ramanan50

Rama Spoke Tamil In Ayodhya

In Hinduism, India on May 5, 2013 at 08:55

I came across an interesting article which sought to prove that Tamil was the language spoken throughout India in Bharatavarsha,Tamil being the Language of Mankind and Sanskrit of God’s!

I could have brushed it aside for the thought seemed to be outrageous.

Lord Ram's Sculpture at Hampi,Karnataka, India.

Lord Rama, Sculpture at Hampi

The references in the article were compelling, them being quoted from The Ramayana, the early Tamil Literature,Puranas .

The author tries to prove that Tamil was the spoken language of  Bharatavarsha,Rama ,Hanuman spoke Tamil, Rama in Ayodhya, Hanuman when he met Lord Rama in Kishkinda Kandam.

It is said Sanskrit belongs to Aryan Group of languages while Tamil belongs to the Dravidian Group.

This thought was propagated by The British when they colonized India concurrent with the theory floated by them that the Aryans invaded Davidians.

I leave the judgement to the readers.

I feel that the references in the post need careful evaluation with an open mind.

‘LP. KR. Ramanathan Chettiar and a host of others. He was widely respected as letters written to him by the great scholar and patron of scholars, Pandithurai Thevar, “Thamizh Thatha” U. Ve. Saminatha Iyer, Srinivasa Pillai of Thanjavur, who wrote the “Thamizh Varalaru”, Pandithamani Kathiresan Chettiar and others, which are in our possession now, show. He has established through these articles that Tamil was the spoken language throughout Bharath or India, during the Ramayana period and even earlier while Sanskrit was the language of the litterateurs and it was in Tamil that Lord Rama and others conversed in Ayodhya).’

Valmiki wrote a Sangam Poem.

The “Purananooru” poem by Vanmikiyar also glorifies the importance of penance. It contains many words and sentences, which are pleasing to the ears, have great depth, and contain many Vedantic truths. It is very much in tune with his Ramayana verses.
The poem has not been commented upon by later day scholars. To help research scholars, the poem, with its commentary, is given below:
“Parithi soozhnda vippayankezhu maanilam
oru pahal ezhuvar eithiyatre
vaiyamum thavamum thookitravathukku
ayyavi anaithum aatrathu aagalin
kaivittanare kaathalar adhanal
vittorai vidaall thiruve
vidaa thorivall vidappattore”

The meaning of this poem is that the world is surrounded by the Sun who drives away darkness. This earth is full of worldly pleasures, which are not eternal, and many kings claimed possession of this world as a day is divided into many parts and each part (Horai) is looked after by a “Horai Nayagan”. Some of them are big, others small. Some of them are inauspicious, while others are considered as auspicious and some of them are considered as enemies of each other. They are the masters of their own time and cannot interfere in other’s time. The worldly life is so impermanent, but what gives one permanence is penance. If one puts the benefits of worldly life in one plate in a balance and that of penance in the other, he will find the former stands no comparison with the latter. Hence many kings who ruled this world renounced it and became ascetics’…

Instead of naming it Soundaryakandam, Valmiki has given the name of Sundarakandam as it is more pleasing to the ears and even those who are not well versed can understand its meaning. But Valmiki was a Sanskrit poet. Why did he not name it as Soundaryakandam following the Sanskrit custom and named it as Sundarakandam following the Tamil custom? It was because he was well versed in Tamil and wanted to make known to the Sanskrit scholars such a fine usage. He wanted Sanskrit scholars to study many Tamil works. It is the custom of epic poets to make known the greatness of works in other languages to Sanskrit scholars…

Tamil, The Language of Maknkind, Manusha Bhasha.

. “Antharathvaha maasaadhya raakshashenami hasthitha”
(I have reached this place when the demonesses are taking rest)
2. “Sanairachvaasyishyami santhaapa bahu dhamimam”
(I will try to pacify her, as she is highly agitated)
3. “Ahamthvathithanuchaiva vaanarascha visheshatha”
(I am a monkey, which is a small creature, not respected by others)
4. “Vaachannodhaa harishyaami maanusheemiva samskruthaam”
(If I speak the language spoken by human beings which is full of grammar)
5. Yathivaacham praathasyami dwijathiriva samskruthaam
(If I spoke Sanskrit, which is spoken by the twice born (dwija – Brahmin)
6. Ravanam manyamanaa maam sita bhithaa bhavishyathi
(Sita will think that Ravana has come disguised as a monkey)..

