 300BC

MECCA IRELAND
In County Meath, Ireland, on the Hill of Tara sits a mysterious stone known as the
Lia Fáil (Stone of Destiny). According to The Annals of the Four Masters, an
ancient document written by Franciscan Monks between 1632-1636 AD, this stone
was brought to Ireland by the Tuatha Dé Danann - supernaturally gifted people.
The Tuatha Dé Danann, meaning the children of the goddess Danu, are said to
have ruled Ireland from 1897 B.C. to 1700 B.C. having arrived from the coast on
ships. The Christian monks viewed the stone as a pagan stone idol symbolic of
fertility. This stone was so important that it was used for the coronation of all Irish
Kings up until 500 AD. The goddess Danu in European tradition was a river
goddess. In some Irish texts her father is said to be Dagda (the good god), a father
figure in Irish tradition. Some speculate it was they who brought the power to make
bronze to Ireland. They were the main deities of pre-Christian Gaelic Ireland.
We have noted that the Erutscon king worshiping Sivalingam.(the 700 BC). in
earlier pages. The Siva lingam worship is purely belongs to Saivaism religion. The
practices and traditional rituals and customs also a Dravidian one. i.e. A south
Indian origion. Before analyzing the Siva lingam worship, practices,rituals. Let ,
have a study of the concept KUNDALINI. Which is a main theme of all religions
we found in India and the world. The Kundalini concept was practiced in all
ancient civilizations. Even , the scholars mostly do not believe in religions or
Gods,they did the maximum work to decipher the languages and did
archaeological expeditions to bring out the ancient civilizations to the world. They
did know the Tamil or Dravidian languages and the ancient literatures of Tamil
which mostly dealt with Saivam and Vainavam religions , concepts, traditions.
Hence, they always compared the ancient civilizations languages to Sanskrit texts
which also had recent definitions from 7th century to 13th century. That too ,they
needed the Sanskrit scholars of 17th and 18th century for translating. But, the new
theories and new definitions now given by 19th 20th century Sanskrit scholars. Now
in 21st century it also developed with other latest versions which was more
contrary to the 17th century Sanskrit scholars opined. But ,I myself hope without
comparing Dravidian languages and traditional culture and literature, we could not
understand the other ancient civilization concepts.
The Kundalini is such a concept. The Kundalini is as such like Gilgamesh story
which was commonly known to all ancient civilization.

Gilkamesh- Harappa seal Gilkamessh in ancient civilization Gilkamesh Sumeria

Referring:- Document created on April 25, 2004, by George E. Markakis
Christian Development & Revival Ministries P.O.Box 66519, Papagou GR-
15610, Greece Shalom House of Prayer: 8, Akominatou street, Athens, Greece
http://www.cdrm.org, Email: markakis.g@cdrm.org
Kundalini is a serpent spirit, which was worshipped in Crete. The "snake goddess"
(official name of the statue) was one of the prominent local deities. particular
statue in the photo dates back to the The 16th century B.C., showing (most likely) a
naked-breasted priestess holding snakes. I believe that it is a manifestation of the
“Queen of Heaven”. I also believe this is the same spirit that Yogi masters call
Shakti, which resides in the lower spine. According to them, the purpose of yoga is
to arouse the serpent powers of Shakti (Kundalini) so that she rises to the point of
merging with Shiva. Shiva dwells at the center of the forehead. It is located
between the two eyebrows (also known as the "Third Eye"). The person who
accomplishes that union of Shakti and Shiva then possesses all power, psychic
abilities, a liberated soul, and is unlimited by time and space! The name of Zeus is
not found in the Palace of Knossos, but his worship began in Crete, from where it
spread to the rest of Greece and later to the Romans. However, Knossos
worshipped the Taurus (bull-left), which was the animal manifestation of Zeus.
The continent of Europe was named after an Asian princess, whom Zeus abducted
(right) and violated. King Minos was one of the 3 children born out of that.

ZEUS LEANING ON BULL -CRETE SIVA WITH Rishaba Snake Goddess.

Ancient Coins India Siva leaning over Bull-Nandi.

The Goddess having Kundalini symbol Snake Goddess -Crete

ISIS- Enlil- Sumeria Having Kundalini symbol in Hand. EGYPT- The same
symbol on the hand in Sumerian statue can be seen in the ancient statue of KALI-
Goddess at Kamatchi Amman temple, denomination temple, South Masi street ,
Madurai.

ISIS wearing a serphant skin dress, symbol of Kundalini twisted snakes and
A snake as headdress,a moon. Hood of snakes at Top.
The Concept of Kundalini is a Dravidian Concept. The Internal, Eternal Fire of all
creatures, Human, which had a spinal chord could be realized the internal fire. The
eternal fire ( KANDUZHI) –( Kandhu- fire, Kandhuzhi- the eternal fire of God)
could be seen by Human and realize the God in human. Seeing means not in / or by
our eyes. {GAAN- there is no word in English or in any language to represent this.
SEE= seeing on eyes, LOOK= seeing with concentration. GAAN= is a deep
thought inwarding the sight of mind and to wake up and looking around the in
depth of mind as we do in normal eyesight. Kundam= fire, a bowl of fire, a long
pathway full of fire, KUNDAM mithiththal= Thee mithiththal, . KUNDALINI- its
an imaginery title given by ancient siddhars (Tamil sages), the feminine form for
the fire. (SAKTHI- mother Goddess). The form of Kundalini is a fire and ,it keeps
remaining in the human body at the bottom end of Spinal chord. It wakes, and
moves as like the snakes to upper most head . as a twisted snakes, the two
imaginery nerves or the mysterious Kuundalini Path in the form of IDA- Left
KALAI- NAADI, Bingalai= BIN -rear, KALAI nadi, the scholars says left and
right nerves or NAADI. On deep Medidation, one can travel inside the mind. The
body, mind and inner fire merges , the Kundalini wakes up and travel on to the
upper Portion of head/ brain/ Sahaskara Thalam. i.e. Chandra Mandalam, the moon
space. Where PARAI – OLI- LIGHT- Sakthi resides and rules. Normally, to
control the mind, have to control the breathe. By controlling the breathe, in a
rhythmic manner, the mind also controls. By inhaling the air in counts, by twice
the counts exhaling breathe to be controlled. It may be automatically falls into
control when the breathing and mind sets in a same plane of rhythm. By this
Kundalini path the internal fire can be absorbed or realized in different stages. As
By GANN= Concentrating inside mind, on looking into depth inner mind.
Referring : ‘Talamai Tamil`- Devanaeya Paavaanar- Tamil Mann publications>
““In Tamil GAN= Eye,(VIZHI), in Malayalam= gan,gannu=Vizhi,(eye); In
Kannadam= Gan = Eye, a small hole, open: Tulu=Gannu=eye, a small hole, a
small open, a small piece teared;Telugu =Ganu,Gannu= eye,a small portion divide,
a small portion torn;Thudavam= Gon= Vizhi, eye,loop; Gotham=Gaan=eye;
Brahui=Gan=eye;
In Tamil,Gan-Gannuthal= with internal eye looking into mind.
Garuthutal=knowing by analyzing.
GAN-Gani- Ganiththal= calculating, looking into depth.
“Ganniyathu Unarthalum”- Manimegalai 200BC. – “what looked in depth and
analyzed in the depth of mind by inward looking with the internal eye and realizing
the scenes seen.”- Manimegalai- 200BC.
Gaanuthal- seeing through Eye, Ganuthal- seeing knowing internaly.
Cun-gaan--- Anglo Saxon- cunnon-to know; Middle English-CUnnen-to know;
OlD Norse-CUnna; Iceland-KUNNA; Sweeden- KUNNa; Danish-KUNDe;
Middle Gothiam-Kunnam;
To CON (the Passgae- Shakespeare)- to learn by heart.
English-Kan-to know; Middle English-Kenen, Old English-Cennen- to make
known, see, know, declare.; Iceland- Kenna-to know:Sweedish-Kanna-to know:
German_ Kennen; Dutch-Kennan= to know. Greece, Iceland- Goth-Kann- to
know. Tutunonium- Con,Kon- CAN-KNA-Know .””
““Sanskrit-JNA- (tamil k- G—J--- Z); Hindi -jan: Russia-Znate- to know; Persia-
Far-zan- Knowledge.
Ganam-Kanam- scene-KATCHI, Gnanam- which was a diversive word captured
the place of Original Tamil Word -Kaanam, Gannam, ( The truth, Knowledge,)”””
See some Stages of Kundalini which could be seen in ( inward sight of Mind.)

Blessings of God Stage I- Love initial Stage if mind is angry

Stage II Love (devotion) initial stage if mind is in ambition, selfish.

The development in the science of searching GOD, made the Dravidians to know
the GOD is elsewhere and The God is in every body. When Dravidian sages
accepts the theory of Light, as God then it should be in Insight of every Human
also.
As in all ancient civilizations, The Dravidians also worshiped the FIRE as God,
which gave him light, energy, food and protection. The fire was needed for house
hold purposes also. Hence, within the hamlet, at center of Huts (houses) a bundle
of sticks placed and the fire was there at any time. (KANDHI POTHI), in the old
PURANANNOORU songs 500 BC- 300BC, it was mentioned in Paanars songs.
