Pranam (contd part 1// 2nd day
II DEIVATHIN KURAL THE DEVINE VOICE PART 1
Varna Dharma and Asrama Dharma are two different things. Asrama Dharma is
age-related Dharma (for Brahmanas): Student, Householder, Anchorite and
Hermit (Brahmacharin, Grahastya, Vanaprastha, Sannyasin). 1) Brahmacharin:
Celibate. Student years, engaged in acquisition of knowledge
(vittiyāppiyācam = *வித்தியாப்பியாசம்*) 2) Grahasta: Householder. Marriage
in youth and raising a family. 3) Vanaprastha: Anchorite. Exit from family
life, abandoning Laukika (worldly) connections and living in the forest. 4)
Sannyasin: Renounced ascetic.
Varna Dharma is universal in its application to society and currently a
subject for criticism. Varna Dharma is (mistakenly) called separation by
Jatis (= ஜாதி = caste). In truth, Varnam (வர்ணம்) and Jati are two
different things. There are four Varnas and innumerable castes or Jatis.
Under the banner of Brahmana, there are many Jatis like, Aiyar, Aiyangar,
Rao... The fourth Varnam has many castes: Pillai, Reddiar, Nayakar. Yajur
Veda (3:4) mentions many castes. Those castes are not currently in
existence. Many castes and only four Varnas: They are perceived as major
stain in Hinduism. Analyzing without a taint of partiality, and barring
Varna Dharma generating a sense of superiority and inferiority among
people, It becomes clear that Varnam is an incomparable utility created for
the express purpose of establishing society's model.
For smooth functioning within a society, many activities become necessary.
Acts involving Buddhi (intellect) and body (physical labor) and their
permutations are essential for the public weal of society. Our family needs
rice, salt, clothes, books and many more. Could we individually produce
rice, salt, clothes and books? The tiller, the clothier, the merchant, the
warrior… do their respective work for all others. For the welfare of the
soul throughout the world, some do Dhyana, Yaga, and Puja and thereby
safeguard the Sastras which yield welfare to the world. With these
reciprocal utilities, people participate and live in cooperation and
collaboration: That is the purpose of the division of labor by Sastras.
How do we divide (the labor)? If it is done with ability and aptitude
as the sole criterion, everyone exaggerates his ability at least in his
mind. If aptitude is taken into consideration, everyone desires for a
prestigious job. If that is so, what happens to other jobs (not considered
prestigious)? For the welfare of the society, how are we to divide and
apportion labor? Division of labor is not enough. How are we to apportion
labor over generations (in a hereditary manner)? How could aptitude and
competence be determined by an external examination? How could that be
complete and reliable? How could it be possible that all could compete for
all (jobs)? Who is going to level, equalize and fill these inequalities?
That is why labor is divided along hereditary lines ( ாரம் ரியம்) and now
Varna Dharma is established.
For individual Atma Kshemartham (ஆத்ம சேமார்த்தம் = soul welfare),
whatever may be the work, doing god-enjoined injunctions for that Varnam,
and realizing the worldly good that the individual is doing by way of his
assigned hereditary work, one achieves fulfilment. There are very many
helpful observances, tailored to every kind of work of a Jiva (individual
soul) to obtain liberation. If you ask a hard laborer to observe fast (
*உபவாசம்* upavācam), could he do it? It is unnecessary for a person
accomplishing his assigned work with Buddhi (Intellect) do body building
(Sarira POshanam = சரீரச poஷணம்)? If the Buddhi workers Intellectuals)
understand there are many observances to remove the erroneous
identification of the soul with the body (sarīrāpimānam = சரீராபிமானம்),
there is no place for a fight.
'Because we do not understand the meaning, we should not give up the
dictates of Sacred Texts; we should attempt to observe them; in the future,
they will be of use when we understand their meaning. Each one must be
observant of one's own Dharma and help others observe their Dharma. We
should not invite others to give up their god-ordained Dharma and join us.
We should not join other people's Dharma, thus undeservedly entering into
competition. If the other person thinks of giving up his Dharma, one should
encourage him to remain in his own Dharma. You should tell that remaining
in one's own Dharma would bring wellness to both.
*There is no such thing as a superior or an inferior people across the
divisions*. Sastras showed the way by dividing labor into many parts. If
all decide to work according to their whims and fancies, nothing gets done.
