User talk:Immanuelnadarstmangadu

INDIAN NADARS Nadars form the most prominent group. Hence the great scholar Maxmuller  said: If I were asked under what sky human mind has most fully developed some of its choicest gifts, has most deeply pondered on the greatest problems of life, and has found solution for some of them which well deserve the attention even of those who have studied Plato and Kant, I should point to India. And if I were to ask myself from what literature we, here in Europe, we who have been nurtured almost exclusively on the thought of Greeks and Romans and of one    Semitic race, the Jewish, may draw that corrective, more universal, in fact more truly human, a life not for this only but a transfigured and eternal life, again I shall point to India (SCHI.8).

This statement of Maxmuller finds its fulfilment in the precious Sastras kept and maintained by the Nadars of South India. Almost all historians agree to the existence of a continent in the south of India, linking it with Ceylon, Australia, Africa and also a few other parts of the world. From the geographical point of view, either the present South India, or some parts of India or Ceylon which was originally linked up with India, but now submerged into the sea with the so called continent, Lemuriah, may be considered the earliest place where man made his first settlement. It is very hard to fix the place of man’s origin. More research in this line is required, with an unbiased mind of purposeful effort to find the truth, if possible.

It is observed that they try to conceal historical records like Valamkaimaalai although we can very well understand from their writings that they are certainly aware of it. In fact, it is another version of the famous record Mahavamsa. The chief cause for the derogatory position of the Nadars in history is the ‘hiding of facts and mutilations of records’. Many stone inscriptions are seen polished or allowed to be eroded purposely by the ‘victor’ to eradicate the ‘victim’. It is an unfortunate state of affairs in India that if the historian is a Brahmin, he takes all efforts to impose his superiority and treats all others only as a Dasa or a base born. But facts of history reveal that when the Kshatriyas had their crown on them, the Brahmins sang songs of praise on them for a piece of gold coin: That certain writers took the lives of their royal patrons as the theme of their literary works, (like) Banabhatta, that great master of Sanskrit prose… (HC.I.49).

When we see the historians of north India accept all the literary evidence available in the Puranas or Ithihasas or in the ancient literature of prominence, it is rather strange that the South Indian historians have an aversion for a free expression of ancient Tamil literature, especially, of the Sangam periods. If at all a reference is made, it is so superfluous that the inner core is not touched at all. Sometimes the South Indian historians are working very hard to find a ‘missing link’ with the people of a foreign country, like China, Tibet or Greece, etc., rather than turning inward to trace out the hidden truth. This attitude of some of the historians have created confusion in establishing truths. Other types of historians are such that they keep the findings secret to themselves and wait for an opportune moment to claim ownership to their people throwing the real owner to darkness, as the Aryans did to the Tamils, specially in Kerala. One example of such a disinformation campaign is observed in the works done by C.V.Raman Pilla, about the Nadar warrior, Dalapathi Anandapadmanabhan Nadar, a Right-Hand of King Marthanda Varma (cf.3, 4). Like the Brahmanical authors, C.V. had it done wisely publishing it through the then Malayalam government at a time when the Tamils were kept subjugated under Malayalam rule.

In fact it is the historians who can make a community usurp the topmost realms of society or pull it down to the bottom and drive away to darkness of eternal silence as was done to the Parayas, Pulayas and to many early tribes of Indian origin. It is the 'intelligence' that plays the game of bringing up or pulling down a society rather than the swords or explosive guns. Unless unbiased, scientific and dedicated researchers come up, it may not be possible to bring to light the hidden truths in history from such motivated writers.

It is true that there are problems for the historians. There is no proper list of dynastic linealogy. The available ones are corrupted, mutilated, modified. Hence the responsibility of the historian        becomes greater. Words in the inscriptions are found erased out. Palm leaf records are found modified, rewritten. Even the epics are subjected to many revisions. In the absence of any authoritative record of the chronological histories, the historians are left to find out other sources like the literature, inscriptions, archaeological findings, the narration in the Epics, Puranas, Ithihasas, etc. But the question is, while depending on such tertiary sources, the accuracy of inter-pretations must go in tune with the original fact or theme to high-light the facts. In such cases, if some of the dependable records are left out or made insignificant, the truth may suffer exposure. Taking all these things into consideration, the Bharatiya Vidya- Bhavan as far back as 1951, had published volumes of Indian history, under the direction of K.M Munshi, after the independence of India, giving free hands to Indian thoughts through Indian scholars. This great work can be considered as the basic material for any student of historical research, not to follow it flatly, but with a critical mind. It also stresses the importance of the Puranas and Ithihasas in writing down Indian history in the absence of another more elaborate record on the subject.