The fire Kandhi Pothi, the bundle was worshiped by the ancient dravidians. But,
the dravidians had a habit of taking bath at least three times a day in the river, and
using KUNGILIUM, AHAL for the fragrance smoke. Kandhu- Red: Kandhal-
hot,reddish;Kandhi- fire; Kandhan-Murugan; Kandhu-Red,Kandhan- sivandhavan,
Gneyli Kol- the wood piece which sparks fire when it grinded over a stone,-
Perumpaanattru padai. There was a wood piece (Thee kadai Kol) in every hut,
house placed at the top of roof near the entrance, for making fire and lit the
KANDHI POTHI – The God. The people make a channel around the Kandhi Pothi
and poured water and flowers, garland the water channel with flowers. Dravidians
had the habit what ever he does for himself he had to do that for God also. Hence ,
for bathing, ABITEKAM- annotation could not do for the Kandhi Pothi- fire God-
he himself made a stone BANAM, lingam and began to worship. Now ,its easier
for holy bath to GOD and garlanding flowers. SIVANTHAVAN, SAEYON,
KANDAN, like that take this form. From that period a man from the agricultural
farmers who resided was appointed there for doing the rituals,Holy bath and
Prayers. They became sages, sanyasins, Siddhars. For that sages and siddhars,
needed the darshan of God. Hence, they tried in many ways. By Logical reasoning,
argueing – sakkiam: By, patronizing all living things as one, Loving one and all-
Saivaism; By deepening the thought , they found what ever we see in the world,
that also be in the inside of body. Such like that the earth, fire, air, water, space
(sky), must be inside the body also. When God is one, He created the all, then it
will be same in all respects. If God is every where, then the God is also in the
body. If God is not smelt, is not taste, is not realize by touch, is not seen by eye,
then The God is to be realized. How the God is to be realized is the question they
faced, then the God has to show HIMSELF. Then the God is Teacher, Guru. He is
like Mother. He is Love, He is Knowledge. They believed. Then Mother will come
if her child cries or calls. They cried at Mother. He came and shown. They called
Him Kundalini, VAALAI, KUMARI. The experience made them happy and they
began to spread and teaches , preaches to the people. But the Fire God remained as
Siva- Sivanthavan- in the form of Siva lingam, the channel used for pour water and
flowers replaced to AAVUDAI. The pillar portion as BAANAM.
The dravidians , the people lived in all over Indian and Middle east worshiped the
God in the form of Siva Lingam.
Referring :-“TAMILAR MATHAM”- Tamils religion- By MARAMALAI
Adigalaar.
Prof: E.J. Rapson in Ancient India of the Cambridge History of India.PP 41-44.
There is good ground, then, for supporting that before the coming of Indo aryans,
speakers of Dravidian Languages pre dominated both in Northern and Southern
India.
Ragozins of Vedic India -PP 341-346, Manu is a Dravidian King, when his land
was swallown by sea , AT THAT time he was at Malaya country- on the bank of
Kiruthu malai river, Thirumaal (Vishnu) by taking a form of Fish and made him
escape from the flood.He , himself written the Manusmirithi a book. This was
noted in BAGAWATHAM, MATCHA PURANAM,AGNI PURANAM.
Gouthama Buddhar- Siddharththar was carried by his father Suddh ananthar to
Siva temple and Christened in the name of SIVA. ( stone inscriptions PATNA).
Asoka was worshiped Siva only before adopting Buddhism.- Vincent Smith-The
early history of India-P176.
There was no word in Ancient India representing “RELIGION”. Even in Tamil
literature there was no word for Religion. MATHAM- a word was represented in
ancient Tamil literatures from 500 BC- Pura naanooru, Pari Paadal, Paththu Paattu,
in the meaning of – Courage, strong, ego, non sense, beauty only. In Manimekalai
200 BC- it is noted as SAMAYAM= for religions, but Matham was not seen. Only
in 3rd Century AD, MANIKKA VAASAGAR period Matham was seen in the
meaning as PRINCIPLE.
FASTING – was done as one of the rituals in Dravidian Tradition. The ancient
(YUDHA) Israelists, Hebrew people also in Fasting, they were also strict
Vegetarians like ancient Dravidians . -OLD VIVILIAM-old testament- earlier
vedic texts- Isaya ,Daniel sages preaches-
Egypt- GOD--- Osiris---- ISISS: Babylonia Cheldes GOD- SAMAS—ISTHER
“ SIVAN ennum NAMAM thamake udaiya SEMMENI EMMAN”—APPAR
-“The name Sivan was yours O my Lord as your body is RED”—APPAR,
“NEELA MAENI VAALIZHAI”--- EIN GURU NOORU, The Goddess
“VAALIZHALI” whose body is Blue (BLACK/ Greenish).
“Saeyon”- Thol Kappiyam; “Reddish man”.
In Rig Book- “EABI SIVA”- 10 th mandila, 92nd song, 9th line.
“Sadaiyon, Neel mudi sadaiyon, sensadaiyon,”—The God who has lengthy reddish
hair, who has thick hair, -- these all the other names given to SIVAN.
“Ruthraya thavasae KABARTHIRAE shayadh Veeraya”- Rig book 1-114-1,
Even in this book sivan was called as AGNI, URUTHIRAN in many songs as a
cruel and vengeance man, in 1 st mandila “KABARISH” a name as “SADAIYON”
like in ancient Tamil literature was seen.
Hebrews--- JEHOVAH ( SIGAOVA); Greeks—ZEUS ( SEEUS); ROMANS-
Jupiter, ( suvitar)—This is “ SIVA”- word is cursive.
The GOD is LIGHT;-
“Eri Perukkuvar: Av very Esanathu Uruvarukkum athavathu Unargilar”- APPAR
They are burning Fire, That fire itself the enlightening of Siva` s : they doesn’t
understand to enlighten Siva `s light in MIND, (AGAM), But they burning the Fire
to reach Him.—APPAR.
Thanae Iru nilam Thaangi Vinnai Nirkum: Thanae Sudum ANGI Gnayirum
Thingalum: Thanae Mazhai Pozhi Thaiyalumai nirkum; Thanae thada varai Than
kadalamae:--- Thiru Manthiram- Thiru Moolar.
That itself stands like the two (lands-iruppu -resides) snake forms: In that that itself
stands as space- sky- Moon space- sahasra thalam-: That itself shows as light,
brightness. As Fire, Sun, Moon.: That itself showers like rain showers; That is the
Peak of the mountain and itself as the deepest sea. Shows the Brightest of Light
and shows the Darkest of the depth. Both it itself. See and compare with stages of
KUNDALINI photos.
The man with long hair drunk the poison which was brought by a Ruthiran in a
small container. “ Kaesey Vishasya Pathranae Yath Ruthronoyath saka:” Rig book
10th Mandila, 136th song.
In Rig Book , it is said, ‘the Gayathri Manthiram is the better worship than the
worship of SUN, AGNI.’ In that gayathri manthiram, “ Barkkan” word was used to
call Siva—explained in “Maithraeyani yo ba nidatham”- Amara nigandu.
By evening they worship Arukkan`s feet.: Arukkan is the Aran uruvan;Arukkan is
the form of ARAN-Sivan; Rig also worships Sivan only, That they did not think
over.---APPAR. The dravidian mingled Aryans who were much suffered and
hecked with starving and livelihood surrendered to the Tamil kings and Tamil
Traders.They learnt dravidian worship practices and the philosophy of God`s,
theory of Gods almighty and creation , how to realize the God, and How and where
its possible ways.
“Uththalaga Aarooni an arya hothar mingled with Dravidian community, met and
learnt the principles from Asuva Pathi Kaikaeyan ( An horse trader- Dravidian)
and Karkkiya Balagi from Ajatha Sathru ( a naga king), Narathan from Sanath
Kumara (Lord Muruga) were learnt the Dravidian Siva linga, Saeyon ,One God ,
concepts, and philosophy of Gods as Disciples”.—"Santhokiam,” “Goushedaki”.””
Referring :-History Of India – P.T . Srinivasa Iyengaar. (Ramanathan).
In 483-445 BC , Ceylon was ruled by Vijayan. He Married a Pandya Princess-
Mahavamsam. In 307-247 BC The singala King “Mutta Sivan” ruled Anuratha
Puram. In South East Ceylon ,Urogana Country was ruled by a pandya King
(Matcha rajan), from his capital Maha Maththai.
Referring :-“Tamizhar Matham”-‘Religion of Tamils’ by Devaenaeya Paavanar.
Kadi Maram- Tree which is worshiped by the Ancient Kings as their symbol and
Guard for their country, People and His heirs. For example:- Kadambu tree was
worshiped by Kadambars. Vembu- Neem- tree was worshiped by Pandyas. And
that was their symbol. The common people worshiped Arasa Maram- Pipal tree as
God and auspious also.
The earth was worshiped as God , as it protects them as such Mother and gives
them things for their Livliihood. “NilaMagal ezhutha Kanchiyum”- Pura nanooru-
365th song. Nilam, Ezham = Earth.