Everyone wants money to move from another's to his wallet. Most of the
people decide to do jobs that bring in more money; if that is the case,
there is no division of labor, in favor of general weal. If everyone were
to follow his traditional hereditary job, there is no competition and no
jealousy. The jobs do get done; everyone enjoys soul purification. Do not,
by the name of reform, deform and damage the Varna system of hereditary
division of labor. Stop and think.
Whatever job one does, the government is obligated to provide food,
clothing and roof over the head. If one were to increase the personal
needs, competition and jealousy come into play. There is confusion, as
money takes the central role. The fulfilment obtained by doing one's own
work engenders devotion to God. Peace and tranquillity prevail everywhere.
There is a variety in victuals and melodies. Likewise, there are many
different activities in the Varna system. Salt goes with Rasam (soup) and
not with a sweet drink prepared with crude sugar and spices. Disharmony
exists in mixing disparate musical melodies. Now, people lost the proper
and healthy sense of taste in food and music. Some Bhagavatas engage in
trivial talk in the middle of discourse on Puranic stories. People leaving
aside good food, indulge in smoking. These are small aberrations of taste.
Worse aberration is to confuse and confound the divisions of Varna Dharma
meant to bring public weal.
In olden days, people will start a fire in the oven using straws and
sticks. During rainy days, misery abounds in trying to fire up an oven. If
four sparks are seen, they fan it ceaselessly until the fire becomes alive.
My great desire is to keep the four-spark fire of Sanathana Dharma alive to
spread it among others. That is why I am saying all this. The reformists
want to discard Varna as a useless appendage of Sanathana Dharma and make
it in line with other religions.
What is religion? Religion teaches a cure for the diseases of the soul.
Only the physician knows what medicine to give to cure a particular
disease. Sanathana Dharma is the medicine given by the selfless,
sacrificing, and world welfare-conscious Rishis and Dharma Sastrakarars.
Other doctors have prescribed other religions. There is a difference
between doctors as to their approaches to diseases and medicines. There are
many treatment modalities. In one, there will be fasting. Another medicine
by another doctor will be acceptable. Another one is bitter. Another one
will be sweet. Instead of asking for a mixture of all these, one should
stay with one treatment without let. A cure is effected by any of these
ways. Other religions mention one common Dharma for all living beings in
general. Our religion calls it ordinary dharma and prescribed it to all
people. This is Ahimsa, Satya, Purity, control of sense organs, giving up
avarice, equal love to all beings, devotion to God, and affection to
parents. These are the conventional Dharma prescribed to us by our religion.
Besides that, in the name of Varnam, hereditary division of labor,
unique dharma for each division and for an individual have been ordained.
If these special Dharmas were to be thrust into conventional Dharmas, a
condition of non-observance would have existed. I will give you an example.
Meat-eating is forbidden in Buddhism and comes under conventional dharma.
Now all Buddhists are meat eaters. Our Rishis and Dharma Sastrakarars
(propounders of Sastras) know human nature. Therefore, they forbade meat
eating as a special Dharma for a segment of the population. Having noticed
this feature, others used certain holy days as meatless days. The ancient
religions of every nation disappeared, when the conventional Dharmas were
observed in the breach. Greek's Hellenic religion and Ancient mid-Asian
Hebrew religion disappeared without any trace. There are some remnants of
Confucius and Shinto religions. The substituting religions like
Christianity, Islam and Buddhism have one conventional Dharma but lack
special Dharma for each subdivision in the Varna system. Even in these
countries, people do not feel fulfilment and there is an increase in
nonbelievers. Some are atheists; some are dissatisfied with their religion
and come to our religion seeking Yogam, Bhakti Margam, Jnana
Vicaram...There is no telling how long the people will follow these
historical religions. I am a representative of Hinduism; I am not saying
these things because I want to denigrate them. My desire is that people
find fulfillment in their own religions. I do not invite others to convert
to our religion. My opinion is it (conversion) is not the basic tenet of
our religion; it actually is an anathema to invite people to convert to
Hinduism. In this world, nothing is an accidental event.
