Greetings for the Launch of Dravida Pozhil 20

Patron 1. A Foreword from the Editors 3 Dr. K.Veeramani Chancellor 2. Message of Greetings - Dr. K.Veeramani 7 Editorial Board Prof. Dr. Kannabiran Ravishankar 3. Greetings from Prof. Dr. P. Jagadeesan Prof. Dr. Sascha Ebeling Prof. Dr. P. Kalimuthu - The University of Chicago 17 Prof. Dr. Nam. Srinivasan 4. m›it eluhr‹ Dr. Soma Ilangovan mt®fË‹ thœ¤J¢ brŒâ 18 Dr. V. Neru 5. nguh. lh¡l® kiwkiy ïy¡Ftdh® Published by mt®fË‹ thœ¤J¥ gâf« 19 Centre of Excellence for Periyar Thought 6. Greetings from Periyar Maniammai Institute of Dr. Vedagiri Shanmugasundaram 20 Science and Technology Research Papers - MŒî¡ f£LiufŸ (Deemed to be University) Vallam, Thanjavur - 613403 7. Dravidian Canvas in Sanga Tamil Tamil Nadu, India. - Prof. D r. Kannabiran Ravishankar (KRS) 23

Language 8. Quest to breaking the Caste Barriers Bi-lingual in India and across the World - Dr. Madhvi Potluri 51 Single Issue (India) Rs.200/- Annual Subscription (India) Rs.800/- 9. British and European Sankritist Scholars Single Issue (International) $15 and the Foundations of Indian Culture Annual Subscription and Society (International) $50 - Prof. Dr. P. Jagadeesan 58 Designed & Printed at : 10. jÄœehL« - jªij bgÇahU« PMIST Press - nguh. Kidt®. g.fhËK¤J 67 Vallam, Thanjavur - 613403 11. Tamil Nadu, India. âuhÉlïa¡fK«, 'fU¥ãd cÆ®fS« cÆ®fns' ïa¡fK« Tel: (91) 98401 32684 - Kidt® th.neU 85 Email : [email protected] 12. ü‰wh©L¡F Kªija irtrigÆš Visit our Website at âuhÉlK« MÇaK« dravidapozhil.pmu.edu - nguh. Kidt®. ïuh.mwntªj‹ 103

A Foreword from the Editors

orldwide Dravidian Tamils and academic research in those faculties and deliver Distinguished Scholars, Greetings & the benefits of research to all. WVanakkam from Dravida Pozhil! l Fine Academic Research in the domains of “By the grove resides the spring, by Dravidian Culture, Dravidian Civilization, beauty resides the life (poḻil vati vēnil, pēr eḻil Dravidian Social Justice, Dravidian & Tamil vāḻkkai)” – so sings Sanga Tamil. The Journal of Studies. Dravidian Studies (JODS) – Dravida Pozhil also starts its beautiful journey with this issue. This l Deliver the fruits of this research to benefit is a journey of education, a journey towards the both the Dravidian Tamil general populace people, a journey joining the scholars and the and the scholars alike. people, and a journey of social justice, wherein the doors of education were made wide open l Integrate Dravidian thoughts and to all, by the Dravidian Movement. philosophies with the auspices of Global Scholars, maintaining high Educational The Tamil word ‘Pozhil or poḻil’ not only Standards and Global Academic Standards. means a grove, garden or oasis. It means where the water fluxes continuously and self-sustains l Showcase the research capabilities of in a grove of flora & fauna. Similarly, in this the Dravidian Intelligentsia globally, and Dravidian Oasis – Dravida Pozhil, the concepts maintain a Dravidian database of research of Dravidian culture will flux and self-sustain with papers and thesis. continuous improvement. In view of the above goals, we will collaborate Rationality, Culture, Civilization, Art, with global scholars and also provide opportunities History, Language and Humanities are the facets for other scholars, budding women scholars and of the humankind. This Research Journal aims blossoming scholars from the underprivileged to dwell on those domains and enable a deep communities. This Journal on Dravidian Studies

3 is quarterly, Bi-lingual, deemed-university Papers on the above subjects were duly based and will alsopartner with global indexes. reviewed by domain experts. Please read and spread the word. If you have any questions, This first issue contains 6 splendid research please do not hesitate to reach out to the Editors papers. In addition to papers from Tamil Nadu, or the Authors themselves directly. we also have papers from Canada and Europe. “Every town is my town, Every human is my Academic Excellence in Dravidian Studies kin” is a great humanist thought, offered to the is the need of the hour and we thank Aasiriyar whole world by Tamilnadu. If anywhere, there Dr. K.Veeramani for recognizing this need exists a threat to the Tamil philosophy of “All lives and spearheading this research effort. are Born Equal”, then that threat exists to Tamil At this hour, we also reminisce and pay our Nadu as well. (Injustice anywhere, is a threat to thanks and respects to Dravidian Intellectual justice everywhere). The papers include: Stalwarts like Pt. Iyothee Thass, Periyar EVR, Dr. B.R.Ambedkar, Arignar Anna, Dr. Kalaignar l Black Lives Matter agitations in America & M.Karunanidhi and thousands of other stars in the the Dravidian Movement – An Analogy Dravidian Galaxy, as we start this academic journey. l Dravidian Philosophies in the Classical Sanga See you every three months on this Dravidian Tamil Age Pathway of Academics. We wish on this great Tamizh festive day, ‘Happy Pongal’ and ‘Merry l British/European Sankritist Scholars and the Tamil New Year’ to all our readers. Foundations of Indian Culture & Society - The Board of Editors. l The Onomastics of the word ‘Tamil Nadu’ • Prof. Dr. Kannabiran Ravishankar and the role of Periyar • Prof. Dr. P. Jagadeesan l Dravidian/Aryan dichotomy in the 19th CE • Prof. Dr. P. Kalimuthu Saiva Sabhas • Prof. Dr. Nam. Srinivasan • Dr. Soma Ilangovan l Caste Eradication via knowledge propagation of DNA Testing and Genetics • Dr. V. Neru

4 MáÇa® FGÉ‹ MŒÉjœ Kfîiu

ybf§F« cŸs âuhÉl¤ jÄHh®ty®fS¡F«, l ïªj MuhŒ¢áÆ‹ thÆyhf¤ âuhÉl¤ jÄœ¢ cm¿î¢ rh‹nwh®f£F« Kjš tz¡f«! r_fkhd bghJ k¡fS¡F«, m¿P®fS¡F« ga‹ÄF bghU©ik tH§fš. "bghÊš tâ ntÅš, ng® vÊš thœ¡if" v‹W r§f¤jÄœ eÉY« mHFÄF thœ¡if nghynt, l cyf msÉyhd fšÉ¥òy¤ ju¤âny (Global 'âuhÉl¥ bghÊš' MŒÉjG« j‹ gaz¤ij¤ Academic Standards), cyf¡ fšÉahs®fis¤ Jt§F»wJ. ïJ xU fšÉ¥gaz«. k¡fis âuhÉl¢ áªjid rh®ªJ xU§F âu£lš. neh¡»a fšÉ¥ gaz«. k¡fisí« m¿P®fisí« xU§»iz¡F« fšÉ¥ gaz«. fšÉ¡ fjîfis l âuhÉl ïa¡f¤â‹ MŒî¥ òyik k‰W« mid¤J k¡fS¡F« âwªJÉ£l âuhÉl m¿î¥ òyikia cyf¿a¢ brŒJ, âuhÉl¡ ïa¡f¢ rKfÚâÆ‹ fšÉ¥ gaz«. bghÊš fU¤âaY¡fhd juî¤ bjhF¥ghf És§Fjš. v‹w brhšY¡F, btW«nrhiy, ó§fh v‹W k£Lnk bghUŸ mšy; bghÊªJ cŸs nrhiyna, nk‰brh‹d K‹bdL¥òfËš, cybf§F« bghÊš! Ú®bghÊªJ, Ú® ïilawhJ, j‹df¤nj cŸs Jiwrh® bgUtšYe®fnshL, âuhÉl« jJ«ò« nrhiyna bghÊš. nghynt, âuhÉl« rh®ªj ïsÃiy MŒths®fisí«, ïsÃiy¥ bghÊªJ, âuhÉl« ïilawhJ jJ«ò« nrhiyna, bg© MŒths®fisí«, xL¡f¥g£l r_f§fËš 'âuhÉl¥ bghÊš'. K»œ¤bjGªJŸs ïsÃiy MŒths®fisí«, 'âuhÉl¥ bghÊš' MŒÉjœ C¡FÉ¡F«. gF¤j¿î, g©ghL, ehfÇf«, fiy, tuyhW, fhyh©LnjhW«, ïUbkhÊ cŸçLfnshL, cyf bkhÊ, kÅj« ngh‹w e‹da§fËš, âuhÉl« MŒî¤ âu£ofËš ïizªJbfh©L, Ãf®Ãiy¥ rh®ªJ, MHkhd fšÉ¥òy MuhŒ¢áia, gšfiy¡fHf btËplhf¤ 'âuhÉl¥ bghÊš' midtU¡F« bfhz®tnj ïªj MŒÉjÊ‹ btËtU«. neh¡f«. ïªj Kjyh« ïjÊš, 6 ÓÇa MŒî¡ f£LiufŸ, l âuhÉl ehfÇf« / âuhÉl¥ g©ghL / âuhÉl¢ jÄœehL k£LkšyhJ, fdlh, Inuh¥ghÉÈUªJ« r_fÚâ / âuhÉlK« jÄG« rh®ªj m¿î¥òy¤ ïl« bg‰WŸsd. ahJ« Cnu ahtU« nfË® v‹gJ JiwfËš, ea‹ÄF MuhŒ¢á brŒjš. jÄœehL cyF¡nf mË¤j bfhil. ãw¥bgh¡F« 5 v‹w be¿¡F, cy»š v§F m¢RW¤jš ne®ªjhY«, âuhÉl¤J¡fhd MŒÉjÊ‹ fhy¤ njitia mJ ek¡Fkhd m¢RW¤jny. (Injustice anywhere, is m¿ªJ, ïjid K‹bdL¤JŸs MáÇa® a threat to justice everywhere) ».åukÂ mt®fS¡F¢ r_fÚâ âfœ e‹¿. ï¢rka¤âš, tuyh‰¿ny xËU« âuhÉl m¿î¤ l mbkÇ¡f¡ fW¥ãd¢ r_fÚâ¥ jifikahs®fŸ mnah¤âjhr®, jªij bgÇah®, nghuh£lK«, âuhÉl ïa¡fK« - X® x¥ÕL m©zš m«ng¤f®, m¿P® m©zh, lh¡l® l r§f¤ jÄÊš âuhÉl¡ fU¤âaš fiyP® K.fUzhÃâ cŸË£l MÆu« MÆu« l M§»nyna / Inuh¥ãa m¿P® áyÇ‹ É©Û‹fis Ãidî T®ªJ tz§», mt®f£F r«°»Uj Ãiyí«, ïªâa¢ r_fbkŒahd e‹¿ eÉ‹W, gaz« bjhl§F»nwh«. g©ghL« l jÄœehL v‹w bga® tuyh‰¿š bgÇahÇ‹ ïÅ, fhyh©LnjhW« rªâ¥ngh«. fhy¤J¡F¤ g§F njitahd âuhÉl« gHFnth«. ï¡fšÉ¥ l 19 - M« ü‰wh©L¢ irt¢ rigÆš gaz¤âš ïizªâU§fŸ; eÅ e‹¿. âuhÉl /MÇa vâ®ÃiyfŸ thrf®fS¡F¤ jÄH® âUehsh« ij¥bgh§fš / l kugQ m¿Éaš m¿jÈ‹ _ykhf¢ #hâ jÄœ¥ ò¤jh©L thœ¤J¡fŸ! xÊ¥ò - MáÇa®FG ïit Jiw m¿P®fshš ÓuhŒî l nguh. Kidt® f©zãuh‹ ïuÉr§f® brŒa¥g£l MŒî¡ f£LiufË‹ l nguh, Kidt® bg.b#fÔr‹ bghU©ik. thá¤J¥ gaDWf. nkyâf l nguh. Kidt® g.fhËK¤J Édh¡fŸ ïU¥ã‹, ïjHháÇaiunah l nguh. Kidt® e«. ÓÅthr‹ mšyJf£Liuahs®fisnahneuoahf¤ l kU. nrhk. ïs§nfht‹ bjhl®òbfhŸsyh«. l Kidt®. th. neU

6 MESSAGE OF GREETINGS

We are immensely glad on the advent of “The world relishes the intellect of the truly Dravida Pozhil (The Journal of Dravidian wise, like when water fills the lake for the Studies) as it blooms into a quarterly research village supplies”, Dravida Pozhil is proud to journal, published by the Center of Excellence for have on its Board of Editors, Scholars from both Periyar Thought - Periyar Maniammai Institute International and Indian Academia, and reputed of Science and Technology (Deemed to be social enthusiasts. University). World’s richest civilizations and cultures Academic Research is the key component that are explored by archaeology and the resulting distinguishes a University from regular colleges. knowledge is shared with the populace. Similarly, the explorations of Dravida Pozhil will A University is a great laboratory for academic benefit the student and teaching communities research. That’s why the Periyar Maniammai and will serve a sumptuous meal to the seekers Institute of Science and Technology (PMIST) of knowledge. enshrines in its logo, the keywords:“Think, Innovate, Transform”. Studies in Research should Dr. Robert Caldwell in his scholarly work: be the seedlings for Intellectual Development. ‘A Comparative Grammar of the Dravidian They should facilitate a fertile field for wholesome Family of Languages’ details in the introductory and constructive innovation. Research should sub-section: ‘Use of the Common Term – serve as a catalyst in the above goals, and that’s Dravidian’ as follows: the reason we spearhead such academic efforts like Dravida Pozhil. “I have designated the languages now to be subjected to comparison, by a common The name: Dravida Pozhil is very apt! term, because of the essential and distinctive grammatical characteristics which they all As the ageless wisdom of Thirukkural sings: possess in common, and in virtue of which,

7 joined to the possession in common of a large only tribe belonging to Southern India, is that of number of roots of primary importance, they the Dravidas. This name, therefore, appears to justly claim to be considered as springing from a have been supposed to denote the whole of the common origin, and as forming a distinct family South Indian tribes. of tongues. The same statement is made in the Maha- But though Tamil is probably the oldest and bhârata; and in the two lists of degraded most highly cultivated member of the family, and Kshatriyas therein given, the Dravidas are the that which contains the largest proportion of the only South Indian tribe mentioned. It must be family inheritance of forms and roots; yet as it concluded, therefore, that the term is generically is, after all, but one dialect out of several, and used, seeing that the more specific names of does not claim to be the original speech out of Pândyas,Cholas, & c.,had become well known which the other dialects have been derived; as in Northern India by that time.Doubtless it is, it is also desirable to reserve the terms 'Tamil' in the same sense that Satyavrata, the Indian and 'Tamilian' (sometimes to be erroneously Noah, is called in the Bhâgavata Purana 'the lord written 'Tamul' and 'Tamul-ian') to denote the of Dravida' (Muir's "Sanskrit Texts," vol. i.) The Tamil language itself, and the people by whom more distinctively philological writers of a later it is spoken, I have preferred to designate this period, used the term Dravidian what appears entire family, by a term, which is capable of a to be substantially the same sense, as that in wider application. which I propose that it should be used.

The word I have chosen is 'Dravidian' from The principal Prakrits — that is, colloquial Drâvida, the adjectival form of Dravida. dialects — of ancient India were the Maha-râshtri, the Sauraseni, and the Mâgadhi. Amongst minor or This term, it is true, has sometimes been less known Prakrit dialects, the Drâvidi, or language used, and is still sometimes used, in almost as of the Dravidas, was included. A Sanskrit philologist restricted a sense as that of Tamil itself, so quoted by Muir (vol. ii. 46) speaks of the language of that though on the whole, it is the best term I Dravida as a vibhâsha, or minor Prakrit; and another can find, I admit that it is not perfectly free from (p. 50) speaks of 'the language proper to Dravidas' ambiguity. It is a term, however, which has (in which persons of that race should be represented, already been used, more or less distinctively by as speaking in dramas) as the Dravidi. It is evident Sanskrit philologists, as a generic appellation for that we have here to understand, not the Tamil alone, the South Indian peoples and their languages, or any other South Indian language alone, but the and it is the only single term, they seem ever to Dravidian languages generally, supposed in a vague have used in this manner. I have, therefore, no manner by North Indian writers, to constitute only doubt of the propriety of adopting it. one tongue.

Manu says (x. 43, 44) : "The following tribes The only property these languages can have of Kshatriyas have gradually sunk into the state possessed in common, must have been the of Vrishalas (outcasts), from the extinction of contempt in which they were held by Brahman sacred rites, and from having no communication philologists, in virtue of which, it must have with Brâhmans, viz. — Paundrakas, Odras, been that, they were styled also Paisachi, the Dravidas, Kâmbojas, Yavanas, S'akas … language of pisâchas, or demons. The more Pâradas, Pahlavas, Chinas, Kirâtas, Daradas, accurate term Dravidi, has continued to be used and Khasas”. Of the tribes here mentioned, the occasionally by northern scholars up to our

8 own time.As late as 1854, the learned Hindu TramiL, Tramil, Tamil – philologist Babu Bajendra Lâl Mitra, speaks of Can you see it spawned? the 'Dravidi' as one of the recognized Prakrits, They are still Thamizh, equally with the Sauraseni, and as being, like but those tongues refill. it - the parent of some of the present vernaculars Tamizh kingdom not affected still. of India. It thus appears that the word 'Drâvida' from which the term *Dravidian* has been Changed tongues are yet, still Tamil tongues! formed, as equivalent to Tamil, is better fitted, River or Canal – flows the same water young! notwithstanding for use as a generic term”. Even our folks call pazham, payam or palam; Comparative Grammar, Pages (4-7). It’sall just thetongue’s scram. ***

The ‘Revolutionary Poet’ Bharathidasan was With the anecdotes above,hey, can you see, not only a poet, but in addition, an erudite Tamizh got tongued as Dravidam – agree! Tamil scholar and researcher, highly proficient in Dravidam, even if tongued different and spun Literature and Grammar. In his magazine ‘Kuyil’, Dravidam or Tamizh is Non-Aryan! he wrote on the Topic ‘Dravidam’ (kural 1, isai 7, dated 15.07.1958), which sheds more light on the Dravidian context. Betwixt south Kumari Pahruli and north Venkatam, “The word Dravidam, is an exonym of the Well defined home land – word Tamizham, and hence, is a Tamil word. the great Tamizh flam, It is not an Aryan word. Let us reproduce some Contains many many wealth, poems (veNpaas) that I have written on many flourishingly warm occasions, below. With Tamizh names and form!

In Pali there arose the Mahavamsa book, Dravidian is not Aryan, No, Definitely not! A detail from there – Lofty we took, Dravidian is tongued – Tamizh only ought! Thamizh? Is it Tamil? They asked; They can’t. Did Aryans, they name our It’sthe non-native tongue’s rant! happy Tamizh land? No! Tamizh or Dravidam, is our sand! The Teacher Ptolemy called Tamilnadu thence, Dravidam is Tamizham, Tamirici in those days, why? it’s dance of the tongue. – Nonnative sense! Dravidam is Not Aryam, be assured Hence dear friend, do realize in their mounds, – oh young. Our words do change some sounds. The Victory of Dravidam is the Victory of Tamil! Thamizh in Purana Matsya was sounded like Synonymous are both, they will! Tramil, can you see? – Dear Tamizha alike, They call padi as prathi, that northern tongue. Dravidam is not, some other foreign stealth! But do we doubt,our own rung? Dravidam is our own, Chen Tamizh wealth! Ancient those days, All things ours with glee Thamizh grows as Tamirici and Names denotingus, you see!” yonder beyond,

9 (Kuyil 1958–“Dravidam” –Vantavar and the seals and hieroglyphs at IVC, bear moḻiyā? Centamiḻ celvamā? witness to the antiquity of Tamil. Many facets of Poem by Paavendhar Bharathidasan. IVC got expanded to Mesopotamian, Arabian, Translation: Dr. Kannabiran Ravishankar) Egyptian, Babylonian, Greece, Rome and other civilizations and also influenced his home- Hence the Tamizh-Dravidam conundrum country Spain, and other European nations. picked by a few and poked by a few, will be cured I took a lot of notes from his lecture. On the by Bharathidasan’s very own words of wisdom. last day of the series, he concluded stating And hence, both on the historical front and on that: Hitherto the speaker who spoke, was the native Tamizh front, Dravida Pozhil is a not Heras from Spain, but a Dravidian from very appropriate name for this Research Spain! And lo, there was a thunderous applause Journal. from Professors and Students in the audience.

Prof. Dr. Gilbert Slater served in the University The next day, I met him at the guest house, of Madras during 1915 as a faculty in Indian felicitated him with a Sangam Literature book and Economy. On retirement, he was awarded at the asked him for an autograph, with the very same prestigious Oxford University. His famous work words that he had spoken the previous day. He was: ‘The Dravidian Element in Indian Culture’ waspleased and gifted me his autograph as: “I, published in 1923. The word ‘Dravidian’ finds the undersigned, am a Dravidian from Spain”. a key place in such deeply researched papers Thus, many Civilizations of the world have been and departmental field studies in the global influenced by the Dravidian Civilization, as Fr. academia. Heras affirms“.

The ancient Indus Valley Civilization is hailed We have chosen the academically apt as ‘Dravidian’ by world scholars. The Spanish word ‘Dravidam’ for our research journal – scholar and historian - Fr. Henry Heras (Enrique Dravida Pozhil being published by our deemed Heras de Sicars) visited Annamalai University University – PMIST, Center of Excellence for and delivered a research lecture on the Dravidian Periyar Thought. The antiquity of Language, component in Indus Valley. This was aptly Civilization, Culture, Heritage & Philosophy of recorded in the book – Dravida Iyakka Varalaaru Tamil, enshrines the word Dravidam. (History of the Dravidian Movement Vol 1, Pg. 101-102) by Dr. (Navalar) Nedunchezhiyan, who The prolific research scholar on Indus was a student then, at the very same Annamalai Valley Civilization – R. Balakrishnan, IAS (retd.) University, and later rose to the ranks of Hon’ble delivered a lecture on 04.02.2011,as a part Minister of Education in the Government of Tamil of Prof. Malcolm Adiseshiah memorial lecture Nadu. Excerpts from the book, below. series, at the International Institute of Tamil Studies on the topic: ‘Indus Valley Civilization “Dravidian Civilization by Fr. Heras: In the and Sangam Literature’. Excerpts below. dual mission of religious service and historical research, Fr. Henry Heras from Spain visited “… Whereas, the Dravidian people of South India, Tamil Nadu in particular, and delivered India, especially the Tamil people of Sangam a lecture series on Indus Valley Civilization Age, also had their ancient roots in the Indus (IVC) at the Annamalai University, where I Valley Civilization, and we have an intensive was studying for my Hons. Degree. He was research basis for those foundations. Yet, emphasizing that:IVC was essentially Dravidian, the geographical gap between the lands, and

10 the time gap between the cultures, provide a arise in attention, twice - for the word ‘Dravidam’ challenge to that research. Those who could - with fondness and respect. not accept the Dravidian theory, only place this That word: Dravidam, is both a gap, as their argument. The great scholar Dr. civilization and a philosophy, and that Iravatham Mahadevan, who was fully supportive word: Dravidam, is now blossoming as of the Dravidian theory, had also referred to this Dravida Pozhil (Journal of Dravidian gap at one point of time. Studies). May it usher a green revolution in the academic field, satiating the taste buds The Natives of the North and Central of scholars, and quenching their thirst for Dravidian languages were inherently closer knowledge. I wholeheartedly wish success to to the Indus Valley, on a geographically the scholar community, board of editors and the comparative basis, yet they differ on a culturally team of Dravida Pozhil. comparative mode. At the same time, the South Indian civilization which flourished in the Sanga May the knowledge - pour, pour and pour! Tamil classical age, exhibits close resemblance May the truth - flow, flow and flow! to the Indus Valley Civilization. We need to reconcile these differences via newer empirical data, and that is the challenge before the Indian Research and Academia”.

Dravida Pozhil – Journal of Dravidian K.Veeramani Studies will undertake such scholarly Chancellor research and attempt to find more Periyar Maniammai Institute of answers to academic challenges. I offer my Science and Technology wholehearted greetings in this initiative. (Deemed to be University) Research should be free from fear or favour, and should be using scientific techniques, BIBLIOGRAPHY: focusing more on empirical than anecdotal evidence, and be data based. That will usher in 1. Dr. Robert Caldwell, A Comparative Grammar the light of education. of the Dravidian or South Indian Family of Languages - Harrison: London, 1856. “Dravida Nal Thirunaadum” is the phrase in the Tamizh Thaai Vaazthu (Tamil Nadu State Anthem) 2. Bharathidasan, Vantavar moḻiyā? Centamiḻ compiled from the Poem of Manonmaniyam celvamā?– Kuyil (kural 1, isai 7), dated Sundaranar. Nobel Laureate and the Master Poet, 15.07.1958 Dr. Rabindranath Tagore of Bengal, has also included the same phrase, “Dravida Utkala Banga” 3. Gilbert Slater, The Dravidian Element in in his poem Jana Gana Mana, which is sung today, Indian Culture - University of Michigan, 1982 as the National Anthem of India. 4. Dr. R. Nedunchezhiyan, Dravida Iyakka Thus, in both the State & National Anthems, Varalaaru the word ‘Dravidam’ finds a place of respect. Everyone stands up in salutation when both the 5. R. Balakrishnan, Indus Valley Civilization anthems are sung. In any government function, and Sangam Literature - 04.02.2011, Prof. both at the start and the end of the event, people Malcolm Adiseshiah memorial lecture series.

11 thœ¤J¢ brŒâ

Kò£˜ ñEò‹¬ñ ÜPMò™ ªî£N™¸†ð «ðóPõ£÷˜ F¼’ «ð£ô ðô¼‚°Š ðò¡ð´õîŸ° ªðGÁõùˆF¡ (Gè˜G¬ôŠ ð™è¬ô‚ ï™ôªî£¼ õ£ŒŠð£è Ü¬ñõî£°‹! èöè‹) ªðKò£˜ C‰î¬ù àòó£Œ¾ ñŒòˆF¡ ê£˜ð£è 'Fó£MìŠ ªð£N™' â¡ø î¬ôŠ¹ì¡ Fó£MìŠ ªð£N™ â¡ð¶ ªð£¼ˆîñ£ù¶ è£ô£‡´ Þî› ªõOõ¼õ¶ è‡´ I°‰î ñA›„C Ü¬ìA«ø£‹. àôA¡ IèŠ ªðKò ð‡ð£´, ï£èKè‹ â¡ð¶ ¹¬îŠ ªð£¼œ ÝŒ¾ Íô‹ ðô¼‚°‹ ªîKòõ¼õ¶ å¼ ð™è¬ô‚èöèˆF¬ù‚ è™ÖKJL¼‰¶ «ð£ô, ªî£†ì¬ùˆ ÉÁ‹ áŸø£è 'Fó£MìŠ HKˆ¶ˆ îQˆ¶‚ è£†´õ¶ Üî¡ Ýó£Œ„Cˆ ªð£N™', ñ£íõ˜èÀ‚°‹, ÝCKò˜èÀ‚°‹, î÷«ñò£°‹. ÜP¾ «õ†¬èò£÷˜èÀ‚°‹ ªðKòªî£¼ ÜP¾ M¼‰î£è Ü¬ñò‚ Ã´‹. ÝŒ¾èÀ‚è£ù IèŠ ªðKò Ãì‹î£¡ ð™è¬ô‚èöè‹; âù«õî£¡ ªðKò£˜ ñEò‹¬ñ 'Fó£Mì‹ â¡ð¶ å¼ ªð£¶„ ªê£™ Ý†C' â¡ø ÜPMò™ ªî£N™ ¸†ð GÁõùˆF¡ Ü¬ìò£÷‚ î¬ôŠH™, Fó£Mì ªñ£NèO¡ åŠHô‚èí‚è‹ (Logo) °P„ªê£Ÿè÷£ù “C‰î¬ù - ¹ˆî£‚è‹ - â¿Fò ì£‚ì˜ è£™´ªõ™, º¿¬ñò£ù ñ£Ÿø‹ (Think, Innovate, Transform) â¡ðîŸªè£Šð ÝŒ¾èœ ÜP¾ õ÷˜„C‚° "... ï£¡ «ñŸªè£‡ì ªê£™ Fó£Mì‹ â¡ð¶. MˆF´«õ£´, õ÷˜„Cò¬ìò„ ªêŒ¶, º¿¬ñò£ù ÞÁFò£è, â¡ù£™ è£í‚Ã®ò î°F I‚è ªê£™ Ý‚èŠÌ˜õ ¹ˆî£‚è ñ£Ÿøñ£‚Aì¾‹, Þ¶«õ â¡ø£½‹, Þ¶¾‹ èõ˜ ªð£¼œ à¬ìò«î ð™è¬ô‚èöèƒèO¡ ÝŒ¾èœ ªêò™ á‚Aè÷£è â¡Á ï£«ù ãŸÁ‚ ªè£œÀ‹ õ¬èJ™, îI› â¡ø Ü¬ñò «õ‡´‹ â¡Aø «ï£‚èˆFŸ°Kò ªêò™ ªê£™¬ôŠ «ð£ô«õ, Þ¶¾‹ õ¬óòÁ‚èŠð†ì õ®õ«ñ Þˆî¬èò CøŠð£ù ºòŸCèœ. ªð£¼œ G¬ôJ«ô«ò å¼ è£ôˆF™ Ý÷Šð†®¼‰î¶, Þ¡Á‹ Ý÷Šð´Aø¶ â¡ø£½‹, î‚è ÝŒ¾ G¬ô ÜPë˜èœ àœï£†´, ªî¡ù£†´ ñ‚è¬÷»‹, ªñ£N¬ò»‹ °P‚°‹ ªõOï£†´‚ è™Mò£÷˜èœ, êÍè Ý˜õô˜ ðô¼‹ ªê£™ô£è êñvA¼î ªñ£N Ë™ ÝCKò˜è÷£™ Þî¡ ÝCKò˜ °¿M™ Þì‹ ªðŸÁ, îƒè÷¶ õöƒèŠð†ì ªê£™ Þ¶«õ. Ýè«õ, Þ„ªê£™L¡ ðƒèOŠ¬ðˆ îó º¡ õ‰F¼Šð¶, ‘á¼Ec˜ - î°FŠð£´ðŸP âù‚° ÜŒò‹ Þ™¬ô.