The water and water bodies were worshiped as Gods. Mainly, The rivers bring the
sources for agriculture and water for the domestic uses also. In ancient times
Kumari river and Baqruli river were worshiped as Gods in Lost, drowned Lemuria
continent. After that the Penerial River was todays Cauvery. It was worshiped till
date. In ancient days it was called as PONNI river only. Because , It originates
from the Vindya-western ghats- near Kuthirai Mukh, where the ‘PON’- Gold was
found and it was run over the golden deposits and fetched impure gold ore particles
to the land deposits. The Farmers- Vellalars was called they originated from
Gangai Kulam. – Gangai Sect.
(APN Comments:- I assume all the rivers in south India where once called as
Kankai only.(GANGA). As the Cauvery was the biggest river and penerial it had
good deltaic region and alluvial deposits making the land fertile one for
agriculture. Hence, the name Gangai was given to that river by ancient Tamils.
While we analyzing the eighteen Puranas , their geography the ganges match to the
Cauvery only.That I will explain in a separate chapter. We could see so many
Gangai Amman temples along all the ancient villages across Tamil Nadu. Most of
the ancient Gangai Amman temples were located near the bank of rivers only.)
Ancient people found when trees crashes one and another by friction fire was
emanating. Then they found a stick (Gnmili col) ; by rubbing the fire eminates.
Dheythal- rubbing with one and another. (Verb).
Dhey- Dheyu= Fire which emiting by Rubbing.
Dheyu-Dhesu= the brightness of Fire, Light.
Dhesu= Sanskrit. Dhejas.
Dhey-Dhe= Dheivam ( PINGALAI_TAMIL BOOK). “Dhey Poosai seyyum chitra
salai”- Siva ragasiya Naimisam. Dhey= God. Dhey= Nayagan-Hero-the ONE-
(ilakkana Agarathi).
Dhey- Dhee= fire: in tamil for honey sweetness. Dhen Suvai- DheeGn suvai.
Dhey-Thei= Theivam (Pingalai) “Naragarai Dhevu seyvaanum”- (Devaram-696).
Dhevu- Dhevan= God. “ Oruvanae devanum”- Thirumanthiram- the one Almighty.
Dheyvu- Deyvu-deivam= “Thivamunavae”- the one who to be worshiped
-Tholkappiam- Porul.18.
Theivam (Tamil)- Theiva. Sanskrit.:; Theivatham (tamil). “AAngath Theivatham
Vara Thovaena”- Manimaegalai 9:70. Sanskrit- daivata.
Deivam (Tamil).—Latin -Deus; Greek-theos.
Ancient People realized the strong wind by storm destroying all the livlihoods,
They Prayed to the Wind God not to be destructive. “Mulimuthan MooZhgia
Vemmaitheernth thurugena Vali tharuGn Selvanai, Praise him.”- Kalithogai.
Vali- Air,Wind, ValitharunSelvan= Wind God. GanaiKathir Ganali- SUN.
Innisai Yezhili = the cloud, wind ,(Thendral), Rain God. ENKI= Sumerian Sun
God. ENLIL= Sumerian wind God. There was a temple for SUN god in PUKAR.
(Poom Pattinam.)- “Utchi KIzhan Kottam”- Silappathikaram. 9:11.
Gnayiru Pottruthum: Gnayiru Pottruthum>Silappathigaram , kadavul Vazhththu-
Prayer to begin the Book – Silappathikaram, author ILANGO Adigal-a Jain monk.
Sulluthal= to burn, to dry, to heat. Sul= Sulli= the dried stick (wood). Sul-Sullai-
soolai= the Kiln to burn ,to heat Lime, or bricks, or melting iron.
Sul (Tamil). SOOZ( Sanskrit). Sul- Sur-Suru-Sudu-Sudal-Sudalai- The yard where
the dead bodies burnt to ash. Sur- Suram= the hot desert. The fever. Tamil Suram.
Jvara( Sanskrit). Suram- suran= The God which emerges as Fire. Deivam. Suran
(tamil). Soora- Sanskrit. Suran- Fire (Pingalai). Kathar Suranai Anaiya Sura
( (Baratha bathinaezham 49). Suran (Tamil)- Soorya (Sanskrit).
Latin .Sol;English- Sun;Old English Sunnae,Sunna; Old Norse-Sunna;Old saxon,
Old High German- Sunno,sunna; Gothium-Sunno.
Eal- Light, bright. “Ellae Ilakkam” – (Thol kappiam Sol 271). Daylight sun heat
(Pingalai). Ellavan- Kathiravan- SUN. Elli- SUN. “Iravodu elli maeththuvaar”-
(Devaaram);
“Pirai Thozhu Gendral”-Agap Porul Thurai-Tholkappiam-“The worship of Moon”-
Shows the worshiping of moon in ancient times. There was a ‘Temple Of Moon’ in
Kaveri Poom Pattinam. “Nila Kottam”- Silappathikaram 943. Ilango Adigal author
of Silappathikaram praises the Moon “Thingalai Pottruthum;Thingalai Pottruthum”
The Pandyan Country is the hottest one which oriented in south ,the Pandyas
worshiped ‘MOON’- as their God for their sect. As Cholas country from Vindyas
to Himalayas and ganges, krishna, gothavari in ancient Times They worshiped
“SUN” as God for their Sect. The Cheras who ruled and spread all over western
Ghats and hills Worshiped “Fire” – Agni as God for their Sect.
Saenthan-Sivanthavan- Saeyon- Sivan , Saey—Murugan.
Mul- Mulai= Arumbu, the Bud,the leave which buds .Mulaiyan= Siruvan-Boy.
Mul-Mur-Muru-Murugu=Illamai-(youth).(Diwagaram). =Alagu–Beauty.(Pingalai).
Murugu- Murugan= ‘Kattilam Ilaigan’=The strong Youth. Kanthu= Thoon-Pillar.
KanthaM=Thoonam = Big pilar. “Kali kedu Kadvul Kanthang kai vidap palikan
Mariya Bazhpadu Pothiyil”- Pura nanooru 52. In stone Pillars the gods figure
has inscribed. (‘ Kanthir Paavai’- Manimaegalai. 21.
MAAL- MAA- MAAYAVAN. Maal= black, cloud,(Maal Kadal- Perum pannattru
padai 487); Silai Maluru- Thanjaivayiram164. Kariyavanana Maal -Vitnu-Vishnu-
“Neer sela Nimirntha MAAal Pola”- Mullai-3. Maal = Black, Malavan- Blakish-
Maal like Sea water and Cloud was worshiped by Ancient Tamils as Thiru Maal.-
Maayon- Kariyavan- Blackish.
“Vaendhan Maeya dheempunal ulagamum”- Tholkappiam.961. ( 800BC). The first
King of Pandyas was worshiped as Vaendhan – Indran. The Man who assembled
the colonies of people and to administrate under a single leader may be called as
Vaendan. Where he resides is Called as KOVIL.- KO = King, Ill= residence.
Kovil-Koil.(Temple).(JIGGARUT OF KING). The Gods temple all Called as
KOTTAM. In ancient Tamil songs before 500BC and till 200BC. On memory of
the first Pandya king “The Indra Vizha”- The Indran festival was worshiped by the
ancient Tamils.
{APN Comments:-These Indran Festival stopped by Goddess Thadagai( Madurai
Meenatchi Amman).The Indran got anger and ordered to destroy Madurai by storm
and Fire. The Goddess Fought against Indran and captured Him as Captive. The
Indra Vizha was stopped.- Meenatchi Puranam- Thala Puranam – Meenatchi
Amman Temple. The rejoice of Indra festival is by spreading coloured waters one
over the other.Making a bundle of wood and burning the same after the festival,
assuming burning the evil things, and praying for Rain and a fair Cultivation.. The
same was now celebrating as KALLAGAR Thiruvizha in Madurai, from Krishna
Devarayar period.}
VAL- VAR – VAAR-VAARthal—Valaithal = (curves inward,Bends). VAAR+
ANAM= VAARANAM, As the sea curves, bends and covers all the land mass it is
called as Vaaranam.The CHANK which curves inward also called as Vaaranam.
As in Indian Ocean and Pacific Ocean the Whales fish is bigger and stronger , the
ancient Tamils by digging and erecting the Back bone of the Whales fish ,
worshiped as the GOD Vaaranan.
Sinai Suravin Kodu Nattu, Manaisothiya Vallvananginan, Madatraazhai
malarmalainthum Pinnarpennai Pizhimaanthiyum Pundrala yirumbarathavar,
Theethu Neenga Kadalaadiyum”—Pattina Paalai 86-99. (400 BC).
Karava mulmarup panangayar vanaGazhi Soozhal.- Periya Puranam.25.7 .
The Bharathavar, Thiraiyar worshiped Vaaranar- the sea God by erecting the
skeleton of Fish. They were the sea farers and sea traders and lived along the
western and eastern sea coasts of Indian continent.

African DONGON tribe GOD “AMMA”.

Kal- KAAL- KAALAM- KAALI= Black, Blue, Dark, the Goddess for desert or
the Dried hot rocky surfaces without cultivable areas. Kaadu Kizhavol=
KAADUKIZHAL; She was the head of the deserted area. And Virgin=
Kannikumari. AAMARI- SAMARI are other names to her. Her weapon is Trisul .
and she called as SOOLI- SULI. She is the war Goddess ,hence KOTTRAVAI.
KOTTRAM= Vetri= success; AVVAI= AMMAI= Mother.