HUMAN ORIGIN Evolution and Natural Selection are unable to pinpoint the “Origin” of Man because they do not explain how ‘Life’ is pumped in or breathed into the first ‘Protozoa’ or Amoeba. Different racial groups of the world have got a somewhat common tradition, the remembrance of a global flood. The Ahoms of Assam, the Nadars of India, the Hindus, the Buddhists, and the Jina traditions also refer to some kind of flood at one time. The Palm leaf record of Pootha Piravi and Manu Piravi available with the Nadars also refer to such a flood, linking it with the first three Avatars (incarnations) of Vishnu, as Matsya, Koorma and Varaha (Fish, Tortoise and Pig). Yet, no description is so satisfactory as the narration given in The Bible about the creation of the ‘First Couple' on this earth, causing the spread of humankind to different parts of the world. But now the question is which was the place or city of their dwelling? In heaven or on this earth? If on this earth, then in which region? In Asia, or in the West? If in Asia, which part of Asia, in India, Ceylon or in Palestine? The spread of humankind in this world would be from the spot of their first centre of settlement. Veerabahu Pillai says: Their (the Dravidians') settlement in India extends to such pre-historic times that we cannot even feel sure that we      regard them as immigrants, or at least as either conquerors or colonists on a large scale, but rather as aboriginal in the sense in which that term is usually understood. (TT.8). Quoting Fergusson’s Tamil Antiquary -I, Veerabahu Pillai adds: The hypothesis that would represent what we know of their history most correctly would place their original seat in the extreme south, somewhere, probably not far from Madura or Tanjore and then spreading fan-like towards the north. They have no tradition which point to any seat of race out of       India, or their having migrated from any country whose inhabitants they claim any kindred so far as they know are     indigenous and aboriginal (TT.8-9). Again, referring to Srinivasa Iyyangar's Stone Age in India, the author continues: Man therefore, most probably, rose in the comparatively narrow strip of coast between the jungle (Dandakaranium) and the Indian Ocean (TT.9). Haechel, the German scholar, pointed out that the Mediterranean region spreading to the lands south of Kanniyakumari of India was the first region becoming fit for human inhabitancy and it was this     centre which developed as the dwelling place of the first human kind. John Evans, a scholar representing a research organisation called British Association says: The cradle of human community, probably was South India, the ancestors of the people of the north and the Mediterranean dwellers had moved from this Southern India long ago (qtd.in TT.9). Mudisoodum Perumal, a great Saint of Nadars, in his Grandha, Ahilathirattu, fervently stresses the first place of human inhabitancy and origin of culture was the South, Thechanam or Dekshinapatha. According to him, the submerged ‘Lemuriah Continent’ of the scholars is the great city, the Thechana pathy and it would reappear when the Nadars would unite together under one Umbrella to rule the world, under One God, Ayya, ‘The Father' (AT.4, 6,103). Alex Cruz Muthiah refers to the opinions of different scholars and mentions that there is a mountain in Ceylon where there is a ‘Foot Print’ considered to be the foot print of Adam and the place is pilgrimaged by Christians and Muslims. The Hindus also visit the place in the belief that the footprint is that of Siva, (Siva Padam). The strip of land bridging India and Ceylon is called ‘Adam’s Bridge’. The land is called ‘Paradise Island’. Historical records denote the planting of a memorial stone by the representative of Pope, His Holiness John Maricloni, in the year 1348, when he visited       Indian cities of Quilon and Mylapore’ (TPMV.6). A well analysed book, The History and Culture of the Indian People mentions: The entire fields of Palaeolithic, Neolithic and Megalithic as well as Iron Age Cultures in Southern India is so vast and transcends in interest investigations relating to the historic periods that is likely to form a major preoccupation for     several years. The States of Southern India, including      Cochin, Pudukottai have its own contribution…not to speak of Hydrabad, Mysore… (HC.I.77). On the Neolithic Age and South Indian antiquity, Sankalia says: South India, particularly Mysore, Hydrabad, Central India, Central Provinces, Bundelkhand, Gujarat, Kashmir, West Bengal, Chota Nagpur and Orissa, even in the three stages of early developments of human cultures, from the archaeological finds and later in the political spheres…all the swords found in the hoards from the Ganges valley, notably from Fatehgarh, near Farrukhabad, as well as at Kallur in Hydrabad State are practically of one type (HC.I.137, 139). The uniformity is very clear, projecting out the predominance and antiquity of South India, well befitting the views quoted earlier. In order to re-emphasiZe the importance of the South Indian antiquity, we shall make further explorations. Monuments south of Vindhyas... Particularly the monuments examined at Aditchcha Nallur, in the Tamiraparani valley (Thirunelveli district), have varied stages of cultural developments…There is evidence, both indirect and direct, that in Central India, in North India, and in Western India, and possibly also in Eastern India, Dravidian was at one time fairly wide spread (HC. I.141-157).

In other words, it is to say that the whole of India was flourishing with One Great Culture of a homogenous One Brotherhood Nation of the Dravidians called the Tamilagam or the Tamil Country, until it was broken into pieces, perhaps not by swords, but by ‘Pen’ used with crafty Brain, played in the fields of languages, intoxicated with the sentiments of ‘Religion’, perhaps after 2nd millennium BC. It is also argued that human habitation took place in India only around 10000 years ago, and the North India and the Himalayan     regions were inhabited by men only 5000-7000 years ago. Even if this is true, this will indicate that the cultural beginning of societies in Southern India had begun around 5000 to 3000 years earlier than in the Northern parts.

Even if we accept that Adam and Eve were created and put in the Garden of Eden or in the Paradise Island of Ceylon, it was only     after the floods that the spread of human beings occurred as we see them today. After the floods, whether India got the first chance to nurture the survivors, or that the populations came to India from other parts of the globe, or it was different groups of people at different periods had come to India, the fact remains without any       dispute, that India, especially, Southern India was one of the pioneers to nurture the earliest human civilisation, and among them.