Considering the maturity factor of each Jiva, Bhagavan makes their
births in various religions. Each one of them must find fulfilment and
perfection in their own religions. Since I extol the special qualities of
Hinduism, it does not mean I denigrate others. It is not an invitation to
convert to Hinduism. I point out the best in Hinduism, when the alien
religions denigrate Hinduism, lacking an understanding of its special
features and other Hindus believe in their vituperation. The alien religion
followers accept the concept of Karma and incarnation. What are the basic
features, the life-breaths of their religions? Faith in God does not
necessarily lead to Bhakti, which is the main feature of those alien
religions. It is not my opinion that these religions in their respective
countries are struggling (to keep their flock in their folds). It gives me
no pleasure and thus I am expressing the opinions of Doyinbi (?sp), Paul
Brunton, Kosler... I am only repeating their opinions that all over the
world, disbelief and atheism are on the ascent, and so all religions are
struggling.
The same upward trend (of disbelief and atheism) obtains in our
country also. The consensus of foreign visitors, engaged in the study of
trends in religions in all countries, tell that our country is much better
off and the sense of religion has not deteriorated greatly. These Sadakas
come in droves to our country. There is a decrease in religious affiliation
and increase in atheism in our country, ever since the incipient breakdown
of Varnāsrama Dharma and a general attitude of assimilation of divisions
into one entity came into the fore. This change is beyond any doubt. This
matter engenders some paradox. We think, if a religion were to divide
people into groups, therein lie (the seeds of) dissension and breakdown of
cohesion. This kind of religion, because of internecine fighting, will fall
from internal rot. Reviewing our history from the time of Alexander, the
proselytizing religionists came in waves, and our religion should have been
dead and buried deep. The reality is just the opposite. The deluge of time
swept away many great religions with the mainstay of rituals. The
intellectuals of the remaining religions forebode the imminent danger (of
dissipation). But our religion (and people), with the traditional
separation by Varna, challenges the conventional notion of 'United We Stand
and Divided We Fall,' holds its breath, and stays alive. We should
elucidate this subtle secret without falling victim to disruptive feelings.
What is the secret behind the life of splendour in our religion that
advocates separation by Varnāsrama Dharma? The Brahmanas, whose svadharma
was to safeguard Sastras, are not in the majority. Did they have the
strength of weapons? No, they did not have it. Brahmanas saving money is an
adverse recent event. According to Sastras, a Brahmana must be poor. Why
should others follow the Brahmanas, who are a minority and poor, have no
strength and impose these Sastric Varna divisions on people? Had the other
people been dupes all these years? Let us assume, for the moment, that
people were duped. Mahavira and Buddha came, advocating abolition of Vedas
and Yagas, adoption of conventional dharma and Prakritham language Pali in
the place of Sanskrit in their religious texts. With all these new Shastras
and new paths, the people were attracted by their newness (razzmatazz) in
the beginning. Later, the newness and splendour faded, and the following
gradually eroded. The old Vedic religion rears its head high, announcing,
"Look, did I die?" It is a miracle that life stays in a body with nine
holes (நவத்துவாரம் = nava-t-tuvāram = Nine holes). Life exiting the body is
not a surprise according to a great poet.
With the internecine divisions and external onslaughts, it would
have been no surprise, if Hinduism died. The miracle is it did not die. If
you analyze this with impartiality, that Hinduism prospered (having not
disappeared) for tens of thousands of years in our and other countries
means there is something in Hinduism that is lacking in others. And that
(unique asset) is the Varna Dharma. Though the modern reformists say that
Varna Dharma is responsible for the destruction of the society, the society
with Varna Dharma remains free from deterioration. What is praiseworthy is
not yapping about equality (= Samaththuvam = மத்துவம்= Equality) but
knowing there must be something (nourishing) in the old Dharma that gives
great welfare (sustenance to the people). Though Hindu society is divided
along Varna lines and opposition to it is fierce, it does not fall and is
holding fast. Impartiality = niṣpakṣapātam. niṣ- pakṣa-pāta.
Even-mindedness, impartiality Praiseworthy = சிலாக்கியம் cilākkiyam =
šlāghya. 1. That which is commendable, praiseworthy; 2. That which is
excellent, good; 3. Fame, renown; Varna lines = the sociologists and
reformists call this, fault lines in the Hindu society. (Krishnaraj)
Something comes to my mind, considering Varna Dharma. First, they devised a
gas bag as a blimp. A hole in it grounded it. They put small bags together.
The multi-bag air-ship stayed afloat. This is the syllogism behind the
unity in diversity, when it comes to the many divisions in the Varna
system. It is next to impossible to tie up a big bundle of firewood sticks.