Apart from this, every village and town , metropolis had a Goddess or God as
GUARDING the welfare of the people. These watch gods had their temples at the
entrance of the city, town,village and guaring the people. Mostly, the Mother
Goddess worship has converted into Villgae deities and Guarding Anges. The
statues were merely one feet long only in ancient times. The temples were built by
brick masonry and the roof always in a Triangular shape having a square base. The
“KANDHI POTHI”- was turned into a Siva linga worship. Mostly at the centre of
the Village/ hamlet surrounding Huts/Houses. Later on, The Sivalinga worship
continued by all the sects as a Major deity, even though every sect has their own
God, and Village Gaurding angles . “Sampapathi” Theivam is the Gaurding Angel
of PUKAR metropolis- Silapathikaram. The same temple now also available at the
same place in POOMPUKAR. As per Silapathikaram The Kovalan the hero of the
story and His wife KANNAGI leaving PUKAR city, came to the Sampapathi
temple and worshiped her. Then by leaving Sampathi temple , they were crossing
by Th Saya vanam sivan temple, a grave yard at the North east of the town, The
Vellai VAaaranar temple (bala devar, elder brother of Krishna) and caught the
Madurai Path. The Saya vanam Sivan temple is now also at the same place near the
Grave Yard. The Vellai Vaaranar temple is now known as the Peruman Temple in
the same place. By leaving there , the couple crossed the Buddha Vihar .its also
now excavated and dated to 300 BC. In Skanda Puranam , Indran was chased by
Sura badman army. Indran hided in the Sirkali temple in the Form of Bamboo.
Before, he surrenders to The SIVA – SATTANATHAR temple, he handed over
the jwells of Indra Rani, his wife`s, , his sword, to the Guarding Angel of Sirkali,
to safe guard his identity. KAZHU MALATHTHU AMMAN. The Guarding angel
of KAZHU MALAM ( SIRKALI) assured him, she would keep this safe till he
require them..
The worshiping Of GOD- as the PRINCIPAL and could not compare to any, the
great blissful, which creates anything, which is in the same thing, which is seen
anywhere ,which is effortful to do any, which has no limits. KADAVUL=
KADAVU- the one who has no limits.
“ Kama paguthi Kadavulum varaiyaar”—Tholkappiam Purathinai-25.
“Kadavul vazhththodu kanniya varumae”—Tholkappiam -Purathinai 33. (800 BC).
Hence ,the word “Kaduvul”- as God , for the unlimited one, who has no barriers,
who created and who Is the one un comparable to anyone. Was seen in Tamil from
800 BC literary works _ Tholkappiam – Tamil grammer , etomology book.
Hence, The Ancient People lived in the continent worshiped Siva Lingam as The
God, with all powers and unlimited ,un comparable to any one. The ancient people
though worshiped many Gods as per Practices, they did worship and offerings to
Sivalingam as their Soul. They believed in depth the eternal light of the God is in
the human and to achieve the same is the life ambition. While Sivalinga worship
was critizised by the rigbook rishas as “SISNA DEVAR”, The ancient people lived
here worshiped Siva in the temple and did Oogam and practiced Kundalini to see
the Light in the mind itself.
The Sivalinga worship is found mostly in South India , Particularly In Tamil nadu.
The Traders and Ship builders, sea farers and trade materials were south India
Oriented, Particularly, Maharastra, Kerala (Konkan), Pandya , Chola kingdoms
(PUKAR, KORKAI).
“ O ” – The One letter Slogan - “Manthiram” is the Tamil “manthiram’for Oogis,
who practicing Kandalini concept. Onkaram or O has the same meaning . The O”
letter means symbolicaly the Siva and Vaalai (Umai).
“ Orezhuththalae Ulagellam Thangi”- ThiruManthiram. “Protecting and guarding
the World by the One Letter”- Thiru Moolar. 885.
“Arezhuththu Oothum Arivaar Arigilar”- Thirumanthiram-(941). “Those who
spells that six letters don’t know this Knowledge”- Thiru Moolar.
“Ongaraththu ULoli ULLae Udayam Aangara Mattra Anupavam Kai Koodaar”-
“while practicing with “O” nkaram in mind, The internal light emits in Mind , they
wont seen that and not concentrating on That-Thiru Moolar- Thirumanthiram1556.
“Orezhuthu Urai Porul Unara Kooriya Seerezhuththalarai Sithaiya seppinor”-
‘The sivanadiyar told the definition for the O”- one letter. If he was blamed and
critizised’ ----- Thirumanthiram 531.
“Manthiram Orezhuthuraiththa Mathavar”- ‘The saint who told the “O” -one letter
manthiram’.- Thiru Manthiram. 533. -Guru Ninthanai.
MUNNUTHUTHAL= Karuthuthal—ordering in mind. Man + Thiram=
Man=Mind; Thiram=skill to memorizing, in the order. MAN THIRRAM.
“SIVA SIVA ENGILAR Theevinai alar: Siva Siva Endrida Theevinai Maalum:
Siva Siva endrida Thevarum Aavar: Siva Siva Enna Siva gathi Thanae.”-
Thirumanthiram. By mesmerizing in depth of mind, the single letter “O” and
repeating the same in a symphony with the belief of God in mind in the form of
God, the Kundalini awakens when the GOD SIVA pleasingly mingles with your
Love on HIM and NATURE. This is called as Oogam.
Oogai in Tamil means the merging of two things. That is, the human mind
dissolves in the God`s Love and affection. When the human attains the same thing
in Bakthi (surrender), Prayer (request on to help/ surrender), doing the practices or
work or which we love to help others without any preferences, In analyzing and
concentrating on the Love of God without any expectation. Thus the merging of
Eternal Light and Internal light (in mind) merges together on the same plane one
another. The Gods pure love and affection shows as Bright Light in Golden yellow
where all mind , body, Aadhan (soul) immerse in. This merging is called Oogai.
The Process is Oogam. By spelling and mesmerizing Siva Siva this also happens.
Thirumoolar told, “ The people who are with evil things did not tell SIVA SIVA.
If they mesmerize SIVA SIVA all the evil things would disappear. If they deepen
the thought and love SIVA SIVA he would be the Gods disciple. If they solved in
the Gods Glowing light , he will be the Siva, The God`s Love.
The inner eye is to open by human mind only. When concentrating on the inner
mind, and the waves and thoughts which sprang up from mind shows you up the
conscious , semi conscious of minds. You can feel the waves come from the semi
conscious stage by deepening the thought and repeating and mesmerizing in O”
single letter Manthiram. The Lord Siva in your Mind shows you up when the
conscious mind subdues in the semi conscious . The Sub conscious to be
awakened, and the Lord Siva as Glowing reddish Ball would sprang up from the
bottom of MIND( BACK BONE end), towards the head and reaches upto brain or
head bone. This will happen at once when God Siva pleases with your
determination of Love over HIM. After That its happening you could see and feel
the inner third eye whether you open the naked eyes or closed. The Third eye could
see the Sivas various positions as Colours , BLACK- NEELI,KAALI, VAALAI
Kumari, SAKTHI: White- Peace, Love and determination towards SIVA: Red; The
Thiruvadi God , Siva as a bright red globe; Green: MAYAI, KAALI, SAKTHI,
UMAI. ( Normally this stage appears very rare and our ambition and passion
towards GOD may reflects if Sakthi shows the Path of Siva; Orange / and Yellow,
Golden yellow glowing all around as if you were in mid of SUN. This is the
Glowing vision of SIVA. The total brightness will be equivalent to a crore sun.
Surely you would wake up from the Oogam as this stage could not believable and
controllable. Only the O” Mantra letter and Siva to help you to come over to a
normal stage. You could feel the Ultimate happiness and JOY. You could feel the
taste ; how the tonque was dipped in the honey. It would be so sweet as the
sweetest of honey was swallowed. You could feel the ultimate enjoyment and like
a drunkard person.
Manthira Porulvayin AAH A Guruvum- Tholkappiam 932.
Paaturai Noolae “VAYMOZHI” pisiyae Angatham Muthu sol Oda EZhal
Nilaththum------ enmanaar Pulavar- Tholkappiam 1336.
The above two old poems from Tholkappiam (700 BC), there was a book teaching
and praising the theory of GOD “KANTHUZHI” were available. Not only the
vedas dravidian has a verse of “FOUR” to be in their bbooks. The later books of
300 BC which was now available itself shows the theory is true.
AGAM NANOORU--- Inner four hundread which deals the love affairs and
lovers nature and the way of love and passion.
PURA NANOORU--- The materialistic Four Hundread- this book beals with the
warriors braveness and war fares occurred between the kings in Tamilnadu,India.