The Satapatha Brahmana (III.3.2.1.2) mentions the term Naishidha as an epithet of “Nada, a king of the South". It is to be remembered that originally the word Nada was used as an epithet to 'King' or the ruler of a country.  Tamil literature proves this (cf.248).  After the coming up of the Satapatha Brahmanas, the word “Nada” had been modified to Naishidha. Thus the original word Nadar or Nada is Sanskritised to Naishidha.  With the development of the events of history, possibly it gave yet other new names in different places at different times.  There are ample evidences to ascertain that the      Epics and Puranas were modified repeatedly to the tune of the interested allied groups of Aryan fold.  A.D.Pusalkar says: The Ramayana genealogy of the solar dynasty runs counter to the puranic genealogy, but the later has been corroborated by other authorities, the puranic genealogy is to be accepted in preference to the Ramayana (HC.1.272).

There are several instances to point out the repeated change of the epics like the Ramayana and the Mahabharata to the entire interest of the Arya Brahmins. For instance, much confusion is created about Parasurama, a mythical creation of the Brahmanical intelligence. He is sometimes brought to the period of Mahabharata, sometimes to Ramayana, or sometimes even to the period of        Asmaka or Mulaka in contradiction to time. To cite an example to such type of fabrications:

In the reign of Adhisimakrishna the Puranas are said to have been recited as was handed over by the Sutas in the twelve-year sacrifice in the Naimisharanya forest. On the occasion of the Naimisha Sacrifice, Saunaka officiated as the head sacrificer (HC.I.325). The early tradition of the Kshatriya performing the ‘priestly rites’ of the sacrifice is Sanskritised to Saunaka for original Sana. The Chahnars, or Shanas, had their own priests from time immemorial. When we are able to trace out a historical, dynastic record in the 11th century AD, it is not improbable that such records were available earlier to that period, which are either hidden or destroyed by vested interests. Rajatarangini is a somewhat systematically arranged history of Kashmir written by Kalhana around 1149-1150 AD. The other notable records available for reference are Ras-Mala, Kirtikaumudi of Somesvara, Sukritasamkirtana of Arisimha, Prabandha Chintamani by Merutunga, Prabadhakosa by Rajasekhara, Sukritakirti-Kallolini of Udayaprabha, Vasanthavilasa of Balachandra etc. When thousands of such records are checked up to write out the Indian history, our South Indian authors do not seem to have given any due place for Tamil works like Valamkai Maalai, Aga-Nanooru, Tolkappiyam, Pathitrupathu, Pura Nanooru, Periya Puranam, Naishdam and such early palm leaf records. The early Kamba Ramayanam written by Kamba Nadan is just treated as if it does not exist.