12 "H¡õ¼‹, ð¾‡†gè˜, å†ìó˜, Fó£Mì˜, ªð¼‰î°F õ£Œ‰î ªê£™ô£Aò Fó£Mì‹, è£‹«ð£ü˜, òõù˜, ê£è˜, ð£óî˜, ð‚ôõ˜, Yù˜, ï‹º¬ìò è£ô‹ õ¬óJ½‹ Ãì, õì Þ‰Fò Aó£î˜, îóè˜, èú˜ â¡ø ûˆFKò Þùˆîõ˜, ªñ£N Ë™ ÝCKò˜è÷£™ Ý÷Šð†´ CP¶ CPî£è «õî àK¬ñè¬÷ Þö‰¶‹, õ‰¶œ÷¶. 1854Þ™ õ£›‰F¼‰î, Þ‰Fò Hó£ñí˜èO¡ ªî£ì˜¬ð Þö‰¶‹, Mû£ô˜ ªñ£N Ë™ õ™½ïó£ù, ð£¹ ó£«ü‰Fóô£™ âù Ü¬ö‚èŠ ªðÁ‹ ÞN‰î Þùˆîõó£A Iˆó£ Üõ˜èœ, ê¾ó£ªêQ â¡ø ªñ£N‚° M†ìù˜'' â¡Á ñ¸ ÃÁAø£˜. ß‡´‚ Gèó£ù ªñ£Nò£è åŠ¹‚ªè£œ÷Šð†ì¶‹, °PŠHìŠð†ì Þùˆîõ¼œ, ªî¡Q‰Fò Ü¬îŠ «ð£ô«õ, Þ‰Fò ªñ£Nèœ ðôõŸP¡ Þùˆ¬î„ «ê˜‰î å«ó Þùˆîõ˜ Fó£Mì«ó. î£Œªñ£Nò£‹ î°F»¬ìò¶ñ£ù 'Fó£M®' Ýè«õ, Þ„ªê£™ ªî¡Q‰Fò ñ‚èœ â¡ø ªñ£N ðŸP‚ °PŠH†´œ÷£˜. Ýè«õ, Ü¬ùõ¬ó»‹ °PŠH´õî£è«õ «î£¡ÁAø¶. Fó£Mì‹ â¡ø ªê£™, îI› â¡ø ªê£™¬ôŠ ñè£ð£óîˆF½‹ Þ¶«õ ÃøŠð†´œ÷¶. «ð£ô«õ, õ¬óòÁ‚èŠð†ì ªð£¼¬÷„ î£›ˆîŠð†ì þˆFKò Þùƒè÷£è Þó‡´ Cô ÞìƒèO™ °P‚°‹ â¡ø£½‹, ªð£¶„ ð†®òL™ ÃøŠð†ìõ¼œ, ªî¡Q‰Fò ªê£™ô£è õöƒ°‹ àK¬ñ»‹ ªðŸÁœ÷¶ Þùˆîõó£è‚ ÃøŠð†ìõ˜, Fó£Mì Þùˆîõ˜ â¡ð¶ è£íŠð´Aø¶. (ð‚è‹ 9-11) å¼õ«ó. Ü‚è£ôˆF™, ð£‡®ò˜ «ê£ö˜ «ð£¡ø îQ ÞùŠªðò˜èœ, õì Þ‰Fò£M™ ªîOõ£è ¹ó†C‚ èMë˜ Cø‰î îI› ÜPë˜. Þô‚èí àíóŠð†®¼‰îù â¡ð¬î G¬ùŠH™ ¬õˆ¶ Þô‚Aòˆ¶¬øJ¡ èŸÁˆ ¶¬ø «ð£Aò «ï£‚Aù£™, Fó£Mì‹ â¡ø ªê£™. ªð£¶ ÝŒõPë¼‹Ãì! Üõ˜ ïìˆFò '°J™' ÞîN™ G¬ôJ«ô«ò Ý÷Šð†ì¶ â¡ð¶ àÁF (°ó™:1, Þ¬ê:7, 15.7.1958 ï£O†ì Þî›) ‘Fó£Mì‹' â¡ø ªêŒòŠð´‹. ð£èõî ¹ó£íˆF™ êˆò Móî¡ î¬ôŠH™ â¿Fò M÷‚è‚ èM¬î ªîOM¬ùˆ â¡ðõ¡, ÞŠ ªð£¼O«ô«ò, Fó£Mìˆ î¼‹ å¼ èôƒè¬ó ªõO„ê‹ Ý°‹. î¬ôõ¡ â¡Á ÜŒòˆFŸ° Þì‹ Þ¡P Ü¬ö‚èŠ ªðŸÁœ÷£¡. Fó£Mì‹

ÞîŸ°„ CP¶ HŸð†ì è£ôˆF™ õ£›‰î, Þ¶ ‘îIö‹' â¡ðî¡ FK¹, ÝîL¡ îI›„ ªñ£N Ë™ ðJŸCJ™ ªîO‰î ÜP¾ õ£Œ‰î ªê£™«ô. ÝKò‹ Ü¡Á. Þ¶ðŸPŠ ðô ÝCKò˜èœ, Ü„ªê£™, âŠªð£¼O™ õöƒ°î™ îì¬õèO™ â¡ù£™ â¿îŠð†ì ªõ‡ð£‚èœ «õ‡´‹ â¡Á ï£¡ â‡µA¡«ø«ù£, Þƒ«è îóŠð´A¡øù. ÜŠªð£¼O«ô«ò Ý‡´œ÷ù˜. Üõ˜è÷£™, CPò Ü™ô¶ CP«î ÜPòŠð†ì Hó£A¼î ªñ£N "ð£L ªñ£NJŸ ðè˜‰î ñè£õIê õK¬êJ™ Fó£Mì‹ õK¬êŠð´ˆîŠð†´œ÷¶. ËL™ å¼ªêŒF «ï£‚°A¡«ø£‹! «ñô£‹ êñvA¼î Þô‚èí ÝCKò˜ å¼õ˜, îI› â¡ø ªê£™¬ôˆ îI«ö£â¡ ø£˜! ã¡? “Fó£Mì‹ å¼ Mð£û£'' â¡Á ÃP»œ÷£˜. îIöó™ô£˜ ï£‚°ˆ îõÁ. îI›ªñ£N å¡Á ñ†´«ñ£, Hø ªî¡Q‰Fò ªñ£NèO™ îQ â‹ªñ£N ñ†´«ñ£ Ü™ô£ñ™, îI› ï£†¬ì ÝCKò˜ î£ôI º¡ù£œ Fó£Mì ªñ£Nèœ Ü¬ùˆ¶«ñ å«ó îIKC â¡Á¬óˆî£˜. î£‹æ˜ - îIöó™ô˜! ªñ£Nò£è Ü¬ñ‰F¼‰îùõ£è, õì Þ‰Fò ÝîLù£™ «î£ö£ Üòô£˜ å¼ªê£™¬ô â¿ˆî£÷˜è÷£™ è¼îŠð†´œ÷ù â¡ð¬î æîLù£™ ñ£Áðì™ à‡´. ï£‹ àíóô£‹ â¡ð¶ àÁF. Hó£ñí ªñ£N Ë™ ÝCKò˜èO¡ ªõÁŠ¹‚° àœ÷£Aò îIªö¡Á ê£ŸÁîŸ° ñ„ê ¹ó£í‹ è£óíˆî£™, Hê£„C ªñ£N âùŠ ªðò˜ Þ†´ ˆóIª÷¡Á ê£ŸPò¶‹ è£‡è - îIö£ ÞNˆ¶ à¬ó‚èŠð´‹ ªñ£N õK¬êJ™ ð®¬òŠ ŠóFâ¡Â‹ ð„¬êõì «õ£KŠ Fó£Mìº‹ å¡ø£è„ «ê˜‚èŠð†´œ÷¶. ð®»¬óˆî£™ ò£˜MòŠð£˜ ð£˜.

13 îI«ö£¾‹ ñŸÁ‹ îIKC»‹ «õÁ «ðó£CKò˜ ì£‚ì˜ A™ð˜† C«ô†ì˜ Üõ˜èœ ˆóI÷ ˆóI™ â™ô£‹ ê£ŸP¡ - îIö¡ ªê¡¬ùŠ ð™è¬ô‚èöèˆF™ 1915Þ™ Þ‰FòŠ FK«ò Ü¬õèœ! ªê‰îI›„ ªê£™ «õ‰î¡ ªð£¼÷£î£óŠ «ðó£CKòó£èŠ ðEò£ŸP æŒ¾ HK‰î¶‡ «ì£ ÞƒèõŸP™ «ð². ªðŸÁ, Ý‚v«ð£˜´ M¼¶ ªðŸøõó£õ£˜. Üõ˜ 1923-Þ™ â¿Fò ËL¡ î¬ôŠ¹ ‘The Dravidian FK‰îîI›„ ªê£™½‹ îI›„ªê£™«ô Element in Indian Culture' â¡«ø °PŠH†®¼Šðî£™ ÝŸP™ Þî¡ ð‡ð£†´Š H¡ùE - H¡¹ô‹ Ýöñ£ù¶ HK‰îõ£Œ‚ è£½‹ HK«î£? - ªîK‰î â¡ð¶ M÷ƒ°‹. Ü¶ ñ†´ñ£? ðöˆ¬îŠ ðò‹ð÷‹ â¡ð£˜ Ü¬õèœ î¬ö‰î îI›„ªê£Ÿèœ î£‹. Fó£Mì ï£èKè‹ C‰¶ªõOJ™ ð™ô£Jó‹ Ý‡´èÀ‚° º¡«ù CøŠð£è Þ¼‰î¬îŠðŸP, à¬óˆî Þ¬õ ªè£‡«ì àí˜è îIö‹ Ü‡í£ñ¬ôŠ ð™è¬ô‚ èöèˆFŸ° õ‰¶ Fó£Mì‹â¡ «øFK‰î ªî¡Á! - Fó£Mì‹ à¬óò£ŸPù£˜ vªðJ¡ ï£†¬ì„ «ê˜‰î ßó£²Š ÝKò˜õ£Œ ð†´ˆ FK‰î£½‹ Ü‰î„ªê£™ ð£FKò£˜. Fó£Mì ï£èKè‹ ðŸP ßó£²Š ð£FKò£K¡ ÝKò„ªê£™ Ý«ñ£ ÜP. ÃŸ¬ø, Ü‰ï£O™ Ü‡í£ñ¬ôŠ ð™è¬ô‚èöè ñ£íõó£è¾‹, H¡ù£O™ îI›ï£†®¡ è™M ªî¡ °ñKŠ ðçÁO»‹ «ê˜õì‚° Ü¬ñ„êó£è¾I¼‰î ï£õô˜ ì£‚ì˜ Þó£.ªï´… ñ£ñ¬ô»‹ ªêNò¡ Üõ˜èœ, î£‹ â¿Fò ‘Fó£Mì Þò‚è ï¡ªè™¬ô ªè£‡ì ï´MìˆF™ - ñ¡Â‹ õóô£Á' (ºî™ ªî£°F, ð‚è‹ 101-102) â¡ø ËL™ ªð£¼œèœ ðôõ£‹! ªð£L‰îù«õ Ü‰îŠ ðF¾ ªêŒ¶œ÷£˜. ªð£¼œèœ îI›Šªðò«ó Ì‡´. “Fó£Mì ï£èKè‹ ðŸP ßó£²Š ð£FKò£˜ Fó£Mì‹ î¡ù‰ îQò£ Kòñ£? vªðJ¡ ï£†®L¼‰¶, A¼ˆîõ„ êñòˆ Fó£Mì‹ Þ¡ðˆ îIN¡ - FKð¡«ø£! ªî£‡´ ÝŸø¾‹, õóô£ŸÁ Ýó£Œ„CŠ ðE¬ò Þ¡ðˆ îIöèˆ¶‚ A†ì£˜ Fó£MìŠ«ð˜ «ñŸªè£œ÷¾‹ Þ‰Fò£MŸ°‚ °PŠð£èˆ â¡ð£˜ªê£™ ãŸ¹¬ìò î¡Á. îIöèˆFŸ° õ¼¬è î‰î F¼I° ßó£²Š ð£FKò£˜ Üõ˜èœ, ï£¡ Ü‡í£ñ¬ôŠ ð™è¬ô‚èöèˆF™ Fó£Mì‹ â¡ù™ îIN¡ FK«ð Ýù˜v õ°ŠH™ ðJ¡Á ªè£‡®¼‰î«ð£¶, Fó£Mì‹ ÝKò„ªê£™ Ü¡Á - Fó£Mì‹ ‘C‰¶ªõO ï£èKè‹’ ðŸP„ Cô ï£†èœ ªî£ì˜ ªõ™èâ¡Á ªê£¡ù£™ï‹ ªê£Ÿªð£Nõ£ŸPù£˜. «ñ¡¬ñˆ îIö˜èœ ªõ™èâ¡Á M‡ì¶«õ ò£‹. Üõ˜ ªê£Ÿªð£Nõ£ŸÁ‹ «ð£¶, C‰¶ªõO ï£èKè‹ Fó£Mì ï£èKè‰î£¡ â¡Á‹, Üƒ°œ÷ õ‰î£˜ ªñ£Nò£ Fó£Mì‹? ñ£GôˆF™ ºˆF¬óèÀ‹ â¿ˆ¶‚èÀ‹ îIN¡ ªî£¡ º¶ ªê‰îI›„ ªê™õñ£ Ü‰î„ªê£™! - º‰F«ò G¬ô¬ò‚ ªîO¾ð´ˆ¶õùõ£°‹ â¡Á‹, C‰¶ Þƒ°œ÷ ïŸªð£¼œèœ â™ô£õŸ PŸ°«ñ ªõO Fó£Mì ï£èKè‰î£¡ ªñêŠªð£«ìIò£, âƒA¼‰¶ ªè£‡´õ‰î£˜ «ð˜" Ü«óHò£, âAŠ¶, ð£H«ô£Qò£. Wgv, à«ó£‹ - °J™ (15-07-1958) ï£´è¬÷‚ èì‰¶, î£‹ Hø‰î vªðJ¡ ï£†®Ÿ°‹, Hø ä«ó£ŠHò ï£´èÀ‚°‹ ªê¡ø¶ â¡Á‹ è£óí âù«õ, îI› - Fó£Mì‹ â¡ø CŸCôK¡ è£Kò M÷‚èƒè«÷£´ ªîO¾ð´ˆF‚ è£†®ù£˜. °öŠðº‹, °î˜‚èº‹ Þî¡Íô‹ b¼‹. âù«õ Üõ˜ ÝŸPò ªê£Ÿªð£NML¼‰¶ ï£¡ ÜKò 'Fó£MìŠ ªð£N™' Ü¼¬ñò£ù ªðò˜! - õóô£ŸÁŠ °PŠ¹‚èœ ðôõŸ¬ø‚ °Pˆ¶‚ ªè£‡«ì¡. ¹ôº‹ ªð¼¬ñò£ù õNõN ñFŠ¹‹ °¡ø£¶ ßó£² ð£FKò£˜ Üõ˜èœ, ÞÁF ï£÷¡Á, G¬ôˆîFù£™î£¡. îñ¶ ªê£Ÿªð£N¬õ º®‚°‹«ð£¶,

14 “Þ¶è£Á‹ àƒèOìˆF™ ªê£Ÿªð£N¾ ÝŸP‚ “... Ü«î «ïóˆF™ ªî¡Q‰Fò£M™ õ£¿‹ ªè£‡®¼‰î¶, ð£FKò£˜ ßó£² Ü™ô; vªðJ¡ Fó£Mì˜è¬÷‚ °PŠð£è êƒè è£ôˆ îIö˜èO¡ ï£†®L¼‰¶ õ‰¶œ÷ å¼ Fó£Mì«ù Ý°‹" ªî£¡ñƒè¬÷ C‰¶ªõO«ò£´ ªî£ì˜¹ð´ˆî â¡Á Üöè£è¾‹, Ü¼¬ñò£è¾‹ °PŠH†ì£˜. Ýöñ£ù Ü®Šð¬ì àœ÷ªîQÂ‹, ÞšM¼ ÜŠªð£¿¶ ñ‡ìðˆF™ °¿IJ¼‰î GôŠ ð°FèÀ‚°‹ àœ÷ Ì«è£÷ Þ¬ìªõO»‹, «ðó£CKò˜èœ, ñ£íõ˜èœ ÝAò Üˆ¶¬íŠ C‰¶ªõO ï£èKèˆFŸ°‹ êƒèè£ôˆ îI›Š «ð˜èÀ‹ ªð¼ˆî‚ ¬èªò£L â¿ŠH Ýóõ£ó‹ ð‡ð£†´‚°‹ àœ÷ è£ô Þ¬ìªõO»‹ ªêŒîù˜. °Á‚A´A¡øù.

ñÁï£œ, ï£¡ Üõ˜ îƒAJ¼‰î M¼‰Fù˜ Fó£Mì‚ è¼¶«è£¬÷ ãŸÁ‚ ªè£œ÷£îõ˜èœ M´F‚° ªê¡Á, Üõ¬ó «ïK™ è‡´, Þ‰î Þ¬ìªõO¬òˆ î£¡ îƒèO¡ º‚Aò “î£ƒèœ «ïŸÁ ªê£Ÿªð£N¬õ º®‚°‹ õ£îñ£Œ º¡¬õ‚Aø£˜èœ. «ð£¶ ªê£¡ù ªê£Ÿªø£ì¬ó, ÜŠð®«ò â¿F‚, ¬èªò£ŠðI†´ˆî£¼ƒèœ!" â¡Á ªî£ì‚èˆFL¼‰«î, Fó£Mì‚ è¼¶«è£O™ Ü¡«ð£´ «è†´„, êƒè Þô‚Aò ªî£°Š¹ ï‹H‚¬è‚ ªè£‡®¼‚°‹ ÜŒó£õî‹ ñè£«îõ¡ Ë™ å¡P¬ù ÜõKì‹ c†®«ù¡. Üõ˜ Ãì å¼ è£ôè†ìˆF™ ÞšM¬ìªõO¬ò„ ªðK¶‹ ñA›¾ ªè£‡´, Ü‰î ËL¡ ²†®‚è£†®J¼‰î£˜. ºèŠ¹Š ð‚èˆF™, “W«ö ¬èªò£Šð‹ Þ†´œ÷ ï£¡, vªðJ¡ ï£†®L¼‰¶ õì ñŸÁ‹ ï´ Fó£Mì ªñ£Nè¬÷Š «ð²‹ õ‰¶œ÷ å¼ Fó£Mì¡” (I, the undersigned ðöƒ°®Jù˜ GôMò™ Ü®Šð¬ìJ™ C‰¶ªõO am a Dravidian from Spain) â¡Á ï£èKèˆFŸ° (åŠd†´ G¬ôJ™) Ü¼A™ Þ¼‰î£½‹, â¿F‚, ¬èªò£ŠðI†´ˆ î‰î£˜. î£º‹, ð‡ð£†´ õ÷˜„C G¬ôJ™ Üî¡ à¡ùˆFL¼‰¶ Fó£Mì ï£èKèˆF¡ õNõN õ‰î å¼ ¶¼õ «õÁð£†´ì¡ MôA GŸAø£˜èœ. Ü«î õNˆ «î£¡ø«ô â¡ð¬î àÁFŠð´ˆî«õ, «ïóˆF™ Þ‰Fò£M¡ ªî¡«è£®J™, ªî£¡ñ Üõ˜ Üšõ£Á â¿F‚ ¬èªò£ŠðI†´ˆ ñó¹è«÷£´ ªêNˆî êƒèè£ôˆ îI›Š ð‡ð£´, î‰î£˜.” C‰¶ªõOŠ ð‡ð£†«ì£´ ªï¼‚è‹ è£†´Aø¶. Þ‰î ºó‡ð£†¬ìŠ ¹Fò îó¾èO¡ ¶¬íªè£‡´ ÞŠð®, ªñ£N, ð‡ð£´, ï£èKè‹, îˆ¶õƒèœ «ï˜ ªêŒòº®»ñ£ â¡ð«î Þ‰Fò£M™ â™ô£õŸP½‹ å¼ ðö¬ñò£ù ªê‹ªñ£N õ÷º‹, âF˜«ï£‚°‹ IèŠªðKò Mù£‚°P” â¡Á õóô£ŸÁŠ ªð£¼‡¬ñ»‹ ð¬ìˆî å¼ CøŠ¹ ªîO¾ð´ˆ¶Aø£˜. I°‰î ªê£™ Fó£Mì‹ â¡ðî£™, Üî¡ ªð£N¬ô ïñ¶ (Gè˜G¬ô) ð™è¬ô‚ èöèˆF¡ ªðKò£˜ ÜîŸªè™ô£‹ ‘Fó£MìŠ ªð£N™’ ÝŒMîN™ C‰î¬ù àòó£Œ¾ ñŒò‹ «î˜¾ ªêŒî¶ Iè¾‹ îƒè÷¶ ÝŒ¾Š ¹ô¬ñ«ò£´ î‚è M¬ìè£í ê£ô„ Cø‰î¶! Þ¶ æ˜ ¹Fò, ÜKò õ£ŒŠð£è Ü¬ñ»‹ â¡ø ï¡ù‹H‚¬è«ò£´ Þî¬ù õ£›ˆ¶A«ø¡. C‰¶ªõO ï£èKèˆF¬ùŠ ðŸP Iè¾‹ Ý›‰¶ Ýó£Œ„C ªêŒ¶õ¼‹ ÝŒõPë˜ F¼.Ý˜. ÝŒ¾èœ M¼Š¹ ªõÁŠðŸø ÜPMò™ Ì˜õ ð£ôA¼wí¡ ÜŒ.ã.âv. (æŒ¾) Üõ˜èœ àôèˆ ÝŒõ£è êKò£ù îó¾è«÷£´ ¹¶ªõO„êˆ¬îŠ îI› Ýó£Œ„C GÁõùˆF¡ ê£˜H™ 4.2.2011- ð£Œ„ê‚ Ã®òî£è Ü¬ñ»‹; Ü¬ñò «õ‡´‹. Þ™ “C‰¶ªõO ï£èKèº‹ êƒè Þô‚Aòº‹” â¡ø î¬ôŠH™, Gè›ˆFò “«ðó£CKò˜ ñ£™è‹ ‘Fó£Mì ï™ F¼ï£´‹' â¡Á îI›ï£´ ªñ£N ÝF«êûŒò£ G¬ù¾„ ªê£Ÿªð£NM¡ ºîô£‹ õ£›ˆF™ ñ«ù£¡ñEò‹ ²‰îóù£ó£™ â¿îŠð†ì ð°FJ™ ‘Fó£Mì‚ è¼¶«è£œ’ â¡Aø î¬ôŠH™ "có£¼‹ èì½´ˆî Gôñì‰¬î‚ ªèNªô£¿°‹..." °PŠH´‹ å¼ º‚Aò è¼ˆ¶ H¡õ¼ñ£Á: ð£†®™ Þì‹ ªðÁAø¶.

15 Þ‰Fò ï£†´Š ð‡í£è Üó² Mö£‚èO™ îó¾èœ : ðò¡ð´ˆîŠð´‹ ªð¼ƒèMë˜ «ï£ð™ ðK² ªðŸø, õƒèˆ¶ ì£‚ì˜ ói‰Fóï£ˆ î£Ã˜ â¿Fò 1. ì£‚ì˜ è£™´ªõ™ - 'Fó£Mì ªñ£NèO¡ ‘üùèùñí' â¡ø èM¬îJ™ ‘Fó£Mì àˆèôõƒè£' åŠHô‚èí‹' â¡ø õKèO™ Fó£Mì‹ CøŠð£ù Þìˆ¬îŠ ªðÁõ«î£´, Þ¡Á‹ ‘â™«ô£¼‹ â¿‰¶ G¡Á 2. ð£«õ‰î˜ ð£óFî£ê¡ - 'õ‰îõ˜ ªñ£Nò£? ñKò£¬î ªê½ˆ¶‹ îQˆ î°F ªðŸøî£è’ àœ÷¶. ªê‰îI›„ ªê™õñ£?'

å¼ ªð£¶ Üó² Gè›„CJ™ ºîL½‹, ºŸø£è 3. A™ð˜† C«ô†ì˜ - 'The Dravidian Element in Gè›„Cº®M½‹ Þ¼ º¬ø ñKò£¬î ªðø‚ Indian Culture.' Ã®ò îQŠ ªð¼¬ñ ªðŸø ‘Fó£Mì‹', ªð£Nô£è õ‰¶, è¼ˆFJòL™ å¼ 'ð²¬ñŠ ¹ó†C' ªð£N‰¶, 4. ì£‚ì˜ Þó£. ªï´…ªêNò¡ - 'Fó£Mì Þò‚è ÜPë˜èO¡ è¼ˆ¶ M¼‰«î£‹¹‹ ÜP¾Š ðC‚° õóô£Á!' ÜÁ²¬õ à‡®ò£è Ü¬ñõîŸ°Š ªð£ÁŠ«ðŸÁ à¬ö‚°‹ ÜPë˜ ªð¼ñ‚èÀ‚°‹, ÝCKò˜ 5. Ý˜. ð£ôA¼wí¡ - C‰¶ªõO ï£èKèº‹ °¿Mù¼‚°‹ ðFŠ¹‚ °¿Mù¼‚°‹ à÷ƒèQ‰î êƒè Þô‚Aòº‹. õ£›ˆ¶èÀ‹, ð£ó£†´èÀ‹ ªð£Nè! ªð£Nè!! ¹è«ö£´ ªð£Nè!!

õNè õNè õ£Œ¬ñ õNè!

A.ióñE, «õ‰î˜, ªðKò£˜ ñEò‹¬ñ ñŸÁ‹ ÜPMò™ ªî£N™¸†ð GÁõù‹ (Gè˜G¬ôŠ ð™è¬ô‚èöè‹)

16 Greetings from Prof. Dr. Sascha Ebeling

The Editorial Board Dravida Pozhil Chicago, 30 December 2020 Dear Editors of Dravida Pozhil,

The founding of a new research journal is always a cause for celebration. But the birth of Dravida Pozhil is particularly momentous. International in scope and with high scholarly ambitions this new journal will be welcomed and read with great interest by Tamil scholars around the world. The first issue presents the reader with a wide range of themes that will doubtless resonate with a wide audience. I am sending my congratulations and gratitude to the editorial board for undertaking this service to the community of all of us interested in all things Tamil: Your effort and dedication will make an enormous difference!

I wish Dravida Pozhil every success. May it flourish for many years to come and uphold the highest scholarly standards in bringing new original research to readers everywhere and to the many worlds of Tamil culture today.

With gratitude and with all best wishes,

Sascha Ebeling Department of South Asian Languages and Civilizations Department of Comparative Literature,and the College Deputy Dean, Division ofthe Humanities The University of Chicago [email protected]

17 thœ¤J¢ brŒâ Fó£MìŠ ªð£N™

ÝŸø™ õ£Œ‰î ÝCKò˜ ªð¼‰î¬è‚° õí‚è‹ .

Þùˆî£™ Fó£Mì¡ - ªñ£Nò£™ îIö¡ - îóEJ™ î¡ñ£ù‹ ªè£‡ì ñQî¡

â¡ø ºö‚èˆ¬î‚ «è†´

ñFJö‰îõ¼‹ - ñ¼œðõ¼‹ âÁ‹¹‚Ã†ìñ£è á˜‰¶ ªè£‡®¼‚Aø£˜èœ .

" Fó£MìŠ ªð£N™ "

â¡ð¶ è£ôˆ¶‚° «õ‡®ò ¬èõ£œ . â¿„C‚° «õ‡®ò É‡´«è£™.

àô°‚°ˆ Fó£Mìˆ¬î àí˜ˆî ð°ˆîP¾Š ð‡¬íJ™ ñô¼‹ " Fó£MìŠ ªð£NL¡ " ñí‹ F¬êªò†´‹ ðó¾ñ£è !

ÝCKò˜ ªî£ìƒ°õ¶ â¶¾‹ õóô£ŸÁ‚° õ£›¾ î¼õî£°‹ .

Þùñ£ùˆ¶‚° àóÍ†´õî£°‹

Ü¡«ð£´

Üš¬õ ïìó£ê¡ ªê¡¬ù

5.1.2021.

18 thœ¤J¥ gâf« âuhÉl¥ bghÊš btšf! - nguh. lh¡l®. kiwkiy ïy¡Ftdh®

TÇa kâí« gšfiy¢ áw¥ò« ÉâÆ‹ râí« åz® òu£L« ÓÇa jÄÊ‹ br«bkhÊ¥ g©ò« mâuo ahfnt m¿îW¤ âlnt neÇa JizahŒ¤ âfœªjjhš jÄÊd« bgÇah® njh‹¿dh® ïa¡f« f©lh® NÇa xËnghš Rl®bg‰ ¿UªjJ (01) âuhÉl vG¢á cja« Mdnj! (06)

MÆu khÆu« M©LfŸ br‹wd; bkhÊí« ïdK« Kj‹ik v‹nw MÇa® EiHªjJ« mtuJ Nœ¢áahš »s®¢á ky®¢á òu£á Éisªjnj! bkhÊÆš fy¥ò« rhâ¥ ãÇî« bgÇah® jªj ïa¡f« jÄH®¡F gÊgy Éis¤jd;mÊÉš jŸËd; (02) cy»š Kj‹ik bgW«Ãiy mË¤jnj! (07) âuhÉl¥ bghÊyhŒ És§»L« jÄHf« ünyh® nknyh®! jÄH® ÑnHh®! guhÉL« áw¥òl‹ ghÇš ca®ªnj! (08) tªjt® tlbkhÊ bjŒt bkhÊah«! brªjÄœ bkhÊnah Vty® bkhÊah«! Û©L« Nœ¢áia¤ ö©L« gift® v‹bwyh« jÄHiu e«g¢ brŒjd®; (03) òiH¡fil tÊÆš EiHªâlh t©z« bgÇah® be¿Æš ciH¤âL« áw¥òW ÉâÆ‹ tÈik bgÇbjd¡ T¿ e©g® gyuJ ea¤jF ciH¥ghš åu¤ jÄHiu¡ nfhiH ah¡»d®; âuhÉl¥ bghÊš njh‹¿ aâ‹nw! (09) thŸão¤ jh©l jÄH® ãwÇ‹ jhŸão¤ âL«tif jhœî‰wdnu! (04) m¿P® midtU« MŒîiu tH§Ff! M®ty® midtU« bghÊšey‹ JŒ¥Õ®! bjhšfh¥ ãabuD« gšfiy m¿PU« go¥gJ« go¤jij MŒªJ thâLtJ« thœÉaš tF¤j tŸSt¢ br«kY« v¥bghUŸ nf£ãD« bkŒ¥bghUŸ fh©gJ« ÉÊ¥òz® îwnt tÊtF¤ jdnu! gF¤j¿ ths® brašKiw a‹nwh? (10) jÄHnuh cw§»¥ gÊÄF¤ jdnu! (05) thß® m‹gnu itaf« gaDw¥ òyt® gyU« á¤j® gyU« go¥ngh« g»®nth« ïjiH ts®¥ngh«! (11) m›t¥ bghGâš gf®ªj nghâY« kâÆyh¤ jÄH® ka¡f« bjËªây®! ***

19 INSTITUTE FOR ADVANCED STUDIES AND RESEARCH (IASR) OXFORD CAMBRIDGE HARVARD FOUNDATION (OCHF) New G.15, Ninth St., Anna Nagar East, Chennai- 600102, India Phone: 044 - 2663 2801; 2663 3289. FAX: 044 - 2626 7167, E-Mail : [email protected]

President: Dr. VEDAGIRI SHANMUGASUNDARAM M.A.(Econ), M.A.(Pol.Sc), M.Litt., Ph.D., D.Phil.(Oxford) Director, Institute for Advanced Study and Research (IASR); First Vice Chancellor, Manonmaniam Sundaranar University; Emeritus Professor of Economics, University of Madras; Ex – Director of Central Boards, Reserve Bank of India & Industrial Development Bank of India; Senior Visiting Member, Linacre College, Oxford University; President, G K Gokhale and Rt.Hon.Srinivasa Sastri Institute and Library, Luz, Mylapore, Chennai - 600 004.