Naan Mani kadigai, (NAANGU= Four) deals with the way of life and theorems,
law of discipline . Naalayira Divya Prabantham- the 4000 songs deals with
Thirumaal, Vishnu favours, discipline , poens praising the God. KAAR
NAARPAThu, KALAVAZHI NAARBATH== forty songs of each, deals with
lovers passion and lovers thoughts. INNA NAARPATHU, INIYAVAI
NAARPATHU, each contains forty songs deals with DO`s and DON’T dos in
Life. NAALAdIYAAR- the songs contain four lines only; PAZHA MOZHI 400,
compiled book of 400 Proverbs. Normally all old songs in Tamil contains only
Four lines and treated as VENBA.—a true, Pure song. (Thooya) PURE = VEN;
SONG=BA; Hence NAAN – MARAI the four vedas is not Rig , yazur, sama,
atharvana books. Because, the same songs in Rig book has been repeated many
times in yazur and Sama, atharvana books. Yazur is divided into Krishna Yazur
and Sukla Yazur. But Krishna yazur songs has no meanings could not be defined ,
hence they created Sukla yazur with the variations in Krishna yazur. Atharvana
ansd Sama mostly with replica of Rig book songs, praising Indra, AGNI soma,
soma drinking Party and meat eating dinners. The Atharvana deals with the
position to be sit together and when the horse to be cut and where it to be tied, how
many animals, how many men, women to be sacrificed how they had to bring and
how it to be sacrificed and cooked in ghee, How the meat to be washed, and the
parts of horses to be cleaned, the soma to be filtered in the vessel with horse skin
etc. Hence, the Dravidians/ the natives of India who were agriculture people could
not read or accept, or follow this type of ceremonies. Hence the holy books of the
natives were different, and the natives priests had their holy books before the Rig
book is written . This told in Rig book itself. In Rik book – the song tells- the older
Mithra Priests had their holy book in the hand., In Rik book more than three times
the Holy book words mentioned with Dasas and Mithra Panis.
That Four Holy book of ancient priests which mentioned by Rig book was
dravidian origin/ the holy books of Natives of India. That books deals with Siva
linga worships, the worshiping of God in a Form- Thirumaal, Murugan, Kali and
believing that God is the only one who created the word and Guards the word. (1).
The worshiping of God as a Light in Mind and tracking and tracing the Light
Power and adoring the God the eternal Light by Kundalini Yoga (2). The
worshiping of God as the Nature and finding the God and merging with The GOD
through Yogas (Oogam= joining together). (3). By neglecting the superior one as
an imaginary one and building tall temples and adoring himself (human) as the
God and finding and tracking and tracing the Power of Men to be immortal beings
(Sakkiam) (4). These four theories were in ancient times and the holy books dealt
with them.These four theories were practiced by the Tamils/ Dravidians/ ancient
natives of India.
These ancient concepts were not told in Rig or other books. The Upanishads only a
later attachment tells in one or two songs but not in detail. Even we had only Tamil
books which were archaeologically proven from 700 BC TholKappiam,
Silappathikaram 300 BC, Manimegalai (200BC), could find the concept of Oogam,
O gara Manthiram, Kanthuzhi – The internal light of Mind- the concept of
Kundalini Yoga. The Siva lingam which is a form of Fire “ Kanthi Pothi” was
worshiped from 3500 BC (Harappan excavation). Even the rig book mentions Siva
linga as Sisna devar. Hence the LIGHT ,is the form of GOD, The Love is the
Nature of God, The Knowledge is GOD. This concept well defined in all tamil
texts from 300 BC to 16th century . Hence ,the Ancient Religion is Saivasim ,
Thirumalism, Saakiam, Murugan worship.
For more details read Chapters 1 and 2 from Ancient India APN Revised ;
Chapter 3 ANCIENT INDIAN LANGUAGE AND LITERATURE PART 1 and 2;
ANCIENT INDIAN LANGUAGE AND LITERATURE PART -3.
For example Munda gopa Upanishad and Siva gnana Potham and Thiruvaasagam.
Upanishads were told by priests, as said , and its an attachment or intruded or
inserted when the rig , yazur, sama, atharvana books compiled or copied in
Sanskrit versions. Those Upa = sub; Nishad= definition; was not written by one its
was told by his or her earlier teachers/ preachers/ priests.
Idhi suchruma Dheeranaam Yae Nasdath Vishasashirae:Eswasya Upanishad 10:13.
This was told by the saints who defined Us like this.
There are so many Upa nishads, in that 108 was selected as accountable. In that
108, 14 were selected as more important by Sanskrit scholars.
UPA NISHAD INTRUDED IN
Ithraeya, Cowseethagi Rig book
Easa, Gada, Thaithireya, Biruga Tharanyaga,
Mairaeyani, maha Narayana Swetha sthavara/ yazur
Gaena, chandokya Sama
Pirasna, Mundaga, Maandookya Atharvana
MUNDA—means eliminate, avoid, to curb. In this Upa Nishad there are three
MUNDAGAS. (Three parts-portions). Every Mundaga- Part contains two sub
divisions. In the total of six sub divisions there are 64 songs (Manthras).
The Main concept of this Upanishad is: “Do not follow the shadow; Involve in the
Truth.” For this Upanishad Sri Adhi Sankarar ( 13th Centuary), Sri Mathvar (15th
Centuary), Sree Ranga Ramanuja Achariyar (17-18th Centuary) gave definitions in
their Notes. The main Text when written, or by whom ,or the meaning Unknown.
Om Batram Karnobi: Shrunuyaam Deva: Batram Batchayae mashabir Yajathra:
sthrairangais Thushtuvacmshasthanoobi: viyashema devahitham yathaayu: !!
Swasthi na indrao viruththa srava: swasthi na Boosha Vishva Veda: swasthi
Nasthaarshayo Arishttanaemi: Swasthi No bragaspathir thathaathu. Om santhi:
Santhi.
Om, Devas, we should hear good things only on our ear. Oh.good enough to
worship we should see Good things only through our eyes. We should worship you
all time with a strong body or strong organs throughout our life.We should Live by
doing good things always to YOU.
Let The Ancient, old Indran do favor for us.The Sun which knows all deeds, do
good for Us.Let The Garudan which eliminates the evils do good for Us. The
Birugas Pathi would favour Us. ( Biruga= Big, chief; Pathi= chieftain, leader).
Song 1- Brahma who was the first Devar , Who created the world, who protects the
world, told the eternal knowledge which is the base of all knowledge to his eldest
son Atharva.
Song 2- The knowledge which taught by Brahma to Atharva, was once told to
Angirar. Angirar told to Sathya vahan who was the lineage of Bharadwajar.
Satyavahan told to Angiras. From Teacher to Disciple .
Song 3- Sownagar questioned Angiras, “ By knowing which Knowledge , These
all would be considered as LearnT”. Which knowledge we have to attain to know
one and all the basic knowledge” Which is the best and superior”
Song4- Thasmai sa Hovasa: Thvae vidhyae Vaedidavyae idhi hasma yath
brahmavidho vathanthi para saiva para sa: !!
Thath para rigvedho yazurvedho samavedho atharvavedho sishaa kalpo vyagranam
niruktham chando jyothishamithi ! Atha Para yayaa thatha sharamathigamyathae!!
In all knowledge (concepts) rig,yazur,sam,atharvana were common and not so
important. Like wise the spellings , pronounciations, rituals,grammer, dictionary
(meaning). Continuation, astronamy, all simple and not important. In which, or by
which you know the great GOD that knowledge is superior.
Song 10- Isttaa Poorththam Manyamaanaa Varishttam Naanyachchraeyo
vethayanthae Pramooda: ! Nagasya Prushttae de sukruthesnupoothvaa imam logam
heenatharam vaa visanththi:!!
These fools think all are in doing yagas and good doings. Above that they knew
nothing. After spending in the heaven for some times because of their good doings,
they would arrive and attain this earth living or a worst position even below the
present position.
2: 2; Yathartchimath yathanupyo: Snus a Yasmin loga nihittha lohinatcha I
Thathaethashram brahma sa pranasthathu vangmana: thathath satyam
thathamrutham thathveththavyam somya viththi II
Which is brightening , which is the (ANU ) minute to minute,where the world,
living things,lives ,that is this: the (akshram) is eternal: the God is that one: That
Pranan also that one: the word and mind also that one” ; this is true, eternal; that to
be known; know that one;
2:3: thanur kruvaheeth owbanishtham maha asthram saram hi ubasanisitham
santhayitha I aayamya thathbaavagathaena sethasaa lakshyam thatheva ashram
somya viththi; II
That which told by Upanishads, taking the bow, the big weapon , and by joining
the arrow which is the meditated mind, with that determined thoughts- by
concentrated mind , by switching the arrow in bow, over the target- have to aiming
the GOD (aksharam) : know this.
2:4: ara iva ratha na bo samhatha yathra naatya : sa Esowsnthachchrathae
bahothaa jaayamaana : I Om ithyaevam thyaayatha aathmaanam swasthi va :
paaraaya thamasa : parasthaath.II
How in the chariot chakra `s axle (aram ) arrays out / How The arryed aras merges
in the chariot chakra`s axle. Likewise, where all the (Naadigal) the nerves/the
corpuscles which conveys/ carries the feelings merges there the AANMA. { In
ancient Tamil texts (500 BC)- Tholkaapiam, Silappathigaram, Aga nanooru, Pura
naanooru , the AANMA – was noted as AADHAN, Kanthuzhi, }. This AANMA
is functioning itself by showing in different types. Meditate AANMA with “OM”
to travel the other side of darkness.
# 3:1: There are two birds on the tree. One is tasting the fruits on the tree. The
other is sitting on the tree calmly without any inspiration, expression, seeing the
other bird fond of eating the fruits.
The songs teaching : the two birds are , one AANMA, and the other human (mind,
Pranan). One is such like a spectator and the other is enjoying the worldly
passions. Till the other bird leaves the worldly passions and see the Aanma as
Glowing yellowish bright light . The Aanma is waiting and merges with the
Jeevan. There the human, mind,pranan disappears and dissolves in the Aanma
which is the God.