Irrespective of the place of origin of the human race, we have seen that South India was one of the earliest places of human settlement,      (cf.6,7) originating a Culture based on their tradition of way of life, religious worships, and languages of expression. K.S.Srinivasa Pillai argues: If the Tamils had come to the Dravidsthan (Land of Tamils) from somewhere else, where from have they come? What were their customs, religion, and languages? Why not the place from which they had come is seen with the same type of Culture and language? (TV.40-49). This argument proves that the Tamils originated in the Tamil land, much earlier to 10000 BC, and the language they spoke had undergone many changes in time, but still have roots in ancient Tamil. He is of the opinion that we can easily find out from the place names of other parts of the countries, indicating a great affinity to Dravidian language, with their roots in Tamil. According to the advocates of    Aryanism, Tamil is said to be originated from Thiruvidam–Thavidam-Thamilam-Thamil or Damil-Dramil-Dramila-Dravida, etc. But the pity is that the scholars who recommend corelation of such phonetic changes to trace out the roots of place names or persons, take very long time to agree on the co-relation of the terms like: Shan-Shana-Shaha-Sana-Sena-Sen-Senanin-Shandhava-Saindhava-Sauna-Shantan-Chantan-Chanan-Chahanan-Chahaman-Chauhan- Chavan-Chovan and Nada- Nadan-Nata-Nattar-Natah, Nahata-Naushad-Naishida-Naidhidha-Nala-Nadava-Nadavar-Nadalwar-Alwar, etc. T.A.Chithambaranar is of the opinion that Tamil as a language has been in existence for 119000 years. Place names like “Ur, Erudur” in Asia-Minor have been in existence since 8000 BC. He is of the view that almost 10000 years ago the Tamils had reached even to Mesopotamia regions. The three phases of the Periods of Tamil Sangam are considered to be from 9990-5550 BC the 1st   Sangam, from 5550 to 1850 BC, the 2nd Sangam and from 1850 BC to  10 or 90 AD, the 3rd Sangam. If this is the antiquity of Tamil and the Tamils, certainly it is probable that they were spread over in different parts of the globe much earlier than any other tribes of the world (TT.56-99). As to the antiquity of the Dravidian language what the authors like K.M.Munshi say is worth recording: We are not absolutely certain that the city builders of Harappa and Mohenjo-daro in Punjab and Sind, whom the Aryans doubtless encountered, spoke Dravidian, but there is a balance of probability that they did. This matter cannot be proved or disproved until we find the clue to the scripts in hundreds of seals found at Harappa and Mohenjo-daro and the other sites. Rev. H.Heras.S.J has sought to read old Tamil in these seals from the south Punjab and Sind. ... We have to take note of the fact that the old Tamil in its phonetics represents very much decayed form of the primitive Dravidian speech which (or something like which) can alone be expected to have been in use in the third millennium BC, the approximate date for Mohenjo-daro Culture (HC.I.158). It is also suggested that because the Aryans observed that their counter-parts, the Dravidians were living in well built cities, strongly protected by forts, and were totally invincible for them, the Aryans resorted to a subtly wile strategy to deceive the Dravidians by        declaring that they were the gods from heaven and their language was the language of gods (Devabhasha), evidently taking advantage of their wheatish colour, golden hair and also the newly coined (probably purposely made) language with many an artificiality. Cunningly they also declared that if the people would un-arm themselves and obey them, they would be blessed by the gods, to live on this earth in peace and prosperity. The first mistake that the Dravidians had done was to believe that myth of Aryans, and as a result, were exploited by the Brahmins and were given the title,    Dasas (Slaves), etc., by the invaders. S.K.Chatterji says: In India the word Dasa and Dasyu changed their meaning- as the names of enemies of the Aryans, offering them resistance, and these words came respectively to mean “slave” and “robber”... Slavu (meaning glorious, noble, in Semantic) came to be transferred into the word slave…. (HC.I.159). He explains change of meaning to words like Slavu, originally meaning 'glorious' has in due course become 'slave' to mean one who has been enslaved through racial domination. The Vedic speech already shows a number of words which are non-Aryan, and words with Dravidian affinities and shows at least in its phonetics a profound modification on the lines of Dravidian by adopting or developing the cerebral sounds (t d n l sh) which are so distinctive of Dravidian. (HC.I.159). Here we observe that in addition to enforcing a title as ‘Slave’ to the aborigines we find that the language of the aboriginal (Tamils) also is modified, perhaps Sanskritised. The contribution of the Dravidians through their language and religious practices to enrich the Aryan Culture is remarkable. The Aryans, being far sighted and shrewd, have accepted without any sentiments of prestige, all aspects of the Dravidian Culture and materials of traditions including the religious practices, made it their own and worked to popularise it with superfluous colours and      surreptitious embellishments and deliberate deceptive mystification added to it, to suit  their motives. But the originality of Dravidian culture is yet well established: It has been generally admitted, particularly after a study of the bases of Dravidian and Aryan Culture through language and through institutions, that the Dravidians contributed a great many elements of paramount importance in the evolution of Hindu civilisation, which is after all (like all other great civilisations) a composite creation, and that in certain matters the Dravidian and Austic contributions are deeper and more extensive than that of the Aryans. The pre-Aryans of Mohenjo-daro and Harappa were certainly in possession of a higher material culture than what the Semi-nomadic      Aryans could show (HC.I.160). Tamil has been recognised as the oldest of Dravidian languages and some scholars claim that it has its root in Dramila, or Dramiza, etc. The reference made by Herodotus about one of the early tribes of Nadars (Palmesyar) to have made settlement in Greek (Termilai      inscriptions) and Phoenicia is worth recalling here: Herodotus has noted that the Lycians originally came from the island of Crete, and that in Crete the pre-Hellenic Asianic people were known by a name which the Greeks wrote as Termilai…the Dravidian speakers of India …brought with them of their national or tribal appellations Termilai- Trmmili-Dramiza, which became transformed into the modern name Tamil by middle of the first millennium AD (HC.I.161). The artificiality of the so-called Vedic language is attested to by many scholars. Probably it was an effort on the part of the Aryans to strike a compromise with the aboriginal, many things to accept from them, and something to enforce on the Dravids, struggling to make the Vedas look Dravidian but taking efforts to make it their own, by such artificial creations. For example: The Rigvedic language is hieratic, and therefore to some extent exclusive and artificial...the poet Karu (literally manual worker) manufacture beautiful verses and hymns with which to win the favour of the gods, either for himself, or more frequently, for his patron...It is clear that this profession had become a monopoly of the priestly class…(HC.I.338). In all probability when the original versions of the Puranas in praise of the kings or king-gods had fallen into the hands of the Brahmin priests, they took control of the kingly courts, and made use of the occasions to modify the versions to suit their interests. This argument can be examined further: In its phonetic structure the Rigvedic language shows practically the same sounds as the classical Sanskrit, the notable explanation being  l, l, h which take the place of d and dh in the Rigveda… In a passage often repeated by the Brahmanas, it is said that the Asuras suffered defeat at the hands of the gods, because they mispronounced the word arayah as alayah. This would suggest that in the later Vedic age, when the word Asura had lost its original meaning and became a general term of opprobrium… Or it may mean that Asuras referred to were none but those of the incoming     Aryan tribes…(HC.I.339). This indicates that the language of the Rigveda is not as older as its content. The classical Sanskrit is a later product which means that the earlier subject matter of a Grandha (Dravidian-Tamil) is rendered into a new form of expression, the Sanskrit, modifying the original d and dh to l, and lh, and thereby totally changing the word ‘Nada’ to “Nala”, Naishidha, Naimisha, Nahata, Naushad, etc. Now we understand clearly the implication of the making of a new language to totally change even the meaning of the word and thereby the history itself. Asura was a term applied originally to the Aryan barbarous invaders, or foreigner, but due to their plans of crafty writings, they twisted the meaning of the word and made it applicable to the aboriginal of India. Tamil literature of earlier times indicates that the colour of gods are black which causes the meaning of the word 'black' (sky-blue) as ‘beauty’ as it was linked up with kings and gods. No wonder the Aryans tried to claim their language as Devabhasha only with a socio-political motive. It is authentically claimed that before the advent of Sanskrit, the Vedas were rendered in the Prakritic style: Prakrit dialects was latent in the oldest Sanskrit… Thus we find h for dh in the verbal ending hi, for dhi, in hita from dha, in griha from gridha, etc, h for bh in grah, a side form of grabh, h for gh in hanti (cf. ghnanti), in arh, a side form of argh, in dha – from dhagh, etc (HC.I.340). Thus we find that the phonetic changes in the words like above, in literature, during the course of history, or Revolution of Linguistic Culture in the periods of transformation or in periods of deliberate literary warfare, specially with a mind to implant ideologies, can lead to bury deep the original meaning pertaining to people, race, kings or kingdoms, etc. As a matter of fact, this is precisely what had happened to the term, Santan (Saindhava) or Channan in history, the original meaning of the word as “Noble, Fierce Fighter, Magnanimous, willing to do anything”, etc has been allowed to be buried in darkness. Keeping in mind such phonetic changes in words in literature and records of history, we shall now try to analyse some of the important words connected with Nadars, their      antiquity, and traditional status according to uncorrupted history. Words connected with Nadars and History:

Word selected:	Historical details and descriptions. Source of reference. Channan		Natan (Nadar), the 39 branches includ-ing the noble “Trippapur”(Royal Clan) of Travancore. CI.XXVI. 376. Channan	       One who sees the Unseen, and who leads to Salvation. PG.593. Chan-tan	A Cambodian king from India (Exodus of Nadars in 4th century AD). HC.III.643 Krishna	       In Prakrit it is ‘Kanha’. He is a ‘demon’ opposed to Indra, in Rigveda. (Yadava Nada). HC.I.165. Nahusha	       Epithet for Nada. Soma Vamsis, wor-shippers of Vishnu, Sapta Matrikas in Chalukya or Chandra-giri. Nadars. (Nadar text, VPT). HC.III.230 Naisadhya	A book written by Criharsha. AHSL.15-20 Naishidha	It is an epithet of Nada used in history. HC.I.262. Nala	       An epithet for Nada or Naishadha. HC. II.247. In addition to these there are many words gone deviated from the original phonetic accent, sometimes giving an immpression of new meaning. It seems the historians are obsessed with supporting the Aryanism and thereby the Sanskrit language. This substitution of l for d very strongly compels us to think a purposeful modification of racial or dynastic names like ‘Nada’ to Nala, etc in consideration of the whole theme and character of Aryanisation. “Kisna’s” epithet Govinda is counted as ‘Prakrit’. In Jain texts, Vdhai is based on Prakrit ‘Vijihai’. This word correlates with the local word of Nadars as vinjai, has the same meaning 'knowledge'. For the word 'Nahush', it is changed into Nagbusa. Hence it may not be a matter of any wonder if words like Nadalwar or Nadan are changed to Nadavar, Nadava, Nagda, Nada, Nadi, Nala, Nahusha, Nabusha, Naimisha, Niyai, Jnatri, Nanna, etc, and words like Sana, Sanakumara changed to Sanatkumara, Syona, Sauna, Saunaka, Sona, Seno, Senin Sena, Sen, Shena, Sanat, Ooshana, Isana, Mushana, Shantaka, Sendraka, Chandraka, Chandrar, Chantor, Chanda, Channa, Caurasana, Chouramana, Chayamana, Chyavana, Chahamana, Chouhan, Chavan, Chovan, Chandava, Choudhri, Chchindwara, Chanuka, Chaluka, Chalukika, Chalukya, Sannaha, Saindhava, Solanki, etc. It may be a matter of surprise to note that some of the names, or words in use at present, look entirely different when traced out to its root of origin. A few of such words are listed below:

Although many attempts, through literary warfare, had been made to displace the glory of the great Indus Valley Civilisation of the Dravidians, by trying to Aryanise it and calling the originators of it “Dasas, or the Base-born Sudras”, true historians agree to the authenticity of that Culture to the Dravidians: The archaeological excavation in the Indus Valley have laid bare ruins of an ancient civilisation in India which is generally believed to have been much older than the Rig-Vedic Culture. This may well be true …Indian scholars in recent times have been led to assess the value of both types of traditions in their attempt to prepare, a skeleton outline of the royal genealogies for larger or smaller periods of our most ancient history …This intensive survey has shown that         Puranic genealogies assigned to the Vedic period frequently need correction or adjustment in the light of more authentic data derived from works of Buddhist and Jain canon, while the post Vedic genealogies often stand self condemned by their conflict with more authentic literary and epigraphic data (SCHI.5, 276). So vast and intense were the Brahmanical hands on the early Dravidian records including genealogies of our history. But unfortunate that Robert Hardgrave has also joined with the literary propaganda let loose by the Brahmanical forces, about one of the sub- branches of Nadars, the Gramanis, stamping them with the seal of mere toddy tappers, without knowing the depth of history which recognises them as “King-makers and Ratnis”: The high status of a number of Officials of the king’s household, and administration is repeatedly brought out in the dogmatic exposition of the great ceremonies of the royal and imperial consecration in the late Vedic Samhitas and the Brahmanas. These consist especially of two groups, Suta (Minstrel), Gramani (Village Headman), and Ksattr (Carver), Samgrahitr (Charioteer), who ranked, as we learn from some references in the description of the horse sacrifice (Asvamedha) ceremony as the superior and the inferior social order immediately below the Rajaputras (Princes) and the Rajamanyas (Nobles), the Suta and Gramani (again along with the Ksattr and the Samgrahitr are included in a list of eleven or more Ratnins (Jewel holders) as whose residences the king is required to make offerings to the      appropriate deities  on successive  at the ceremony of the            Rajasuya.  The two groups of Officers are included in         another place in a list of eight Viras (Persons of distinctions) (SAIPO.12-13).   The importance of the Ratnins in the late Vedic polity is indicated by their designation in some texts, as: Limbs of the ruling power and as ‘Givers and takers of the Kingdom’. The function of these kingmakers is illustrated in one place by making them proclaim the newly consecrated king at the ceremony of the Great Consecration of Indra (SAIPO.12-16). The expression ‘Limbs of Ruling Power’   is described in Tamil as Valamkaiyar (The Right Hands, equivalent to Bahubala or Bahu-dhanyakas). When the Nadars officiated as Kings, their sub-branch, the Gramanis were counted as the Kingmakers (cf.251, 253) who coronate the kings. Probably, it was such positions of importance that the Brahmins seem to have stolen by hook or crook in the later days. The Gramanis were the leaders of the Village as Headmen during times of War and Peace. In ancient Kerala, they were called           Pidagakkar, or the Grama Thalaivar, Gana (Kana or Sangha),       Kalari Assan (Master of Warfare). It was in existence even up to the times of the great Marthanda Varma. Sri Anandapadmanabhan,      referred to earlier, was selected to install the King in 1729  by the One Hundred and Eight units of Gramavadins (Kalari-Chiefs). It may be true that the Gramanis, and the Nadars, like their brothers, the Chovans (Chouhans) of north Kerala or Maharastra, the Mandals of Assam and Sens of Bengal, the Choudhuries of Bihar, or the Yadavas of U.P or M.P; perhaps even the Sinhas (Singhs) of northern India, had been engaged at one time, in the ancient period, in the extraction of Soma (Palm-juice), to offer to their deity of war            (Mahakaali), as Kshatriyas, but now have lost their original position of supremacy due to such manipulation of vital records of history through the Puranas and the other Epics. To put it in a nutshell it is true to say that all the suppressive, humiliating deformation of the original Dravidian societies are only the sad result of the mutilation and modification of the records of earlier Indian history, as were maintained in the uncorrupted Puranas, subsequently Aryanising all of our heroes and Sages of merits and nigrating the aborigines as Dasas and Demons, without any greatness of human culture or morality, by the Brahmanical class. In such a process, the original       supremacy of the Kshatriyas was reversed and that of the Brahmins          ascended overthrowing the ruling class. These issues need a special study especially of the methods applied for their fulfilment. We are to know that almost all the king-gods of Aryan Sanskritisation are of Dravidian origin. Now we shall see them through their epithets as mentioned in the uncorrupted versions of the scriptures of some of the Puranas, and Tamil literature to demark and assess their social positions. Dasaratha Maharaja is termed as “Gangai Neer Nadan” or as “Gangai Nadan” in the Kamba Ramayana- Bala Kandam, 5th verse. Sage Vasishta addresses Dasaratha as “Panai vala Nada” in the 41st verse of the above. A king in the lineage of Kusa is termed as “Marutha Neer Nadan” (verse, 179 of Kurma Purana: Raman Vaikundam Adaintha Padalam). The king Rama is addressed as Nada. (Kamba Ramayanam: Aranya Kandam, verse 121). Rama is termed as "Gangai Nadan” (Kurma Puranam- Ravana Vadham, verse, 18). Lord Krishna’s elder brother Balarama or Balabhadra is called “Panantharan Cheran", or one who has the Palm-tree as the banner of flag. (Chaturagarati; KurmaPuranam-Kannan Manam…kavi-47. AP.462). Lord Siva is termed “Panai Natha or Panai Nather” (Lord of Pal-myrah) Kurmapuranam verses, 47 and 117. Lord Krishna is addressed as Santan (Noble of Nada) in Mahab-haratam- Santi Parvam Dharmasasthira padalam. Lord Krishna is named as Santan (Nada) in Kurma Puranam. Duryodhana, the villain of the Mahabharatha, is called “Poitha Santan” to mean, a ‘Chantan or noble Nada, but, who pronounced a lie. (Kamba Ramayanam- Yudha Kandam, verse, 25). Karna the son of Kunthi is known as Anga Nadan or as King of the ‘Anga-country’. (Perumthevanar Bharatham- Uthiyoga Kandam, verse 208). Arjuna is named as “Gangayam pazham pazhnana Nadan” (poem 24 of Villiputhur Alwar Bharatham: Aranya Parvam). Further we see that the Panaya kings were known by names like “Kanny Nadan, Vaigai Nadan, Kanny Nadavan, Thondai Nadan or Nadavan”. Indra is termed as Karpaka Nadalvar or Nadalum Puranthanar. (Madurai 64 Thiruvilayadar Potty Kali Venpa). Indra is also called Sura Gramani. (Valmiki Uttara Ramayanam). Indra has another epithet as “Vanadan or Vana Nadan” [otherwise called Vanavan] ( Used in many places in Thiruvilayadar puranam). It is a pity that our historians, with a mind set to Sanskritised Aryanism at the top, wander to other countries like Iran or such foreign lands, before settling the available truths, within India, on the theory of Dravidian-root to solve problems of our history. The abundant records available with Santors have not been fully explored yet. The more we wander more confusions are created. We should learn to    focus our minds on the available facts in India. For example: The fact that about 1400 BC, in the well known treaty re-cord, discovered at Boghaz-koi, the Deiva-gods Indra and Nasatya, appear side by side with the Asura-god, Varuna and Mitra…In the Veda, Yima, the son of Vivasvat is the ruler of the dead, in the Avesta, Yima the son of Vivanhant is the ruler of paradise (HC.I.224-26). We are to remember that Nasatya, Nadava are the Dravidian gods, equivalent to Kadalon of Neithel and Mayon of Mullai regions. No wonder that the Aryans treat them as Asuras or demons to achieve their ends. In the muddy confusions created by the Sanskritisation or Aryanisation of Dravidian social culture, we find some light in the ‘rudiments’ like in the description of Soma or Soma-plant and the way its juice is collected in kalasa to be distributed to gods, bees, mortals, and to the nobles. Soma is sometimes described as a plant, and sometimes as the “tree growing in the mountains”. It is the          Vanaspati to mean the King of all trees. We have also seen the method by which the Amrit (Madhu) is collected from the Tree by Santors to be offered to the Bhadrakali, the mother-goddess of Santors. Historians agree that the nobles, kings, and gods cherished this drink from the Kalpataru (Palmyrah-palm). History points to the fact that the processed palm-juice was even exported to distant countries to be used as a chemical of purifying agent or as a          pre-servative  (cf.240-41). It was also used largely for the purpose of constructing strong forts and luxury flooring in palaces. Literatures of all languages, including Sanskrit, prove the existence of such a wonderful tree, the Kalpatharu. If so, where has it vanished now? There is no other Kalpatharu except the Palmyrah-Palm, either in the Vedic age or in this modern age to qualify all the requirements of such a Soma ‘fountain’ or tree in the universe. Maybe true, that in this modern age, it is disqualified or degraded due to lack of knowledge, negligence or because of other factors of new developments in the whole socio-political structure. But there was a time when it was considered as the paramount of all natural gifts of god to man. That was the reason it was linked up with gods and kings.