06 January 2020 Greetings for the launch of Dravida Pozhil

The creation of a journal in an academic body is an event to celebrate. I am delighted to greet the Founder Chancellor Dr K.Veeramani and the Vice Chancellor Dr S.Velusami of Periyar Maniammai University on this occasion of launching Dravida Pozhil, - Journal of Dravidian Studies, an academic periodical in English, which is the widely worldwide spoken language of Science, Humanities, Airways and Space. And Tamil is the oldest and richest continuously spoken classical language in the world. The study of Dravidian origins takes us to the age Indus valley civilization. Historians have recorded that the cultivation of Rice originated in the Vaigai River basin of Madurai and the Tamil world “arisi” - Rice entered the Greek language from Dravidian India. The global trade relations and ocean navigation, were some of early achievements of the early halcyon days Dravidian era when links with the prosperous Roman Empire were remarkable. Conveying as I do now, my best wishes to the Editorial Team and all the academics of Periyar Maniammai University, may I suggest that a serial may be initiated and titled, Chancellor Dr K.Veeramani Desk in which extracts from the vast and well documented Dravidian Literature penned by him may be reported. His address in the British Parliament – House of Commons may be chosen. And many stalwarts have left a rich heritage which could heighten the academic worth of the Dravida Pozhil. I wish the new journal global reach.

Vedagiri Shanmugasundaram, First Vice Chancellor,Manonmaniam Sundaranar University; Director, IASR,Chennai.600 102. 20 thœîiu t©zf« âuhÉl¥ bghÊš MŒÉjœ, m©ikÆš gF¤j¿î k‰W« g¡â ïy¡»a«, ( 24, 2020) ïa‰if vŒâa kh©gik âuhÉl¡ ïu©oY« tšytuhd bgÇahÇayhsuhd fšÉ MuhŒ¢áahsU« bgUªjÄH¿PUkhd nguh. bjh.g., fšÉ¥òy MuhŒ¢áfŸ, nguh. Kidt®. bjh. gukát‹ mt®fË‹ r_f¥ ga‹gh£o‰F cjt nt©L« F‹wh Ãidî¡F ïu§fš tz¡f« v‹w fU¤Jilat®. nkÈUªJ ÑHhf¢ brY¤J»‹wJ. brŒahkš, ÑÊUªJ nkyhf¢ brŒa¥gL« MŒîfis ÉiHªjt®. tuyh‰W bjh.g. v‹W m‹òl‹ ÉË¡f¥gL« thá¥ò v‹gJ khDl thá¥ng; r_ nguh. bjh. gukát‹, âuhÉlÉaš, fK« k¡fSnk bkhÊÆaiy ïa¡F« jÄÊaš,khªjÉaš k‰W« tuyh‰W m¿P® m¢rhÂ v‹W gyKiw gf‹wt®. Mth®. fhŒjYt¤jš ïšyh¢ br¥g« ÄF mtÇ‹ Kidt® g£l MŒntlhd eLîÃiyikíl‹ ïa§»a ïy¡»a¤ mHf® nfhÆš, MŒî¤JiwÆ‹ Kf¥ò¡ âwdhŒî tšYe®. gy juîfis cŸsl¡»a fšyhf¡ fUj¥gL»wJ. mŒahÉ‹ jÄœ/âuhÉl¥ g©gh£oaš k‰W« r_f kiwî, fšÉ¥òy¤J¡F

OBITUARY & EULOGY

Dravida Pozhil (Journal of Dravidian of academic research. He preferred a Studies) offers its humble respects to the bottom-up approach, instead of a top- memory of the renowned late scholar - down approach, in Tamil research. He often Prof. Dr. T. Paramasivan, who passed away remarked, “Reading of history is nothing a few weeks back (Dec 24, 2020). but the reading of the society. Society &People are the catalytic drivers of Prof. Dr. T. Paramasivan (fondly called Tho. Linguistics and hence the fruits of Pa) was a distinguished Scholar in Dravidian research should benefit the populace”. Studies and Tamil, Anthropologist, Historian and His thesis on Azhagar Koyil is considered a Academician. His unbiased approach in literary hallmark in the field of research and is a criticism coupled with data based analysis of cornerstone of academic-ethnic integration. Dravidian Culture and Social Anthropology has His demise is an irreparable loss to the endeared him to one and all. academic community.

Adept in both Rational and Devotional We offer our deep respects to the memory Literature, he focused on the social delivery of the beloved Professor and Scholar.

21 The Indus language is likely to have belonged to the North Dravidian sub-branch represented today by the Brahui, spoken in the mountain valleys and plateaus of Afghanistan and Baluchistan, the core area of the Early Harappan neolithic cultures, and by the Kurukh spoken in North India from Nepal and Madhya Pradesh to Orissa, Bengal and Assam. The Sanskrit hypothesis, however, is difficult to reconcile chronologically with the date of the Indus civilisation (about the second half of the third millennium B.C.) and antecedent Early Harappan neolithic cultures which were responsible for its creation.

(Deciphering the Indus Script Originally published in Visible Religion, Vol. 6- A.J. Brill, Leiden, Holland, 1988, pp. 114-135) Prof. Dr. ASKO PARPOLA Professor Emeritus, Department of World Cultures, University of Helsinki, Finland. DRAVIDIAN CANVAS IN SANGA TAMIL

Prof. Dr. Kannabiran Ravishankar (KRS) (Professeur adjoint - Littératures comparée (tamoul), Université de Paris, France)

Abstract: Tamil Pride, Theism & Atheism, Feminism and Rational Inquiry - are all traced to their roots Sanga Tamil is a rich compendium of in Sanga Tamil, in this paper. After all,human classical literature in the Tamil language. journey is a continuous evolution of the human Though Tamil civilization has evolved from faculties, be it sangam age or scientific age. In sangam age to scientific age over the past this journey, we shed off our weaknesses and 3000+ years, it has always been a best build upon our strengths towards the cause of practice in the academic field, to benchmark the society. and learn from Sanga Tamil, on the various faculties of humanity that we are discussing, Keywords: debating and enhancing today. Verily, it has been a journey, that has captivated the thought Dravidian, Tamil, Classical Literature, Sanga of the modern academician, anthropologist, Tamil, Social Justice, Self-Respect, Feminism, historian and reformer – all alike. Theism, Apatheism, Caste, Brahminism, Superstition, Rationality, Education, Philanthropy, Whereas, the Dravidian Movement has its Nature, Native Tamils. roots in the early 19th century which ushered in Tamil renaissance & social justice in the Tamil Introduction: landscape. It too has evolved over the past 100+ years on various issues facing the society. Sanga Tamil (also pronounced as changa thamizh or caṅka tamiḻ, and written innative This paper, enquires into the social canvas alphabet as r§f¤jÄœ) is truly a Cross-Roads of of the sangam era, and relates them to the Culture. It is not only a compendium of poetry philosophies of Dravidian movement, vis-à-vis that showcases the genius of classical literature, the sangam society and modern society. The butalso a Melting Pot of diverse cultures of the key Dravidian philosophies - Social Justice, land. Verily, Sanga Tamil is a Social Mirror of Equality, Self-Respect, Casteless Collective, evolution of the Tamil Society.

23 Any language starts from its people - Tamil butas a far-reachingthought, far better than an too! Unlike other classical languages that have imaginary Super-human-God,breathing airor become defunct at some point in history, Tamil spitting water into the world, or looking with is continuously being spoken and written by its fiery thousand eyes and creating the world like people, thanks to its People Oriented Philosophy a muddy pot. of its Grammar.Architectural Structures of Grammar evolve a bit later, after ‘people-forms’ “Land-Fire-Water-Air-Space elements of the language slowly mature. In fact, there is constantly interact and the resulting a Tamil poem which sings, “There is no Grammar Cohesion is this World!”- says Tolkāppiyam, without People’s Literature, and there is no 3000+ years back. (Ãy« - Ú® - Ô - tË - oil without growing mustard, first”. The best ÉR«bghLfyªjka¡f«cyf«; fyªj = Physical starting point to know aboutTamil language, Change & ka¡f« = Chemical Change). The is from its earliest people-form: Sanga Tamil. Treatment of Morphology in Tolkāppiyam. It is a Corpus of Poetry&Prose, weaved on the fabric of Music & Drama, with silken threads of Ãy«, Ô, Ú®, tË, ÉR«bghL, IªJ« creativity running all over the fabric, even 3000+ fyªjka¡f«cyf«MjÈ‹ years back. ïUâiz, I«ghš,ïašbe¿tHhmik¤ âÇîïšbrhšbyhL,jHhmšnt©L« Prof. A.L. Basham in his book ‘Wonder that (bjhšfh¥ãa«-bghUŸ: kuãaš 635) was India’, comments on early Tamil literature: "Very early, Tamils developed the passion for Land, Fire, Water, Air and Space – The Five classification. A unique feature of Tamil poetry Cohere and diffuse and the Earth is formed. is the initial rhyme or Assonance(etukai/mōnai). Two Life Entities and Five Group Entities, The first syllable of each couplet must rhyme. non-deviant from Nature’s Code This initial assonance, in some poems continued Words and denotation shall not deviate, but through four or more lines, is never to be found embrace that code (Tolkāppiyam - marapiyal in the poetry of Sanskrit languages, or as far 635) as we know, in that of any other language. Its effect, a little strange at first, rapidly becomes There is even a talk on Taxonomy&Classification pleasant to the reader, and to the Tamil it is of Living Beings on Earth, though not as accurate as enjoyable as the end rhyme of the Western as in today’s scientific classification, but as an Poetry”. early attempt to ‘codify &classify’ the diversity of Life Forms on Earth. Why should a mere book The First Rational Thought - on grammar of the language, talk about such Creation vs. Evolution: lofty thoughts?

In fact, when mostliterature of other civilizations were spinning stories about a super- human hand in the ‘Creation’ of the world, Tamil literature and the earliest available grammatical treatise -Tholkaappiyam,takes a more rational approach in earth’s ‘Formation’. In those days of primitive science, it talks about Physical & Chemical Properties in the formation of Earth (Exhibit 1: Life Forms - Taxonomy & Treatment -though not in a sense of today’s chemistry, of Morphology in Tholkaappiyam)

24 That is because: Sanga Tamil is so much People & Life Oriented, rather than some mere Syntaxfor the language. It discusses about Life Forms on Earth – Plant, Animal & Human, Tribes of Tamil People and the gradual advancement of a Society, not ignoring any aspect of Human Life or People’s Choices. There is a path to unknowns & exceptions as well, when Tolkāppiyam records the existence of ‘other forms too’ (ãwî«csnt, m¡»is¥ãw¥ng). The codification goes to such an extent,that even unaccomplished love, (Exhibit 2: Language Families of the World) LGBTQ love, break from the social majorities - are all classified by Tholkaappiyar and placed All over the world, each language has its under one’s own Personal Category (aga own unique phonetics, that sometimes makes it thiNai). impossible to render in other languages. In such cases, a close approximation to the native word Unfortunately, few religious pundits in is attempted. Because of the unique phonology the later centuries, pushed away all this of the medium consonant (melliṉam) H (ḻ), the diversity in love and life, to outside of word ‘Tamiḻ’ was pronounced as ‘Dravid’ or one’s Personal Boundaries (puRa thiNai). ‘Dramid’ in various ancient civilizations of the Much interpolations (ïil¢brUfš) have world – including Egyptian, Greek and Roman. also happened in the text of Tolkāppiyam, From there, arose the synonym (exonym) for wrongly assuming the current day context, Tamil – Dravidam. to the meanings ofold words. But such interpolations have now been exposed • Deutsche is endonym, German is exonym and reconciled with advancement in • Zhōngguó is endonym, China is exonym linguistic techniques like serialization and • Farsi is endonym, Persian is exonym contextualization. • Ionian ( Ἴωνες/Greek) is endonym, Yavanam is exonym Question: Tamil or Dravidian? • Kedah (Malaysia) is endonym, Kaṭāram is exonym Tamil means ‘Sweet’ or ‘Fluidity’ • Jaú (Java) is endonym, Cāvakam is (ïÅikí«Ú®ikí«jÄœvdyhF«), so records exonym the thesaurus – Piṅkala Nikaṇṭu. The word • Thamizh (Tamil) is endonym, Dravidam ‘Tamil’ is an endonym and the word ‘Dravidam’ is exonym is an exonym. As it is very complex to trace the first • Endonym: A name used by a group or intelligent life on Earth, so is the complexity in category of people, to refer to themselves tracing the first language on Earth. Fromsingle celled ocean life to complex human life, human evolution didn’t start from a single town. • Exonym: A name used by a group or Hence,human language too didn’t evolve from category of people - non-native, to refer a single town. However, many languages of the to the native name world are grouped into a ‘Language Family’ and 25 like Tyndis (Thondi), Muziris (Musiri) and Bacare (Puhar). The Roman author Pliny the Elder also records in his Latin manuscript: Naturalis Historia, on the commerce with Pandion (Pandyas) kings and places like Modiera (Madurai) and Cottonara (Kuttanadu) of the Dravidian Country.

(Exhibit 3: Periplus of the Erythraean Sea – Greek Sailing Routes to the Dravidian land)

The word ‘Dravidian’ grew in the modern century, their descent traced from a common ‘proto- expanding its scope - from language’ using scientific methods. Once such just denoting the ancient Tamil language as an Language Family is Dravidian (South Indian). exonym, and the entire language family - to denoting a movement of Tamil Renaissance. The words ‘Tamil’ and ‘Dravidian’ mean the It widened from the academic world into same and are often used interchangeably,not the socio-political world, when Tamil People only in ancient times, but even in today’s brokebarriers and started establishing the pride academic world. But as the proto language of their language and culture, independent evolved into other south Indian languages, the of the extinct Sanskrit languageand the term ‘Dravidian’ was used to denote the entire religion & caste thereof. Thaayumaanavar and language family and the core culture thereof. Manonmaniam Sundaranar started using the The word ‘Dravidam’ has been in existence, even Dravidian word in their poems - Siththar Kanam centuries before the 19th century scholars like and Manonmaneeyam respectively. F.W. Ellis(whose famous work on the ‘Dravidian Proof’)and Robert Caldwell (who wrote his Leaders of Mass Movements (to name a few: famous work: ‘A Comparative Grammar of the Iyothee Thass, Rettamalai Srinivasan, Sir Pitti Dravidian or South-Indian family of languages’). Theagarayar, C. Natesan, MC Rajah, Maraimalai Adigal, Periyar EVR and CN Annadurai) started Even though the term ‘Dravidam’ won’t occur heavily using the term ‘Dravidian’ in the socio- in Sanga Tamil, because logically it is an exonym political landscape, to usher in Tamil Pride for the endonym ‘Tamil’, the Dravidian word finds and Social Justice. In the current day context, its place all over the ancient historical documents the term ‘Dravidian’ has been juxtaposed as of the world - including the 1st century Greek an antonym of the term ‘Aryan’. It is used an sailing logbook: Periplus of the Erythraean Sea. antidote to resist Social Oppression executed It even talks about the Cheras & Pandyas as via Religion& Caste and deliver Social Justice the kings of the Dravidian Country. The periplus &Tamil Pride. Indeed, a great journey for one goes on record to document the commerce and single term – Tamil a.k.a Dravidian through the ancient ports of the Dravidian land(Damirica) centuries!

26 Challenge: Dravidian vs. Aryan: words of Kapilar - There is nothing holy about it. To quote Periyar:“We consider marriage as Sanskrit (also pronounced as saṃskṛtam,and a mere contract; an agreement made by the written in native alphabet as संस्कृतम्) is yet couple for their convenient life in companionship. another classical language of India along with We therefore opine that, there should be no Prakrit, but has gone extinct unlike Tamil which scope for any principle to control them either still flourishes continuously, much beyond 3000+ as a couple or as separate individuals” (Kudi years amongst its native People.The word ‘Aryan’ Arasu, 12-Oct-1930). Kapilar took the same (आर्य) in Sanskrit originally means noble, and approach of companionship and hailed the later started denoting the names of the first ritual-free relationships that existed those days three castes, and also the northern land called in the Tamil Society. the Aryavarta (आर्यावर्त). Hence the northern languages are also termed Indo-Aryan. So, the Aryan-Dravidian divide has been running as an undercurrent - throughout the Unlike Tamil (of the South) which is deeply history of Tamil civilization. To understand why rooted in Nature & People, Sanskrit (of the such a dichotomy exists, we need to explore North) is heavily rooted in Religion & Philosophy. the roots of these two different cultures. Sanga It also carries a baggage of Caste&Social Tamil offers a holistic view to achieve this hierarchies inter-twined with Religion and hence understanding of the roots. the term ‘Aryan’ has also been used an antonym for ‘Dravidian’ (Tamil). The Aryan-Dravidian The Literary Landscape: dichotomy is not of the recent past, but has been in vogue from the days of Sanga Tamil. Tamil Literature advents much before the Sangam Era (~500 BCE to ~300 CE) and even The Aryan king Bṛhatta had an inferior view originates much beyond the Tholkaappiyam on the Dravidian (Tamil) culture and on the grammar.But unfortunately, those texts (like the status of Love (kaLavu - fsî) in Tamil Society. mutu kuruku, mutu nārai, kaḷariyāvirai) are lost The illustrious Poet of Sangam Age – Kapilar over the course of time. Hence the starting point (fãy®) got furious over such‘holier than thou’ of available literature for Tamil is the Sangam mentality sported by the Aryan king and sang Literature -2400+ Poems written by 600+ Poets, the poem - Kuṟiñci Pāṭṭu (F¿Šá¥gh£L) in 32 of them were Women. Kings & Bandits, Family condemnation of the Aryan view and vivid Women & Sexual Workers, Traders & Warriors, education on Tamil culture.Even though the Young & Old - Every section of the Society wrote unison of lovers starts with kaLavu (intimate inside the Tamil Literature, on wide ranging romance unseen by others), it completes in topics of Life. kaRpu (learnings of familial life seen by the society). The most interesting part you will find in Sanga Tamil, is the Human relationship to Kapilar impressed upon the Aryan polity that Nature! It is very hard to find myths or fake Tamil Culture offers an unstigmatized approach stories like the 12-handed Gods &100-headed inthe relationship of woman andman. It only Gods in Sanga Tamil. Though some myths were upholds heartful love between them, instead of later introduced, as the society moved away needless ritualsprescribed by the religious folk. from a nature-oriented life, to a religion-infused Imagine 2500+ years up the lane, a reformer pastoral life,still Correlation with Nature was named Periyar EVR will be uttering the same not compromised on a large scale. So much so,

27 the names of anonymous poets, were given on similes of Nature that they employed in their poetry.

Sanga Tamil is broadly classified into 2 sections – both put together as the 18 Upper Compendium. (Exhibit 5: The 5 Major Epics & 5 Minor 1. The 8 Anthologies (eṭṭu tokai) Epics after Sanga Tamil) 2. The 10 Idylls (pattu pāṭṭu) The Middle Ages of Tamil civilization, saw a gradual influx of Sanskrit (Aryan) influence via Religion & Politics. Sanskrit Religious Scholars, under patronage of political power,were profusely inter- mingling extinct Sanskrit, apparently trying to resurrect it, inside a completely different language - Tamil. Such was the impact, that even basic Tamil Alphabet was forced to embrace the foreign Sanskrit Alphabet, which later led to the (Exhibit 4: The 18 Upper Compendium & formation of Grantha Notation System. Social 18 Lower Compendium) terminologies were heavily sanskritized via government bureaucracy, so much so, thateven The8 Anthologieswere more focused on basic Tamil words like Agriculture (uzhavu the Naturist way of Life. But as the society or vELaaNmai) were converted to Sanskrit grew into a Governmental way of life, the (vivasaayam – व्यवसाय, which only meant 10 Idylls started focusing on Kingship. With Occupation and not Agriculture). Kingship came great wars & human strife and so later, the 18 Lower Compendium Languages of the world do interact with each arose - focusing on Morals and Citizen other and borrow words via Trade, Arts and Nobility. The globally acclaimed Book of other forms of People Interaction. But those are Couplets - Tirukkuṟaḷbelongs to the 18 Lower voluntary and not imposed. The foreign language Compendium. It is widely acclaimed by world mix is kept to a base minimum and doesn’t go to scholars to transcend time and serve as a Book the extent of changing the basic Alphabet itself, of Humanism on SimpleMorals, irrespective of just to suit a foreign language. Tamil is already culture, community and geography. It does not an independent classical language by its own stick to any religion or philosophical school. It merit, and yet this Sanskrit imposition was really only investsin Humanity - on 3 broad subjects out of bounds. Very few classical languages of of Life - Virtue (aṟam), Polity (poruḷ) & Love the world have faced such an onslaught and yet (kāmam). surviving until today. The foundations of Tamil

28 are very strong as envisaged in Tholkaappiyam, elevated to Primal Gods.A new wave of Bhakti that even suchimposition could not erode its (Devotional) Literature arose, to accommodate core-base. Tamil grew and is still growing the new advent of Puranas. independently of Sanskrit and stays so, even today in the Age of Science. The Bhakti Literature is of two major groups – Shaivism & Vaishnavism. The local Āsīvakam Northern Religions like Vedic Brahminism and Sramana Religions like Jainism & Buddhism (Hinduism) and Sramanam (Jainism & Buddhism) too, had their own corpus of Tamil Literature, but slowly had their influx into the Tamil land. More those were more philosophical than devotional, than the other faiths, Vedic religiongained active and hence started declining after the Kalabhras patronage of the Tamil Kings (like the Pandya: rule. Bhakti swept the land - via the works of Pal yāka sālai mutu kuṭumi Peru Vaḻuti &Chola: Nāyaṉmārs (Shaivam) & Āḻvārs (Vainavam). Rāsasūya yākam vēṭṭa Peru Naṟkiḷḷi). Warfare They shifted the Vedic Philosophy of an Abstract of kings were said to bring in bad karma and God to a more personalized & customizable the souls of royal ancestors in the upper hell, God concept, that easily attracted the masses. were fantasized to be hanging head-down along Arts& Aesthetics (Music, Dance, Sculpture, the river of fire (Vaitaraṇî), panging for water Painting, Festivals& mostly Stories many of them oblations - thatthe Vedic Pundits can offer and imaginary) were widely used for the religious alleviate evil karma. Such Sentiments,Sacrifices, propagation of Brahminism (Vedic, now gone Rituals and Astrology slowly took over the Tamil Puranic). land. The Naturist way of living slowly diminished.

Vedic Religions wallowed local ancestral deities and common folk theism, into their portfolio to gain mileage of religious conversion of the locals, in addition to the kings. This in turn, saw the dilution of Sanskrit Vedas & Upanishads. Instead, Puranas (new stories) started their ride and wholly changed the face of Vedic Religion as (Exhibit 6: The Bhakthi (Devotional) well. Power became the focal point of Organized Literature in Medieval Tamil) Religion. To sustain Power, evenVedic Gods (like Indra, Soma, Mitra, Savitr, Rbhus & These Bhakti poems, even though heavily Aśvins) were disowned and new Puranic Gods inspired by Sanskrit and Brahminism, also carried synthesized from local deities (like Maayon, an independent narration, with soul-stirring Tamil Cheyon & KotRavai renamed in Sanskrit) and eloquence.This led to positive vibes of enrichment minor VedicDevatas (like Shiva of the 11 ekadasa of thelanguage, but also led to negative vibes of rudras, Vishnu of the 12 dvadasa adityas) were religiously infused feudal society and its byproducts

29 like Caste System & Women Suppression. Graded Brahminism and their royal patronage, the social Inequality was the order of the day. Educationstarted discourse had started to change. The Girlfriend to be reserved only for the Elite. These social evils (thozhi) of our Heroine had already warned her cannot be directly blamed on literature, because about this growing advent of Brahminism and literature merely portrayed the society of those times. about the new customs and rituals in their area. There is no denying the richness of Bhakti Literature, The Heroine trembles. The Brahmin seeing her even though they are no match to the naturist and feeble nature, tries to lure her by offering his humanist Sangam Literature. betel nuts and invites her for an unsolicited affair.

In the rest of this paper, let us trace in Sanga But our Heroine, a smart Tamil girl has other Tamil,the key Dravidian philosophies: ways to escape this ordeal. She bends down as if in supplication, picks the sand from the ground, • Social Justice throws it in the Brahmin’s eyes and runs away to • Self-Respect a nearby settlement (cheri). Knowing very well • Equality that Brahmins won’t enter the cheri because of • Rationalism their caste codes and rules, she cleverly escapes • Apatheism into that settlement and sees her friend (thozhi). • Feminism & With pangs of passion, unable to meet her lover, • Anti-Brahminism she laments to her friend that Brahminism has brought suffering to the town. and benchmark our current day progressive thoughts, with core thoughts from the classical This poem is a very important record of how age. Brahminism reshaped the Tamil society into a Caste-ridden, Ritual-induced, Women-restrictive (Disclaimer: By the term Anti-Brahminism, landscape. Let’s directly read through the poem we only intend to mean the opposition to caste in the native tongue (keywords bolded for and power system of graded inequality in the understanding) and also dwell on the translation society. We doNOTmean any individual or a in English. Here we go! group as a whole). fÈ¤bjhif65 (F¿Šá¡fÈ) fãy® Anti-Brahminism in Sanga Tamil: F¿Šá¤âiz; jiyÉnjhÊÆl«brh‹dJ âUªJïHhŒ! nfshŒ! e«C®¡Fvšyh«rhY« Kalitokai, one of the eight anthologies in bgUeif! mšfšÃfœªjJ; xUÃiyna Sanga Tamil vividly narrates a beautiful but a k‹gijvšyh«koªjïU§f§Fš, sad story. Our Heroine (thalaivi) is in deep love m«J»šngh®itmÂbgw¤ijï, e« with the Hero (thalaivan) and enjoys meeting ï‹rhaškh®g‹F¿Ã‹nw‹;ah‹Mf, (5) him in private, in the dark hours after dusk. One night, when she goes to meet and relish with Ôu¤jiwªjjiyí«, j‹f«gY«, her beloved, she is stopped and challenged by a fhu¡FiwªJfiw¥g£LtªJ, e« Brahmin of that village. He questions her chastity nrÇÆ‹nghfhKlKâ®gh®¥ghid, and asks how a noble woman can walk on the njhÊ! Úngh‰Wâ! v‹¿, mt‹M§nf streets during night time? ghuh¡FwHh¥gÂah, bghGJm‹¿,(10)

All such customs were unheard of hitherto ah®ït©Ã‹Ö®? vd¡T¿¥igbad in the Tamil land, but with the advent of Vedic itfh©KJgf£o‹g¡f¤â‹nghfhJ, 30 ijahš! j«gy«â‹¿nah? v‹Wj‹ “Lady, will you eat my betel leaves and betel g¡FmÊ¤J¡bfh©Ovd¤juY«, ahJx‹W« nuts?” thŒthns‹;Ã‰g¡foJmf‹W, ifkh¿,(15) He asked me as he opened his pouch, and said again, if¥gL¡f¥g£lhŒáWÄ! Ú,k‰Wah‹ “Take these” - as he tried to hand them to me. VidãrhR! mUŸv‹ideÈjÇ‹, I was speechless. He spoke without restraint, ï›C®¥gÈÚbgwhmkšbfhŸnt‹ and said: (15) vd¥gyî«jh§fhJ,thŒghoÃ‰g, KJgh®¥gh‹mŠád‹Mjšm¿ªJ, “Girl, you have fallen into my hands! If you ah‹vŠrhJ(20) are one spirit, I am the other spirit. You better be gracious xUifkzšbfh©L,nkšöt¡f©nl, to me. foJmu‰¿¥óršbjhl§»d‹;M§nf If you trouble me, I’ll take away the xL§fhta¤â‹,bfhL§nfœ¡fL§f© offerings you have ïU«òÈbfh©kh®ÃW¤jtiyíŸ,X® Received from this town.” He prattled on VâšFWeÇg£l‰whš! fhjy‹(25) and on, and Irealized that the old fellow was scared of fh£ámG§f, e«C®¡Fvyhm« me, thinkingI was a demon. (20) MFy«M»Éisªjij, v‹W«j‹ thœ¡ifmJMf¡bfh©lKJgh®¥gh‹ I picked up a fistful of sand and threw it åœ¡if¥bgU§fU§T¤J! at him And heimmediately caused an uproar. Kalitokai 65 (Kuṟiñci Kali) – Kapilar It was like a useless littlefox getting trapped Kuṟiñci Tiṇai, What the heroine in a net said to her friend Set out to catch a fierce-eyed, (Translation by: Ms. Vaidehi Herbert) Mighty tiger with curved stripes. (25)

My friend wearing perfect jewels! Listen! This old Brahmin has deprived me of my This will get our town to laugh. It happened tryst with my lover. lastnight. He has brought suffering to this town. When our townsfolk were asleep, He has made lustingafter women his way Draped in mybeautiful clothing, of life, I awaited my man with a handsomechest. (5) And created a great, big streetdrama last night. The bald-headed leper, The blemished one in our town,that lame Sonow, we have direct empirical evidence Old Brahmin who does not enter in Sangam Literature on how the Tamil Society ourneighborhood(cheri), was encountering Brahminism and its (im)moral The one you warned me about; showed code, some 2500+ years back.Along with our up,spotted me, Heroine, we too feel the pathos, as we get to Bowed to me and asked, “Why are you know about the negative transformation of the hereat this unsightly hour?” (10) Tamil society.

Slowly, he stuck to my side, like an old bull It’s also true that there are other poems in that had sighted hay. Sanga Tamil that talk about the patronage of

31 Vedic Brahminism from theKings, as well as Murugan (Cheyon) & Thirumaal (Maayon) are some Puranic Deities & their stories. The fact not Vedic deities, but are a mere remembrance is: Sanga Tamil stands as a Social Mirror, of the ancient ancestors of the Tamil land, deified recording both the advent and rejection of via memorial stones and accorded worship Brahminism in the ancient Tamil Society. status of kōṭṭam (altar), pūsai (flowers), kūttu (dance) and isai (music). One can easily find in Sanga Tamil, the mention of Ramayana’s Rama (puṟanāṉūṟu 378, The Heroine is in a passionate love with the akanāṉūṟu 70)and a few other characters from Hero and has gone love-struck and love-sick. Mahabharata, but those were the stories that The Mother of our Heroine unaware of the love, have started spreading in the society at that thinks that some spirit has descended on her time. A key point to be noted is: Nowhere in daughter and arranges for a dance worship – Sanga Tamil will Rama be picturized as the God called the vēlaṉ veṟi. The worship dancer (local of Tamils, but only a passing reference made in priest) performs the dance for God Murugan with the context of a simile or a story. Rama is never kāntaḷ flowers. The girlfriend on seeing all these, accorded the worship status of kōṭṭam, kūttu couldn’t control her laughter, as she knows that and music in Sanga Tamil. For that, we need to our Heroine is not possessed by God Murugan’s wait for a few more centuries, for the Bhakthi spirit, but by our Hero’s love spirit. She chidesthe literature to arrive on the scene. God, who is supposed to be all-knowing, but not knowing this simple love matter. In an apparent Rationalism & Feminism in jest, she exclaims: “Oh Muruga, you may be a Sanga Tamil: God, but you are a Fool! May you live long!”.