SIVA GNANA BOTHAM WAS PREACHED BY MAEKANDAAR IN 13TH
CENTURY, from an old Tamil texts. He wrote this book as this was told by the
saint. The saint was told by Nandhi devar. The lord siva told Nandhidevar. This
explains and teaches the Saiva sidhahanandam principle which was practiced ,
learnt and told to others from ancient times. The Siva Gnana Botham means the
knowledge to know Siva and to merge with Him. Botham means knowledge.
Bothanai = preaching, mentoring.
It contains 12 Mantras. Each mantra contains FOUR lines.
KALLALA NIZHAL MALAI ; VILLAR ARULIYA POLLAR INAIMALAR;
NALLAR PUNAIVARAE.----------------MANGALA VAZHTHTHU.
This first song is sang over God praising his power as GURU.
“Kallala”- is a tree where Siva sat under the shadow of the tree and preaches the
TRUTH of DIVINE to the four priests. SANAGAR, Sana anathar, Sanathraeyar,
Sanath kumarar. Siva was called in Tamil as AAL AMAR SELVAN; i.e; In
Sanskrit Dakshina Moorthy. Dakshinam = Deccan the land beyond Vindyas.
Thakkanam – Thakkam- Right side of South direction. Thakkathu- meritful.
Thakkanam- the fire, thakkanakkini- one of the three fires which signs on south
end of rightside. Thakkan = the noble right person who preached Vedham.
Vedal= MARAITHTHAL; TO COVER THE ROOF; Veythal= to cover and close
the roof top with coconut leaves (HUT). Vedam= Marai Porul- The hidden truth.
Viththu- Seed. From Where the plant has to grow.
At Thiru Purampiyam the Lord Siva under the shadow of Kall allam tree at the
bank of lake ( Kovil Kulam), and in deep meditation . The four priests came and
asked to teach the Truth of God. He preached.—Purampiyam – Thala varalaru
written in 10th century in Sanskrit, - Neelakanda sathiriyar- thirupurampiyam
varalaaru-
Hence, this Siva gnana Botham was taught to Nandi devar (Sivas first Disciple) ,
Nandi devar preached the vedam to Priests in the Form of Siva. SIVA- NANDHI.
This song told for disciples who loved to follow the Book.12 Sutras( theories).
“Thammai Unarnthu th amai udaiyar ; thannnunarvaar emmai udaimai emai
igazhar- Thammai unaraar, unaraar udangu iyainthu thammil punaramai, kelaam
puran .”
One who could not know himself- the positives and negatives of HIM/HER, The
faults, good and bad of HIS/ HER mind, and Who is HE/SHE, the body, the mind,
the brain, the Knowledge in Himself.- One who could not analyze Himself/Herself
Do not know his / her soul, who directs, does,enjoys, suffers ( Soul/ God); Do not
Know the Leader (God in himself/ herself);,
One who truly analyzes himself, and felt will truly agree and follow me; Like that
persons will ignore my faults and appreciate and follow my good thoughts.
The persons who do not analyze himself , do not try and know himself, even all of
them assembled and stand against , they wont merge within them and they wont
agree with one another. Thay will fight against within them , to one another and
envyingly blame each other and the concepts.
Ignore such persons and their thoughts, and their theories.
Thannai Ariya thanakkoru kaedillai
Thannai ariyamal thanae kedugindran
Thannai ariyum arivai arinthabin
Thannaiyae archikka than irunthanae.--------- Thirumanthiram- Thirumoolar.
One who knows Himself ,there will be no annoyance to Him;
Without knowing himself, “Who am I”, he annoys himself and much desperate
himself;
One who understands and feels himself “ who is he” , and knows that knowledge,
He adores himself and be patience in himself.----------------Thirumanthiram.
1st SUTHIRAM- THEORY.
AVAN AVAL ATHU ENUM AVAI MOOVINAIMAYIN
THOTTRIYA THITHIYAE ODUNGI MALATHTHU ULATHAAM
ANTHAM AATHI ENMANNAR PULAVAR.
The humans, the living things, the all materials (elements) . these three created
ones are made to appear and theyare made to disappear by synchronizing in
passion. (Malam/ Paasam/). That all dissolves and TO REappear in ONE. The
immortal;
The SOUL only take birth with a body; it lives; when the body disappears it has to
dissolve in the ONE . where it comes from.—Soul is noted as PASU. (The bull).
Which are spread and appeared other than soul, -the emotions,passions, thoughts,
mind,actions, the earth,sky, air, sea,all materials etc; - all lies in the MALAM- the
passions, the longing for attaining.—PAASAM-
The Pathi – the God- the great ONE done all this. He made to appear the soul, the
world, all elements, all passions, etc; He Made the soul to recognize all these
things which were all made to appear the soul from the ONE to birth; He made all
these to dissolve and disappear in that ONE.- PATHI.
In one duration all ones where gave birth and appears and in one another duration
that may disappear: all wont appear and disappear in the same time and period at a
time .The appearance and disappearance will be in groups/ crews not in one time
and one period. It may vary according to The GREAT ONE`s creation and
destruction.
In which, which are dissolves, disappers in , only reappears and to born in. A thing
which does not existed can not appear. A thing which exist, can not born without
ONE who make to appear. If paddy has to grow , the seed to be sown by a farmer.
In which the soul disappeared or dissolved, from there only it has to appear or to
take birth because of its passions and willing , PASSAM.
2ND SUTRAM- THEORY.
AVAIYAE THANAE YAY IRU VINAIYIR
POKKU VARAVU PURIYA AANAIYIN
NEEKKAM INDRI NIRKUM ANDRAE.
The ONE who creates, secures, shows, dissolves the Souls will merge in with
souls, even the Souls have to dissolves and disappears in The ONE.
The ONE and soul ( which appeared from the ONE) is not same. But the ONE has
influence in Soul. When speak to “Advaitham”- its Not “TWO”. When it spelt as
“its not Two”, “does not mean its ONE”. When it could described as “ONE”, then
its not necessary to tell “its not Two”.
As such The “Soul”- life- merges with the body without any aversion, The ONE
who created all also merges with the Soul without any aversion. But the ONE is
not the Soul. The Soul is not the ONE. The ONE is in the Soul, in HIS created
world, and in existance, extends beyond His created ones also.
Which Spelt as “ONE”- is The ONE which is meant for. That is GOD.(PATHI).
The Soul is bound to the world things.(Paasam). Without letter “A”
The other letter could not function.Without that ONE the soul is not functioning.
Even The ONE and Soul merged together and acted along ,The Soul is not the
“ONE”..
As the KING hand over His rights to the Chieftain to Guard the City, The “ONE”,
registers HIS principal Knowledge by which the Soul could understands and
surrender to the ONE in the good and evil actions which the Soul enjoys. The Soul
is attaining all the effects of the good and evil actions ,in which the Soul is directed
as itself and enjoyed itself.
What ever done in the earlier births of the Soul, that effects whether ILL or GOOD
it would attain itself in This Rebirth as a continuation. When the Soul, enjoys all
the evil and good things done in earlier births, it also collects the good and evil
properties, actions, effects in this birth, to enjoys in the next birth. ( Saiva
siddhantham believes in the theory all living things which are created by the GOD ,
will take births in the worlds, universes, again and again till the Soul Knows the
Only TRUTH , The ONE , in this created living and surrenders , merges in The
ONE, by destroying all the seeds of passions which are creating by the SOUL in
worldly things by forgetting to KNOW and realize the ONE.
The Soul can not reach the good and evil effects as it did by itself ; The good and
evil facts and effects can not reach by itself; Only The ONE is make the Soul to
enjoy the good and evil effects the soul created itself.
In Copper the fungus and in the Paddy seed the hay (UMI) is not new. When there
is copper ,the fungus also, when the Rice seed is the hay also. It need a ground for
reaction./effect.
The Birth (appears) and death (disappears) to be only for Soul as its exists ever. As
it disappears, it has to reappear for solving in the evil and goods effects it earned,
to know and to union with the ONE for ever to not to separate or forget the ONE.
The ONE is seem and exists as The ONE, as UNIQUE, and also as if mingled and
merged with so many, also as so many UNIQUE ones, also existing in elsewhere.
3RD SUTHTHIRAM-THEORY
ULATHU ILATHU ENDRALIN ENATHU UDAL ENDRALIN
IMPULAN ODUKKAM UNARTHALIN KANPADIL
UNDIVINAI INMAIYIN UNARTHTHA UNARTHALIN
MAYA IYANTHIRA THANUVINUL AANMA.
By analyzing one by one, the Body, five organs (eye, ear, nose, mind, body), five
senses which they create (sight, smell, touch, hearing( sound), the thoughts), The
Knowledge rejects one by one its not soul/me the one who enjoys..That knowledge
which accepts they are the tools for its enjoyment and its control is called Soul.
The knowledge which accepts “This is my Body” and possessive over the body, is
the Soul.
The Knowledge which identifies and realizes the five senses and five tools ( eye=
sight, shape; Ear= Sound ( from external sources and also from in mnd and body);
Nose= the smell (from external sources and from the mind- if it thinks jasmine, the
smell of jasmine comes to mind); the Body= Touch-It includes the feelings on
touching the body and when an passionate mind think of passions); Mind- (which
existing in thinking and flying in space without any concentration over the body ).