http://tashindu.blogspot.in/

ஒரே வால்மீகி எழுதியிருந்தால்தானே இது சாத்தியமாகும்?
அதிலும் அந்த வால்மீகி சீதையிடம் பக்தி பூண்ட ராமாயண காலவால்மீகியாக இருந்தால்தானே அப்படி எழுதியிருக்க முடியும்?
அந்த விசாரணைக்குப் போவதற்கு முன், இந்தப் பாடல்களைத் தெரிந்துகொள்வோம்.
புறநானூறு 358:-
பரிதி சூழ்ந்த விப்பயன்கேழு மாநிலம்
ஒரு பகல் எழுவர் எய்தியற்றே
வையமும் தவமும் தூக்கிற்றவக்துக்
கையவி யனைத்து மாற்றா தாகலிர்
கைவிட்டனரே காதலர் அதனால்
விட்டோரை விடாள் திருவே
விடாதோர் இவள் விடப்பட்டோரே “
ஏழு வரிகளாலான சிறிய செய்யுள் இது. காஞ்சித்திணையில், மனையறம்,துறவறம் என்னும் துறையின் கீழ் கொடுக்கப்பட்டுள்ள இது, வான்மீகியார்அல்லது வான்மீகையார் என்பவரால் இயற்றப்பட்டுள்ளது என்று டா.உ.வே.சா அவர்கள் கண்டெடுத்த சுவடிகளில் கொடுக்கப்பட்டுள்ளது.
இதன் பொருள்:-
இந்த உலகம் எல்லாப்பக்கங்களிலும் சூரியனால் சூழப்பட்டு, அதாவதுஅதன் ஒளியால் சூழப்பட்டு, அந்த சூரியன் பொருட்டு கொடுக்கப்படும்அவிப்பயனையும் பெற்று, ஒரு பகலில் ஏழு பேர்களால் (ஏழு ஓரைகள்)அடையப்படுகிறது. அப்படிப்பட்ட இந்த உலகத்தின் பொருட்டுகிடைக்கின்ற பயனையும், தவத்தின் பயனையும், ஒரு தராசில் எடைபார்த்தால், உலக இன்பத்தால் கிடைக்கும் பயன், ஒருவெண்சிறுகடுகளவும் இருக்காது. அதனால் காதலர்கள் (காதலர் = வீடுபேறு விரும்புவோர்). உலக இன்பத்தைக் கைவிட்டனர். அப்படிவிட்டவர்களை திரு என்னும் லக்ஷ்மியானவள் கைவிட மாட்டாள்.ஆனால் உலக இன்பங்களை விடாதவர்களை லக்ஷ்மியானவள் கைவிட்டு விடுவாள்.
இதுவே அந்தச் செய்யுள் தரும் விவரமாகும்.”
லக்ஷ்மி நம்மை விடமாட்டாள் என்கிறது இந்தச் செய்யுள்
அதாவது உலக இன்பத்தைத் துறக்க வேண்டும்
அப்படித் துறந்தாருக்கு லக்ஷ்மி கடாக்ஷம் கிடைக்கும்
அந்த நிலையில் உள்ளவர்களுக்கு அவள் தரும் கடாக்ஷம்,அஷ்டமாசித்திகளும்ஆத்ம சாதனைகளும்வீடு பேறும் ஆகும்.
மேற்சொன்ன புறநானூறின் தொடர்ச்சியோ என்று நாம் நினைக்கும்வண்ணம் இதே கருத்தை வால்மீகன் பதினாறு தெரிவிக்கிறது
பதினாறு செய்யுட்களைக் கொண்ட வால்மீகன் பதினாறு என்பது மற்றசித்தர் பாடல்களிலிருந்து வேறுபட்டது
எப்படி என்றால்மற்ற சித்தர்கள் சிவனையே முழு முதற் கடவுளாகப்போற்றிசிவனருளால் முக்தியைத் தேடினர்
அது அவர்கள் இயற்றிய பாடல்களிலும் எதிரொலிக்கிறது
ஆனால் வால்மீகன் பதினாறின் முதல் செய்யுளிலேயே,
சிவசக்தி திருமாலின் ரூபமாகும்.
வருமுருவே சிவசக்தி வடிவமாகும்
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