Vedic continuum in Hindusthan
Sangam mature are from ca.300 BCE to 300 CE, for instance the foremost survivingworks of Sangam literature). [Kamil Veith Zvelebil, Pal Studies
to the Release of Tamil Text, pp12; K.A. Nilakanta Sastry, A
Release of South India, OUP (1955) pp 105]
The opinionated interpretation hold excerpts from a handsome oppose which
appeared in Adyar Documentation Flare (1983). These water supply aim that
Vedic culture in India dates back to very ancient mature all uninteresting
Hindusthan, from Gandhara to Kanchipuram. This geographic pass away of
Vedic culture is apt by the pass away of punch-marked replace from ca.
6th century BCE, all uninteresting Hindusthan, from Gandhara to Karur
(Tiruchi).
Kazanas (2009) has away from home that Rigveda predates the Sarasvati-Sindhu culture.
Vedic culture in Sangam mature
Stage is a temple for Devi Sarasvati in a place called Basara
(Vya sapura) in Adilabad Field of Andhra Pradesh, sited on the
banks of the Godavari Creek. The sthala pura n.a states that the Devi
was installed by Vya sa by rob three mus.t.is(handfuls) of sand
from the river bed- an singular drop off truthfully of the
integrat interconnect of Sarasvati as devi and Sarasvati as river. The
appended maps aim the patterns of ancient settlements put right from
the foothills of the Himalayas (Ropar) to the Drive a wedge between of Khambat (Lothal)
and on the Arabian Sea Shores (Prabhas Patan or Somnath and Dwa raka).
It is the same large that Sangam literature of the Tamils interpretation the
reason of the ancient Chera kings that they were the 42nd occasion
ancestors from the rulers of Dwaraka (Tuvarai) and the spiritual leader Agastya
is venerated as the ancient Tamil Muni and the compose of the foremost
grammatical work in Tamil. Sangam literature is bursting with
references to the wiry provided to the mushroom of Vedic Culture in
the Tamil-speaking areas. An scale oppose on the antiquity of
next of kin linking Tamil and Sanskrit is: Sharma, K.V. 1983, Indulgence of
Vedic culture in ancient South India, Adyar Documentation Flare 47:1-1.
"Surrounded by the compelling facts that exist from a study of the
later pass away of vedic culture from the North-West to the other
parts of India, is its brew, with evident strength, in the
absolute south of India wherever, unlike in other parts, a powerfully built
Dravidian culture was sooner than in vogue... Tolka ppiyamwhich is the
foremost for sale work of the sangam classics, is a routine script in
1610 aphorisms, alienated in the field of three sections, action respectively,
with phonetics, grammar and poetics...
The other for sale sangam works are three sets of collected poems,
since, pattu-ppa t.t.u (Ten idylls), et.t.u-ttokai (Eight collections)
and patineki r..kan.akku (eighteen assort texts), which rest
appears to request to the leisurely days of the sagam age. The ten poems
are: tirumuruka r.r.uppat.ai,
porun.ara r.r.u-ppat.ai,cir.upa n.a r.r.uppat.ai,
perumpa n.a r.r.uppat.ai, mullaippa t.t.u, maturaikka n~ci,
net.unelva t.ai, kuri~ncippa t.t.u, pat.t.inappa lai and
malaipat.ukat.a m. All the further idylls are compositions of mortal
poets, and, prevent for the initially, which is devotional and possibly,
pertains to leisurely sangam age, are centred corpulent the pomp judges of the
Cera, Cola and Pa n.d.ya kings, depicting the dowry decide on
intellectual people and first life. The immediate taste consists of
Eight collections:nar.r.in.ai, kur.untokai, ainkur.unu r.u,
patir.r.ujppattu,paripa t.al, kali-ttokai, akana n-u r.u and
pur.ana n-u r.u.
All these collections are fine romantic and self-contained soul
verses of weird and wonderful poets put together in politeness of their
contents. The third taste consists of eighteen sundry texts,
some of them since collections of soul verses of weird and wonderful poets and
some laid-back by mortal authors. They are: tirukkur.al.,
na lat.iya r, par..amor..i, tirikat.ukam, na n-man.ikkat.ikai,
cir.upa~ncamu lam, ela ti, a ca rako vai, mutumor.."~nci,
kalavar..i-na r.patu, initu-na r.patu, tin.aima lainu r.r.aimpatu,
aintin.ai-y-er..upatu, kainnilai, aintin.ai-yanpatu,
tin.aimor..i-y-aimpatu and ka r.-na r.patu. The verses in these works
the same send to convivial society and community sovereigns. The further works
picture a well-knit and powerfully built people having a peculiar
affect of its own.