The tie easily loosens, and the sticks fall out leading to other sticks
fall out of the bundle. Let us tie up the stick bundles with 10 to 15
sticks, each. Since the sticks are fewer, it is easy to make a tight
bundle. We can assemble all the little bundles and make a big bundle. All
the sticks will stay in place. If you have to organize a big society as one
structural entity, it is impossible. How are we to regulate this
unmanageable society?
KR IRS 20121
On Wed, 20 Jan 2021 at 09:14, 'Rangarajan T.N.C.' via iyer123 <
iyer...@googlegroups.com> wrote:
> Wonder why tribals are called uncivilised
>
> On Tuesday, 19 January, 2021, 11:30:00 am IST, Rajaram Krishnamurthy <
> keyarinc...@gmail.com> wrote:
>
>
> *Deivaththin Kural Part 1 The Call of the Divine*
>
>
>
> Vaidik Religion -Religion based on Vedas
>
>
>
> Religion without a name Hindu (Religion) is a misnomer. Hindu means love.
> Hindu reviles (Thushiththal = தூஷித்தல் = revile, avoid) causing injury
> to others.
>
> Hindu as a word is more nominal than actual (and an external appellation
> from foreigners). No sacred texts have a word, ‘Hindu’ in their contents.
>
> The word Hindu is an appellation from foreigners. The foreigners came to
> our country Bharata (The Land of the Bharatas) by crossing the River
> Sindhu. Therefore, Sindhu became Hindu; the country became India; and the
> religion was called Hinduism.
>
> ம ராகி pairāki = bairāgī. Ascetic pilgrim from North India
>
> Let me tell you how this could have happened with an analogy.
>
> In North India, all Bairāgis (Ascetic pilgrims) when they go begging,
> receive alms. The Bairagis complain about South Indians for being
> tight-fisted. They sing a song about the south.
>
> illa pOpa GahE Telungi இல்லா ச ா கசஹ சதலுங்கி.
>
> The Telugus drive them out with an admonition, Po Po. (ச ா ச ா = leave,
> leave). But the Telugus do not really say Po Po but say VeLLu VeLLu (
> சவள்ளு, சவள்ளு). Po is a Tamil word. Then why do the
>
> Bhairagis attribute Po Po to Telugus? When Northerners come down south,
> the Telugu country is the first in their itinerary. So these wandering
> mendicants called Tamil country also as Telugu country.
>
> Tamil country Telugus call Tamil country Arava Nadu (அரவ நாடு = southern
> country). The southern part of Telugu country is called Arava Desam.
> Whatever below that, is also Arava Desam.
>
>
>
> On the same line of thinking, the foreigners, landing in Sindu country,
> called Bharata country, Hindu country.
>
> So Hinduism is not the name from antiquity. It was not even a Vedic
> Religion. It is not even Sanathana Dharmam. If you look into authoritative
> sacred texts, there is no mention of a name for Hindu religion.
>
> Reflecting on this, I felt a deficiency. Let it be so, for now.
>
> One day, I was told Ramu was there to see me. Preoccupied by other
> thoughts, I asked which Ramu it was. 'What Ramu? How many Ramus are there?'
> so they said. Then I remembered, my town had four
>
> Ramus: Black Ramu, Red Ramu, Tall Ramu and Short Ramu. That was the
> reason, I asked which Ramu it was, recalling my thoughts from the past.
> There is no need for an adjective modifier if there was only one Ramu in
> town. I understood why our religion did not have a name. Only when you have
> many religions, there is a need for a name. If there is only one religion,
> where is the need for a name?
>
>
>
> Except our religion, other religions were founded by and named after a
> Great personage. There was no religion with that name before him. Buddhism
> was founded by Buddha and so named after him.
>
> Jainism was founded by Mahavirar. Jesus Christ founded Christianity. There
> were no religions in their names before the Advent of the respective
> founders. Our religion was in existence before these
>
> religions came into being. Hinduism was prevalent all over the world.
> Because there were no other religions, there was no need to attribute a
> name for our religion. When this came to me (as an epiphany), the existing
> deficiency in me disappeared. Along with its disappearance, a sense of
> honor and pride filled me.