Rationality is defined as a characteristic e‰¿iz34 (âiz: F¿Šá, Jiw: nty‹bt¿) where opinions&actions are based on reason, ghoat®: ãukrhÇ (jiyÉnjhÊÆl«brh‹dJ) logic and knowledge, rather than on a religious belief or emotion. Human beings are flîŸfšRid, milïwªJmÉœªj sentimental by nature and they don’t operate g¿ah¡FtiskybuhL, fhªjŸ on logic 100% of the time. Still, there should FUâx©ócUbfH¡f£o¥ be an effort to balance both – the path of bgUtiumL¡f¥bgh‰g¢N®kfŸ emotion and the path of reason, in an effort mUÉï‹Åa¤JMLehl‹ (5) towards a mature society. When even educated professionals of today’s modern age fall into kh®òjutªj, gl®kÈmUnehŒ sentimental traps, Sanga Tamil portrays an Ã‹mz§Fm‹ikm¿ªJ« m©zhªJ ancient society of Rationalism. fh®eW§fl«ã‹f©ÂNo nty‹nt©lbt¿kidtªnjhŒ Let’s now hear a story narrated in Naṭṟiṇai –the first of eight anthologies in Sanga Tamil. flîŸMÆD«Mf(10) The Girlfriend (thozhi) of our Heroine (thalaivi) klitk‹wthÊaKUnf! performs a Soliloquy (speaking to oneself), as if she is speaking to the Tamil God - Murugan. Naṭṟiṇai 34 (Tiṇai: Kuṟiñci, Tuṟai: vēlaṉ The Hero (thalaivan) is nearby overhearing this veṟi) sweet drama.The lady in an apparent jest, What the Heroine’s friend said to Murugan, scolds even the God as a Fool. as the Hero listened nearby (Translation by: Ms. Vaidehi Herbert)

32 From the countrywhere fresh blue waterlilies, that blossom Pushing aside leaves, not plucked by people, from springs in the divine mountain, Arestrung together with blood-red, bright glory lily Blossoms as lovely garlands worn by the goddess There, who dances to the roars of the waterfalls, that sound like sweet musical instruments, (Exhibit 7: Women Poets in Sanga Tamil Her affliction is due to the embraces of the and their Themes) man, who makes the mountains beautiful. Her distress was not caused by your Put together, there were 32 Women Poets in anger. Even though you knew that, Sanga Tamil, who wrote 170 poems in the Upper You came to the veriyaattam ritual and Compendium. The literary themes touched by accepted the offerings given by the diviner with the Women of those days, were not only on lifted head, Love & Family, but approximately 70 discourses Who wore a rainy season’s fragrant kadampam on Society, Valor, Bravery, Education and Social flower garland Justice. That was the peak of Feminism in Sanga Tamil. You may be a God, But you are ignorant! May you live long, Apatheism (and Atheism) in Sanga oh Murugan! Tamil:

As you can see, the Girl is bold enough to Apatheism is the attitude of apathy towards challenge the familial & social customs prevalent the existence or non-existence of God. Apatheists in the society. She is even able to call the are not generally interested in accepting (or) God - a Fool, although in jest! The religious rejecting any claims about God, and the stories philosophies of omniscience &omnipotence of concocted by Religion. They simply spend time the God are made fun of. If the God is not even in useful causes to the society rather than able to know the source of distress, how can debating with Theists on false premises and he alleviate the distress of his devotees? Be assumptions of the religious texts. Hence, they it simple Tribal worship or the grand worship cannot be called Atheists too, as they don’t care in Organized Religion – if logic and rationality about theism at all. Such philosophical schools come into play, most of the propagated and existed even during the times of Sanga Tamil. indoctrinated assumptions would be shattered. Let’s imbibe this Rational Spirit from our own Worldwide, Theism is about the acceptance Sanga Tamil Girl. of God and Atheism is about the denial of

33 God. But only in the Indian context, Theism (the term Tamil ‘religion’ is a misnomer, as it is about the acceptance of Sanskrit Vedas is more a way of natural living, rather than and Atheism is about the denial of Sanskrit an organized religion). These days, Ācīvakam Vedas. Such a strange categorization throws is considered to have emanated from the light on the power & authority of Brahminism Tamil land, but Tamils had an unnamed in the Indian Religious context. Even if you philosophical school even before that - Living deny God, you are accepted as a Theist with Nature and Living in a Commune. After (Āstika), as long as you submit yourself, to all, Living is the only Philosophy of the Tamil the authority of Brahministic Vedas (veda People. prāmāṇya vādī). On the other hand, even if show true love towards a personal deity, but ita¤JŸthœth§Fthœgt‹ thDiwí« question the authority of Brahministic Vedas, bjŒt¤JŸit¡f¥gL«.(FwŸ:50 you are dubbed as an Atheist (Nāstika) mâfhu«:ïšthœ¡ifïaš:ïšywÉaš) (nāstiko vedanindakaḥ). Who shares domestic life, by household The Āstika schools are six in number. virtues graced Sāṃkhya and Mīmāṃsa don’t believe in Shall mid the Gods in heaven, who dwell be God, but believe the Vedas and accept placed. (KuRaL: 50) the Vedic authority and hence considered Theist. Living a purposeful life is the realization of Tamils – 1) Purpose to the self (akam) and 2) 1. Mīmāṃsā or Purva Mimāṃsā (Vedic – Purpose to the Society (PuRam). Termed ‘thiNai’, Samhita, Aranyaka & Brahmana) it means the Way of Living. 2. Vedanta or Uttara Mimāṃsā (Vedic – Upanishad) Internal (akam) is up to individuals and 3. Nyāyá (logic) their personal lives, namely: love, affection, 4. Vaiśeṣika (atom) parenting, friendship etc. External (puRam) 5. Sāṃkhya (enumeration) is up to the Society (Individuals put together) 6. Yoga (samādhi or concentration) and their social lives, which goes by various prevailing factors in the social scene namely: The Nāstika schools are four in number. Some bravery, politics, justice, morals etc. The may count Ajñana (Agnosticism) as the fifth. concept of God does not arise because, None of these accept Vedic Authority and hence those who have lived a purposeful life – considered Atheist. both to the self & society, those Leaders are considered ‘Gods’ - memorialized, sung and 1. Buddhism remembered by the ensuing generations. 2. Jainism The Tamil word kadavuL (God) does not 3. Cārvāka occur in the philosophical ThirukkuRaL, but 4. Ājīvika only the words iRaivan (leader) & theivam (light) find a place. Though Sanga Tamil has The Tamil (Dravidian) school of philosophy numerous instances of the word kadavuL does not figure on the above lists, because it (God), most of their connotation is in the is anunorganized one and a different entity context of the memorialized heroes, leaders in itself. Apathetic to the Vedas, Tamils have and ancestors. their own primordial philosophy and religion

34 òweh}W335 (âiz: thif, Jiw: _â‹Kšiy) ghoat®: kh§Fo¡»Hh® (ghlÈ‹áygFâfŸ»£lÉšiy)

mlyUªJ¥ã‹ ...... FuntjsntFUªnjKšiyv‹W ïªeh‹FmšyJóî«ïšiy; (Exhibit 8: Life Themes (thiNai) in Sanga Tamil) fU§fhštunfïU§fâ®¤âidna áWbfho¡bfhŸnsbgh¿»s®mtiubahL(5) Memorialization is usually done via Naṭukal ïªeh‹FmšyJczhî«ïšiy; (eLfš) or Kantu (fªJ) and a simple kōṭṭam (altar) built in memory, and then cherished Joa‹ghz‹giwa‹fl«g‹v‹W forever with pūsai (flowers), kūttu (dance), ïªeh‹FmšyJFoí«ïšiy; isai (music) and uNavu (feast). The primordial deities –Thirumaal(Maayon), Murugan x‹dh¤bj›t®K‹Å‹WÉy§» (Cheyon) & KotRavai (Valiant Woman) are such xËWVªJkU¥ã‹fËW memorialization of bygone Leaders of the Land. v¿ªJåœªbjd¡(10) They are assigned as primary deities to the land fšnyguÉ‹mšyJ, where they had lived (Mullai, KuRinji & Paalai). bešcF¤J¥guî«flîS«ïynt. The other two lands (Marutham & Neithal) are emigrated lands from the above three, and hence the same three deities were revered there too, in addition to new memorials arising in every generation. However, Vendhan (the active King at any given time) is the custodian of the Marutham land and VaruLNan (sea wind) is the custodian of the Neithal land and they rotate and keep changing, unlike Maayon, Cheyon & KotRavai.

Unfortunately, after the Vedic Religion swept over the Tamil land, these local deities were absorbed and assimilated into the fold of Brahminism (Hinduism) and the local population was embraced and got converted into the new fold. However, that did not happen instantly, but consumed and subsumed over a period of time. This lead time gave the opportunity for the Tamils to revolt, refuse, protest and nonconform (Exhibit 9: Memorialization (Nadu Kal) & to the new socio-political order. These were aptly Dance (Kuravai Kooththu) in Sanga Tamil) captured and registered in Sanga Tamil. Let’s see one such poem from the cherished Puṟanāṉūru Puṟanāṉūru 335 (Tiṇai: Vākai, Tuṟai: Mūtin – the last of the eight anthologies. Mullai) 35 Poet: Māṅkuṭi Kiḻār (Parts of the poem be defined as: “Equal access to life’s resources – are missing) education, wealth, health, opportunities, honour and (Translation by: Ms. Vaidehi Herbert) privileges of ALL members of the society”. Though the concept looks very lofty and egalitarian, the path Of strength difficult to overcome ...... towards social justice is not always easy. Such simple There are no flowers other than these four concepts of human life, become the most challenging – kuravam, thalavam, kuruntham and mullai, to achieve and sustain. Why the great Tamil sage vaLLuvar had to elucidate on such a simple common- There are no foods other than these four sense thought - “piRappu okkum ellā uyirkkum” (All – varaku with black stems, large-eared thinai, (5) life is born equal)? kol on small vines, and spotted avarai beans, There are no groups other than these four From time immemorial, human society is – thudi drummers, pānars, parai drummers always fragmented into two cores – the powerful and kadampans. &the powerless. While the powerful tend to accumulate resources of the society to their There are no gods, other than the own coffers, social movements spring up to stop memorial stones of heroes who blocked that power grab and balance the resources to enemies, one and all. The language and forms of these killed their elephants with lifted, bright movements may vary from country to country, tusksand got killed, based on the local scene & settings. In the so- and they need not be worshipped with heaps called holy land of India and Tamilnadu, the and heaps of rice showering! power settings are based on Caste, which in turn is fueled by (Hindu a.k.a Brahmin) Religion. The poet Māṅkuṭi Kiḻār clearly attests on: who Even in the age of Science, the discriminatory is considered as KadavuL (God) by the Tamils? He birth-based caste system is here to stay and even goes an extra step and compares the native sadly, cannot be undone anytime soon. So, how Tamil worship with the non-native Brahmin religion. to deliver and sustain social justice? Instead of simple memorial & remembrance, the Brahmin (Hindu) religion profusely wastes food Social Justice is one of the key principles like milk & rice onstone artifacts in the name of of the Dravidian Movement in the 19th, 20th abhishekam (ritual bathing) and naivedyam (ritual and the 21st centuries. It is so close and dear food). Sanga Tamil clearly denounces them and says: to the hearts of the followers of the Dravidian “We don’t throw heaps and heaps of rice to please Movement. In fact, Tamilnadu was the forerunner the Gods (and the Brahmin priests who partake them for Social Justice in the whole of India – when all). Instead, our food is just simple varagu, thiNai, the Dravidian forefathers launched the first koL and avarai. We offer only what we eat. And we Affirmative Action by passing the Communal take them back and eat as blessed food. Our ‘Gods’ G.O # 613 legislation in 1921. are only those nadukal memorials for our ancestors, who have fought for our cause! For us, there are no (Also wish to record here, that in the current other Gods!” day context, Aasiriyar K. Veeramani has been a lifelong champion of Social Justice. He is the Social Justice in Sanga Tamil: go-to person whenever legal hurdles come in the way of social justice. He turns every roadblock What is Social Justice? Why should we earn it into a stepping stone – be it a reservation and why should we sustain it? Social Justice can percentage issue or creamy layer criterion.

36 Religious scholars may boast about Lord Krishna • भवतिचवेदोउच्चारणजिह्वाच्छेदः as ‘sambhavami yuge yuge’, but for the Dravidian Movement, Krishnasamy Veeramani is the real bhavati ca vēdōccāraṇē jihvā cchēdaḥ (Slit ‘sambhavami yuge yuge’, appearing each and the tongue, if they utter) everytime in the fight for Social Justice.) • श्रवणाअध्ययनार्थप्रतिषेधात् Education is one of the key pillars to Social Justice. To provide equal and equitable śravaṇa-adhyayana-artha-pratiṣedhāt opportunity for education, to the underprivileged (Prohibition of hearing, studyingand understanding) sections of the society, is a key component in social justice delivery. Such were the cruel punishments coded in the Rule Book, if Shudras & underprivileged The key difference between social justice people attempted to learn. Manu Smriti also struggles of the West and social justice borrows such codes and enshrines them in the struggles of India is: Atleast there was access Governmental Law. to education in the West, even though people were segregated based on Race and Color. But in एकमेवतुशूद्रस्यप्रभुःकर्मसमादिशत् India, doors to education were completely shut एतेषामेववर्णानांशुश्रूषामनसूयया off by Brahminism to the underprivileged people based on Caste. Generations after generations, ekameva tu śūdrasya prabhuḥ karma lost their education and thereby lost their quality samādiśat of life. Their History was written by the Brahmins and their Positions were taken by the Brahmins. eteṣāmeva varṇānāṃ śuśrūṣāmanasūyayā (Manu Smriti: Discourse 1, Section 58, Sloka 91) It was openly declared in the law book: “Sûdras are not qualified. Smriti prohibits their For the Śūdra, God ordained only one function: education. The ears of him, who hears the Veda the ungrudging service of theUpperCastes. are to be filled with (molten) lead and lac. His tongue is to be slit”. धर्मोपदेशंदर्पेणविप्राणामस्यकुर्वतः तप्तमासेचयेत्तैलंवक्त्रेश्रोत्रेचपार्थिवः (Brahma Sutra Bashyam, Adi Sankaracharya - Chapter 1, Section 3, dharmopadeśaṃ darpeṇa viprāṇāmasya Adhikarana 9, Sloka 38) kurvataḥ

• प्रतिषेधःशूद्रस्यस्मर्यते taptamāsecayet tailaṃ vaktre śrotre ca pārthivaḥ (Manu Smriti: Discourse 8, Section pratiṣēdhaḥ śūdrasya smaryatē (Smriti 41, Sloka 272) prohibits Shudra education) If a Śūdra teaches a Brāhmaṇa, the king • वेदमउपश्रृण्वतस्त्रपुजतुभ्यांश्रोत्रप्रतिपू shall pour heated oil into his mouth and ears. रणम् (Even with all such restrictions, somehow if a lower caste person attains some mastery, then vēdam upaśrṛṇvatas trapu jatubhyāṅ śrōtra the Brahmins can unabashedly beget his skills pratipūraṇam (Pour molten lead (trapu) inears, and then restrict him/her to his due low place if they hear) in the Varna System).

37 So, Education has been a lost opportunity Poet: Pāṇṭiyaṉ Āriyappaṭai Kaṭanta for generations! To compensate for that colossal Neṭuñceḻiyaṉ loss, Affirmative Action (Reservation) in the (Translation by: Prof. Dr. George. L. Hart) educational sector for the underprivileged people, is one of the key pillars of Social Learning is a fine thing to have if a student Justice. This mammoth responsibility does helps a teacher not stop with their education alone. Next in his troubles, gives him a mass of wealth is their empowerment.Education leads to and honors him Empowerment! Empowerment leads to without ever showing disdain! Quality of Life! Among those born from the same belly, Sanga Tamil, even 2000+ years back, who share the same nature, a mother’s heart anticipating all these social evils that were will be most tender upcoming with the advent of Vedic Brahminism, toward the most learned! Of all who are born warns the Tamil population on how to face the into a joint family, onslaught. In fact, it had already started even during the days of Sanga Tamil, under royal A king will not summon the eldest to his side patronage by a few kings to the Vedic Religion. but instead he will Interestingly, one king - who didn’t succumb show favor to the man among them to the sentimental temptations of religion, had who has the greatest knowledge! the moral courage to stand up and speak: “Hey Tamils, Education is your only Emancipation”. And with the four classes of society His name was Pandiyan Nedunchezhiyan and his distinguished as different, honorific was ‘Arya Padai Kadantha’ (One who should anyone from the lowest become conquered the Aryans). a learned man, someone of the highest class, reverently, òweh}W183 (âiz: bghJÉaš, Jiw: will come to him to study! bghU©bkhÊ¡fhŠá) ghoat®: MÇa¥gilflªjbeLŠbrÊa‹ Nedunchezhiyan clearly records here that the four varna system of Brahminismis discriminatory c‰WÊcjÉí«, cWbghUŸbfhL¤J«, (nt‰WikbjÇªjeh‰ghš). But he alone cannot ã‰iwÃiyKÅahJf‰wše‹nw. change the whole of Tamilnadu, which has already ãw¥òXu‹dcl‹tÆ‰WcŸS«, started falling into this precipice via Religion & áw¥ã‹ghyhšjhí«kd«âÇí«. Politics. Yet, he dreams of the day, when the Brahmins themselves would come to a Tamil xUFo¥ãwªjgšnyhUŸS« (5) (Shudra) and reverently pay their respects to the _¤njh‹tUfv‹dhJ mtUŸ fountainhead of Knowledge. Probably he had a m¿îilnah‹MWmuR«bršY«. premonition that 2000+ years down the lane, this was going to happen in 1967 CE - when Arignar nt‰WikbjÇªjeh‰ghšcŸS«, Anna took over the reins of the Government, not Ñœ¥ghšxUt‹f‰ã‹, as the King, but as the Chief Minister of Tamilnadu. nk‰ghšxUtD«mt‹f©gLnk! (10) So, let us heed to the clarion call made by our own Dravida Pandiyan, who conquered the Aryan! Puṟanāṉūru 183 (Tiṇai: Potuviyal, Tuṟai: –“Education, Education and Education is our Poruṇ Moḻi kāñci) only Emancipation!” 38 Equality in Sanga Tamil: Indra – The Lord of the Devas (Vedic Indra, not the Jain Indra) is the proof of pettiness,who All lives are Born Equal (piRappu okkum got disgraced by a hermit of will power to tame ellaa uyirkkum) is the ‘moola mantra’ of Tamils. the five senses. It is an open ridicule of the chief Our Leader, Ayyan VaLLuvan has registered this Vedic God Indra. one line - into the hearts of all Tamils. Every Tamil worldwide, knows this one line from • jh«åœth®bk‹njhŸJÆÈ‹ -ïÅJbfhš ThirukkuRaL. But there is a next couplet too, jhkiu¡f©zh‹cyF?(FwŸ:1103 - which people might have missed. mâfhu«:òz®¢ák»œjš)

ãw¥bgh¡F«všyhcÆ®¡F« - áw¥bgh›th Is lotus-eyed Vishnu's heaven (Vaikunta) brŒbjhÊšnt‰Wikah‹. (FwŸ 972 sweeter than sleeping onLover’s arms? VaLLuvar mâfhu«: bgUik) states thatlove bliss is far better than Vaikunta. All lives are Born Equal. Diversities of work, It is an open ridicule ofLord Vishnu (if thaamarai give each their special worth. kannaan means so). nkÈUªJ«nkyšyh®nkyšy®- ÑÊUªJ« ÑHšyh®ÑHšyt®. (FwŸ 973 mâfhu«: • mÉbrhÇªJMÆu«nt£lÈ‹ -x‹w‹ bgUik) cÆ®brF¤Jc©zhike‹W (FwŸ:259 - mâfhu«:òyhškW¤jš) The so-called upper castes are not upper, when they have low qualities. Nonviolent worship is far better than brutal killing of herds of animals and offering them as The so-called lower castes are not lower, ‘Havis’ in 1000 sacrifices. It is an open ridicule of when they have high qualities. the Vedic Yagnas (fire sacrifices like Aswamedha, Vajapeya, Rajasuya and PutraKameshti) and VaLLuvar had such a moral conviction to break the amount of meat poured in the ritual fire. the Caste Hegemony and he vehemently spreads this Strangely, the Cow Killers of yesterday have message of Equality all over his work – ThirukkuRaL, become the Cow Protectors of today, in the the Magnum Opus of Tamil language. Indian political context.

There are many places in the KuRaL, where • gGbj©Q«kªâÇÆ‹g¡f¤JŸbj›nth® the Vedic religion is challenged either subtly vGgJnfhocW«(FwŸ:639 - mâfhu«:mik¢R) or overtly. There are hardly 8-10 direct root Sanskrit words in the KuRaL, and they too are Seventy crores of enemies are far better than employed - mostly in a tone of condemnation a Brahmin Minister intending the King’s ruin. It of the Brahminism via their own lingo. Some is an open ridicule of the politico-religious nexus ignorant people take it as a pride, and boast that and the patronage of Brahminism by the Kings. VaLLuvar is talking about their religion and the VaLLuvar uses their own Sanskrit term ‘Mantri’ characters in their puranic stories. Of course, one to ridicule them, whereas he uses the regular has to mention by name, if he is condemning Tamil term ‘Amaichchu’ everywhere else. and ridiculing that person. Is ridicule a pride? • kw¥ãD«X¤J¡bfhsšMF« gh®¥gh‹ãw¥ò, • IªjÉ¤jh‹M‰wšmfšÉR«òcsh®nfhkh‹ xG¡f«F‹w¡bfL«(FwŸ:134 - ïªâundrhY§fÇ(FwŸ:25 - mâfhu«:xG¡fKilik) mâfhu«:Ú¤jh®bgUik) 39 Even if you forget your Vedas, there is no Puṟanāṉūru 189 (Tiṇai: Potuviyal, Tuṟai: harm; you can learn them again. But if you Poruṇ Moḻi kāñci) forget your Dignity and Discipline, your so-called Poet: Maturai Kaṇakkāyaṉār Makaṉār Brahmin Birth (Dvija) is useless. It is an open Nakkīraṉ ridicule on the authority of the Vedas and the (Translation by: Ms. Vaidehi Herbert) self-claimed Superiority of Birth. VaLLuvar uses their own terminology to ridicule them. Between those who Rule with white umbrellas, VaLLuvar - the man who is passionately not sharing with others this earth, surrounded advocating Equality, is never going to sing by clear oceans, flatteries to the Religion which advocates And an uneducated man who stalks fast Inequality and Discrimination. Be assured, animals however much a few people twist the meanings In the middle of the night and during the day of the KuRaL, the natural logic in the KuRaL without sleeping, will expose their falsity. Merely using a term from the religious corpus does NOT confine everything is equal: VaLLuvar to that corpus. It is akin to calling the need for a measure of food to eat and Periyar EV Ramasamy as ‘Rama Bhaktha’just two sets of clothes. because he has the term ‘Rama’ in his name, So, the purpose of wealth is charity. asgiven by his Parents. In fact, EVR was the If one thinks of enjoying wealth by himself, one who was thrashing Ramayana in the nook many matters will fail! and corner of Tamilnadu. Similarly, VaLLuvar uses their own terms and stories prevalent in Nakkeeran himself was a caste-occupation the society to ridicule them. Ridicule is not a nexus breaker. His father was an Accountant Pride! (kaṇakkaṉ) whereas he tookup the profession of a Poet and rose in the ranks of the Pandya Sanga Tamil is a Torch Bearer of Equality. court. Unfortunately, many fake stories were Be it King or a Commoner - All are Equal - in spun on Sangam Poets in the latter-day work, the eyes of Tamil Justice. Here is one such ThiruviLaiyaadal PuraaNam and Nakkeeran was song which equates the Ruler with an Illiterate disgraced on account of his caste. To drive home Citizen. a discriminatory point that God himself will help the Brahmin, Nakkeeran was falsely depicted as òweh}W189 (âiz: bghJÉaš, Jiw: a person punished by God Shiva. He had to run bghU©bkhÊ¡fhŠá) from temple to temple, to assuage Shiva by singing ghoat®: kJiu¡fz¡fhadh®kfdh®e¡Ñu‹ kOba prasaadam and getting cured of his cursed disease.ThiruviLaiyaadal PuraaNam even went bj©flštshf«bghJikï‹¿, to a further low and falsely depicted that Tamil bt©FilÃH‰¿axUiknah®¡F«, is subservient to Sanskrit language and the 48 eLehŸahk¤J«gfY«JŠrh‹ Sanskrit Letters took Avtar as 48 Sangam Poets. fLkh¥gh®¡F«fšyhxUt‰F«, Tamil has undergone so much injustice, c©gJehÊ, cL¥gitïu©nl! (5) that we need to apply the same Social Justice ãwî«všyh«X®x¡Fnk! principles to the language also and restore mjdhšbršt¤J¥gandDravidar Kazhagam was Dravidian Movement. Unlike Organized Religion, the Self-Respect movement. It kindled the spirit the essence behind Dravidian Philanthropy is not a of Self-Respect and also Tamil-Respect in the selfish motive of attaining the heavens after death, nook and corner of Tamilnadu. It resonated in or accumulate good karma, butGiving Back to the every woman and man, made them think beyond Society without any expectation. Sanga Tamil talks the yoke of religion &caste and made them to on such Motiveless Philanthropy. respect themselves.

òweh}W134 (âiz: ghlh©, Jiw: ïa‹bkhÊ) So, what is Self-Respect? Why does ghoat®: ciwô®VÂ¢nrÇKlnkháah®; one need it? Self-Respect is the quality of ghl¥g£nlh‹: MŒm©ou‹ according dignity to one’s own self. It is all about how you treat yourself, and how you ï«ik¢brŒjJkWik¡FM«vD« allow others to treat you. mwÉiytÂf‹MmŒmšy‹, ãwU«rh‹nwh®br‹wbe¿bad Self-Respect is not inflated ego or false pride, M§F¥g£l‹Wmt‹ift©ikna. but the subjective evaluation of one’s own worth and conducting one’s own self with honor and Puṟanāṉūru 134 dignity. Self-respect forms the foundation of (Tiṇai: Pāṭāṉ, Tuṟai: Iyaṉ moḻi) all healthy relationships. When you accept Poet: Uṟaiyūr Ēṇicēri Muṭamōciyār, yourself as a person, with both weaknesses and Hero: Āy Aṇṭiraṉ strengths, it changes how others perceive you. (Translation by: Ms. Vaidehi Herbert) When you know your own worth, you will not let anyone treat you like a doormat. Āy is not like a businessman with fairprices who thinks that the good done inthis birth Humans by nature have some element will help the next one. of Self-Respect in them, but sentiments and

41 situations lead them to pledge their own are numerous instances in Sanga Tamil, when honor for a temporary or a tangible benefit. the learned men refused to blindly supplicate Psychologically, Religion plays a dampening role to the King. in Self-Respect. It advocates for a Master over you, and demands your implicit supplication Let us walk through a small story in Sanga towards that Master. Combined with Caste, it is Tamil. Nakkeerar was the Chief of Poets in the a deadly combination that makes you surrender Pandya Royal Hall. He authored a work called yourself, your family, and your generations - to Nedunalvaadai (beL+eš+thil) in which he a greater authority of Power. sings on the passion of the thalaivi (Heroine) and thalaivan (Hero). The hero has gone to That’s why Brahminism combined Caste participate in a war for his homeland and the withReligion and propounded the dogma of heroine misses him badly. But the news comes ‘chatur varnam maya srishtam’ – the Lord God that our Hero was victorious at the battlefield himself created the Caste System (Varna). and returning shortly. As the journey back to Because of the God-element in Caste, you home was long (beL), but tinged with happiness inherently submit yourself without question, on the victory (eš), the Vaadai (thil) breeze accepting Caste as a divine diktat and learn from the North was causing mixed emotions to live in a grid of Graded Inequality.This is a in our Heroine’s heart. So far so good, and an psychological warfare on Self-Respect! awesome Poetry. But the author Nakkeerar inadvertently made a glaring mistake. Dravidian Movement used Self-Respect to kindle Equality. Periyar once remarked that On the journey back, he picturized the "we are fit to think of 'self-respect' only when garrison of soldiers carrying spears in their the notion of 'superior' and 'inferior' caste is hands, decorated with neem leaves and flowers. banished from our land". Once people start to Neem flower is the insignia of the Pandya King. realize the importance of Self-Respect and resist According to the Rule Book of Tamil Poetry, one is the manipulation by whatsoever authority, all not supposed to disclose the names of the lovers other objectives – Equality, Rationality, Women’s or their origins, as it may lead to disruption of Rights, Human Rights, Economic Parity, Freedom their Love. The Akam (love and family) Poetry from Caste and Ultimate Liberation – will all be should only carry anonymous references. The realized. That’s why Self-Respect is as valuable PuRam (war and society) Poetry can carry names as the Life itself. It is called ‘suya mariyaadhai’ and origins. But becauseNakkeerar inadvertently in common lingo and ‘than maanam’ in chaste indicated, that the lovers belonged to Pandya Tamil. country, by subtly showing neem flowers on the soldier’s spear, his Love Poem was pushed Sanga Tamil inculcates the spirit of Self- from Akam to PuRam by the Academic Hall. Respect in each and every person. Even for a Even though Nakkeerar was the Chief of Poets material benefit, one is discouraged to pledge in the Hall and Pandya King was the Patron of one’s Self-Respect.Sanga Tamil upholds your the Hall, that did not influence the decision of Self-Respect and enjoins upon you to treat the Tamil Academia. They stood rock-solid and yourself with dignity, howhigh or low you are - refused to bow to authority. in the socio-political or socio-economic ladder. Even Tamil Kings got to grow up in a situation, Such was the Self-Respect of the Citizens of that they acknowledged the Self-Respect of their the King. In the following poem, we even see a citizens irrespective of their power status. There Feminist Self-Respect, when Avvaiyaar refuses

42 to yield to the Authority of the King, and walks himself, or know me? This is not an empty away without meeting him or getting gifts world where from him. She self-respectfully sings, that she those with intelligence and fame have died. is not going to pledge her poetry to the King’s So, we have command, and there are so many avenues open packed our instruments in drawstring bags to her living! to carry them on poles. This world is like the forest where children òweh}W206 (âiz: ghlh©, Jiw: gÇáš) of carpenters go with their axes. ghoat®: m›itah®; ghl¥g£nlh‹: Whether we go this way or that way, there mâakh‹beLkh‹mŠá is rice in all directions!

thÆnyhna! thÆnyhna! There are as many as 6 Avvaiyaars in Tamil tŸËnah®brÉKjšta§FbkhÊÉ¤â¤jh« history. The earliest Avvaiyaar was this Sanga cŸËaJKo¡F«cuDilcŸs¤J Tamil Avvaiyaar, the friend of Paari – the vELir tÇir¡FtUªJ«ï¥gÇášthœ¡if¥ King. Contrary to the popular belief, that Avvai gÇáy®¡FmilahthÆnyhna! (5) was a grand old lady, the truth is: Avvai was a young viRali (singer) who even drank wine fLkh‹njh‹wšbeLkh‹mŠá with her male counterparts. She never sang on j‹m¿ay‹bfhš? v‹m¿ay‹bfhš? God Vinayaka, as that deity didn’t even exist m¿î«òfG«cilnah®khŒªbjd during the Sangam Age. Unfortunately, with tWªjiycyfK«m‹nw; mjdhš the advent of Vedic Religion, every aspect in fhÉbd«fynd, RU¡»bd«fy¥ig, (10) Tamil history was distorted and rewritten by the Brahmin authority in later days, to suit their ku§bfhšj¢r‹iftšáwhm® Caste Collective. kGîil¡fh£lf¤Jm‰nw, v¤âir¢brÈD«m¤âir¢nrhnw! In the above poem, Avvai stands tall when she refuses to pledge her knowledge for money. Self- Puṟanāṉūru 206 Respect is heartwarming. Feminist Self-Respect is (Tiṇai: Pāṭāṉ, Tuṟai: Parisil) even more heartwarming and contagious. More Poet: Avvaiyār, Hero: power to the Feminists of our century! Athiyamāṉ Neṭumāṉ Añci (Translation by: Ms. Vaidehi Herbert) Aryan-Dravidian Struggle in Sanga Tamil: O gatekeeper! O gatekeeper! O gatekeeper who never closes the gate As we near the end of this essay, let’s go against through some lighter moments of humor and those who come in need leading lives of fun in Sanga Tamil and also quickly recap on this pleading, Aryan-Dravidian conundrum. We already saw to sow shining words in the ears of the how the Aryan King Bṛhatta was countered by generous the Dravidian (Tamil) philosopher-poet Kapilar. and gain what they wish for, with their strong So, this Aryan-Dravidian dichotomy is real, and hearts! has been in vogue for 3000+ years.