The co-worker jack up, in sangam poems, of the Cera, Cola and Pa n.d.ya
kings as the caring patrons of the poets... and the archaeological
remnant provided by 76 nugget inscriptions in Tamil-Bra hmi script
which corrobate the contents of the sangam works, in 26 sites in
Tamilnadu (Mahadevan, I., Tamil Bra hmi inscriptions of the Sangam
age, Proc. Instantaneous Corporation Conclave Alliance of Tamil Studies,
I, Madras, 1971, pp. 73-106) help to fix the courtyard of the representation
sangam classics in their in the region of form to linking 100 B.C. and 250 A.D...
factual to the Pa n.d.yan state-run by Megasthenes, Greek envoy
to the time of Candragupta Maurya (c. 324-300 B.C.?) are the same in
decent. On these and interconnected grounds, the sangam days of Tamil
literature dominance be taken to bind nervous from about the 5th century
B.C. to the 3rd century A.D... It is fine compelling that sangam
literature is bursting with references to the vedas and weird and wonderful
facets of vedic literature and culture, pointing to capacious
merit, and school, linguistic and cultural cross of
vedic-sanskrit culture of the north with the convivial and holy
outline of life in south India for instance the sangam classics were in the
making...
The vedas and their preservers, the bra hmans, are habitually referred
to with reverence (Pur.ana n u r.u 6, 15 and 166; Maturaikka ~nci 468;
tirukat.ukam 70, na n-man.ikkat.ikai 89, initu-na r.patu 8). The vedic
song is confirmed as the stately requisites of sharpen sages
(Tolka ppiyam, Porul. 166, 176). Such as the sharpen God Siva is referred
as the fortunate of the four vedas (Pur.a. 166), it is other that the
twice-born (bra hman) learnt the four vedas and the six veda ngas in
the course of 48 sparkle (Tiru-muruka r.r.uppat.ai, 179-82). The vedas
were not in black and white down but were handed down by word of gossip from
coach to partisan (Kur-untokai 156), and so was called kel.vi(lit. what
is heard, sruti)(Patir.r.ippattu 64.4-5; 70.18-19; 74, 1-2;Pur.a. 361.
3-4). The bra hmans realized God undeviating the Vedas (Paripa t.al 9.
12-13) and recited loftily in vedic schools (Maturaikka ~nci 468- 76;
656)... the probability to the world if the bra hman discontinued the study
of the veda is fraught intirukkur.al. 560. If the sangam classics are
any criteria, the knowledge and practice of vedic sacrifices were very
appreciably in vogue in archaic south India. The sacrifices were performed by
bra hmans gravely according to the injunctions of the vedic mantras
(tirumuruka r.r.uppat.ai 94-96; kalittokai 36). The three sacred fires
(ga rhapatya, a havani ya and daks.ina gni) were fed at dawn and sundown
by br`ahmans in order to propitiate the gods (Kalittokai 119l Pur.a. 2;
99; 122; Kur.i~ncippa t.t.u 225).Paripa t.al 2. 60-70 stipulates, in
line with vedic sacrificial texts, that each cost had a accept
presiding deity, that pasus (sacrificial nature) were unavoidable for
the cost and that the sacrificial fire rose to a sharpen raze.
The vedic practice of placing a tortoise at the flabbergast of the
sacrificial pit is referred to in Akana n-u r.u 361...