>
>
>
> Ok, let us assume our religion is immemorial. The question of who the
> founder was, arises in our mind. Much research produced no results as to
> the founder of our religion. It was neither Vyasa of Brahma
>
> Sutra nor Krishna of Bhagavadgita. They made mention of preexisting Vedas.
> Could we call the Rishis, who wrote the Mantras, as the founders? They deny
> any authorship of the Vedas. The Mantras named
>
> after the Rishis preceded the Rishis, who, according to their claim, did
> not compose the Mantras. The Rishis claim that they saw and received these
> Mantras from the sky or space, when they were in
>
> meditation. They were Mantra-Drstas (Mantra seers) and not Mantra-Kartas
> (Mantra composers).
>
>
>
> Space or the sky is the birth place (origin) of many sounds, from which
> Dristi (Seeing, beholding, intuition, Vision) came about. Science tells us
> that Space-Vibration is the Causal Agent of this earth. The Rishis, on
> account of the greatness of their Tapas or austerity, saw the sounds
> (synesthesia) as soul-liberating Mantras in space. These Apurusheya (Not
> composed by man) Mantras are the respirations of Paramatman in the form of
> Space. Having seen and found them, the Best of Rishis gave
>
> them to the world. If we know this, the fact that we do not know the
> founder of our religion could be a matter of pride for us. With the Vedas
> being the breath of Paramatman, observing the Vedas and remaining the heirs
> to the timeless religion, we can experience exhilaration at our heritage.
>
>
>
> The religion that is called Hinduism was prevalent throughout the whole
> world. Since the existing religion in the world was only one, there was no
> necessity to give it a special name. My opinion is that the authoritative
> sacred texts had no name for our religion. If you look at the research on
> buried treasures of the ancient times, we see in foreign countries plenty
> of our Veda-related portrayals. A thousand three hundred years before
> Christ, an agreement between two rulers, in the name of Mitra-Varuna as the
> witnesses was unearthed. In Madagascar about threequarters of the towns
> bear names derived from Sanskrit.
>
> King Ramses bears a connection to Lord Rama in the name. There are many
> symbols of connectedness below the equator. In Mexico, during our Navaratri
> celebrations, the Mexicans conduct a festival, which bears the name,
> Rama-Sita. Whenever the earth is dug there, a Pillaiyar idol is found.
> Before Spain conquered Mexico, the indigenous people of that
>
> land were known as Aztecs, which is a corrupted form of the Sanskrit word
> Astica (ஆஸ்திக = Believer in God). விஷு² viṣu =, n. < vṛṣa. The 15th year
> of the Jupiter cycle.
>
>
>
> In Peru, sun worship takes place exactly in the auspicious Vishu period.
> These people are the Inkas. Inan is the name of the sun. We call Rama, the
> Ina-Kula Tilakan (the Best among the Sun Dynasticals). I have seen the
> photos of naked dance of Australian Aborigines in a book titled *Native
> Tribes of Central Australia and authored by Killen.* The pictures
> identified as no. 128 and 129 had the subtitles, 'Siva
>
> Dance.' I saw them with a critical eye and found the third eye drawn on
> the foreheads of both of them. Observation has been made in Borneo Island
> that since Brahmas creation, there was a big virgin
>
> forest. Upon entry into the forest, a deed in Grantha script was found.
> There were notations as to the name of the king, the celestial tree, Battle
> Victory Post (Yūpastambam), and its place of installation.
>
> This is called Yupa inscription Mulvarman of Koeti. The British, who made
> derisive remarks on Hinduism, made all these discoveries.
>
> கற்pa க விருட்சம் = kaṛpaka virutsam = Celestial tree. யூpa ம் yūpam =
> Battle-array. More impressive than these, let me bring to your attention
> something that may sound humorous. Sagarars dug their way into subterranean
> regions looking for Sacrificial horses. The ocean created by
>
> this digging bears the name for the ocean, Sagar. At the end of their
> digging expedition, they found the horses near Kapila Maharishi's
> hermitage. Thinking that he was the horse thief, they terrorized him.
>
> The Muni rendered and reduced them into ashes by his mere sight (Drishti).
> This is the story in Ramayana. If we were to assume America as the
> subterranean region right below India, Kapilāranyam
>
> (Kapila Forest) corrupted into California. Near that, there are the Horse
> Island and Ash Island. Sagarar and Sagar bring me to another story. Sahāra
> desert was once an ocean. Could Sāgaram have become Sahāra.