Does the lord Nedumān Anji with swift horses Some scholars opine that: Tamil & Sanskrit not know (or) Dravidian & Aryan have co-existed. True,

43 but that co-existence comes with confrontation via politics, religion or by any other means. too. If there exists an act of aggression, there Live and let live, with Self-Respect has been exists an act of liberation too. Merely being a Tamil’s hallmark. The Tamil Space has always contemporary, does not mean co-existence. welcomed new cultures, new philosophies, new The space for Tamil has always been fought for, languages and new people. Handshakes are against the high-handedness of Sanskrit. welcome, but Hand-twists are not. Openness to other cultures does not mean that Tamil Identity If we just go by the earliest written accounts can be replaced with a foreign one. Lost Identity in history, we can infer on the contemporariness is not a virtue. Holding on to Roots is a virtue! of the two stratums, but history is not only seen from written accounts, but much beyond that. In this paper, we have been seeing steadily, After all, Tamil & Sanskrit are two completely how Tamil language and Dravidian culture have independent languages, differing in all aspects been having an independent narration vis-à-vis – alphabets, sounds, structures, words, script, the Sanskrit language and Aryan culture. Let’s form, matter, culture, prose, poetry, philosophy also explore some fun facts in Sanga Tamil, and what not? which records how a section of the Tamil people trolled the Aryan influx. Tamil people’s sense In linguistics, we define a concept of Stratum. of humor has been amazing even during the A language that influences, or is influenced by Sangam days, when there were no memes. another language via contact & interaction is called a Stratum. The Girlfriend (Thozhi) chats withHeroine (Thalaivi) and trolls the Aryan Brahmins who • Substratum: A language that has lower are new to the Tamil land. Aiṅkuṟunūṟu – the power or prestige than another shortest poems of Sanga Tamil, records this • Superstratum: A language that has comedy troll. The mane (hair) of the horse that higher power or prestige than another. our Hero rides, looks like the tuft (kudumi) of • Adstratum: A language that may be in short Brahmins waving o’er head. contact with another, but without higher or lower prestige. I§FWüW202 (âiz: F¿Šá); ghoat®: fãy® m‹dhŒthÊ! nt©Lm‹id! e«C®¥ Tamil is Adstratum - already an independent gh®¥gd¡FWkf¥nghy¤jhK« classical language by its own merit, and even FLÄ¤jiyak‹w, in the modern age, a rich and living language beLkiyehl‹C®ªjkhnt. amongst its People, unlike Sanskrit which has gone extinct. Tamil is neither a substratum Aiṅkuṟunūṟu 202 (Tiṇai: Kuṟiñci); Poet: nor a superstratum to Sanskrit or any other Kapilar language. The foundations of Tamil are very (Translation by: Ms. Vaidehi Herbert) strong as devised in Tholkaappiyam, that even Mother, may you live long! Please listen to royal Sanskrit imposition could not erode its me! basic foundation. Tamil grew and is still growing The tufts of the horses rode by the lord of independently of Sanskrit, even today in the Age the tall mountain of Science. are certainly like the tufts on the heads of our town’s Brahmin boys. The Core Virtue of Tamilis: It has NEVER imposed itself on other languages & cultures Yet another satire and a bold comedy is 44 performed on the Vedas. The lack of unique can be seen throughout Sanga Tamil and the script for writing Sanskrit is being trolled in later epics. Even when the society had slowly Kuṟuntogai, the sweetest poems in the 8 changed and yielded to Brahminism via royal Anthologies of Sanga Tamil. patronage, some sections of the society still had not accepted the Aryan customs. In the later Our Hero is love-struck with our Heroine and epic Cilapatikāram, the Heroine Kannagi does pangs & pines in her separation. His Brahmin the same and openly denounces Aryan myth. Associate who is an Aryan, may have talked about the mAyAvAtam (illusion) in the Vedas and Kannagi is often considered in today’s tries to tell our Hero, that all these love and life progressive groups, as a meek woman, submissive are mere illusions. Our Hero retorts, callinghim to her husband and not a good example for thrice, “Oh Brahmin, Oh Brahmin, Oh Brahmin, feminism. But unfortunately, that’s not the case. Your Vedas are so weak, that they are not even Yes, the fabricated stories of Kannagi that are written down. If your Vedas aredivinely capable currently prevalent in the society are spun over as being claimed (that via Yagnas one can beget conservative backwardness. But, if you read the anything), why not they suggest a medicine to epic directly from the lines of the author – iLango unite the separated lovers?” The Brahmin gets AdigaL, you can see the boldness of Kannagi dumbstruck. No Answer to a Logical Question. and her ability to challenge the Aryan myth.

FWªbjhif 156 (âiz: F¿Šá); ghoat®: Times have changed in Tamilnadu during the gh©oa‹VdhâbeL§f©zdh® days of Cilapatikāram and the Society has even gh®¥gdkfnd! gh®¥gdkfnd! started embracing arranged marriages, instead br«óKU¡»‹ešeh®fisªJ of the usual love marriages of the Sangam Age. j©blhLão¤jjhœfk©ly¤J¥ The marriage of Kannagi & Kovalan was itself gotc©o¥gh®¥gdkfnd! an arranged one and officiated by a Brahmin. vGjh¡f‰ã‹Ã‹brhšcŸS« (5) The parents of the bride &bridegroom even ãÇªnjh®¥òz®¡F«g©ã‹ though not belonging to Vedic religion, but kUªJ«c©nlh? kanyhïJnt? to the religions of Aseevakam & Buddhism respectively, chose to nominate a Brahmin Kuṟuntokai 156 (Tiṇai: Kuṟiñci); Poet: priest for the marriage. Because, as upper- Pāṇṭiyaṉ ēṉāti Neṭuṅkaṇṇaṉār class merchants of the day, they were close to (Translation by: Ms. Vaidehi Herbert) the King, and didn’t want to offend him and his patronage toVedic Religion. But after the O Brahmin!O Brahmin! marriage ceremonies, Kannagi lives on her own, You with your ritual food, O Brahmin! in Tamil culture instead of the Aryan culture. She hanging pots on staff made from was not submissive to her husband, but just had a murukkam tree with red flowers after its an impeccable love towards him. lovely bark is peeled! Is there any remedy Kovalan, her husband picks upa companionship in the unwritten words from your Vedas with another girl, a dancing damsel named Madhavi to unite separated lovers?Is this all a mere - who was a courtesan (il-parathai) but not a delusion? prostitute (nayappu parathai). Male chauvinism has existed for centuries, across all cultures and Tamil Doubting, questioning and ridiculing the so- culture was not an exception. But still, the Sanga called infallibility of the Aryan Vedas &Rituals, Tamil Culture did not put a taboo on Womanhood.

45 It had the guts to choose a ‘parathai’ and her if¤jhí«mšiy, fzt‰FxUneh‹ò girl-child born outside the institution of marriage nrhkF©l«NÇaF©l«Jiw_œ»¡ - as the Heroines of the Story. Unfortunately, fhkntŸnfh£l«bjhGjh®,fztbuhL this humanistic open mindedness was killed by jh«ï‹òWt®cyf¤J¤ijayh® Organized Religion, which later produced epics MLJ«v‹wmÂïiH¡F objectifying womanhood and carrying a false m›MŒïiHahŸ, ÕLm‹WvdïUªjã‹dnu propaganda, that the chastity of women lied (áy¥gâfhu« - òfh®¡fh©l« in their bodies. The later religious epic Kamba fdh¤âw«ciu¤jfhij: 55-64) Rāmāyanam (unlike Cilapatikāram & Maṇimēkalai) carried a false narration that womenmust be so My Husband,let him return out of Love, chaste in their bodies, that even when enemies but not out of Ritual – this was Kannagi’s lifted off the women of so-called noble birth, they stand. All these Aryan Rituals were new dugand lifted the ground without touching their to the Tamil land, and Kannagi refused to bodies. Such was the religious taboo imposed on fall a prey to the Aryan Myth. At least now, woman’s body. let’s reevaluate our stands on Kannagi and her perceived slavery & submission to her Kannagi, now living alone without her husband. All those stories are hearsay and husband, was counselled by a Brahmin woman folklore -which don’t find a place in the called Thevanthi. Quoting the Aryan Rituals, this direct epic. Kannagi didn’t even want her Brahmin lady asked Kannagi to offer worship & husband back via an Aryan Ritual. That sacrifice at the Surya Kundam (Sun Well) & Soma was her mental conviction! Kundam (Moon well), which would auspiciously

bring her husband back to her. But know what? (Exhibit 10: Concordance of Kannagi refused to do that Aryan Ritual! Brahminism in Sanga Tamil) 46 So, one can see the ridicule of Aryan Rituals • gh®¥gh®¡F mšyJ gÂò m¿aiyna throughout the Sanga Tamil landscape. The (gâ‰W¥g¤J63) words ‘Aryan’ & ‘Brahmin’ (paarpaan) occur • V‰wgh®¥gh®¡F<®«ifÃiwa (òweh}W36) in many places in Sanga Tamil, but mostly in condemnation context. There is also a subsectioncalled the Brahmin Victory (gh®¥gdthif) with just 2 poems in the • MÇa®myw (mfeh}W 396) whole of Sanga Tamil. This deals on how Vedic • MÇa®Jt‹¿a (gâ‰W¥g¤J 11; e‰¿iz 170) Religion and Aryan Brahmins used their royal • MÇa¥ngo (áy¥gâfhu« 27-186) patronage and their new-found political power, • gotc©ogh®¥gdkfnd (FWªbjhif 156) to vanquish other Religions like Aseevakam, • gh®¥gd¡FWkf‹ (I§FWüW 202) Jainism & Buddhism. It looks like more of an • gh®¥gh®xÊªjh®goî (gÇghlš 24) inadvertent Confession Statement rather than • ntsh¥gh®¥gh‹thŸmu«JÄ¤j a Victory Statement. Here is one. (mfeh}W 24) • gh®¥gh‹kobtŸXiy/ joªJåœ¤jfL§f©kHt® (mfeh}W 337) • KJgh®¥gh‹ - åœ¡ifbgU«fU« T¤J (fÈ¤bjhif 65) • nrÇÆ‹nghfhKlKâ®gh®¥gh‹ (fÈ¤bjhif 65)

We even get to know some strange habits of the Aryan Brahmins from Sanga Tamil. Paripāṭal-24 says: Brahmins sometimes avoid bathing and brushing their teeth. (gh®¥gh®xÊªjh®goî; mªjz®njhay®MW; Ia®thŒóRwh®MW). It is because: the river sometimes flows with flowers and honeybees in them, which the Brahmins consider impure. Sometimes when women bathe in the river, their perfume and powder also flow in the waters, which the Brahmins consider impure (Exhibit 11: Concordance of Brahminism and walk away without bathing. We already in Tamil Epics) saw from Kalitokai-65 that Aryan Brahmins never entered the chEri neighborhoods of There was an influential Brahmin in the Chola common people thinking it is too lowly for the country named Vinnantaayan of the Kauniya brahmin caste - a sheer discrimination. (Kaundinya) Gotram. He conducted a huge fire sacrifice, where expensive ghee flowed like As already said in this essay, especially in water. His lineage is praised by Moolankizhar the section: Anti-Brahminism in Sanga Tamil, as: Masters in 4 Vedas & 6 Vedangas & 21 there are few other areas in Sangam Classical Fire Rituals and a powerful Brahmin clan who Literature, where the Aryan Brahmins are defeated the so-called false religions ofJainism& extolled by the Kings and Nobility. I also wish to Buddhism. We already saw that these religions highlight them here, for the cause of unbiased were branded Nastika (atheist), since they didn’t objectivity. submit to the Brahmin Vedic Authority.

47 òweh}W166 (âiz: thif, Jiw: gh®¥gdthif) royal authority cannot be questioned, can be ghoat®: Mñ®_y§»Hh®, ghl¥g£nlh‹: terrified in the name of Vedic Sacrifice. nrhzh£L¥gh®¥gh‹bfsÂa‹É©zªjha‹ As we saw earlier, Tamil Kings like Peru x‹WòÇªj<®ïu©o‹, Vaḻuti & Peru Naṟkiḷḷi even went to the extent of MWz®ªjxUKJüš sporting a title in their names, indicating their ïfšf©nlh®ÄfšrhŒkh® submission to Vedic Authority (pal yāka sālai mutu kuṭumi peru vaḻuti & rāsasūya yākam bkŒm‹dbghŒcz®ªJ vēṭṭa peru naṟkiḷḷi). It was falsely preached, that _ntœJiwò«K£o‹Wngh»a the warfare of the Kings would bring bad karma and their ancestorshad gone to hell and hung <®VÊ‹ïl«K£lhJ head-down in the river of fire (Vaitaraṇî). They Ú®ehzbeŒtH§»í«, werepangingfor water oblations, that only Vedic v©ehz¥gynt£L« Pundits can offer and cool down their souls. Such terrifying Sentiments, Sacrificesand Astrology Puṟanāṉūru 166 (Tiṇai: Vākai, Tuṟai: made the Kings submit to Godly Authority of Pārpaṉa Vākai) Brahminism. Once Governmental Power was Poet: Avūr Mūlankilār onPārpāṉ Kauṇiyaṉ gained, the Brahmin Nobility could push through Viṇṇantāyaṉ any Law and Legislation that institutionalized (Translation by: Ms. Vaidehi Herbert) and cemented the Vedic Philosophies of discrimination - like Caste System, Varna You who is an heir of learned men who System, Graded Inequality & the Codes of Manu. performed the twenty-one rituals without fault, who These Aryan references in Sanga Tamil have understood to be read withthe context, and not just harping those who disrespected and spoke truth-like on the occurrence of a few words. The context lies, is: Sanga Tamil stands as a social mirror, defeating those who would contend with recording - both the advent & rejection - the ancient of Vedic Religion, Aryan Brahminism & work of four divisions and six sections, Casteism in ancient Tamil Society. focused on Also, the Benediction Poems (KadavuL without omitting the fourteen ritual sites, Vaazththu) in Sanga Tamil are latter-day you pour out additions during compilation of the texts more ghee than water, sacrifice more times and they don’t count towards the factual than thereare numbers. reading of the sangam society as such. Nowhere in Sanga Tamil will Vedic/Puranic The only other Paarpana Vaagai song also Gods like Rama be picturized as the God of records the power & influence that Aryan Tamils, but only a passing reference made Brahmins wielded in the Royal court, that even in the context of a simile or a new religious a frail looking Brahmin can command the King story that is gaining propaganda in the to abandon a war. The great commentator Avvai social sphere. Rama or any other God of Duraisamy says: gh®¥gdthifahtJ: nfŸÉah‰ Brahminism, is never accorded the worship áw¥bgŒahid, ntŸÉah‹Éw‹ÄF¤j‹W status of kōṭṭam, kūttu and music in Sanga (òw¥bghUŸbt©ghkhiy8:18). The King whose Tamil. For that, we need to wait for a few 48 more centuries - when Bhakthi literature 2. X. Thaninayagam, A study of Nature in dawned and replaced the Sangam Literature Classical Tamil Poetry - International in the Tamil landscape. Institute of Tamil Studies, 1997

Inference and Conclusion: 3. ThEvanEya PaavaaNar, Tamizh varalaaRu & Tamizhar madham- Poompuhar As we conclude, let us compare and contrast Pathippagam, 2017 the landscape of Sanga Tamil with the Dravidian Movement, even though they are some 3000+ 4. George L. Hart, Poets of the Tamil years apart. The Tamil Society hastried to carry Anthologies: Ancient Poems of Love and forward its Core Culture & Civilization, however War - Princeton U. Press, 2015 much injected by Religion & Caste. 5. Vaidehi Herbert, Natrinai Kalithogai The Dravidian philosophies of today,were Purananuru: Translation in English with also the Sanga Tamil philosophies of yesterday, Meanings - Digital Maxim, 2013 namely: 6. Thomas Lehmann&Thomas Malten, • Social Justice A word index for Cankam literature - • Self-Respect Institute of Asian Studies, 2007 • Equality • Education 7. G.W.B. Huntingford, Periplus of the • Anti-Brahminism Erythraean Sea- The Hakluyt Society • Anti-Sanskritization (Anti-Hindi) London, 1980 • Apatheism • Rationalism 8. C. W. Thamotharam (Pillai), Kalitokai - • Feminism Paari Nilayam, 1887 • Philanthropy 9. U. Ve. Swaminatha (Iyer), Puṟanāṉūru - Let us benchmark our current day Madras Law Journal Press, 1935 thoughts, with core thoughts from the Tamil classical age. After all, human journey is a 10. Avvai Duraisamy, Puṟanāṉūru - The South continuous evolution of the human faculties India Saiva Siddhanta Works Publishing - be it sangam age or scientific age. In this Society Tinnevely Ltd., 1960 long journey, we shed off our weaknesses and build upon our strengths, towards the 11. M. Raasamanickanaar, Tamizh Mozhi cause of the society - Society of Social ilakkiya varalaaRu - Paari Nilayam, Justice. The Dravidian Canvas in Sanga 1963 Tamil will be an inspiration to continue the Dravidian Journey. 12. Ambedkar B. R, Castes in India: Their Mechanism, Genesis, and Development Bibliography: - Columbia University, 1916

1. Kamil Zvelebil, Companion Studies to 13. Geetha V & Rajadurai SV, Towards a Non- the History of Tamil Literature - EJ Brill, Brahmin Millennium: From Iyothee Thass Leiden, 1992 to Periyar -2001

49 14. AL Basham, History and Doctrines About the Author: of the Ajivikas - a Vanished Indian Religion - Motilal Banarsidass, Dr. Kannabiran Ravishankar (or KRS) is a 1981 Researcher and Adjunct Professor at the Paris University. Prior to moving to Europe, he was 15. Tho. Paramasivan, Politics of Religions an adjunct scholar at Columbia University, New (SamayangaLin Arasiyal) - Vikatan York. He received his doctorate in Comparative Pirasuram, 2012 Literature at UC Berkeley. He focuses primarily in Comparative Linguistics and his specializations are 16. Robert L. Hardgrave, The Justice Party Classical Tamil Literature, Literary & Grammatical and Tamil Renaissance -Justice Party History, History of Humanism & Social Justice, and Golden Jubilee Souvenir, 1968 Science in the Language Corpus. KRS is also a full time Investment Banker by profession. 17. Nambi Arooran K, Tamil Renaissance & Dravidian Movement - University of His publications include: Comparative Michigan, 1980 techniques of Drama in Shakespeare & Ilango, Painting Patterns in ThirukkuRaL Concordance 18. M.S.S. Pandian, Notes on Transformation and 15 other research papers, with his main of Dravidian Ideology - Social Scientist, thesis being: 'Comparative Studies of Master 1994 Poets: Ilango & Kamban' from a Social Justice standpoint. In addition to Tamil, he is well versed 19. A.R. Venkatachalapathy, Dravidian in Sanskrit & Indo-European languages and Movement and Saivites - Economic and adept in handling both Devotional & Rational Political Weekly, 1995 Literature. He has also majored in the Sama Vēda/ Chandōgya Upanishad. 20. Ganganatha Jha, Manusmriti with the Commentary of Medhatithi - Motilal KRS has translated into Tamil, NASA’s Learning Banarsidass Publishers, 1920 Card Project of the James Webb Space Telescope. He has authored the books: ‘aRiyapadaatha 21. Adi Sankaracharya/Vasudeo Mahadeo ThamizhMozhi’ (The Unknown Tamil Language), Apte, Brahma Sutra Bhashya - Popular ‘What is Tamil?’, ‘Tamil or Sanskrit?’ and ‘Humanism Book Depot, 1960 & Dravidian Movement – A Success Story’. t

50 QUEST TO BREAKING THE CASTE BARRIERS IN INDIA AND ACROSS THE WORLD

Dr. Madhvi Potluri, South Asian Humanist Association (SAHA), Vancouver, Canada

Abstract: In the 200,000 years of human end the discrimination that it advocates, we will evolution, most of the growth has taken place use Genetics &Science in the modern age, to only in the last 10,000 years.In theory, all women educate our fellow citizens, in the paths as that of today have the same genetic material from of Dr. Ambedkar and Periyar. one woman – the Mitochondrial Eve, and that should have served as a unifying factor in all It is imperative for me to go back to Earth's humans. But, in India we have divided ourselves origin and present some basic evolutionary in the name of caste and religion. biology before I start the topic of the caste system. You will understand why as you go The Hindu codebook ‘Manusmriti' is the forward into the article. While Earth is understood reason for such division. This caste-based to be 4.543 billion years old, Life started 3.5 segregation of people continues even today, billion years ago. From a self-replicating single- and is a barbaric practice with untouchability still celled organism, modern humans have evolved being a part of it.There is still Dalit discrimination to where we are today, and we continue to do so. in educational institutions in India and other countries like the USA, where there is a significant migration of Indians. No civilized society should be practicing the caste system.

SAHA intends to conduct extensive mtDNA testing of females of our society from different walks of life, belonging to different castes, socio-economic backgrounds and trace their mitochondrial DNA, as far back as possible, Human evolution is a long process by which to prove that we all share the same genetic human beings developed on Earth from now- material and are the children of the same extinct primates. In the words of Russell H. mother. Caste system is a fake system and to Tuttle, Professor of Anthropology, Evolutionary

51 Biology, History of Science and Medicine at the Scientists worldwide are continuing to University of Chicago, "the exact nature of our study this topic, and while we anticipate the evolutionary relationships has been the subject possibility of future research changing our of debate and investigation since the great current understanding of the origin of human British naturalist Charles Darwin published his evolution and migration, considering the various monumental books On the Origin of Species proposed theories, I take the liberty of using (1859) and The Descent of Man (1871)". the most supported model by the majority of scientists till date. As new research emerges, as Contrary to popular belief, Darwin never any responsible scientist would do, I will be open claimed that "man descended from the apes." to amending this article in the future. You would come across many people who question the theory of evolution based on this (I have used several sources as the basis for misrepresentation of Darwin's words. Today's my article, and you will find the bibliography at scientists unanimously agree that both humans the end). and apes had a common ancestor that existed millions of years ago. (This is in theory, and we Where did we come from? have not been able to identify that primate yet). While modern humans' exact origin is long Dr. Tuttle further opines that "The human debated, I choose to base my arguments on "family tree" may be better described as a the 'Out of Africa' theory. I am not in support "family bush," within which it is impossible to of the 'multi-regional' model proposed by some connect a full chronological series of species, researchers as the current genomic evidence leading to Homo sapiens, that experts can contradicts it. Please note that there is evidence agree upon). The illustration below explains one of 1-3% of 'admixture' (mixing of genomes), possible line of evolution of humans agreed upon which suggests humans' interbreeding in Asia by today’s scientists. and Europe. This was concluded from the studies conducted on the extinct hominids, Neanderthals and Denisovans.

The 'Out of Africa' is still the most widely accepted model and a testament to Charles Darwin's astuteness in coming up with the idea that human-life started in Africa. It remains the leading theory to date. David Begun, an anthropologist at the University of Toronto and Elmar Heizmann of the Natural history Museum of Stuttgart, suggested that the human-life Evolution of Modern Humans may have started in Eurasia based on their re- examination of a 7 -9million old fossil found in This is one of the most debated issues in Greece. evolutionary biology. It is the most debated among the religious and the nonreligious. It is Even if their Eurasia theory gains popularity also one of the most studied and sought-after in the future, the foundation of my argument subjects for anthropologists and evolutionary on the topic I choose to present in this article biologists, and (many) other fields of research. today should not change, i.e. All humans have 52 originated from one source; hence we are one present in the mitochondria is known as the offspring of the same mother with mild mitochondrial DNA (mtDNA). This illustration genetic variations that happened over time provides a simple explanation. due to several environmental and genetic factors. I hope this picture has helped you understand how in theory, all women of today have the same Mitochondrial Eve

In the year 1987, Cann, Stoneking, and Wilson published the results of their worldwide study (most extensive to date) in Nature magazine. Its main point was that "all mitochondrial DNAs stem from one woman" and that she probably lived around 200,000 years ago in Africa. Mitochondrial DNA is only passed down the maternal line and can be traced back to one genetic material and why we see it as a unifying woman. factor in all humans irrespective of where they are born and how they look? It doesn’t imply that she was the only modern woman alive at that time; rather, it indicates that As per the current understanding, humans only her descendants survive to the present day. originated in East Africa about 100,000 –

Mitochondrial Eve  Her daughters  Their daughters  All 21st-century women

As per this theory, all women today share the same genetic material, that of this Mitochondrial 200,000 years ago and migrated to several parts Eve (not to be confused with biblical eve). This of the world. The then Africans reached the area extraordinary theory is the basis for SAHA's we now call India, approximately 60,000 years DNA project. ago. The migrations happened in several batches at different periods, explaining the genetic We only need knowledge of basic biology variation among us due to mutations caused to understand this. The human cell has many by several environmental and genetic factors components, two of which are the Nucleus and (mistakes when DNA is copied). Despite all the Mitochondria. Deoxyribonucleic acid, commonly differences, we have retained some common known as DNA, is responsible for carrying the genetic material, which is the basis for this article genetic instructions in human beings (and all and SAHA's DNA project. living things) and, it is present in both these components of the cell. While the nucleus' In the 200,000 or more of human history, DNA is known as Nuclear DNA (nDNA), the most of the growth and development we see

53 today has taken place only in the last 10,000 people lived, whom they married and what they yrs. We have gained an unbelievable amount of could do. To this day, only a particular caste of knowledge quickly, and while we did that, we people are employed to do manual scavenging. have also divided ourselves in the name of race To this day, young men and women are killed by and religion. 'Manusmriti' is the reason for such their families for marrying outside their caste. division in an ancient religion we now refer to To this day, many people will not accept food or as Hinduism. water from a Dalit. Dalits are not allowed in most temples, and even the president of India was Varna/Jāti/Caste Systems in India have not spared from this humiliating practice. There been introduced only 2000 – 5000 Years Ago. is Dalit discrimination in educational institutions

One of the theories widely in circulation is in India and countries like the USA, where there that the Hindu god of creation, Brahma, created is a significant migration of Indians. If we look in people from different parts of his body. Outside the newspapers, we will find news of lynching, of this Hindu caste system were the 'achhoots' rape, and murder of Dalits on a daily basis, and or the 'untouchables' now referred to as Dalits. it is growing. As per the latest statistics, 10 Dalit It is shocking to know that there are 2000 castes women are raped everyday in India and these and 25000 sub-castes today and castiesm is are only reported cases.This practice has gone prevalent among all of them. on forever, but most are coming to understand the gravity of the situation because of social While many Hindus would argue with you that media. At the same time, some of us continue the caste system was the doing of the British, to deny caste-based oppression exists today. a brief look into the works of Dr. BR Ambedkar and the likes, we can easily understand that we While Dalit oppression is one aspect, the had had this in practice for centuries before the other is the constant fight of the so-called British arrived in India. Caste dictated where 'middle-upper' castes for supremacy. These

54 former 'Shudras' who, with time were able Manusmriti is widely regarded to be the to climb up the social ladder mainly by land most important and authoritative book on Hindu possession, have eventually turned oppressors law and dating back to at least 1,000 years occupying most of the political scene. There before Christ, "acknowledges and justifies the are divisions and competition among these caste system as the basis of order and regularity castes, with people of each caste trying to of society." I would not be crossing the line to prove their uniqueness. There are people suggest that specific religious communities are claiming that their blood cells have a particular trying to bring it back to its old glory while the discipline because of their caste or that fight for the caste system (current modified their birth is blessed by the gods. One caste version) continues. organization leader went on to say that God must be born in his caste. I came across one This caste-based segregation of people today, person who boasted that Periyar was from his in its current form, is a barbaric and abhorrent caste. You will come across many ridiculous practice with untouchability still being a part of it. claims if you pay attention to what is going No civilized society should be practicing it. It may on in our current society. Some states have be unthinkable to some people who have never it worse than the others, and this practice faced oppression, but it is the reality of millions has expanded to include Christian, Muslim, of oppressed Indians living in India and around Sikh, Jain, and other religious communities. the world. It has spread to every country where In the broad picture of all of us originating Indians migrated to and is currently one of the and migrating from Africa, it is illogical to let most rapidly progressing social stratification forms. this caste practice continue. Progress is not only in the field of science, medicine, and There are several theories on how these technology; if, as a society, we do not become Jathi, Varna or Caste systems have evolved. progressive in our thinking, we will forever There is no way to know that without extensive remain a backward country and community. anthropological and genetic studies.