The Subject referred to:	Related period. Source The great Indus Valley Civilisation of the Dravidians. 3000-1500BC. 9990-5550BC. Thalai Sangam	TAIA.II                 TT. The Dravidian King Manuvaivasvat	c.3100 BC. HC.I. Appendix-II Dravidian Sage-King Yayati (Nada). c.3000 BC. HC.I. Appendix-II Dravidian King-god Rama. c.1950BC. 2350-1950 BC. HC.I.Appendix-II              HC.I. Appendix-II Sage Valmiki	2350-1950 BC. HC. I The Myth-God Parasurama	2550-2350 BC	HC.I The “God/demon”-Lord Krishna	1950-1400 BC.	HC.I Bharata War (of  Dravidian kings)	1500-100BC. 1400-1000BC. 3102 BC.	HC.I                                    HC.I                                      Aihole Inscriptions The so-called Aryan Invasion. 1500.BC. 1500-600BC     1400-1000 BC	HC.I                                    HC.I                        Generally  accepted The end of Vedic Age	600 BC	HC.I. Death of Sri Buddha/ Glory of Ahimsa	544BC                   487 BC	Sinhalese records/  Chinese records. King Bimbisara ( of Nada lineage). 545 BC. HC. II The Nandas (Of Sutas?)	544-325 BC. or 364-324 BC.	HC.II                                 HC.II The Persian Invasion of India	500.BC/500-370 BC.	HC.II Asoka the Great (Chanta-Asoka). 273-236 BC.	HC.II The Sungas (Sanas)	187-75 BC	HC.II The Chera, Chola, Pandyas	1st Century BC to 1st Century AD ? HC.II. [but they take part in Bharata war, and King Ikvagu wor-ships Dravidian god-Skanda]. The Satavahana Cholas	220 BC. SCHI. Kulasekhara Perumals/ Alvars       of  Kerala	Before 8th-         15th century AD ? SNK. SNK Varaguna Pandya. 862-880 AD.	SCHI Alvars of Kerala [Bhills or Villavas of Sangam. Have affinity with Nalanda]. Before 8th cen-tury AD ? KAAN, KCIE Sankara of Kerala (origin of Caste)	788-820 AD.	SCHI, KCIE Tamil literature Thevaram	11th century AD.	SCHI, KCIE Tamil literature Periyapuranam	12th century AD    (But Early) ? SCHI, KCIE Tamil Poet Kamba Nadan	Early 12-13th century AD-? SCHI, KCIE Muslim invasion	11th/13th cen-tury AD	SCHI, KCIE Downfall of Cholas	13th century AD	SCHI.