These five organs and nature does not realize the others one and functioning; do
not control over the other. The knowledge which knows, absorbs and realizes all
the five organs and impacts which enjoys using them as tools is SOUL.
In conscious or in sub conscious, the actions or the happened things , which one is
asserting those were happened or it is not happened, its dream, that knowledge is
Soul.
Till the Soul does not integer with The ONE, what ever the facts and impacts of
the organs ,The Soul will consume and enjoys , in replica the five parts and body
also.
The ONE – GOD is the ULTIMATE Knowledge; The ONE knows all the things
and the kNowledge. The ONE keeps the knowledge in the tools which the Soul
handles and controls. When The Soul identifies that knowledge impressed on the
tools and identifies the knowledge on the tools not complete; The soul stood before
the ONE on a request to preach the KNOWLEDGE of the ONE.
In the Maya ` Bow the Soul is there. ALL the tools are instruments of MAYA
only. What are all the Parts in the Body having different names and different
functions, But that all functioning not realizing, for what they are functioning ,
why they have to function; hence they were not soul. All the Brain functions, the
learning, memory, all functions to the Body, mind not realizing themselves and
the Knowledge over one and another. But a Knowledge in that BOW , realizing all
the functions and for what they are functioning. That Knowledge within the
MAYA BOW is SOUL.
4TH SUTHTHIRAM -THEORY.
ANTHA KARANAM AVATTRIN ONDRU ANDRU AVAI
SANTHITHTHATHU AANMA SAGASA MALATHTHU UNARAATHU
AMACHCHARASU EAYPPA NINDRU ANJA AVATHTHAE.
The Dravidian principle classifies the Mind ( Brain ) functions into four and named
as Antha Karanam. (That leading principle). Mind, Puthi, Siththam, Agangaram
are the four names given to the human knowledge. What where learnt / realize by
these four principles , They did not realize ,what learnt/ realized is known by Me.
Siththam (intelligence) is thinking always.But, it does not realize as “I do
thinking.” It has knowledge up to thinking only. But Siththam does not realize the
thinking capability /------------.
What the five organs realized, in that only the mind rests. Then the Siththam think
over that which are registered in the mind.Then the “AGAN KARAM”- Ego which
assumes as the master, analyze the things in the thoughts which are thought by
Siththam. But, the Agankaram confuses itself on analyzing which are true/ false or
this or that. The Puththi- a part of brain research itself . Hence , all these have
separate and unique functions only . But they did not absorb or gaining
knowledge . They did not realize / enjoying the facts. The Soul is behind this four
parts of thinking brain, and the soul is realized and enjoys the facts.
As in a Normal State The Soul is binding with the tools like the five organs, mind
etc; Hence , the Soul can not know the reality of its status, its try to know only
through the five tools as its stand with them. The knowledge of the soul is screened
because off the EGO. Its ME.
In this Four Suththirams (theories) the Soul `s Nature is well defined. In the Next
four Suthirams The Souls Knowledge is analyzed. To reach / see the ONE in Soul ,
how the Soul has to perform Five Avaththai (Thuriya theetham; Thuriyam;
urakkam; kanavu; Nanavu.--- THURI= A TOOL; THUREEYA – THE
FOURTH OR QUARTER; ONE FOURTH.) In Meditation to analyze the inner
mind / brain , who is thinking- or the TRUTH which is in side , - or to find out the
Soul and its properties- these five stages to be travelled on – Thuriyathetham : in
this stage The soul which stands with five tools only functions. It happens at
Moolatharam – Moolam= the Origin; Aatharam= the place where it rests/ holds.
At the end of spinal card – back bone- it is a feeling; it should be realized.
Thuriyam:In this stage the Pranan vayu (the breath of life and Soul with the five
tools, the both will function at the Birth KNOT, (in stomach). URAKKAM: The
sleep/in sub conscious-conscious stage with the SOUL,Pranan Vayu, Agan karam
(the one which thinks,I am doing) these three tools functions at the heart; Kanavu-
Dream: The five tools, five senses, the Vayus ten numbers, the antha Karanam
mind,Siththam,Puththi, Agan karam , and Soul all the twenty five tools functions at
the Throat ( near Nostle); NANAVU: Viziththal seen as if we have the sight with
naked eye; The total thirty five tools will function at the centre of Eye brows.
On this LADA THANAAM- THE PORTION LOOKS LIKE HORSE SHOE AT
THE MID OF EYE BROWS, IN VIZHIPPU= OPENED THE INNER EYE
(THIRD EYE), IN THE MIND – STAGE if the normal stage , all the functions
will be merge together as In opened eye a urakkam,kanavu,thriyatheetham
,thuriyam in a cycle mode one another, merging and SINKING, DISSOLVING
IN one by one, this things happens and dissolving in the Soul and Soul seen as
UNIQUE without all these tools and the ONE will be appear and Soul stands by
the ONE..
The functions and stages of the functions and how the ONE appears and teaches
the Knowledge , shows the Knowledge as Red fir ball. With thousands of SUNs
brightness , and what are the effects of the body and brain enjoys on seeing the
ONE in Soul, by Soul, is elaborately described in other suththirams, theories.
The above descriptions have taken from Siva Gnana Siththiyaar, Thiru kalittru
paadiyaar, Thiru unthee thevar songs and definitions. The translations may be
some what can not thoroughly understandable. For detailed definitions please read
the above books.
Referring:- Ulagam Paraviya Tamil Vaer-K.Rajendran
KANDAZHI: PATTRU ATRRA IRAI NILAI.{ The status of mind which
dissolved in the Truth -ONE- Soul. The Soul- the life- is always depends,enjoys,
addicted and believed in the worldly matters and world believing itself its constant
and that is the Truth. By clearing and solving in the GOD inside these adictions
towards materials, worldly matters would vanish. The status of Mind mingles and
merges in ONE is Kandhazhi.
KODI NILAI KANDHAZHI VALLI ENDRA
VADU NEENGU SIRAPPIN MATHALANA MOONDRUM
KADAVUL VAZHTHTHODU KANNIYA VARUMAE. ---- THOLKAPPIAM.
PORUL.85. (500 BC).
MIND `s nature is depended to and addicted towards one thing which seen in the
world – worldly matters. By neglecting , not depending/ deaddicting to the
materials and worldly things and dissolving all the dependence to those things ,
then this is the way of finding the axis of the life, Soul in Mind, This Mind
refereshing to deep into by meditation and the willing towards the ONE, the
theosophical reasons to the TRUTH- ONE is mentioned by the word
KANTHAZHI.
KANTHU = (pattru)—AMBITION , PASSION, DEPENDENCE . By destructing
this dependence of passions, ambitions towards worldly things , the TRUTH-
GOD- ONE the soul can dissolve and merge, recognize and realize the TRUTH.
Kandhu= ambitions and passions towards worldly things;
AZHI= destruct the one.
Sarpinaar thondrathu thanadu vai epporu(l ) katkum
Sarpena ninru Gnandrum inbam thagaiththaro
Vaimozhiyan meyyan manaththaan arivirartha
Thooymaiyatha mai theer Sudar.
The mind enjoys and consumes the worldly matters and things and depends on
that, in such status of mind, one is depend on the mind only. The Soul is not
depend on those things even it stands by mind, puththi, Siththam. The one has to
realize that FIRE – Sudar- which is PURE and immortal, independent by the
Knowledge of TRUTH, MIND, Breath. As the sources.
“UTTRA VAKKAIYIN URU PORUL NARUMALAR EZHUTHARU
NAATRAM POL PATTRALAVATHU OR NILAIYILA PARAM PORUL”-
The fragrant flower can be identified/ realized by its sweet smell / fragrance, like
that THE GOD—ONE—can be realized as the ONE by realizing and following the
meaningful ways preached by the Sayings made by who realized the TRUTH.
“KANTHAZHI AAVATHU oru Pattrumattru aruvai thanae nirkum Thathuvam
kadantha Porul”— Natchinarkiniyar—definition to THOLKAPPIAYAM. 100BC-
AD. (as per Cambridge society- 5th century to 7th century).
The SOUL- Kanthazhi – is the one which has no shape or size or a figure. The
Soul stands as the thing which is extended beyond all Theosophical theories. It `s
presence could be realized only as a fire flame in the mind when its not depending
in the worldly things.-----
This word Kanthazhi is seen Thol kappiam – Purapporul vanba malai.
In Nalayira Divya Prabandam- Thiru vai Mozhi which was told by
Nammalwar. The ‘Taniyan’ -which was intruded by the Compiler off the
Book- like Parijatham which was intruded by the compiler when they are
compiled. It is said the four Davida Vedas were contended in this and told by the
scholars.
The ADI Sankarar who preached ADVAITHA and AANMA (Soul),
JEEVATHMA, PARAMATHMA- and wrote definitions and descriptions for
Upanishaths in 10th Century Called The Tamil Saint “Thiru Gnana Sambandar” –
who lived in 7th Century as Dravida Sisu. And Sambandar , APPAR followed
Dravida vedas ( TAMIL NAAN MARAI).
Referring: “VELLALAR NAGARIGAM”- Marai Malai Adigal.