Is the system legal? This author does not care about who started, when, or why they began this social stratification No, it is not. "Independent India's system but only about what it is doing to society constitution banned discrimination based on today. The deep concern is about what it is caste, and, in an attempt to correct historical doing to people, how it divides them, and how injustices and provide a level playing field to it oppresses some. the traditionally disadvantaged, the authorities announced quotas in government jobs and While many choose to be in denial of the educational institutions for scheduled castes oppression of the Dalits, most of us born in India are and tribes, the lowest in the caste hierarchy, aware of the atrocities against Dalits and Adivasis in 1950".(BBC). (tribal people). (Instead of acknowledging and doing their bit to help the historically oppressed, Dr. BR Ambedkar, born a Dalit who authored quite a few are fighting to end reservations that the Indian constitution, was instrumental in were introduced only 70 years ago. I urge the implementing the system of reservations for the readers to think about the rationality behind that oppresses classes. He has worked tirelessly for argument. Two thousand years of oppression the annihilation of caste, which did not happen and 70 years of marginal help in the form of in his lifetime. reservation. There should be no contest. Well, that

55 is a topic for another article. Please find the images over the caste system. My colleagues and I at that show the current statistics of Dalit atrocities SAHA took over his core idea to become our at the bottom of this article. adventurous project. We await the chance for implementation soon. What I propose through this article and what our organization intends to do is to conduct Bibliography extensive mtDNA testing of females of our society from different walks of life, belonging • Tierney J. The search for Adam to different castes, socio-economic backgrounds and Eve: Scientists explore a and trace their mitochondrial DNA as far back controversial theory about Man's as possible to prove that we all share the same origins. Newsweek 111 (Jan. 11, genetic material. We want to announce to people 1988): 46-52. on a public platform that we are the children of the same mother. • Stephen Oppenheimer. The Real Eve: Modern Man's Journey Out of Is it wishful thinking? Is it going to be too Africa. Carroll & Graf, New York, NY, hard to achieve? Will there be resistance from 2004. specific caste communities? Yes, most likely, all of these questions have the same answer, • Theoretical Population Biology. Journal YES. We have brilliant scientists in genetics June, 2010 who have previously done some similar work; the difference is that we have better technology • External links available to us today. We will need financial resources to pay to the institutes to conduct the • What, if anything, is a Mitochondrial testing. We will need many volunteers to enroll. Eve?, an essay by Krishna Kunchithapadam Even if we succeed in achieving this difficult task, will it bring any change in people? If it • Are we all descended from a common does, will it be a lasting one? Those are valid female ancestor? by Josh Clark, How questions, and we won't know the answers until Stuff Works, 14 January 2008. we get there. • "Adam," "Eve," and why they never One might wonder what makes us even think got married Blog post by Mike Dunford of attempting this near-impossible task knowing that greats like. Dr. Ambedkar and Periyar • Mitochondrial Eve and Y-chromosomal could not achieve the annihilation of caste in Adam diagrams their lifetime? Our audacity comes from our confidence in science, the genetic advancement • Y and mtDNA are not Adam and we have acquired, which was not available to Eve: Part 1 - by Melissa Wilson Sayres, those great activists. Mathbionerdblog, 6 August 2013.

We also hope that the word would reach • Y and mtDNA are not Adam and Eve: all science enthusiasts who will directly or Part 2 - What it means to be the Most indirectly support this venture. I want to Recent Common Ancestor by Melissa acknowledge Dr. Ajay Potluri, who proposed Wilson Sayres, Mathbionerd blog, 8 this idea to me while venting my frustration August 2013.

56 • Y and mtDNA are not Adam and Eve: About the Author: Part 3 - Resolving a discrepancy by Melissa Wilson Sayres, Mathbionerd blog, Dr. Madhvi Potluri is a staunch humanist and 23 August 2013. human rights advocate, and a strong proponent of free speech and free thought. She currently • https://bigthink.com/ holds the position of Secretary-External relations surprising-science/evolution- for South Asian Humanist Association (SAHA). europe?rebelltitem=1#rebelltitem1 Dr. Madhvi represented SAHA at the Humanists International (formerly IHEU) Annual Congress • The Hindu Vatican by Suresh Chandra in 2017. Since its inception, she has participated Agarwal (Author) in many humanist activities catering to the South Asian diaspora. By representing SAHA, she • https://sanjaydharia.wordpress. built a strong relationship with the Norwegian com/2017/08/02/what-is-indias-caste- Humanist Association and Indian Humanists. system/ Dr. Madhvi is also part of the core founding leadership team of “Science For Society.” She • Encyclopedia Brittanica. has been instrumental in providing expertise and thought leadership to promote and popularize • BBC. science in the emerging world countries.

• Alamy and Stock Internet Images. t

57 BRITISH AND EUROPEAN SANKRITIST SCHOLARS AND THE FOUNDATIONS OF INDIAN CULTURE AND SOCIETY

Prof. Dr. P.Jagadeesan

Abstract: During the period of British rule Civilization in the 1920s, the Aryan racial in India and especially under the Governorship theory continued as an extension of Indo- of Warren Hastings, a new trend emerged European civilization. Latter-day scholars among linguistic scholars of England, to study like Leon Poliakov have questioned such the Oriental languages and their ethnology. appropriations and have dwelt on the These new Orientalist scholars like Sir independent achievements of pre-Aryan William Jones, H.H. Wilson, Max Mueller and India and of post-Aryan, Dravidian India. others used their studies of Sanskrit works to romanticize about the Indian past by glorifying Warren Hastings became Governor of Bengal the Aryan civilization as an extension of the in early 1772. As second in council at Madras, he Indo-European. had shown skill, courage, and integrity and such good conduct earned him promotion to Bengal. However, such theories that Sanskrit language was superior, soon became unacceptable to Though the consolidation of the company’s other scholars like Raja Ram Mohan Roy and rule in Bengal looked as his apparent task, Sir Henry Maine - both Indian and Western. buta far greater one `was the preservation of They were of the view that the efforts spent on British possessions from deadly danger without Sanskrit studies is of no benefit to the common and bitter schism within. Hence, he found the people, as only Brahmin students were entitled Company a commercial corporation turned to and educated in it. revenue farmer, he left it one of the great powers of Indian sub-continent.` Yet, such studies flourished under the British rule only because of their objective Hastings was guided by the instructions to foster a master idea of the dark-skinned given by the Board of Directors which savage Indian vs. the fair-skinned civilized specifically included that, “We now arm European. Even after the discovery of you with full powers to make complete the pre-Vedic, non-Aryan, Indus Valley reformation”.1

58 Warren Hastings’s governorship was also qualified themselves in Sanskrit and they classify significant for other features than those themselves as the New Orientalists. of politics and war. The atmosphere of the Mughal cultural traditions under which he lived Sir William Jones, a learned linguist, already for long had kindled oriental interest in him a Persian and Arabic Scholar came to join as a and made him acquire oriental knowledge and judge of the Supreme Court at Calcutta. he learned Persian, the diplomatic language and Bengali, the local language along with a Warren Hastings encouraged his interest in working knowledge of Urdu and with some Sanskrit and supported the foundation of the Arabic. Asiatic Society of Bengal in 1784. On the refusal of Warren Hastings to accept the office of the Hence, in that line of interest, ‘he President, Sir William Jones had accepted the encouraged Sanskrit studies and patronized office of the President of the Asiatic Society. By William Wilkins in his attempt to translate his patronage of Oriental learning particularly Bagavat-Gita and encouraged Halhed in his of the Sanskrit works, Aryan wisdom and art and compilation of Hindu law based on a Persian by his continuance of the traditional methods of translation from the Sanskrit compiled by administration, Hastings placed himself in the ten pundits.2 line of the great Indian monarchs.

During this period a new awareness and In his first discourse as president of the Asiatic interest emerged among some linguistic Society William Jones observed,” It gave me an scholars of England on the study of Oriental inexpressible pleasure to find myself in the midst languages and their wisdom. This attitude of so noble an amphitheatre which has ever been had already developed in them with regard esteemed the nurse of sciences, the inventress to Persia and other middle-easterncountries of delightful and useful arts the scene of glorious with whom the contacts of the western nations actions, fertile in the productions of human genius were already in existence for centuries of abounding in natural wonders and infinitely time. These western scholars were called diversified in the forms of religion and government, themselves as Orientalists. in the laws, manners, customs and languages, as well as in the features and complexions of men”3 These Orientalists also had some knowledge about the cultures and wisdom of the Aryan Though a group of distinguished European Indian Society through Persian translations of scholar- administrators have contributed for the a few Sanskrit works belong to scholars of the flourishing of this society, but the most famous Muslim rule of India. among them was Dr.John Wilson a scholar of distinction in Sanskrit and Zend. The establishment of the empire in India in the 18th century and the initiatives taken by the He explained the object of the Society’s government towards a transition of governance of research as the physical aspects and produce reformation had also thrown open India, one of the of the country, the monuments and records of oldest land of the human race with all its intellectual its history, the intellectual, moral and economic and cultural antiquities to the Orientalists. condition of its tribes, its languages in respect of origin, structure and style, its religions in This new development provided a direct principle and practice and its civil and criminal access to the Aryan culture for which they jurisprudence.4

59 ‘British Indomania was evolved not born. The new ethnology was guided by the To persuade this idea, it become necessary groupings of languages. Hence, it was race to find out evidences and circumstances that appeared, increasingly, to be the object on which the British enthusiasm for India of the ethnology of Indo-Europeans: “For the began in the 1760’s shortly after the battle new theory of language has unquestionably of Plassy and continuing till the early produced a new theory of Race” (Maine decades of 19th Century. British Indomania 1875:9) The people who were the first was above all a deliberately built-up speakers of languages of the Indo-European structure by the scholars of the Asiatic language family had long since come to be Society of Bengal. called, by a name taken from Sanskrit Arya (arya) or Aryan”6 On the acquaintance of the British and European Scholars with Sanskrit of the Indian ‘This Indo-European or Aryan Concept with Aryan a new theory of language arose called the certain formal properties of its own have been Indo-European language family. This includes, more or less stable from its inception in the roughly, the Sanskrit and some languages in eighteenth century’. North India the Sinhala by Sri Lanka, Persian and the European languages. Hence “the invention of the modern concept of the Aryan” dates back to the nineteenth According to Sir Henry Sumner Maine, century and is part of what Nancy Stepan refers Europeans began to study Sanskrit in the to as `Race in Science`, which was so central to eighteenth century and the bases considered European perceptions of the human population for common nationality prior to this were quite and of the cultures of others. References to the different. arya in the Iranian Avesta and the Indian Vedas surfaced through comparative philology and In the beginning of the British Indian empire provided a ready label. the British wished to have some intimate knowledge about the Indians, Trautmann argues that British Sanskritists supplied the theoretical structures which By that they were aiming to know who are dominated and directed the construction of the Indians, their place among the nations the ethnologies of India” Thus two types of the world and how they are related to the of Orientalism need to be problematized British. These enquiries that had belonged to and investigated: the knowledge produced the realm of universal history which is based by European scholars and the European on ethnology. representation of the Orient.7

Hence, ‘a new Orientalism came into being The new Orientalist scholars like Sir that was centered on India and, for few decades William Jones, HenryColebrooke, H.H. Wilson the production of it was practically a monopoly and others used their studies of Sanskrit of the scholars of British-Indian Calcutta before works and development of knowledge it was established in Europe.5 about India (The Aryavartha) to romanticize the Indian past by glorifying the Aryan Consequently India, increasingly, became civilization along with their cultural wisdom a source for British ethnological discourse and and social institutions with excitement and Britain became the centre for its debates. admiration.

60 “The European perception of India was also their lives by acquiring the niceties of Sanskrit colored by the empathy of Max Muller for Vedic grammar, speculative philosophy of Vedanta, Sanskrit, culture, but more importantly, by his obsolete interpretations of Vedic passage in contribution to the creations of the notion of an Mimamsa, and the subtleties of the Nyaya Aryan race as drawn from Sanskrit texts. Sastra.

The Rig Veda was always utilized and If it had been intended to keep the British elaborately depended on by these scholars nation in ignorance of real knowledge, the to find support for their theory of the racial Baconian philosophy would not have been interpretation of Indian civilization. allowed to displace the system of the schoolmen which was the best calculated to perpetuate “The origins of Indian history were said to ignorance. In the same manner the Sanskrit lie in the conquest of the dasas by the aryas, system of education would be the best calculated who thus introduced their ‘superior’ language, to keep this country in darkness. Sanskrit, and its accompanying culture and came to dominate Indian history in their diffusion In this letter the Raja gave a very forceful across the subcontinent.8 expression to the view which was held by a large number of Indian and Europeans both before But the days were not too far for this theory and after him. that Sanskrit was the superior and richest language becamenot acceptable to many The amount spent on Sanskrit College or scholars of Indian and foreign. School is of no benefit to the people in general, for only Brahman students are admitted there. A letter which Raja Rammohan Roy wrote Besides, institutions for teaching Sanskrit were in December, 1823, and was forwarded to Lord never wanting in this country, and Sanskrit Amherst, the Governor-General through R. education would not have suffered much even if Heber, Lord Bishop of Calcutta. It contains a Government had not extended its patronage to strong protest against the Government proposal it. It is further to be remembered that Sanskrit to establish a Sanskrit school under Hindu learning only enable a man to prescribe Sastric Pandits. Rammohan exposes the uselessness rules, and serves no other useful purpose.9 of such an institution in the following words: But the Orientalists, specifically called the “This seminary (similar in character to those Hindu Aryans were identified basically with which existed in Europe before the time of Lord their exclusive use of the Sanskrit language Bacon) can only be expected to lead the minds and its culture. Hence it was from India that the of the youth with grammatical niceties and language and their culture spread to the West metaphysical distinctions of little or no practical Asia subsequently to Europe. use to the possessors or to society. The pupils will there acquire what was known two thousand years Sir Henry Marine in his Rede lecture on ago with the addition of vain and empty subtleties (1875) on” the effects of observation of since then produced by speculative men. India upon European thought” he spoke on the disinterestedness of the Britons (of late He points out at length how the young nineteenth century) on Indian subjects while students of this seminary would merely waste at the sametime the European enthusiasm on a dozen years of the most valuable period of that of India became raged.

61 The raging enthusiasm of European perhaps form of love, whether of solidarity of `firm might be the affirmative impact on the Max attachment, loyalty of friendship`. Muller`s definition of the Aryan theory and its racial connection with the Europeans. In 1875, when Britain was at the height of its power in India, Sir Henry Maine addressed The modern concept of the Aryan was the question of the effects of India as object invented in the Nineteenth Century. This was of study upon European thought in the Rede derived from the `race in Science` theory of Lecture delivered at the University of Cambridge. Nancy Stephan which was so central to European perceptions of the human population and of the “For the new theory of language has cultures of others………..’ Reference to the Arya unquestionably produced a new theory of in the Iranian Zend-Avesta and the Vedas of the Race…. There seems to me no doubt that north India derived from comparative philology modern philology has suggested a grouping that provided the ready brand name. of peoples quite unlike anything that had been thought of before. If you examine the bases According to Trautmann it is the British proposed for common nationality before the Sanskrit scholars who provided the theoretical new knowledge growing out of the study of structures which dominated and directed the Sanskrit had been popularized in Europe, you construction of the ethnologies of India. will find them extremely unlike those which are now advocated and even passionately advocated The British and European encounter with in parts of the Continent….. That peoples Indian sub continent takes on to a scene in which not necessarily understanding one another’s orphans separated at a tender age are reunited tongue should be grouped together politically many years after- the story as family reunion. on the ground of linguistic affinities assumed to prove community of descent, is quite a new The genus of love which the many species idea.” (Sir Henry Sumner Maine, `The effects include not only erotic love but also such forms of observation of India on modern European of human solidarity as familial love-including thought`) the mechanical solidarity of brothers in a segmentary lineage. Victorian Britons who were in the process of creating a “science of man” that concerned the Accordingly, at the outset on the relation of respective claims of language and physique. Britain and India the probe was made on the By century’s end a deep and lasting consensus basis of this Aryan story. To use the phrase of was reached respecting India, which was Max Muller, `we are long lost kin, we are Aryan called the racial theory of Indian civilization: brethren`. that India’s civilization was produced by the clash and subsequent mixture of light-skinned In the British Orientalist point of view, the civilizing invaders (the Aryans) and dark- Aryan theory of India has always been an skinned barbarian, aborigines (often identified identity of kinship among the two nations. as Dravidians). The racial theory of Indian civilization persists to this day. But it is the The sustenance of the Aryan theory of crabgrass of Indian history. Orientalists and the consequent discussions tend to find out the necessary ways to bound The History Faculty Library, in the Old Indian the Indians with the British rule based on some Institute Building at Oxford, there is a foundation

62 stone with Sanskrit verses inscribed in modern Hence, in the early Colonial period the Nagari script at the entryway.11 British and the European Scholars had shown an enormous enthusiasm to magnify “This building, dedicated to Eastern sciences, everything that was Indian, because of its was founded for the use of Aryas (Indians and aspects of novelty-mythical and mystical Englishmen) by excellent and benevolent men apparently because they were carried away desirous of encouraging knowledge. The High by their racial and linguistic identities of Aryan –minded Heir-Apparent, named Albert Edward, and Sanskrit. Son of the Empress of India, himself performed the act of inauguration. The ceremony of laying In the early 19th century, the name for the the Memorial Stone took place on Wednesday, the language family and its people were divided into tenth lunar day of the dark half of the month of four main groups based on the Bible narrative Vaisakha in the Samvat year 1939 (=Wednesday, of Noah and his three sons, Shem, Ham, and May 2, 1883). By the favor of God may the Japhet. learning and literature of India be ever held in honour; and may the mutual friendship of India This notion and the problematic place and England constantly increase!” of India in it appears to have a very long genealogy, extending back to Islamic writers To note, the building is “for the use of Aryas” of an early period, for whom Indians were (aryopayogini), and the Official translation a source of wisdom and science as well as instructs us that this is to be taken in an black descendents of Ham. For example, Said inclusive sense, to mean` both Indians and ibm Ahmad Andalusi, in his eleventh century Englishmen`.12 ethnology (1065:11), says that the Indians were the first nation to have cultivated the Although the word Arya is a Sanskrit on the science, and that although black, Allah ranked construct in question is unmistakably European them above many white and brown peoples. and by no means native to Sanskrit. It comes The opposition of the negritude to science from the European study of Sanskrit in the doubtless has to do with the darkening face of eighteenth and nineteenth centuries discovery slavery in the international slave trade, both that Sanskrit was very similar to ancient Greek European and Middle Eastern, as elucidated and Latin and more distantly to the modern in a masterly article by William McKeeEvans languages of Europe led to the unexpected (1980) (`From the land of Canaan to the land groupings of languages and people to which Sir of Guinea; the strange odyssey of the ‘Sons Henry Maine alludes. of Ham’.)`13

The passage quoted with its official During, particularly after the mid of sanctioned translation “for the use of Aryas nineteenth century, “In British eyes India (Indians and Englishmen) the word Arya is presented the spectacle of a dark-skinned here intentionally used on the basis of newly people who were evidently civilized and developed ethnological theories as the Aryans as such it constituted the central problem belong to the Indo-European race. for Victorian anthropology, whose project it was to achieve classifications of human Secondly the last line of the aryavarta which variety consistent with the master idea of the is anciently referred to North India but in this opposition of the dark-skinned savage and the with the meaning of India as a whole. fair-skinned civilized European”14

63 To this project India was an enigma and all regarded an inferior mentally, physically and the intensity of the enigma deepened in the culturally and bequeathing to their descendants course of the nineteenth century, bursting into the various languages of the Indo-Germanic scholarly warfare over the competing claims of family`.17 language and complexion as the foundation of ethnological classification. Even after the discovery of the pre-vedic Indus civilization in the 1920s, the centrality of `However the Aryans of the Vedas, just like the Aryan racial theory continued. The people other Aryans outside India fought each other of the Indus civilization were either regarded as regularly as they battle with non-Aryans. as non-Aryans conquered by the Aryans or So, it is reasonable to conclude that some of else attempts were made and are being made the people who spoke Aryan tongues called even vigorously today, to describe the Indus themselves Aryans.15 civilization as Aryan.18. But the paradox is that again it is not by any professional historians, but Aryan was to be taken as linguistic term with by the racialists of Aryan group. no reference to ethnic unity. For us, of the twentieth century, the For all that there actually were people in name Aryan has different, far more sinister antiquity who called themselves Aryan and were connotations, associated forever with the Nazi called Aryans by others. atrocities of the recent past, it continues in the present through racial hate groups who use it The notion of barbarous India to which to evoke the full force of the racist idea: mental Aryan civilization descended has been largely differences among races that are original and widespread, and the number of books which tell unchangeable: the superiority of whites; the us of southern Indian civilization is not as large preservation of the racial purity of whites by as one might wish. separation from Jews, blacks, Asians, and others. Through these associations the name Elliot Smith argues to give more importance Aryan joins the memory of deeds that have to maritime contact between Egypt and India defined for us the farthest extreme of human in estimating some what more highly the evil. importance of the possible backward conveyance of culture elements from India westwards and The discovery of Sanskrit’s relation to the the independent achievements of pre-Aryan languages of Europe and through it the creation India and of post-Aryan Dravidian India.16 of historical linguistics, it is hardly surprising therefore that the use of “Aryan,” so popular up `The word ‘Aryan’ is legitimate enough to World War II, is now poison for linguists and provided the definite meaning is attached to it has given way completely to Indo-European.19 as a name for the invaders from the northwest who introduced the Sanskrit language into India. The Aryan concept is the central idea It is illegitimate if used to imply the theory of twentieth-century fascisms, and the popularized by Max Muller that an ancient fact that it was developed by scholars “Aryan” race of men, superior to the other raises the question of the role scholars races, spread from the original “Aryan home” have played in preparing the way for somewhere in Europe or Asia over India, Persia these appropriations. Ethnological ideas and Europe displacing the previous occupants belong inescapably to the realm of moral

64 India, P.205 reasoning, and their misuses are properly subject to moral evaluation. The need to 4. Ibid; P.208 combat the appropriations of science by Nazis, segregationists and hate groups has 5. TRAUTMANN, R.THOMAS, Aryans and led to the writing of a number of books British India, 1997, P.3 exploring ways in which linguists and ethnologists have provided the materials 6. Ibid, P.2 for such appropriations and in some cases participated willingly in them.20 7. THAPAR ROMILA (Forward) ibid, “Leon Poliakov’s The Aryan Myth (1974)` 8. Ibid,(Forwarded by THAPAR ROMILA) is very good treatment of the Aryan P.XI, XVI concept and anti-semitism, written from a depth-psychology viewpoint. Martin 9. Ibid; P.XII Bernal’s ambitious `Black Athena (1987`; (to comprise four volumes) touches this 10. MAJUMDAR,R.C, British paramountcy issue, in that the author makes the case and Indian renaissance, B.V.B. 2007, P.35 that anti-semitism was the primary reason European scholars of the nineteenth century 11. TRAUTMANN ibid, P.1 abandoned the idea of Egyptian origins of Greek civilization in favor of the newly 12. ibid, P.4 discovered Indo-European connection….. However, as we shall see, India and Egypt 13. ibid, P.5 were not opposed but intertwined in the beginnings of the Indo-European idea, and 14. ibid, P.3 remained so until the non-Indo-European character of the Coptic language of Egypt 15. ibid, P.3 became clear and the hieroglyphics were deciphered. If anything, nineteenth-century 16. KOSAMBI.D.D; The culture and civilization European and Euroamerican discussion of of Ancient India in Historical Outline, Egypt, so far from driving a wedge between 2007, P.73,74,75. the ancient Egyptians and the Greeks, tended rather to make the Egyptians white, uniting 17. SLATER GILBERT, The Dravidian Element them with the Greeks and driving a wedge in Indian culture, 1987, P.6. between them and black Africans. This is especially so in the `Types of mankind` of 18. Ibid; P.7 J.C Nott and George R. Gliddon (1854).21 19. THAPAR ROMILA, ibid; Bibliography: 20. TRAUTMANN,P14 1. SPEAR PERCIVAL, The Oxford History of Modern India, 1978, P.58 21. Ibid,

2. Ibid, P.69 22. Ibid,15 3. DATTA.K.K. Social History of Modern 65 About the Author: Dr. Jagadeesan is a Senior Research Fellow at the Indian Council of Historical Research. His Dr. Jagadeesan is the former specializations are: Indian Society and Culture Vice-Chancellor of Bharathidasan University, - Ancient and Modern, Social Institutions, and also the former Head of the Department Nationalism and Sub-nationalism, Education of History in the University of Madras. and its Relevance for Social Change, and the Rediscovery of South India. He was bestowed the He also held the post of distinguished prestigious award of ‘Distinguished and Eminent member of the State Planning Commission Historian of Tamilnadu’ by the Tamilnadu History for Education and Social Justice in the Congress at its 21st Annual Conference. He has Government of Tamilnadu. He has served on published 12 books and 82 papers thus far. He various committees of the Central and State also served as the Editor for the Proceedings of Governments and the Madras High Court, South Indian History Congress and the Bulletin including the High-Level Committee on the of Asia-Pacific Studies at the Osaka University of Sethusamudram Shipping Canal Project. Foreign Studies, Japan. t

66 jÄœehL« - jªij bgÇahU« nguh. Kidt®. g.fhËK¤J, v«.V., ãv¢.o.

f£Liu¢RU¡f«: K‹it¤j fhuz§fisí« 'FomuR' ïjHhtz§fŸ _ykhf tif¥gL¤J»wJ. 'jÄœehL' v‹w x‰iw¤ jiyikÆ‹ 'jÄœehL jÄHU¡nf' vD« KH¡f¤ij bgauhš, jÄHfK« jÄH®fS« tuyh‰¿š vâ®¤jt®fis milahs« fh£L« ï¡f£Liu, x‹Wg£oUªjik¡fhd rh‹WfŸ »£lÉšiy jÄœeh£o‰F¢ 'br‹id ehL' v‹W bga®it¡f v‹gij¡ ftd¤âš bfh©L, jÄHf¤â‰F¤ Ka‰á elªjijí«, mjid¥ bgÇah® fLikahf 'jÄœehL' v‹W bga® N£l¥gL« tiuÆš elªj vâ®¤jijí« gâî brŒ»wJ. jÄœehL vD« Ãfœîfis ï¡f£Liu MuhŒ»‹wJ. 1918ïš bga® kh‰w¤â‰fhf m¿P® m©zh, óngZ btËÆl¥g£l kh©nlF br«Rngh®L FG F¥jh ngh‹wt®fŸ ïªâa ehlhSk‹w¤âš m¿¡ifÆš bjhl§», jÄœehL v¤jifaJ, mj‹ gâî brŒj fU¤J¡fisí« ï¡f£Liu MŒî všiy¥gu¥ò v‹d, ngh‹wdbtšyh« bgÇah® brŒ»wJ. r§fuÈ§fdh® cÆ®¤ âahf« ngh‹w m‹nw tiuaiw brŒjij neh¡», 'jÄœehL' tuyh‰W Ãfœîfis¡ bfh©L, fhkuhr® v‹w brhšyh£áia, k¡fŸ cŸs§fËš nt%‹w fhy¤âš jÄœehL bga® kh‰w« ÃfHhjJ V‹, it¤jt® jªij bgÇah® v‹gjid ï¡f£Liu vd ÉdÉ ÉilnjL»wJ. m©zh jÄœeh£o‹ ÃWî»wJ. Kjyik¢ruhf¥ gjÉ V‰wîl‹ eilbg‰w 'jÄœehL' bga®kh‰w Ãfœit MŒî brŒJ, jÄœehL vD« bga® bjhšfh¥ãa¤âš cŸsjh Koîfis¤ bjhF¤J tH§F»‹wJ. vd Édh vG¥ã, áy¥gâfhu¤âš 'jÄœehL' vD« brhšyh£áia ï¡f£Liu gâî brŒ»wJ. ».ã. jÄœehL v‹w x‰iw¤ jiyikÆ‹ ïu©lh« ü‰wh©L Kjš ïUgjh« ü‰wh©L bgauhš jÄHfK« jÄH®fS« tuyh‰¿š tiuÆyhd ïy¡»a§fËš 'jÄœehL' vD« x‹W g£oUªjik¡fhd rh‹WfŸ ek¡F¡ brhšyh£áia ï¡f£Liu njL»‹wJ. »il¡fÉšiy. ïªÃiyÆš jÄHf¤â‰F¤ jÄœehL v‹W bga® N£l¥ bgW« tiuÆš bgÇah® bjhl®¢áahf¤ jÄœehL v‹w elªj Ãfœîfis ï¡f£Liu MuhŒ»‹wJ. brhšyh£áia¥ ga‹gL¤âaijí«, mt® K‹it¤j 'jÄœehL jÄHU¡nf' v‹D« ïªâa¥ bgUÃy¥gu¥ig M§»nya®fŸ KH¡f¤ijí«, m¡nfhÇ¡if¡F¥ bgÇah® ifaf¥gL¤â M©l fhy¤âš mt®j« 67 M£á Kiw¢ brašghLfS¡F VJthf¢ 'jÄœehL fh§»uR fÄ£o' v‹w bga®, jhnd áy ãÇîfshf¥ ãÇ¤J M£á brŒa tªJ mt®fŸ ÛJ tÈa ÉGªjJ. nkY« ÉU«ãd®. fhy¥ ngh¡»š ï¥ãÇÉidfŸ m¥nghJ fh§»uáš gh®¥gd® Mâ¡fnk ga‹ juÉšiy v‹gij mt®fŸ czu¤ nknyh§» ïUªjJ v‹gjdhš mt®fŸ bjhl§»d®. jÄœehL v‹W bga® it¥gj‰F xUnghJ« x¥ò¡ bfh©oU¡f kh£lh®fŸ. 1967ïš ïªâa Ãy¥gu¥ã‹ muáaš NHÈš â.K.fHf« M£áia¡ if¥g‰¿ 1967 #]iy 1918M« M©L btËÆl¥g£l 'kh©nlF 18M« ehŸ m¿P® m©zh 'jÄœehL' v‹w - br«R~ngh®L' m¿¡if, bkhÊfË‹ bga® N£L« tiu2 'jÄœehL' v‹w bgaiu¡ ï‹¿aikahikia t‰òW¤J»wJ. fh§»urh® vâ®¤nj tªâU¡»wh®fŸ. bra‰ifahdJ« muá‹ brašghLfS¡F VJthf ïšyhjJkh»a j‹ikfis¡ bfh©l 'jÄœehL fh§»u° fÄ£o' v‹W - m¥nghâUªj khÃy¥ ãÇÉidfis¥ fh§»urh® TW«nghbjšyh« 'jÄœehL' g‰¿ mªj m¿¡if MuhŒ»wJ; v‹gij vªâu kakhfnt - cz®¢áa‰w kh©nlF br«R~ngh®L m¿¡ifÆ‹ brhšyhf xU bt‰bwhÈia¥ nghy mjid gÇªJiufŸ e‹KiwÆš tÈikahf¢ c¢rÇ¤jh®fŸ. Mdhš, m¿P® m©zhî« brašgL¤j¥gLtj‰F ïªâa khÃy§fŸ jªij bgÇahU« 'jÄœehL' v‹gjid X® bkhÊ mo¥gilÆnyh, ïd mo¥gilÆnyh cÆnuh£lKŸs brhšyhf - cz®¢á ÄFªj ïªâa muá‹ khÃy§fshf¥ ãÇ¡f¥gl brhšyh£áahf kh‰¿ mj‰F¥ ò¤Jz®¢á nt©L« v‹W mªj m¿¡if gÇªJiu¤jJ! C£odh®fŸ. 'bj‹âiria¥ gh®¡»‹nw‹ v‹ áªijbayh« njhŸfbsyh« kh©nlF-br«R~ngh®L FGÉ‹ óÇ¡Fjllh'3 v‹w òu£á¡fÉPÇd gÇªJiufŸ eilKiw¡F tU« neu¤âš fÉijia¥ go¡F«nghJ V‰gL»‹w ïªâa - njáa fh§»uR f£áí« bkhÊ cz®¢á mJ! mo¥gilÆš j‹ f£áia¥ ãÇ¡f Koî brŒjJ. mj‹go¡ fh§»uR f£á xnu jkJ ehL vJ? jkJ bkhÊ, ïd« vJ? v‹W ïdtifia¢ nr®ªj 21 khÃy¡ »isfis bjÇahkš fšyhikÆY« m¿ahikÆY« cŸsl¡»a f£áahf kh‰¿ mik¡f¥g£lJ. _œ»¡ »lªj k¡fis¤ 'jÄœehL' v‹w ïªj br‹id khÃy¡ fh§»uR fÄ£o (Madras x‰iw¢ brhšyhš cÆ®¤bjH¢ brŒa Koí« Presidency) eh‹fhf¥ ãÇ¡f¥g£L kh‰¿ v‹W bgÇah® cWâahf e«ãdh®. mjdhš mik¡f¥g£lJ. mj‹go Mªâu fh§»uR thŒ¥ò neU« nghbjšyh« 'jÄœehL' fÄ£o, f®ehlf fh§»uR fÄ£o, nfus v‹w brhšyh£áia k¡fŸ cŸs§fËš fh§»uR fÄ£o, jÄœehL fh§»uR fÄ£o MHkhf nt%‹w it¤jh®. mt® C‹¿a v‹W eh‹F ãÇîfshf¥ ãÇ¡f¥g£lJ. mªj cz®¢á Kis¤J¢ brÊ¤J ts®ªJ ïjdhš fh§»uR¡ f£ájh‹ Kj‹KjÈš mt® fhy¤ânyna ga‹ jªjij¥ gh®¤J 'jÄœehL' (Tamilnad) v‹W bkhÊÆ‹ k»œªjh® bgÇah®. bgauhš j‹ muáaš mik¥ã‰F¥ bga® bfhL¤jJ v‹W MŒths® r‰nww¡Fiwa KªüW M©Lfshf¤ fUJt®.1 fh§»urh® jÄœeh£o‹ ÛJ« jÄœehL, 'br‹id uh{Ía«' v‹w bgaiu¢ jÄœbkhÊÆ‹ ÛJ« bfh©l g‰¿‹ RkªJ bfh©oUªjJ. ïjid kh‰w¡ fUâa fhuzkhf mt®fŸ 'jÄœehL' v‹w bgaiu¢ bgÇah®, KjÈš 'jÄœehL' v‹w bgaiu N£o¡ bfhŸsÉšiy. f®ehlf«, Mªâu«, k¡fŸ tH¡fh‰¿š bfh©Ltu nt©L« nfus« vd¤ bj‹df¡ fh§»uR¡ f£á v‹W ÉU«ãdh®.4 mj‰fhf thŒ¥ò ne®ªj ãÇ¤J mik¡f¥g£l ÃiyÆš jÅ¤J nghbjšyh« 'jÄœehL' v‹w brhšyh£áia¤ Él¥g£L ntW tÊÆšyhk‰ nghdjhš, âU«g¤ âU«g¥ ga‹gL¤âdh®. 68 1916M« M©L et«g® 20M« ehŸ njh‰WÉ¡»wh® bgÇah®. Vbd‹whš k¡fŸ lh¡l® enlrdhU« lh¡l® o.v«.ehaU« beŠáš 'jÄœehL' v‹w brhšyh£áia r®.ã£o âahfuhaU« ïizªJ bj‹Åªâa® Ãiybgw¢ brŒa nt©L« v‹gJ ey cÇik¢ r§f« (South Indian Liberal Federation) bgÇahÇ‹ cŸsh®ªj ÉU¥gkhF«. v‹w muáaš mik¥ig¤ bjhl§»dh®fŸ. ã‹d® ïªj mik¥ò mt®fŸ bjhl§» _thÆu« M©LfS¡F nkyhf - V‹ el¤âa 'Justice' v‹w ïjÊ‹ bgauhš mj‰F K‰g£l fhy¤âY« Tl, 'jÄœehL' Úâ¡f£á vd miH¡f¥glyhÆ‰W. v‹w brhšyh£áia¤ jÄœ k¡fŸ nf£oy®. bj‹Åªâa® ey cÇik¢ r§f« (SILF), 1917 ».K.g¤jh« ü‰wh©L¡F K‰g£ljhf¡ M©oš v‹.g¡jt¤ry« ãŸis mt®fis fUj¥gL« ek¡F¡ »il¤âU¡F« Kjš MáÇauhf¡ bfh©L 'âuhÉl‹' v‹D« üyh»a bjhšfh¥ãa¤âšTl, 'jÄœehL' jÄœ ehËjiH¤ bjhl§»aJ.5 ïªj ïjÊ‹ v‹w brhšiy¡ fhzKoaÉšiy. g¤jhtJ M©oš, É‰gid rÇªJ ïjœ bjhšfh¥ãa¤â‹ ghÆu¤âš gd«ghudh® Ã‹WÉL« Ãiy¡F tªJÉ£lJ. ïjid bjhšfh¥ãaiu m¿Kf« brŒí« m¿ªj bgÇah® bgÇJ« tUªâ¥ ã‹tUkhW ïl¤âš, vGJ»wh®:- "tlnt§fl« bj‹FkÇ MÆil¤ "jÄœehL v‹gjhf 10 Íšyh¡fŸ bfh©l jÄœ TW« eš cyf¤J xU ehL, jÄœ k¡fŸ mjhtJ gh®¥gd® tH¡F« brŒíS« MÆU KjÈ‹ mšyhjh® v‹gjhf 2 nfho k¡fis¡ vG¤J« brhšY« bghUS« eho¢ bfh©l xU r_f«, j§fŸ K‹nd‰w¤â‰F« brªjÄœ ïa‰if átÂa Ãy¤njhL RakÇahij¡F« ÉLjiy¡F« v‹gjhf KªJ üš f©L Kiw¥gl v©Â¥ V‰g£l xU jÄœ âdrÇ g¤âÇifia el¤j òyªbjhF¤njhnd..."7 Koahkš É£L ÉLtbj‹whš ekJ r_ f¤â‹ jhœªj Ãiyia¡ fh£l ïijÉl v‹W F¿¥ãL»wh®. jÄHf¤â‹ ntW Mjhu« nt©oaâšiyba‹nw všiyfis 'tlnt§fl« bj‹FkÇ brhšYnth«."6 MÆil¤ jÄœTW« ešcyf«' v‹W tiuaiw brŒí« gd«ghudh®, jÄœ jÄœ k¡fË‹ K‹nd‰w¤â‰F« eh£o‹ bgaiu¢ 'brªjÄœ ïa‰if RakÇahij¡F« ÉLjiy¡F« ghLg£l átÂa Ãy«' v‹nw R£L»wh®. 'âuhÉl‹' v‹W Úâ¡f£áÆ‹ ïjiH¥ ï§F« 'jÄœehL' v‹w bga® ïšiy. g‰¿¥ bgÇah® F¿¥ãLtij ï§F eh« c‰W 'jÄœTW« ešcyf«' v‹w bjhliuí« neh¡f nt©L«. 'âuhÉl‹' ïjœ M‰¿ gd«ghudh® ï§nf ga‹gL¤Jtij¡ tªj mU«gÂia¡ F¿¥ã£L, m›Éjœ fhzyh«. bjhl®ªJ btËtUtj‰F¤ jÄœeh£L k¡fŸ Jiz Ã‰f nt©L« v‹W bgÇah® cskhu ã¿njhÇl¤âš jÄœ ïy¡»a tifik ÉU«ã nt©L»wh®. g‰¿¡ Twtªj bjhšfh¥ãa®,