>
> Having seen our religious artifacts all around the world, parivattaṉam
> took place; our people went from here to there; those foreigners came here.
>
>
>
> paரிவத்தனம் parivattaṉam = , n. < pari- vartana. 1. Circumambulation,
> going around. The researchers talk about the movement of people around the
> world. My position is that one Dharma prevailed in all
>
> places. These artifacts were the creations of the native people of those
> lands. The researchers knowing the discovery of ancient testimonies from
> the historical period of 2 to 3 thousand years ago say, Indians went to the
> distant lands, supplanted the native culture or introduced
>
> Hindu culture to become part of their culture. Even 4 thousand years
> before now, Vedic artifacts were present in many countries. In Greece,
> religion, polytheism, many big temples and some shared parts of
>
> Vedic religion were existent. Before the dawn of Christian era, there were
> resemblances to Vedic religion, including the Varnāsrama (caste
> classification) divisions in Semitic and Hebrew religions. In
>
> Mexico, many religions prevailed among the aborigines. They saw divinity
> in nature and worshiped nature as deities. There were many rituals in those
> religions.
>
>
>
> Greek civilization, including Hellenic Polytheistic religion is no more.
> Christianity took its roots in their place. Buddhism spread to Fareast and
> Japan. Islam spread to many nations. In these religions, there
>
> are resemblances to Hindu religion. Let me give you some examples..
>
> For the understanding of average man, Tattvas are explained in the form of
> stories (kathārupam = கதாரூpa ம்). General public received instructions
> in Tattvas in the form of rituals. Stories and rituals
>
> explained the underlying Tattvas. I am not joining the anti-ritual crowd
> by saying these things. Rituals carry the power. The Puranas explain the
> Tattvas. I am not saying," Do not believe the stories as real or
> historical." In truth, these stories are historical and actually happened;
> besides, they point out the Tattvas. šrēyas = Good, welfare; நன்மம
>
> These rituals do offer first benefits, and later Citta-Sakti (சித்த சக்தி
> = mental power) without fruits. Within the welfare-offering (šrēyas)
> rituals, there are Tattvas. With the passage of time, the rituals may
> diverge from the Tattvas with the inner meaning. We may
>
> altogether forget them.
>
>
>
> In foreign countries many thousands of years ago, the new-found religions
> lost the connection with the Vedic religion and the Vedic Tattvas underwent
> changes. Let me come to the example, I said before. In Hebrew religion, you
> would have heard about the story of
>
> Adam and Eve. There was a Tree of Knowledge. The injunction of the Lord
> was that Adam and Eve should not eat the fruits of the Tree of Knowledge.
> Adam did not eat the fruit. Eve did eat the fruit.
>
> Knowing that the ups and downs befalling Eve would befall him too, Adam
> ate the fruit: That is Genesis in Old Testament.
>
>
>
> In Old Testament, one of many Upanishadic Tattvas took the form of a
> story. When this happens with regards to time and country (place), the
> story and Tattvas undergo distortion, as if the original Tattva
>
> disappeared. According to a story in Upanishad, there are two birds in the
> Pipal tree. One bird is not eating but watching the other bird (eating the
> fruit). The body is the tree. In it, the self-centered Jīvātma eats the
>
> fruit of sensual pleasures. He is the bird. In this body, Paramatman
> abides as another bird, is the puppeteer of the fruit-eating bird, never
> moves, and remains the witness of all the activities of the Jīvābird.
>
> Though Paramatman is the hypostasis of Jīvā, He is neither sensual, nor
> eats the fruits, nor experiences the fruits of karma. கவித்துவம் kavittuvam
> , n. < kavi-tva. Poetic talent. Upanishad with poetic talent (கவித்துவம்)
> parlays
> these as two birds, the Jīvā-bird eating the fruit and
>
> the other abiding still as the witness and Paramatman, who knows himself
> as the Self. This Jīvā(-Bird) in the Old Testament of the Hebrews becomes
> Eve; Jī(-va) becomes the E(ve). It is common according to the rules of
> grammar, that ja series sounds become Ya series. That is how
>
> Yamuna became Jamuna; Yogīndir becomes Jogīndir. Jīvā becomes Eve. Ātma
> becomes Ādam. Pipal becomes Apple. Tree of Knowledge is our Bodhi Tree.