“ESA ,KETHA, GADA, PRASSANA, MUNDATHA, MAANDOOKYA,
THAITHRAEYA, Biruga tharunniaya, Santhokya Upa nidatham books and
NAIYAYIGAM, SANGIYAM, VAI SAEDITHAM, YOGAM, VEDANTHAM
books were also written by the Indian Natives and taught to the Rig ,yazur,sama,
atharva books compilers. As those books simply content with the killings of
animals and drinking liquors with their small chieftains Indran, Varunan, Agni.
The songs, prayers and sacrifices off animals and men in large quantum to satisfy
those Indran, Varunan, Agni. To eradict this type of immatured worships to satisfy
the small Gods, The Natives of India, The DASAS, PANIS, taught them the
Supreme God power even they scolded and criticized “SIVALINGA” as “SISNA
DEVAR”.The SATHA PATHA PRAMANAM- 11-1-6 says The AGNI, INDRAN,
Varunan was created by Praja Pathi. Mithran, Varunan, Thathriyan,Aryamaan,
Amsan, Pagan, Vivasthan, Athithyan were children of Athithi. All these Gods were
fond of Liquor, killing animals , and eating meat of animals, men - Killing the
father, and intercoursing with their daughter itself and requiring medicine for
immortal life when they are going for a war with their enemies, afraid of their lives
itself. In the above books , it was very much different between the words in the
books, The meanings of that words in every book, inn every Gandams, Mandilams;
The explanations given to the Words by the scholars vary very much , different to
one another; The only one stanza ( in Rig 1 st Mandilam 164th song) says “The
ONE is There. The learned calls it in many ways”. If it is real one the next songs or
stanzas or even a part of the book did not follow this principle.”
“In KAENO Upanidatham , The small gods like Indran, Varunan ,Agni were not
equal to the Supreme GOD SIVAM. they had the names of the Supreme GOD
Sivam , where as Sivam is doing these Gods actions in a cycle and called by these
names. Santhokiya Upanidatham 5-11-24, says , The rig book priests , Five in
numbers , asked Uththalaga Aruni, to define Vais vam Nara Athma. Uthalaga
Aruni advised them he had not that much knowledge in that, and directed them to
go to Dasa KING, Asva Pathi Kaikeyan. That Kaikeyan who is the owner of So
many horses explained their ignorance over the theory and preached them about
the Soul and its existance. The Kargiya Balagi a priest argued to AJATHA
SATHRU ( A NAGA KING) , about brahmam and he made twelve mistakes in the
theory itself. The King noted that twelve false conclusions in the theory.Then that
brahmin priest became the student (disciple) and learnt the Knowledge . This
explained in Biruga Tharaniya Upanidatham, 2-1: Kowshiga Upanidatham 4..
generally the Supreme Knowledge Of God was not told to Brahmin priests and it
was with the Kings , and Royal sources only. The King Pira vahana Jai Vali , a
Dasa king told Aaruni a bramin Priest , after the king preached the Brahmam (The
supreme Knowledge Of GOD is ONE), to him, “O!! Gothama! This theory was not
told to your people. Hence , The Kings Life is withstand in all worlds with them.”-
this found in Santhokiya Upanidatham –(5,3-8).””””
“ “Aala Neezhal Andrirunthu Ara nerri Naalvar Ketkka Nanginithu Uraiththanai”-
Thiru Ezhu Kootru Irukkai, Nakkiranaar.
“You defined the Knowledge and Truth for The FOUR on that day under the Pipal
tree”- (Aal Amar Selvar )- Thiru Ezhu Kootru Irukkai, Nakkiranaar.( 300 AD)
“Arunthavarukku aalinkeel aram muthala nanginaiyum irunthavarukku arulum
athu enakkariya iyambedi”- Thiru sazhalil Manikka vasaga Perumaan>( 9th
Century. AD)
“Andralin keel irunthangu aram purintha arulalar”- Thiru Gnana Sambandar 7th
century.AD.
“Andralin keel irunthangu aram sonnanai”- Thirunavukarasar 7th century AD.
“ Andralin Nizhar keel Aram naalvark karul Purinthu”- Sundarad 9th Century .
The Sivam preached the four priests four Tamil Marai ( Aram- Discipline to follow
God; Porul- The System of creations and Soul presence; Inbam- The realization of
the Truth ( Supreme God ONE`s Presence); Veedu- after realization the Truth,
SIVAM dissolving in the TRUTH. ) .These four was taught by Lord Sivam To the
Four priests , Sanagar, Sananthirar, Sana ananthar, Sanath Kumarar. At Thiru
Puram Piam ( near Kumbakonam- samy malai) . @ the bank of lake there was a
Pipal Tree under that SIVAM preached them. But they were not understood that
and failed in achieving through meditation. Again they searched for Lord Siva.
After killing Maruthigan at Thiru Ven kadu in the form of AGORAR; Lord Siva
made two rivers Manikattigai and kaveri near keel Sata natha Puram ( Mangai
Nallur) and sat under a jack fruit tree in Meditation. The four priests came there
and met Agorar (lord Siva) and Lord Siva again explained The Theory of Supreme
One. This was told in the above Tamil songs .
Santhkia Upanidatham, “ the rig yazur sama born from Agni, vayu, Suriyan.”
Atharva Book 11,8,24- “After the yagam- ‘the burning ceremony of materials,
things, flesh,meat’- from the residue of saliva Rig, sama songs, and their varieties,
yazur with Puranas, the all angels who living in the sky,- born.”
Atharva book 19,54,3- “The rig ,yazur ,sama books came from the Time .(period).”
Atharva book 13,4,38.- “Rig language born from Indiran, Indiran born from Rig
book.”
Atharva book 10,7,20-“The rig book language and contents cut down from
‘Sgambam’- an ever standing thing; the Ezur language and contents got by
sprawling the Sganbam. Sama songs are the hairs of that sgambam. Atharva
angirasa songs are the mouth of the Sgambam.”
Rig book Purusha suktham 10,20- rig ,sama,ezur songs born from the sacrifice of
killing the Men (purusha).
Satha Patha Prammanam 14,5,4,10- as such the different kinds of smoke evolves
from the wet firewood when burnt, the rig, yazur,sama, atharva giragam songs,
purana, epic,tactics, upanidatham, theories and all other definitions born.
Thaithriya Pramanaam 3,39,1 – rig, yazur, sama books are the hairs oof praja
pathis beards!
Bagavatha Puranam 3,13,34,37.- the rig, yazur,sama books born from the mouth of
brahma.
Arivamsam 11516- the rig yazur,sama came from Gayathri.
Maha Bharatham Santhi parvam12,920- saraswathi is the mother of rig,yazur,sama
books.
Vishnu puranam 3,3,19- He (Vishnu) exist as rig, sama, yazur books.
More over, the Rishis (Poets) who created this Songs (rishas), saying that they
created themselves these songs. For example: 1,47,2- Kannuvar- “ kannuvas , by
this submitting a requisition for you”. 1,64,61- kothamar- O! Indra! One who ties
the horses with the chariot! Bless this Kothamars to sing precious songs on you!”.
2,39,8- Giri th Samathar-“O! Aswins! These songs which make you pride was
created by krithsamathar”. 10,54,6- Veeru Thukthan- “This songs on Indra, which
was so pride and marvelous, was sang by the Veeru Thukthan, who is an expert in
creating this songs.”
There is no word representing its as the Sacred book- (Tamil- Marai Nool-
Vedham) in Rig, yazur, sama books. In rig book 8th Mandilam , 9th part, 5th song a
word seems as “Vedena”. But it represents a bundle of grass. In yazur also the
same word used in the same meaning as a bundle of grass. In Sama book that word
also not found.
More over, only in Atharva compiling period these were noted as sacred books.
This compiling of veda may also occurred after the war of Maha Bharatha only.
Because, in sukkila yazur book satha patha pramanam, king jan may jeya
pariksath was there. The king Saka devan name, bhismar`s father Santhanu`s
name, his brother Deva bi munivar name all seen. This deva bi munivan wrote
songs in that rig book. This all not compiled in that king`s period, after some
period these had been intruded. While compiling these books.
The song sang by Murangniyur Mudi nagan ( a naga poet) , compiled in Pura
naanooru ( 500 BC) song no 2; “Mandinantha nilanum” ----"Naal veda
neri”—shows there was four Tamil Marais taught by Lord Siva and followed
by Indian people. Vedham= the things which were hidden ; Vedal= to hide, to
hunt the hidden; Vethal- Veythal=tohide from the sun, roofing with thatches;
Vedan= the hunter; Lord Siva disguised as Vedan- the hunter, and Umai as
Vedttuvachi- the wife of hunter, with the four vethas as Dogs, appeared before
Archchunan- one of the Pandavas, in thavam praying Siva for Pasu Patha
Asthiram.
In Mahabharatha , itself, Malaiya Thuvasan , the father of Meenatchi ammai,
( Madurai King), was stood on Pandava`s side. His wife Kanchana Malai was
settled down , samathi, at Madurai itself, a 15 feet deep from actual ground
level. ( Near Ezhu Kadal, Puthu Mandabam, Meenatchi temple).
Hence , The Siva Linga worship is the earliest one dating back to 3000 BC as
per archaeological expeditions. The Ancient religion of Ancient India is
Saivaism. And Siva linga worship.
l
Thirukuraiyaloor mangai alwar