Patir.r.uppattu 64 and 70 venerate the Cera king
Celvakkat.unkovar..iya tan- who propitiated the gods undeviating a
cost performed by bookish vedic scholars and verbose enormous
wealth surrounded by them. Latest Cera king, Perum-ceral Irumpor.ai is
indicated in Patir.r.uppattu 74 to bind performed the
Putraka mes.t."cost for the commencement of his son
il.amceralirumpor.ai. The Cola first Peru-nar.kil.l.i was recognized as
Ra jasu yam ve t.t.a co r..an- for his having performed the ra jasa ya
sacrifice; unusual Cola first Nar.kil.l.i, too, was all-inclusive as a
sacrificer (Pur.a. 363; 400). The Cola kings were the same premeditated to
bind descended from the north Indian king Sibi the caring of
Maha bha rata household name (Pur.a. 39; 43). The money accorded to vedic
studies and sacrifices is illustrated the same by the spokesperson jack up,
in Pur.a. 166, of a sharpen vedic scholar Vin.n.anta yan- of the
Kaun.d.inya-gotra who lived at Pu ~nja r.r.u r in the Co r..a realm
under pomp money. It is confirmed that Vin.n.anta yan- had mastered
the four vedas and six veda ngas, denounced non-vedic schools, and
performed the seven pa kayaj~nas, seven Soma-yaj~nas and seven
havir-yaj~nas as prescribed in vedic texts. The Pa n.d.yan kings
equalled the Colas in the gardening of Vedic studies and rituals. One
of the crucial of Pa n.d.ya rulers, Mudukut.umi Peruvar..uti is
described to bind consciously collected the sacrificial reserves
prescribed in vedic and dharmas`astra texts and performed several
sacrifices and the same set up sacrificial posts wherever the sacrifices were
performed (Pur.a. 2; 15). Maturaikka ~nci (759- 63) mentions him with
the public figure pal-sa lai (pal-ya ga-sa lai of forward-looking Ve l.vikkud.i
and other inscriptions), `one who set up several sacrificial halls.
The Pa n.d.ya rulers prided themselves as to bind descended from the
Pa n.d.avas, the heroes of Maha bha rata (Pur.a. 3; 58; Akana n-u r.u
70; 342)...
God Brahm`a is mentioned to bind arisen, in the beginning of run,
with four faces, from the lotus navel of God Vis.n.u (Paripa t.al8.3;
Kalittokai 2; Perumpa n.a r.r.uppat.ai 402-04;Tirumuruka r.r.uppat.ai
164-65; Iniyavaina rpatu 1). It is the same confirmed that "had the
sashay as hew (Inn`a-n`arpatu 1). Vis.n.u is profusely referred to. He
is the lord of the Mullai district (Tol. Akattin.ai 5) and encompasses
all the Trinity (Paripa t.al13.37). He is blue-eyed (Pur.a. 174),
lotus-eyed (Paripa t.al15.49), yellow-clothed (Paripa t.al 13.1-2),
holds the conch and the discus in his two hands and bears goddess
Laks.m`i on his breast (Mullaippa t.t.u 1-3; Perumpa n. 29-30; Kali.
104; 105; 145), was instinctive under the asterism Tiru-o n.am (Maturai.
591), and Garud.a-bannered (Pur.a. 56.6; Paripa t.al 13.4). Of
Vis.n.uite episodes are mentioned his measuring the earth in three
ladder (Kali. 124.1), defending his fan Prahla da by casualty his
birth (Pari. 4. 12-21) and destroying the demon Kesin (Kali.
103.53-55). Siva has been one of the best desirable vedic-pura n.ic
gods of the South. According to Akana n-u r.u 360.6, Siva and Vis.n.u
are the crucial gods. He is three-eyed (Pur.a.6.18; Kali. 2.4), wears
a crescent moon on his crest (Pur.a.91.5; Kali. 103.15), and holds
the axe as puncture (Aka. 220.5;Pur.a. 56.2). He bears river "in
his locks (Kali. 38.1; 150.9) and is blue-necked (Pur.a. 91.6; Kali.
142). He is instinctive under the asterism a tirai (Skt. `ardra) (Kali.
150.20), has the bull for his hew (Paripa t.al 8.2) and is seated
under the banyan tree (Aka. 181). In the same way as, epoch meeting in Kaila sa with
"(Pa rvati), his spouse (Pari. 5.27-28; Par..amor..i 124),
Ra van.a, the ra ks.asa king shook the Kaila sa and Siva driven the
barricade down with his toe, hot Ra van.a and making him cry for
exculpation (Kali. 38). Taking into consideration the demon Tripura swarming the gods, Siva squeeze
undeviating the rival cities with a exceptional dash and saved the gods (Kali.
2; Pur.a. 55; Paripa t.al 5. 22-28).Pur.ana n -u r.u (6. 16-17) refers
the same to Siva temples in the land and devotees walking corpulent the
temple in worship. God Skanda finds very area of high pressure jack up in sagam
classics, but as coalesced with the community deity Murukan-, with best of
the pura n.ic album of his commencement and exploits versus demons
integrated in the field of the community tradition (Paripa t.al 5.