> Bodham is Jñānam. Buddha received Jñānam
>
> under the Bodhi tree. Even before the Buddha, Pipal tree (Arasamaram =
> அரசமரம் = Ficus religiosa) had the name Bodhi Virutcam (*விருட்சம்* = viruṭcam
> = tree).
>
>
>
> As Upanishad spread to other countries, it underwent many changes and
> forms, and its original meaning (தாற்pa ரியம் tāṟpariyam) changed. Bible
> story (Genesis) goes topsy-turvy, when antisensuous Atman (Adam) eats the
> forbidden fruit. On the contrary, our Bodhi tree takes us away from the
> pleasure principle (of the senses). Genesis in Bible says Tree of Knowledge
> stands for the worldly pleasures (and Faustian knowledge). This bears
> witness to the fact that our Vedic religion was existent there in the days
> of yore (though in a mutated form). In spite of the mutated form, they
> point to their origin in Vedic religion. Let me give you another example to
> fortify your trust in this matter. Our Tiruppavai and
>
> Tiruvempavai are not as old as the Vedas. The researchers say these two
> works belong to a period before 1100 AD. The authors Manickavasagar and
> Andal appeared after the age of Vedas and
>
> Itihasas. The Colas established overseas kingdoms. More importantly, we
> should lay stress on Tamil commerce, flourishing across the seas. Because
> of these merchants, the foreigners appreciated and
>
> adopted our culture.
>
>
>
> Particular mention must be made of the Far-East countries. Hinduism swept
> through Bali. Hindu culture, known as Sri Vijaya Sāmrājyam, spread to
> Thailand (Siam), Indo-China, Philippines... There
>
> was a time in antiquity, when Vedic religion was practiced in the foreign
> countries. Thereafter, new (unnamed) religions mushroomed. Later, these
> religions withered and died, as religions like Christianity, Islam, and
> Buddhism sprouted and spread across the landscape. It is a
>
> compelling historical fact that influence of Hindu culture shone like a
> live splendor in Southeast Asia. At this stage, huge Tamil Temples like
> Angkor-vat in Cambodia, Borobudur and Prambanan in Java,
>
> Indonesia arose on the landscape.
>
>
>
> During this temple-building spree, Tiruppavai and Tiruvempavai (திருப் ாமவ
> - திருசவம் ாமவ) made their debut in Thailand. Tiruppavai and Tiruvempavai
> = Fixed-length poems with meter and rhyme, glorifying Vishnu and Siva
> respectively. To bear witness to it, every year there are festivals with
> recitation of these poems during the Margazi month (Dec-Jan). As if they
> intended to fuse the Saiva and Vaishnava lore in hailand, they sat a man
> dressed in the guise of Siva on the swing in Dolotsava (Swing Festival),
> meant for Vishnu. They do not
>
> know anything about these two compositions. You may think there is no
> basis for an assumption that the festival happening in Dec-Jan has anything
> to do with these compositions. They call these
>
> Triyampavai and Tripavai (Note the misspelling). Dolotsava = दोलोत्सर् =
> சடாசலாட்சவம் = Swing Festival = Dol Jatra = Dol Purnima. A festival
> wherein Krishna (Vishnu) and Radha are seated on a swing or palanquin, and
> people swing them.
>
>
>
> Though the Bible readers do not know anything about Upanishads, they still
> keep the remnants of mutated stories. Though the Thais do not render
> Tiruppavai and Tiruvempavai as they are, they still
>
> celebrate the Swing festival with Siva on the swing in the place of
> Vishnu. The compositions are there with corrupted titles. If such changes
> take place in our living memory, the events in the foreign
>
> countries three to four thousand years ago must have morphed and mutated
> over millennia. Though so many changes took place, the vestigial elements
> of Vedic traditions rear their noticeable head.
>
> The religions of prehistoric aborigines still have some symbols and
> artifacts of our religion. In the distant past, when no civilization was
> there to speak of, our religion and culture did not spread by
>
> invasion and commerce, which are not a matter for pride, joy or greatness
> (perumitham, pe ருமிதம்). It appears to me that Vedic religion must have
> had its roots firmly planted all over the world. Later, the
>
> Vedic religion morphed, mutated, became the vestigial religions of the
> olden times in the world and was supplanted by history-bound recent
> religions: Christianity, Buddhism, Islam...
>
> Pranam KR IRS as told by HIM 19121
>
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