Allauddin's temple destruction. 1436 AD	SCHI. Conquest of Akbar	1592 AD	SCHI. Tuluva Krishna Devaraya	1505-1576 AD	SCHI The fall of Nadars	15th –16th cen-tury AD	NC Wars of Nadars to re-capture Power, under the leadership of Alwar Nadan. 1559-1600 AD	NC War to re-capture of power, led by Nawab Kumara Marthandan Nadar, and conversion of 800 Nadar families to Islam. 1625-1680 AD	NC Attempt to re-capture power, under leadership of Sri Kali kaatha Peru-mal Nadar, failure and conversion to Catholic Christian faith. 1660-1698 AD	NC Nadar Revolution for Social change	1812-1859 AD	APRT Avatar (Birth) of Mudisoodum Pe-rumal, religious revivalist. 1808/1809 AD	AVV Evolution of Kadhakali, a lingo-cultural art, in Kerala 	15th century AD	SCHI. Ezhutthachchan, and Origin of Malayalam in Kerala. 16th century AD	SCHI. Birth of Sri Narayana Guru, Social reformer. 1856 AD	PCPMK. Mass conversion of Nadars to Chris-tianity. 18th and 19th century AD 	AHLMST. First Christian preaching by Saint Thomas in Kerala. 52 AD? AHCK. First conversion of Chera Nadan, Udaya Santan Assan as Christian	7 BC-88 AD	Family record of A.Anthony (cf.fn.132) It is so thrilling to notice that the history as recorded by the Aryans themselves goes against them, disproving their antiquity and the ownership of many genealogies claimed by them to establish their superiority. We have seen in history that the great Tamil (Dravida) King Manu Vaivasvata lived as early as 3100 BC, i.e., about 2000 years before the advent of Aryan invasion. The great Dravidian Sage and ancestor of Nadars, Yayati was living here in our India, almost 2000 years before the Aryans are said to have come. The great Dravidian hero and king-god Rama lived in India as early as 2350 BC, about 1300 years before the occurrence of Aryan invasion; yet the Brahmins would claim him as theirs, to befool people. According to proven historical Inscriptions, the great ‘Bharata-War’ took place in 3102 BC, about 1500 years before the advent of Aryans. The valorous Cheras, Pandyas, and Cholas took part in that great war. Yet, the Aryans want to take all the credits for them, pushing the original heroes to the dark. No Dravidian Sage of merit is left un-Aryanised; not to speak of Agastya, around whom is fabricated unbelievable mythical stories of drinking Oceans and pushing Himalayas, etc., in order to hoodwink the people. Unfortunately, the Aryans have already created the opinion in the minds of majority of the ignorant Indians that the great Sages,        nobles and heroes that we esteem highly are Aryans, through their methodical indoctrination and mindboggling myths. The above described dates of periods establish that the Aryanised Dravidian heroes, Sages and kings were living in India even more than 2000 years before the so called Aryan invasion of India. The continuity of genealogies of the aboriginal were, in all probability, maintained intact, till the Persian invasion in 500-370 BC, or very likely, till the later Muslim invasion in the 13th century AD. Perhaps the mutilations or modifications of original records were done after this period. But the recorded continuity of Nadars as a people of ruling dynasty is marked even as late as 1901, in the Census of India Report, in spite of defection on the throne lately. It clearly mentions the      Trippapur clan of the Chera dynasty which was the original ‘Nattan or Channan’ (Santor) tribe of Nadars having continuity right from the great Sangam periods, who were known as the Villavas or Vanavan (cf. 108) with more than 250 branches, lately reduced to thirty- nine in the Census Report (cf.149). This fact has also been proved and established by various other sources. The opinions of unbiased historians speak for the list of chart given above. They say, “It might be argued that many of the royal dynasties mentioned in the traditional accounts were NOT Aryans. This is not unlikely for evidence is gradually accumulating of…”( HC. I. 317 ). The questions of colour or complexions of the gods propagated by the Aryans, and the questions like if the Aryans were civilised enough, in the early days, they have left impact and imprints of their gods, culture and philosophies in the place or country from which they had come to India, make them helpless and breathless to give any satisfactory answer. All these facts point to one thing that the whole Aryanhood of superiority, as the ‘mouth-born’ is a calculated plan schemed out to deceive the originators of the great culture in order to amass the wealth of the land (cf. 157...) and to keep the country under their thumb. For this purpose, they have produced as many myths and superstitions as possible, to thrust upon the people. Referring to the gods and the artificial culture propagated by the Aryans, a renowned linguist-historian, S.K.Chatterjee has remarked: In culture, speaking in the Indian way, one may say, that over twelve annas in the rupee is of Non-Aryan Origin… (HC.I.167). The honourable historian was so liberal to give the other part of four annas  of a rupee to the Aryans. But as a matter of fact, they do not deserve even a single anna in a rupee of sixteen annas, because we see them in the true history, only as traitors, deceivers and smugglers of culture and fame of Dravidians. They propagated lies and still continue to do it even in this modern age in novel ways. They injected poisonous myths into the minds of the innocents and declared they were the mouth-born. In history, we see no credit for the   Aryans in Ages of Antiquity; colour of their gods betray them, neither the Sages, nor the Heroes or Kings fall on their line. In short, on the scale of a big balance of truth, they have a big bundle of lies to their credit, the lies of Aryan-Myth.

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