26-70;Tirumuruka r.r.uppat.ai, the whole work). Give an inkling of is the same ready
of Indra. (Balara ma) is mentioned as the major brother of Lord
Kr.s.n.a, as fair in colour, wearisome blue clothes, having the palmyra
tree as his flag and holding the ;lough as his puncture, all in line
with the pura n.as (Paripa t.al 2. 20-23; Pur.a. 56. 3-4; 58.14; Kali.
104, 7-8). Tolka ppiyam (Akattin.ai iyal 5) divides the distinguished Tamil
kingdom in the field of five, namely, Mullai (netting) with Vis.n.u as its
presiding deity, Kur.i~nji (gigantic) with Murukan- as deity, Marutam
(plains: cf. "Skt.) with Indra as deity, Neytal (shore)
with Varun.a as deity and Pa lai (boondocks) with Kor.r.avai (Durga )
as deity...
The sangam works are bursting with references to the four castes in the field of
which the people was alienated, namely, bra hman.a, ks.atriya, vaisya,
and su dra... bra hman antan.a at the outset troubled with books (Tol.
Mara. 71), the ks.atriya (a-rasa, ra ja) with the managing
(Tol. Mara.78) and su dra with crop growing (Tol. Mara. 81)... It is
the same confirmed that marriage at an earlier time the sacred fire was prescribed a minute ago
for the initially three castes; but the compose adds that the make use of was
adopted by the fourth caste the same in due course (Tol. Kar.piyal 3)... one
cannot impair to distinguish in sangam verse the plump substratum of the
peculiar fashionable, glossary and versification, on the one hand, and the
so peculiar subject-matter, convivial backdrop and cultural traits,
on the other, all of the Tamil career and of vedic verse. As far as
the grammar of Dravidian is troubled, a exhaustive satisfactory study of
Old Tamil as represented in Tolka ppiyam, with the vedic siks.a s and
pra tisa khyas, has away from home that, `Tolka ppiyan-a r water supply realized
that Tamil was not parallel to Sanskrit either morphologically or
genealogically... that he sensibly oppressed the brain wave local in the
earlier grammatical literature, eminently in colonize works which
dealt with vedic etymology, without performance the lowest amount confront to the
career of the Tamil pronunciation. (Sastri, P.S.S., Release of Grammatical
Theories in Tamil and their next of kin to the Grammatical literature in
Sanskrit, Madras, 1934, p. 231)...
It would be superior from the foregoing that inside the sangam age offering
had sooner than been strenuous brew of vedic culture in south India...
Both the culturescoexisted, the trappings regularly touching a minute ago the
greater layers of people... For clean names, concepts and brain wave, the
Sanskrit names were recycled as such, with teen changes to job the Tamil
alphabet (e.g. akin-i for agni, vaicikan- for vaisya, veta for veda,
or translated (e.g. pa pa n- for darsaka, ke l.vi for sruti). Taking into consideration,
notwithstanding, the create sooner than existted, in some form or other, the awfully
word was recycled with nervous believe (e.g. ve l.vi for ya ga; ma l or
ma yan- for Vis.n.u). Sometimes all the new vedic and surviving Tamil
words were recycled (e.g. "for agni)... It is, notwithstanding, scale to analysis
that the coming together of the two cultures, vedic and dravidian, was
courteous, non-agressive and supportive, as vouched for by the
uninterrupted but common manifestation of vedicism in the sangam works.
The development of vedic culture in the field of South India was, thus, a pod of
supplementation and not supplantation...
it is a questionable tinge as to for instance vedic culture initially began to bind its
affect on dravidian culture which sooner than existed in south India... the
age of this pass away (of vedic culture) has to be appreciably earlier than the
mature of the Ra ma yan.a and Maha bha rata, all of which speak of
vedic sages and vedic practices great in the sub-continent.
Academic and other traditions preserved all in north and south India
verify to the part played by spiritual leader Agastya and Parasura ma in shipping
vedic culture to the south. On the basis of satisfactory studies of
these traditions the marker of likely situations and a
comment of the significant assume of Agastya temples in the Tamil kingdom,
G.S. Ghurye points to the good club of the Agastya cult in
South India by the archaic centuries at an earlier time the Christian era (Ghurye,
G.S., Indian acculturation: Agastya and Skanda, Bombay, Working class
Prakashan, 1977)... the capacious linguistic assimilation, in
dravidian, of natural of a pre-classical Sanskrit variety, it would be
destitution to courtyard the north-south acculturation in India to appreciably
earlier mature."
http://sites.google.com/site/kalyan97/rigveda
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