jÄœehL v¤jifaJ? (m¥nghJ) mJ "t©òfœ _t® j©bghÊš tiu¥ã‹ g¤J kht£l§fis cŸsl¡»ajhf eh‰bga® všiy mf¤jt® tH§F« ïUªjJ. k¡fŸ bjhifnah ïu©L nfho¥ ah¥ã‹ tÊaJ v‹kdh® òyt®"8 ng®! mJî« gh®¥gdušyhj k¡fshf ïu©L nfho¥ ng® thœ»wh®fŸ! v‹W v‹W jÄœeh£o‰FÇa všiyfis¢ všiy tiuaiw brŒJ jÄœeh£il¥ R£L»wh®. nkY« jÄœ mur®fË‹ g‰¿a X® cU¡fh£áia e« cŸs¤âš milahs¥ ó¡fis¡ F¿¡FÄl¤âY«, 69 nghªij nt«ng M®vdt%c« ïil¡fhy¤âš áy üšfËš m§bfh‹W« khbgUª jhida® kiyªjóî«9 ï§bfh‹Wkhf¤ 'jÄœehL' v‹w brhšyh£á ïl« bg‰w nghâY« k¡fŸ tH¡fh‰¿š v‹W bjhšfh¥ãa® T¿¢ brštij¡ ïjid¡ fhz ïayÉšiy. ».ã. ïu©lh« fh©»nwh«. ï§bfšyh« 'jÄœehL' v‹w ü‰wh©o‰F¥ ã‹d® jÄœ k‹d®fŸ brhšyh£á ïl« bgwhikia¡ fh©»nwh«. åœ¢áailªjd®. ntâa® Nœ¢áahš ntŸÉfŸ brŒJ muá‹ fUñy¤ij¡ bjhšfh¥ãaU¡F¥ ã‹ njh‹¿a r§f fiu¤jh®fŸ. òdš guªJ bgh‹ bfhÊ¤j ïy¡»a§fËY« 'jÄœeh£il'¡ fhz Ãy§fŸ, óûšfS¡F¥ gÇrË¡f¥g£ld. KoaÉšiy. fUñ®¡ fj¥ ãŸis¢ rh¤jdh® tuyhW kh¿¥ ngÆ‰W. MÇa bkhÊahd ghoa òw¥ghlÈš, rk‰»Uj« Mâ¡f« brY¤âaJ. k¡fŸ tH¡fh‰¿š k£Lnk jÄœ ïUªjJ. jÄHf« iftš

'jÄœehL jÄHU¡nf' v‹w KH¡f¤ij¥ jÄHÅ‹ bršt« jhdhf£L« bgÇah® K‹it¤jj‰F¥ gy fhuz§fŸ jÄœeh£il É£L¡ fl¤â¤jh‹ Mf ïUªjd. ïjid mtnu 'FomuR' V£oš nt©Lkhdhš mJ nkš eh£L¡F¥ nghdhš vGJ»wh®. v‹d? tleh£L¡F¥ nghdhš v‹d?"

"jÄœeh£L¤ bjhÊš KiwfŸ vdnt njhH®fns! cij¡F« jÄHD¡F¥ ga‹glÉšiy; ïU«ò¤ fhY¡F ïJtiu K¤jÄ£L¥ óir bjhÊÈš g«ghŒ¡fhu®; ghuÓf¡fhu®fŸ brŒ»nwh«! ky¤ij kdkhu KfU»nwh«; cÇik bg‰W¥ gadil»wh®fŸ. khdÄHªnjh«; gŠnrªâÇa§fË‹ cnyhf¤ bjhÊiyí« g«ghŒ¡fhu®, cz®¢áia ïHªnjh«. kh‰whD¡F nõhyhó®¡fhu® cÇikah¡»¥ moikah» tz§F»nwh«. ïj‰F¤ gadil»wh®fŸ; JÂ¤ bjhÊiy¥ jhdh jÄH‹ cÆ® thH nt©L«? g«ghŒ Mkjhgh¤fhu®fŸ if¥g‰¿¥ vG§fŸ! e«ik VŒ¤J mG¤â e« gadil»wh®fŸ; jÄœ¤ bjhÊyhË¡F jiynkš fhšit¤J V¿ nkny nghf - ï§F ntiyÆšiy; nythnjÉ¤ tleh£lhD¡F« jÄHdšyhjtD¡F« bjhÊiy vL¤J¡bfh©lhš mit eh« go¡fš M»É£nlh«. 72 ïÅahtJ 'jÄœehL jÄHU¡nf' v‹W ï›Él¤âš ghuâahÇ‹ gh£blh‹iwí« Muthu« brŒí§fŸ. eh« MŒî¡F c£gL¤jyh«. "brªjÄœ ehblD« nghâÅny..." vD« mªj¡ F«Ä¥ c§fŸ iffËš, 'jÄœehL jÄHU¡nf' gh£L kJiu¤ jÄœ¢ r§f¤jh® el¤âa fÉij¥ v‹W g¢ir F¤â¡ bfhŸS§fŸ! ngh£o¡fhf vGj¥g£ljhF«. MjÈ‹ k¡fË‹ Fuiy¥ ghuâ vâbuhÈ¤jh® vd¡ bfhŸSjš c§fŸ åLnjhW« 'jÄœehL jÄHU¡nf' bghUªjhJ. jÄœeh£o‰F¤ jÄœehL v‹w v‹w thrf¤ij vGâ¥ gâí§fŸ! bgaÇšiyna v‹W vŸ KidasîTl¥ ghuâ tUªâajhf¤ bjÇaÉšiy. nkY« "jÄœehL jÄHU¡nf!" 20 mªj¥ ghlš gy Ku©ghLfis¡ bfh©lJ. 'fšÉ áwªj jÄœehL' v‹D« ghuâÆ‹ T‰W ï¤jifa ÉLjiy¥ ngh® KH¡f¤ij¡ fy¥glÄšyhj bghŒ. m¡fhy¤âš fšÉ Ãiy nf£lJ« njáathâfŸ mâ®¢áailªJ g‰¿¥ nguháÇa® mwthz‹ Ñœ¡f©lthW nghdh®fŸ. Mdhš, RakÇahij ïa¡f¤ vGJ»wh®: bjh©l®fS« Úâ¡f£á¤ jiyt®fS« "mwnt vGjî« go¡fî« bjÇahj jÄœ M®ty®fS« mfk»œªJ bgÇahiu¥ k¡fŸ jÄHf¤âš ïUªjd®. mur ngh‰¿¡ bfh©lhodh®fŸ. FL«g¤âš ãwªj muás§Fku‹ Tl¥ go¡fhJ ïUªJŸsh‹. " " jÄœehL jÄHU¡nf v‹W g¢ir fhyªnjhW« jÄHUila fšÉ m¿î F¤â¡ bfhŸS§fŸ v‹D« bgÇahÇ‹ nghJkhdjhf ïšiy. R¤jkhf ïšiy. fU¤J v‹W« Ãiy¤J Ã‰gJ. mjid 1901ïš M§»nyauhš vL¡f¥bg‰w " neh¡F« x›nth® ïik¥nghJ« jÄœehL Kjš k¡fŸ bjhif m¿É¥ã‹go " jÄHU¡nf v‹D« mªj cÇik¡Fuš jÄHUŸ go¤njh® bjhif xU ÃidÉš tªJ bfh©nlÆU¡F«. ÉG¡fh£o‰F« Fiwîjh‹. 99 ng® ' mij¥ nghynt, ïªj KH¡f¤ij åLfŸ go¡fhkš ïUªjd®." 21 njhW«' vGâ¥ gâî brŒí§fŸ v‹gJ« m¥go¤jh‹. ïªj ïu©L bjhl®fS«

1920fË‹ ã‰gFâÆš bjhl§»¤ r§fuÈ§fdhÇ‹ nfhÇ¡iffŸ ïUg¤J 'jÄœehL' v‹w bgaiu ïilÉlhkš eh‹F v‹»wh®fŸ. mt‰WŸ KjyhtJ nfhÇ¡if k¡fËl« bfh©L nr®¤j bgÇah®, mJ 'jÄœehL' bga® kh‰w¡ nfhÇ¡if. ïUg¤J k¡fËl« ÄFªj 'bršth¡if¥ bg‰WÉ£lJ' eh‹F nfhÇ¡iffËš mt® ïªâia MjÇ¤J v‹gij 1960ïš 'ÉLjiy'Æš btËÆ£l xU nfhÇ¡if it¤âUªjjhf¡ fhyŠbr‹w m¿¡ifÆš bjËth¡F»wh®. Mdhš, nguháÇa® ò.ïuhrJiu xUKiw F¿¥ã£lJ 'jÄœehL' v‹W bga® it¡»‹w mâfhu«, e« ÃidÉš ïU¡»wJ. mªj¡ 'nfhÇ¡iffŸ blšÈ muál« FÉªJ »l¡»wJ. ïªj ml§»a' m¿¡if j«Äl« ïU¥gjhfî« mâfhu kŒa¤âÈUªJ mªj cÇikia eh« nguháÇa® ïuhrJiu T¿ÆU¡»wh®. nguh. bg‰why‹¿¤ 'jÄœehL' v‹w bga® it¥gJ ïuhrJiuÆ‹ Mtz¡ fh¥gf¤ij myá¥ fod« v‹gij muáaš f£áfS¡F gh®¤jhš mªj m¿¡if »il¡f¡ TL«. mt® vL¤Jiu¤jh®. m¥nghJ fhkuhr® r§fuÈ§fdhÇ‹ 24 nfhÇ¡iffŸ ml§»a Kjyik¢ruhf ïUªjh®. ï¡ nfhÇ¡ifia mªj m¿¡if »il¤jhš fh§»uá‹ ãothj¥ xU fUÉahf it¤J¡ bfh©L fhkuhr® ngh¡»‰F xUntis Éil »il¡fyh«. M£á¡F vâuhf vâ®¡ f£áfŸ »s®¢á brŒtij¥ bgÇah® ÉU«gÉšiy. vÅD« r§fuÈ§fdhÇ‹ 'jÄœehL' bga® "ïj‰fhf¤ jÄœeh£L murh§f¤ kh‰w¥ nghuh£l« F¿¥ãl¤jFªj x‹Wjh‹. njhL K£o¡ bfhŸStijÉl, ïªj mtUila cÆ®

fh§»uR¡ f£áia¢ nr®ªj r§fuÈ§fdh® brhªj¡ f£á¡fhu® (r§fuÈ§fdh®) fhªâaofË‹ mw¥ nghuh£l§fËš brh‹dhY« nf£f kh£nlh«; jÄH¿P®fŸ 79 brh‹dhY« nf£f kh£nlh«; V‹, bgÇahnu ciuah‰¿a m©zh, "v‹Dila jhŒ¤âU brh‹dhY« nf£f kh£nlh« v‹W nguha¡ eh£o‰F¤ 'jÄœehL' v‹W bga® N£l¡ f£á muR filá tiu, 'jÄœehL' v‹W bga® Toa ïªj neu¤âny ïªj ÉHhÉny it¥gj‰F Ku©g£L K‰W¥ bg‰W É£lJ. fyªJbfhŸs nt©lh«, v‹W kU¤Jt®fŸ fh§»uá‹ ïªj¥ ãothj« jÄHf muáaÈš xU v‹id¤ jL¤J XŒbtL¡f nt©L«, nghf âU¥òKidia¤ njh‰WÉ¤J É£lJ. 1967ïš nt©lh« v‹W brh‹dh®fŸ. Mdhš, m¿P® m©zh Kjyik¢r® Mdh®. 1967 #] v‹Dila jhŒeh£o‰F¤ jÄœehL v‹W iy 18M« ehŸ r£l¥ nguitÆš, 'jÄœehL' bga® N£l¡Toa ïªj ÉHhÉ‰F eh‹ v‹W bga® N£L« Ô®khd¤ij m¿P® tuhkš ïU¥gij Él¡ bfhLik ntW m©zh bfh©L tªjh®. 'bk£uh° °nl£' ïU¡f KoahJ. ïªj ÉHhÉ‰F tuhkš v‹w bgaiu¤ 'jÄœehL' v‹W jÄÊš bga® ïUªJ, ïªj clš ïUªJ v‹d ga‹? kh‰w« brŒa¥g£l Ô®khd« vt® vâ®¥òÄ‹¿ ï¤jifa thŒ¥ò thœ¡ifÆš xUKiwjh‹ Ãiwnt¿aJ. m¥nghJ ciuah‰¿a m©zh, tU«; gyKiw tUtâšiy. bgw nt©L« v‹W Ãid¤jij¥ bg‰¿U¡»nwh«. mila "ïªj bt‰¿ jÄG¡F«, jÄHU¡F«, nt©oaij eh« milªâU¡»nwh«47 v‹W jÄœ tuyh‰W¡F«, jÄœeh£L¡F« cz®¢á bgh§f ciuah‰¿dh®. »il¤j bt‰¿ v‹w Éj¤âš eh« midtU« ïªj bt‰¿Æš 'jÄœehL' v‹W bga® N£oa bt‰¿ ÉHh g§FbfhŸs nt©L«" v‹wh®. Ãfœ¢áfŸ Koªj ÃiyÆš jªij bgÇah® 6.12.1968M« ehŸ 'ÉLjiy'Æš xU Ú©l mj‹ ã‹d® m©zh, 'jÄœehL' v‹W m¿¡ifia¤ jÄœehL bga® kh‰w« v‹w cu¤j FuÈš KH¡fÄl, mit cW¥ãd®fŸ jiy¥ãš btËÆL»wh®. ïJtiu bga® midtU« (fh§»uR cW¥ãd®fŸ c£gl) kh‰w¡ nfhÇ¡if V‹ ÃiwntwÉšiy, vGªJ Ã‹W 'thœf!' v‹W KH§»d®. ïªj 'jÄœehL' v‹W bga® N£oajhš jÄH®fŸ Ãfœî _‹W Kiw (jÄœehL thœf - v‹w bgW« ga‹ ahJ? ïÅ mt®fŸ v‹d KH¡f«) elªjJ. 1968M« M©L et«g® brŒa nt©L« v‹gijbašyh« mªj khj« 22M« njâa‹W ehlhSk‹w¤âY« m¿¡ifÆš bgÇah® ÉÇthf És¡F»wh®. ï¤Ô®khd« vâ®¥ã‹¿ V‰W¡bfhŸs¥g£lJ.46 "ïJtiuÆš jÄH®fË‹ ãuâÃâahf vtU« 'jÄœehL muR - jiyik¢ brayf«' jÄœeh£o‰F¤ 'jÄœehL' v‹»‹w bga® ïU¡f v‹D« òâa bga®¥gyif it¡f¥g£lJ. nt©Lbk‹W nf£fnt ïšiyna! "r¤ankt b#anj" mf‰w¥g£L 'thŒikna btšY«' v‹D« thrf« bgh¿¡f¥g£lJ. 1968 xU r§fuÈ§f« nf£lh® v‹whš mt® or«g® Kjš ehŸ jÄœehbl§F« bga® kh‰w X® "mdhknjakhth®". jÄœ k¡fS¡fhf¡ bt‰¿ ÉHh Äf¢ áw¥ghf¡ bfh©lhl¥g£lJ. nf£»nw‹ v‹gj‰F mtU¡F v‹d cÇik ïUªjJ? mt® xU jÄH® v‹gjhnyna br‹idÆš fiythz® mu§»š mt® nf£gbjšyh« »il¤jhf nt©Lkh? (m¥nghJ mj‹ bga® ghy® mu§f«) mšyJ g£oÅ »lªjjhnyna g£oÅahs® eilbg‰w ÉHhÉš m©zh fyªJ bfh©L nf£lbjšyh« bfhL¡f¥g£L Mf cU¡fkhd ciuah‰¿dh®. mbkÇ¡fhÉš nt©Lkh? mJjh‹ Úâba‹whš jÅ¥g£l kU¤Jt« gh®¤J¡ bfh©L br‹id âU«ãa kÅj‹ nf£gijí« g£oÅ »l¥gt‹ m©zh milahW kU¤JtkidÆÈUªJ nf£gijí« bfhL¡f všnyhuhY« Koíkh? neuoahf ÉHh mu§»‰F, tªJ nr®ªjh®. mšyJ mt® g£oÅ¡F¢ r¡â ïšiyah v‹whš mtU¡F Mjuthf mtU¡F¥ tuyh‰W¢ áw¥òÄ¡f mªj ÉHhÉš ã‹dhš ah® ïUªjh®fŸ?" 80 "m¥go¤jhnd jÄHuR¡ f£á MjÈ‹ k¡fË‹ MjunthL 'jÄœehL' v‹gJ« k‰W« gy f£áfŸ v‹gJkhF«? bga® kh‰w¡ nfhÇ¡ifia K‹ it¤âUªjhš nf£lt®fŸ kW¡f¥g£lij K‹ÅW¤â ïj‰F K‹dnuTl bt‰¿ bg‰¿U¡f Koí« v‹d »s®¢á brŒjh®fŸ? mt®fŸ v‹W bgÇah® fUJ»wh®. Mdhš, fh§»uR »s®¢á¡F k¡fËl« v‹d Mjuî M£áÆš gh®¥gdÇ‹ Mâ¡fK« Nœ¢áí« ïUªjJ? g£oÅ»lªJ br¤jh®. k¡fŸ mâf« ïUªjikahš ïJ eilbgw Koahk‰ fUkhâ brŒJÉ£L rhÉ‹ gyid nghÆ‰W v‹W bgÇah® fUJ»wh®. Ko¤J¡bfh©lh®fŸ; m›tsîjhnd!" nkY« jÄœeh£o‰F¤ 'jÄœehL' v‹W ïjdhš k.bgh.á.Æ‹ jÄHuR¡ f£áí« bgaÇl nt©L« v‹w nfhÇ¡if bt‰¿ á.gh.Mâ¤jdhÇ‹ eh« jÄH® f£áí« bg‰wj‰F m©zhÉ‹ M£ájh‹ fhuz« bga® kh‰w¡ nfhÇ¡ifia¥ ã‰fhy¤âš v‹»wh® bgÇah®. it¤jd; v‹whY« mt®fshš bt‰¿bgw KoaÉšiy v‹gJ bjËth»wJ. "ïJnghšjh‹ jÅ¤ jÄœehL m©zh Vbd‹whš ït®fS¡F k¡fË‹ Mjuî nf£lhš bfhL¤jhf nt©otU«. m¥go¡ ïšyhk‰ nghÆ‰W. mnj neu¤âš bgh£o nf£LÉLth®fŸ v‹W gaªJjhnd áÖuhKYÉ‹ jÅ khÃy¡ nfhÇ¡if gh®¥gd Mâ¡f¡ fh§»uR M£á bt‰¿ bg‰wJ v¥go v‹gij¥ bgÇah® r£lrig¡F Ã‰»wt®fËl« eh‹ jÅ¤ És¡F»wh®. jÄœehL (ãÇÉid) nf£gâšiy v‹W ãukhz« th§»¡ bfh©L mj‹ã‹jh‹ "Mªâu eh£il¤ jÅ khÃykhf¥ ngh£oÆl mDkâ tH§F»‹wJ. ãÇ¡f nt©Lbk‹W 'bgh£o áÖ uhKY' ï¥go¥ ãukhz« brŒJ bt‰¿ bg‰W¥ v‹gt® g£oÅ »lªJ cÆ®É£lh®. gjÉÆš c£fhU«nghJ« ãukhz« mjdhš, Mªâu khÃy¤ij¤ th§»¡ bfh©Ljh‹ gjÉÆš c£fhu jÅahf¥ ãÇ¤jh®fbs‹whš mt® it¡»‹wJ. mjdhš jÄœeh£o‰F¤ br¤j m‹nw mtU¡F¥ ã‹ÅUªj jÄœehL v‹W bgaÇl nt©Lbk‹w y£r¡fz¡fhd k¡fŸ »s®¢á brŒa ãu¢áid bt‰¿ bg‰wj‰F¡ fhuz« Mu«ã¤J É£lh®fŸ. eh£il¥ m©zhÉ‹ M£ájh‹ v‹W TW»nw‹." ãÇ¡fhkš murh§f¤ij el¤j¡ TlhJ v‹W bgU§»s®¢áÆid¢ fhybkšyh« 'jÄœehL', 'jÄœehL' v‹W brŒjh®fŸ. mjdhš ãÇ¡f nt©oa KH§»a bgÇah®, k¡fŸ beŠáš 'jÄœeh£il' mtáank‰g£lJ. mªj¥go ï§F ÃiyÃW¤âa bgÇah®, vtU« Ãid¤J¥ gh®¡f nf£lt®fŸ vtU¡F« mJngh‹w Koahj beL§fhy¤â‰F K‹ng 'jÄœehL' k¡fË‹ gy« ã‹dÂÆš v‹W bga® N£l nt©L« v‹w nfhÇ¡ifia ïšiyna! k¡fS¡F« mªj cz®¢á Kj‹Kjyhf vG¥ãa bgÇah®, 'jÄœehL' ïU¡fÉšiyna!" bga® kh‰w¡ nfhÇ¡if bt‰¿ bg‰wj‰F m©zhnt fhuz« v‹W F¿¥ãL»wh®. ïªj "m©zh nf£lh® v‹whš m¿¡ifÆš vªj ïl¤âY« bgÇah®, j«ik K‹dtiu¥ nghy btW« K‹Åiy¥gL¤â¡ bfhŸS« xU brhšiy¡ m©zhthf ïUªJ nf£fÉšiyna! Tl¡ fhz KoaÉšiy. j‹dl¡f¤njhL jÄœeh£o‹ eh‹F nfho k¡fË‹ 'jÄœehL' bga® kh‰w¤â‰F m©zhÉ‹ ãuâÃâ v‹»‹w j‹ikÆY« M£ájh‹ fhuz« v‹»wh® bgÇah®. jd¡F¥ ã‹dhš gykhd Mjuî ïU¡»‹wJ v‹»‹w j‹ikÆY« 'jÄœehL' v‹W bga® it¤JÉ£l ïUªjšyth nf£lh®!" jdhnyna eh« k»œ¢áailªJ Él Koíkh? 81 jÄœ k¡fË‹ cÇikfŸ mid¤J« ïy£r¡fz¡fhd k¡fŸ ToÆUªj gh®¥gd® Mâ¡f« brY¤J« ošÈ muá‹ bkßdh fl‰fiuÆš elªj ïªâ vâ®¥ò¥ ãoÆš ïU¡F«nghJ eh« k»œ¢áailtJ bghJ¡T£l¤âš 'jÄœehL jÄHU¡nf' v¥go? v‹W nf£»wh® bgÇah®: v‹W bgÇah® KH§»dh®. ToÆUªj k¡fisí« KH¡fÄl¢ brŒjh®. "cy»š ntbw§F« ïšyhj Mâ¡f«, vd¡F« cd¡F« (ošÈ¡F«) öu« 2000 (5). 'jÄœehL' v‹w bgaiu x›bthU ikš; cyf¤âš jÄœeh£ilÉl ïªj jÄHD« j‹ ifÆš g¢ir F¤â¡ moik¤jd« - gunjá¤jd« ntW v§F bfhŸs nt©L«; å£L K‰w¤âš ïU¡»wJ? 50 nfho k¡fis (1968ïš) ml¡» 'jÄœehL jÄHU¡nf' v‹w bga®¥ MS« M£á cy»š v§F el¡»wJ? gyifia it¡f nt©L« v‹W j‹ 100¡fz¡fhd bkhÊngR« k¡fis xU njhH®fS¡F¥ bgÇah® f£lisÆ£lJ bkhÊ¡fhu‹ ml¡» MS« M£á cy»š tuyh‰¿š F¿¥ãl¤j¡f Ãfœthf v§F el¡»wJ?48 v‹W Édî»wh® bgÇah®. mikªJÉ£lJ. ïJfhW« T¿at‰whš Ñœ¡fhQ« KoîfŸ bgw¥gL»‹wd: (6). jªij bgÇahiu¤ bjhl®ªJ mtUila jsgâahf¤ âfœªj m¿P® m©zh (1). 'jÄœehL fh§»uR¡ fÄ£o' v‹w bga®, mt®fS« 'jÄœehL', 'jÄœehL' v‹W mªj ïa¡f¤âd® ÉU«ã it¤J¡ KH§» tªjh®. ehlhSk‹w¤âY« bfh©l bga® mšy; khwhf, f®ehlf, m©zh 'jÄœehL' vd¥ bgaÇl nfus, Mªâu¡ fh§»uR fÄ£ofŸ v‹W nt©Lbk‹W t‰òW¤â ciuah‰¿ jÅ¤jÅna cUth»É£l ÃiyÆš tªâU¡»wh®. ntW tÊÆ‹¿ mªj ïa¡f¤âd® 'jÄœehL fh§»u° fÄ£o' v‹w bgaiu (7). 'jÄœehL' j‹ jhŒehL v‹gij V‰W¡ bfh©lh®fŸ. cz®¤J« tifÆš 'jhŒ¤âUehL' v‹W« 'jÄœ¤âUehL' v‹W« T¿ (2). 1967M« M©L tiu jÄœehL fh§. k»œªjt® bgÇah®. ïjdhš 'jÄœehL' fÄ£o, jÄœeh£o‰F¤ jÄœehL v‹W v‹w bgaiu¥ bgÇah® beŠr« Ãiwa bga® N£Ltij V‰W¡bfhŸsÉšiy neá¤âU¡»wh® v‹gJ bjËthF«. v‹gJ bjËth»wJ. (8). jÄœeh£o‰F¢ 'br‹id ehL' v‹W (3). 'jÄœehL' v‹w bgaiu 1926-1927 bga® it¥gij xUnghJ« V‰W¡ Kj‰bfh©L bgÇah® ga‹gL¤â bfhŸs KoahJ, j«khš mjid¥ tªJŸsh®. thŒ¥ò ne®ªj nghbjšyh« bghW¤J¡ bfhŸs KoahJ v‹W 'jÄœehL' v‹w bgaiu vL¤J¥ ngáí« muR¡F v¢rÇ¡if ÉL¤jt® bgÇah®. vGâí«, m¥ bgaiu k¡fŸ beŠáš ïl« bgw¢ brŒjt® bgÇah® v‹gij¤ (9). br‹id khÃy¤â‰F¤ 'jÄœehL' v‹W juîfŸ cWâ¥gL¤J»‹wd. bga® N£l nt©L« v‹W Kj‹KjÈš Fuš bfhL¤jt® jªij bgÇah® v‹gJ (4). 1937-38ïš jÄœeh£L¥ gŸËÆš ïªâ juîfËÈUªJ bjËthf¥ òydh»‹wJ. f£lha¥ glkh¡f¥g£lJ. ïªâia xU bkhÊ v‹gjdhš bgÇah® vâ®¡fÉšiy. (10). bgÇah®, 'jÄœehL' bga® kh‰w¡ mJ xU g©gh£L¥ gilbaL¥ò nfhÇ¡ifia K‹bdL¤J KH§» tªj v‹gij¤ bjËth¡» mjid K¿ao¡f fhy¤â‰F¥ ãwF gy M©LfŸ fÊ¤J nt©Lbk‹W ÔÉukhf¥ nghuhodh®. ÉUJef® r§fuÈ§fdh®, 'jÄœehL' 82 bga® kh‰w¡ nfhÇ¡ifíl‹ ïUgJ¡F« mo¡F¿¥òfŸ: nk‰g£l nfhÇ¡iffnshL jÅ Mshf¥ 1. K.NAMBI AROORAN - Tamil Renaissance g£oÅ¥ ngh® el¤â cÆ® Ú¤jh®. And Dravidian Nationalism 1905-1944 P.233 ã‰fhy¤âš k.bgh.á.Æ‹ jÄHuR¡ fHfK« (1980) á.gh.Mâ¤jdhÇ‹ eh« jÄH® ïa¡fK« ïnj nfhÇ¡ifia K‹it¤jd. Mdhš, 2. ngu¿P® m©zh - ngu¿P® m©zh ; ït®fS¡F Mjuthf - ã‹òykhf k¡fŸ g.4. jÄœehL muR brŒâ k¡fŸ bjhl®ò¤ ïšyhk‰ nghdikahš ït®fË‹ Fuš Jiw btËpL, (2017) vLglÉšiy. 3. òu£á¡fÉP® ghuâjhr‹ - ghuâjhr‹ fÉijfŸ- g.174 - ghÇ Ãiya«-19704. (11). Mdhš, Mªâu khÃy¡ nfhÇ¡ifia tÈíW¤â¥ bgh£o áÖuhKY g£oÅ¥ 4. nguháÇa® g.fhËK¤J - ÉLjiy jªij ngh® el¤â cÆ® É£lh®. mtU¡F bgÇah® 138M« M©L ãwªj ehŸ ky®; Mªâu k¡fË‹ Mjuî ïUªjJ, Mªâu g.76,. khÃy« cUthÆ‰W. ïjdhš k¡fŸ 5. KubrhÈ khw‹ - âuhÉl ïa¡f tuyhW, Mjuî ïšyhkš vªj¡ nfhÇ¡ifí« g¡.15-166 bt‰¿ bgwhJ v‹gij¥ bgÇah® 6. jªij bgÇah® - FomuR, 06.03.1927. vL¤J¡ fh£odh®. 7. gd«ghudh® - bjhšfh¥ãa¥ ghÆu«. (12). 1967ïš m¿P® m©zh M£á¡F 8. bjhšfh¥ãa® - bjhšfh¥ãa«, brŒ-ü.75 tªjh®; br‹id khÃy¤â‰F¤ 9. nkyJ. - bjhš. òw¤âiz ïaš, ü.5 jÄœehL v‹W bga® N£odh®. ïJ 10. fUñ®¡ fj¥ãŸis¢ rh¤jdh® - òweh} m©zhthšjh‹ KoªjJ v‹wh® W-168. bgÇah®. VbdÅš, m©zhî¡F k¡fË‹ Mjuî ïUªjJ. mtU¡F¥ 11. Fk£^®¡ f©zdh® - gâ‰W¥ g¤J - ã‹òykhf y£r¡fz¡fhd bjh©l®fŸ ïu©lh« g¤J gâf«. ïUªjh®fŸ; mjdhš m©zhî¡F 12. ïs§nfhtofŸ - áy¥gâfhu«, kJiu¡ ïªj ntiy vËjhf KoªjJ. 'jÄœehL' fh©l«, f£Liu fhij. bga® kh‰w« xUòw« k»œ¢áahf 13. nkyJ. - áy¥gâfhu«, tŠá¡ fh©l«, ïUªjhY« kWòw«, cÇikfËšiyna fh£á¡ fhij. v‹W bgÇah® tUªâdh®. cÇikfs‰w xU eh£o‰F¤ 'jÄœehL' v‹W bga® 14. nkyJ. - áy¥gâfhu«, thœ¤J¡ fhij, it¥gjdhš v¥gaD« ÉisªJÉl¥ ciu¥gh£L kil. nghtâšiy; j‹dh£á cÇik bg‰w 15. nguháÇa® g.fhËK¤J - K.ü. g.77. 'jÄœehlhf' És§F« ÃiyÆšjh‹ 'jÄœehL' v‹w bga®, bghUŸ Ãiwªj 16. K.NAMBI AROORAN - K.ü. g.236. bgauhf¤ âfG« v‹gJ bgÇah® 17. nkyJ; - K.ü. g.239. KoghF«. 18. ».åukÂ - bgÇahÇaš ïuhkhaz MŒî¢ brh‰bghÊîfŸ, g¡. 3-4 ï›thW jÄœeh£o‰fhfî«, jÄœ¥ g©gh£o‰fhfî« j« thœehbsšyh« 19. rhÄ.áj«gudh® - jÄH® jiyt®, g.140 nghuho tªj bgÇahiu mašbkhÊ¡fhu® 20. jªij bgÇah® - FomuR, 23.10.1938 v‹gJ âÇòthj«; khbgU« tuyh‰W¥ ãiH! mt® jÄH® ïšiyba‹whš ntW ah®jh« 21. f.g.mwthz‹ - jÄH® moikahdJ jÄH®? V‹? v›thW? g.156. 83 22. f«g® - f«guhkhaz«, thÈtij¥ 45. jªij bgÇah® - ÉLjiy - 18.05.1960. gly«. 46. ».åukÂ - âuhÉl® fHf tuyhW; 23. jªij bgÇah® - jÄH®, jÄœehL, jÄH® bjhFâ-1; g.340. g©ghL; g.14. 47. R.r©KfRªju« - m¿P® m©zh, g.16 24. f.m‹gHf‹ - thœf âuhÉl«, g.9; (2017) (rh»¤âa m¡fhbjÄ btËpL) 25. jªij bgÇah® - nk.ü. g.15, (2011) 48. jªij bgÇah® - ÉLjiy, 6.12.1968. 26. ».åukÂ - jªij bgÇahÇ‹ y£áa KH¡f§fŸ, g.19, (2011) MáÇa®F¿¥ò:

27. jªij bgÇah® - nk.ü. g.49; (2011) nguháÇa® fhËK¤J gHÅ¡ fšÿÇÆš 28. jªij bgÇah® - ÉLjiy; 18.5.1960 jÄœ¤ Jiw¥ nguháÇauhf¥ gÂah‰¿ XŒî bg‰wt®. bkhÊ¥ngh® åu®. jÄG« 29. jªij bgÇah® - ÉLjiy; 11.10.1955 M§»yK« Jiw ngh»at®. r§f¤jÄÊ‹ 30. jªij bgÇah® - FomuR; jiya§f« - v£L¤bjhif üšfSŸ x‹whd 20.4.1930 mfeh}‰iw MŒî brŒJ Kidt® 31. ».åukÂ - jÄG¡F v‹d brŒjh® g£l« bg‰wt®. gy MŒî¡ f£LiufË‹ bgÇah®? g.226. MáÇauhfî« bkhÊbga®¥ghsuhfî« És§F»wh®. beU¡foÃiy¡ fhy¤âš j« 32. ».åukÂ (bjh.M) - bgÇah® bfh£oa nguháÇa® gÂÆÈUªJ Ú¡f« brŒa¥g£L ngh® KuR; g.84. gÊth§f¥g£lt®. 33. nkyJ - nk.ü. g.92. mŒah fhËK¤J, âuhÉl® tuyh‰W 34. nkyJ - nk.ü.g.91 MŒî kŒa¤â‹ bra‰FG cW¥ãd®. 35. nkyJ. - nk.ü.g.79. 1970-ïš gF¤j¿ths® fHf« 36. jªij bgÇah® - ÉLjiy; 15.2.1960. bjhl§f¥g£l nghJ mj‹ bra‰FG cW¥ãduhfî« gÂah‰¿dh®. 37. ».åukÂ (bjh.M) - bgÇah® bfh£oa 'F¿¥ò¥bghUŸ nfh£ghLfŸ' v‹gJ ngh® KuR; g.91. ïtuJ Kjš üyhF«. kD °ÄUâ 38. jªij bgÇah® - ÉLjiy; 15.2.1960. rh¤âu¤ij MŒî brŒJ 'kDÚâ -xU kWgh®it' v‹w üiy vGâat®. '3000 39. jªij bgÇah® - ÉLjiy; 7.1.1962. M©LfS¡F K‰g£l ïªâah', 'cyf¤ 40. Rg.åugh©oa‹ - âuhÉl« ts®¤j j¤Jt¢ áªjidahs®fS« jªij jÄœ, g¡.15-16. bgÇahU« - X® x¥ãaš MŒî', 'áthÍ 41. ».åukÂ - m¿P® m©zh; g.60. KoN£lY« gh®¥gÜaK«' ngh‹w üšfisí«, 'kh£L¡f¿í« kjbt¿í«', 42. ».åukÂ -

84 âuhÉlïa¡fK«, 'fU¥ãd cÆ®fS« cÆ®fns' ïa¡fK«

Kidt® th.neU

f£Liu¢ RU¡f«: ftÅ¤âš bfhŸ»wJ. j§fŸ K‹ndh®fS¡F V‰g£l bfhLikfis¥ go¤j¿í« fU¥ãd kÅj®fŸ cÇikfS¡fhf¡ fhyªnjhW« ïisP®fË‹ clš bkhÊia¡ F¿¥ã£L, mik¥òfshf¤ âu©L nghuhL»wh®fŸ; bt‰¿ nghynt N¤âu®fŸ, gŠrk®fŸ v‹D« ïÊî bgW»wh®fŸ. ï‹iwa 2020 fhyf£l¤âš, jÄH®fS¡F V‰g£l Ãiyia ï¡f£Liu cyf¤â‹ ftd¤ij <®¡F« ïa¡f§fSŸ R£L»wJ. âuhÉl¡ fU¤âaY¡F ï‹iwa F¿¥ãl¤j¡fit: 'fU¥ãd cÆ®fS« MŒîfŸ bgUªJiz òÇtijí«, áªJbtË cÆ®fns' (Black Lives Matter) ïa¡fK«, ehfÇf«, ÑHo kugQÉaš MŒîfË‹ âuhÉl ïa¡fK« MF«. ï›ÉU Koîfis mo¥gilahf¡ bfh©L, MÇa« ïa¡f§fis¥ g‰¿í« ï¡f£Liu x¥ã£L Éij¤j #hâ vD« â£l« xÊant©oa MŒ»wJ. mbkÇ¡fhÉ‰F tutiH¡f¥g£l njitia tÈíW¤â, fhyªnjhW« kh¿ tU« fU¥ò Ãw¤jt®fŸ, btŸis Ãw¤jt®fshš nghuh£l¡ fUÉfSŸ, ï‹iwa nghuh£l¡ tŠá¡f¥g£l tuyh‰nwhL, âuhÉl k©Â‹ fUÉahf¤ âfG« r_f Clf« _ykhf, ïU MâFofshd âuhÉl®fŸ, MÇa®fshš ïa¡f§fËY« ÃfG« mL¤jf£l Ãfœîfis¡ tŠá¡f¥g£l tuyh‰iw x¥òneh¡», mªj T®ªJ neh¡f, ï¡f£Liu ö©L»wJ. tŠrf¤â‰F vâuhf¤ âuhÉl ïa¡f« xU ü‰wh©L¡F K‹ v¥go¤ njh‹¿, v‹bd‹d K‹Diu: rhjidfŸ M‰¿aJ v‹gijí«, ï¡f£Liu ÉtÇ¡»‹wJ. r_f Clf§fËš, 'fU¥ãd "giHa Kiw¥go cŸs mik¥òfshš cÆ®fS« cÆ®fns' ïa¡f¤â‰F Mjuthf¤ ïyhgkilí« T£l«, òâa mik¥ò âu©lt®fŸ, fU¥ãd¤jt®fŸ k£Lnkašyhkš, V‰gLtij¤ jL¡f Ka‰á¥gJ ïa‰if. kÅjnea eh£l«bfh©l btŸis Ãw¤jtU« MdhY« ghkuÅ‹ PhdN‹a«, Raey¡fhuÅ‹ k‰wt®fS« Tl MjÇ¡F« ngh¡»id¢ vâ®¥ò vD« ïu©L bgÇa Énuhâfis¡ R£o, nghynt jªij bgÇahiuí«, âuhÉl f©L fy§fhkš, ntiy brŒgtnu, ïÅ tU« ïa¡f¤ijí« r_f Clf§fËš gy tif¥g£l cyf¢ á‰ãfshf Koí«." jªij bgÇah® - ïisP®fS« bfh©lhLtij ï¡f£Liu (ïÅtU« cyf« - g¡f« 22). 85 Ãfœfhy¤âš cy»‹ ftd¤ij <®¡F« g‰¿ áªâ¡f¢ brŒtnj ï¡f£LiuÆ‹ ïa¡f§fSŸ x‹W 'fU¥ãd cÆ®fS« neh¡fkhF«. r_f Clf Éthj¤âš ãwªj cÆ®fns' (BLACK LIVES MATTER) v‹D« 'fU¥ãd cÆ®fS« cÆ®fns' ïa¡f« ïa¡fkhF«. M®¥gÇ¤J tU« btŸs« vËa kÅj®fŸ, ghâ¡f¥gLgt®fŸ j§fŸ gŸs¤jh¡if¡ f©lJ« Ú®åœ¢áahf¥ nfhg¤ij, ïayhikia, muRfË‹ mÚâia ghŒªJ, m›Él¤âš ïU¡F« mG¡FfŸ Éthâ¡F« X® ïlkhf r_f Clf§fis mid¤ijí« mo¤J¢ áij¤J eåd m¿Éaš bfhL¤âU¡»wJ. br‹w m¥òw¥gL¤JtJ nghy, mbkÇ¡f ü‰wh©oš ghâ¡f¥g£lt®fS¡F¡ btŸisa®fË‹ kdâš ïU¡F« Ãwbt¿ »il¡fhj thŒ¥ò ïJ. Ä‹dŠrš, mG¡if Ú¡Ftj‰fhf fU¥ãd kÅj®fŸ FWŠbrŒâ ngh‹w brŒâ¤ bjhl®òfŸ midtU« x‹¿izªJ' fU¥ãd 2005fS¡F¥ ãwF ÉÇtilªJ ï‹iw¡F cÆ®fS« cÆ®fns' (Black lives matter) v‹W th£°m¥, ~ng°ò¡, LÉ£l®, ï‹°lh»uh«, vG¥ãa KH¡f« mbkÇ¡fhÉ‹ mid¤J tiy¤js« vd¥ gy js§fis, Éthâ¡F« khÃy§fËš k£Lkšy; f©l« flªJ js§fshf, c©ikfis btË¢r« gy ehLfËš vâbuhÈ¤j - vâbuhÈ¡F« ngh£L¡fh£L« âiufshf k¡fS¡F KH¡f« MF«. mªj KH¡f¤â‹ vâbuhÈ m¿Éaš bfhL¤âU¡»wJ. g¤âÇiffS¡F ô oô¥ fhbzhÈfshf, fÉijfshf, vGâ mD¥òtJ, ã‹ò mJ btËÆl¥gL« x£Lbkh¤j¤ âushf¤ âu©l kÅj®fË‹ tiu fh¤âUªJ go¥gJ v‹gJ kh¿É£lJ. ïobad KH§F« Funyhirahf xÈ¡f kdâš Ãid¤jîl‹ vGJtJ, vGJtij Mu«ã¤âU¡»wJ. ïJ ï‹W ne‰W bjhl§»a clnd r_f Clf§fËš gâtJ v‹gJ bfhLik¡F vâuhd KH¡f« mšy; gy všnyhU¡F« thŒ¥ig mË¡»wJ. gâî ü‰wh©Lfshf¤ bjhlU« bfhLikfS¡F brŒj fU¤â‰F tU« Mjuî, vâ®¥ò¡ vâuhd Fuš. mbkÇ¡f btŸisa®fË‹ fU¤Jfis clD¡Flnd bjÇªJ bfhŸtJ, Ãwbt¿¡F¢ r‰W« Fiwahkš, ïªâahÉš mj‰F És¡f« mË¥gJ v‹W r_f #hâbt¿ ïU¡»wJ. mªj #hâbt¿, bg‰w Clf§fŸ xU bjhl® fU¤J¥ g»®î¡fhd kfis, ï‹bdhU #hâia¢ rh®ªjtiu¤ thŒ¥ãid mË¡»wJ. âUkz« brŒJ bfh©lh® v‹gj‰fhf bt£o¡bfhiy brŒí« msÉ‰F fU¥ãd cÆ®fS« cÆ®fns ïa¡f«: bt¿¤jdkhfî«, fh£LÄuh©o¤jdkhfî« ïU¡»wJ. #hâ v‹whš v‹d? mJ v¥go¤ m¥go 2013ïš ~ng°ò¡»š _‹W bg©fŸ jÄH®fË‹ kd§fËny òF¤j¥g£lJ, - mÈáah fh®[h (Alicia Garza), ng£ß° Fy®° ahuhš òF¤j¥g£lJ? v‹gjid k¡fS¡F (Patrisse Cullors), xgš nlhbk£o (Opal Tometi) jdJ thœehŸ KGtJ« És¡»í«, #hâ M»a _tU« fU¥ò ïd¤ij¢ rh®ªjt®fŸ, xÊ¥ãid, bg©zoik xÊ¥ãid¤ jdJ mbkÇ¡fhÉš mÃahakhf fU¥ò ïd¤jt®fŸ thœÉ‹ ïy£áakhf¡ bfh©L thœªj, bfhšy¥gLtijí«, mj‰F muR«, nghÈR«, âuhÉl ïa¡f¤â‹ jªij bgÇahU«, r£l§fS«, Úâk‹wK« Jiz nghtij¥ mtuJ âuhÉl ïa¡fK« ï‹iwa r_f g‰¿í« Éthâ¡»wh®fŸ. 2012ã¥utÇ 26M« Clf§fËš bfh©lhl¥gLtnjhL, âuhÉl ehŸ, 17 tanj Ãu«ãa mbkÇ¡f - M¥ãÇ¡f¢ ïa¡f¡ fU¤âaiy neh¡» ïisP®fŸ áWt‹ ouhŒbth‹ kh®£o‹ (Trayvon Martin), T£l« T£lkhf tU»‹w ïªj¡ btŸis Ãw¤jtuhd #h®{Í«k®nk‹ fhyf£l¤âš, fU¤âaš mo¥gilÆš (George Zimmerman) v‹guhš 'fU¥ãd cÆ®fS« cÆ®fns' ïa¡f¤ijí«, R£L¡bfhšy¥g£lh‹. xuh©L fhy« elªj âuhÉl ïa¡f¤ijí« x¥ã£L«, ïu©L Úâ Érhuiz¡F¥ã‹, #h®{ Í«k®nk‹ ïa¡f§fS« ntWgL« ïl§fisí« F‰wk‰wt® v‹W ÉLÉ¡f¥gL»wh®. fU¤âšbfh©L, vâ®fhy ïÅtU« cyif¥ (Ñœ¡f©l É¡»Õoah js« ÉÇthd 86 jftšfis¤ jU»wJ. https://en.wikipedia. of Trayvon Martin’s murder. Black Lives Matter org/wiki/Shooting_of_Trayvon_Martin#County_ Global Network Foundation is a global foundation medical_examiner's_autopsy_report). supporting Black led movements in the US, UK, and Canada, whose mission is to eradicate white mÃahakhf¢ R£L¡bfhšy¥g£lhnd - supremacy and build local power to intervene in ouhŒbth‹ kh®£o‹. mtdJ gLbfhiy¡F violence inflicted on Black communities by the state Úâ ïšiyna v‹gJ ït®fS¡F¡ and vigilantes. By combatting and countering acts of nfhg_£L»wJ, M¤âu« bfhŸs it¡»wJ. violence, creating space for Black imagination and ~ng°ò¡»š fU¤Jfis¥ g»®»‹wh®fŸ. innovation, and centering Black joy, we are winning mÈáah fh®[h "všyh cÆ®fS« K¡»a«. immediate improvements in our lives"). fU¥ãd fU¥ãd cÆ®fS« cÆ®fns" v‹W cÆ®fS« cÆ®fns ïa¡f¤â‰F¤ jiyt®, ~ng°ò¡»š vGJ»wh®. clnd ng£ß° brayhs® v‹gd ngh‹w bghW¥òfis¡ Fy®° #Black lives matter v‹W vGj, ïJ bfh©l Kiwahd mik¥ò Kiw ïšiy. rÇbad xgš nlhbk£o x¥òjš mË¡f, všnyhU« jiytuhfî«, všnyhU« #Black lives matter v‹D« ïa¡f« ãw¡»wJ. bjh©luhfî« ïU¡F« X® mik¥ò ïªj _tU« #Black lives matter v‹D« Kiwahf mt®fŸ ïU¡»wh®fŸ. mÚâ f©L nAZnl¡»‹ Ñœ, j§fŸ fU¤Jfis vGj btF©blGªJ M®¥gÇ¤J¥ nghuhlhkš Mu«ã¡»‹wh®fŸ. # nAZnl¡ v‹W mÚâ fisa KoahJ" v‹D« KH¡f¤â‰F brhšy¥gL»‹w ïªj¡ F¿pL xU F¿¥ã£l x¥g, j§fS¡FŸ r_f Clf§fË‹ tÊna jiy¥ã‹ ÑnH gy® j§fŸ fU¤J¡fis¥ Éthâ¤J¡ bfh©L ïUªj "fU¥ãd gâî brŒa tÊtF¥gJ. mªj tifÆš #Black cÆ®fS« cÆ®fns" ïa¡f¤jt®fŸ, 2014ïš lives matter v‹D« nAZnl¡ jiy¥ã‹ Ñœ ïu©L mbkÇ¡f - M¥ãÇ¡f®fŸ ik¡nfš 'fU¥ãd cÆ®fS« cÆ®fns' ïa¡f«, r_f ãuî‹ (Michael Brown) k‰W« vÇ¡ fh®d® (Eric Clf¤â‹ tÊna ãwªJ, r_f Clf¤â‹ Graner) bfhšy¥g£lij vâ®¤J, bjU¡fËš tÊahfnt ÉÇtil»wJ. UZahÉ‹ ïw§», nghuhl Mu«ã¡»wh®fŸ. k¡fis òu£á¡F kh¡á« fh®¡»Æ‹ jhŒ ehtš Jiz xU§»iz¡fî«, XÇl¤âš To KH¡f§fŸ òÇªjJ nghy, mbkÇ¡fhÉš vGªj fU¥ò vG¥gî«, mÚâ¡F vâuhf mbkÇ¡fhÉ‹ ïd¤jt®fË‹ vG¢á¡F¢ r_f Clf§fns bjU¡fËny x‹W Tlî« 'fU¥ãd mo¥gil. Clf¤â‹ tÊna ÉÇtilí« cÆ®fS« cÆ®fns' ïa¡f« K‹bdL¥ò¢ ïªj ïa¡f¤â‹ brašghL Blacklivesmatter. brŒ»wJ. mbkÇ¡f k¡fË‹ ftd¤ij com v‹D« ïizajs« jÅna ãw¡f ïªj ïa¡f« <®¡f Mu«ã¡»wJ. mjid¤ tÊ tF¡»wJ. btŸis Ãw¤jt®fË‹ bjhl®ªJ cyfshÉa ïa¡fkhf, mbkÇ¡fh, Mâ¡f¤ij xÊ¥gJ, fU¥ãd kÅj®fŸ mŒnuh¥gh, fdlh vd¥gy ehLfËš ïU¡F« ÛJ el¤j¥gL« t‹Kiwia¡ jL¥gj‰fhf fU¥ò ïd¤jt®fŸ j§fŸ cÇik¡fhf Fuš x‹¿iztJ, x‹¿iztj‹ _ykhf¡ bfhL¡F« ïa¡fkhf¡ 'fU¥ãd cÆ®fS« fU¥ãd kÅj®fË‹ f‰gid ts¤ij, òâad cÆ®fns' ïa¡f« cUbtL¤jJ. brŒa ÉU«ò« ÉU¥g¤ij Ãiwnt‰WtJ, fU¥ãd kÅj®fŸ k»œ¢áahf thœtj‰F, v‹dhš _¢R Él KoaÉšiy: fU¥ãd kÅj®fË‹ thœ¡ifia nk«gL¤j x‹¿iztJ, mj‹ _ykhf cldoahd #h®{ ãshŒ£ (George Floyd) v‹D« fU¥ãd kÅj®fË‹ thœ¡if nk«ghL mbkÇ¡f M¥ãÇ¡f® j‹Dila ïw¥ã‰F¢ v‹D« ïy£áank j§fË‹ ïy£áa« vd (nk 25,2020) áy ÉdhofS¡F K‹tiu fU¥ãd cÆ®fS« cÆ®fns ïa¡f¤â‹ c¢rÇ¤j"v‹dhš _¢RÉl KoaÉšiy" ïizajs« F¿¥ãL»wJ. ("#BlacklivesMatter v‹D« brh‰fŸ mbkÇ¡f k¡fis k£Lkšy, was founded in 2013 in response to the acquittal mªj Ãfœit¥ go¤j, gh®¤j midtiuí« 87 cY¡»a Ãfœî MF«. fU¥ò Ãw¤J ts®ªJ »is gu¥ã, ms¥gÇa rhjidfis¢ kÅjuhd #h®{ãshŒ£il¡ ÑnH gL¡f brŒJ Ã‰F« âuhÉl ïa¡f¤â‹ njh‰w« it¤J, mtuJ fG¤âš jdJ KH§fhiy Vw¤jhH 108 M©LfS¡F K‹dhš. m‹iwa it¤J mG¤â¡ bfhiy brŒjh®, btŸis ÃiyÆš - ï‹W ïU¥gJnghy Ä‹ Clf Ãw¤J¡ fhtšJiw mâfhÇ blÇ¡ rh®É‹ trâfŸ ïšyhj ÃiyÆš - j§fS¡F (Derrick Chauvin). blÇ¡ rh®É‹ ïu©lh« vâuhf¢ brašgL« MÇa¥ gh®¥gd®fis Ãiy bfhiy¡ F‰w¢rh£o‹ mo¥gilÆš vâ®¥gj‰F bk£uh° íbd£bl£ ä¡ ÉrhÇ¡f¥g£lJ Äf¥bgÇa bfhªjË¥ig mik¥ãid lh¡l® enlrdh® ÃWÉdh®. mbkÇ¡f k¡fËilna V‰gL¤âaJ. nk 2020 "mt®jh« âuhÉl ïa¡f¤â‹ ÃWtd®" ïWâÆš bjhl§»a #h®{ ãshŒ£ bfhiy¡F v‹W KubrhÈ khw‹ F¿¥ãL»wh®. 1913M« vâuhd 'fU¥ãd cÆ®fS« cÆ®fns' M©L 'bk£uh° íid£bl£ ä¡»‹ KjyhtJ ïa¡f« vL¤j nghuh£l«, ïJtiu mbkÇ¡f M©L Ãiwî ÉHh¡T£l¤âš, bk£uh° tuyh‰¿š ÃfHhj Ãfœthf gy ïy£r« k¡fŸ íid£bl£ ä¡'v‹D« bgaiu¤'âuhÉl® x‹¿izªJ bjU¡fËš ïw§»¥ nghuhoa r§f« (Dravidian Association) v‹W kh‰Wtbj‹W bjhl® nghuh£lkhf mikªjJ. 'fU¥ãd xUkdjhf¤ Ô®khd« Ãiwnt‰w¥g£lJ. cÆ®fS« cÆ®fns' ïa¡f« mbkÇ¡f âuhÉl® r§f« njh‹¿a xU ü‰wh©L btŸis khËif¡F vâÇš M®¥gh£l« fÊ¤J, j§fS¡F vâuhf ïU¡F« mbkÇ¡f el¤â, KH¡f§fis vG¥ãa neu¤âš btŸisa®fis vâ®¤J¢ r_f Clf¤â‹ mbkÇ¡f mâg® âU. blhdhš£ £u«¥ tÊahf¤ njh‹¿a ïa¡f« 'fU¥ãd cÆ®fS« mt®fŸ gJ§F FÊÆš gJ§»¡ bfh©l cÆ®fns' ïa¡fkhF«.vdnt Mâ¡f¤â‰F¡ tuyhW ïJtiu fhzhj tuyhW.ï‹W cyf vâuhf¡ 'fU¥ãd cÆ®fS« cÆ®fns' ngh‹w msÉš, gy ehLfËš ïU¡F« mik¥ghf¡ ïa¡f§fŸ njh‹Wtj‰F K‹ndhoahd 'fU¥ãd cÆ®fS« cÆ®fns' ïa¡f« ïa¡f« âuhÉl ïa¡f« vd¡ F¿¥ãlyh«. ïU¡»wJ. r_f Clf§fËš âuhÉl ïa¡f«: Mâ¡f¤â‰F vâuhf K»œ¤j âuhÉl ïa¡f«: âuhÉl ïa¡f¤â‹ j¤Jt¡F¿pL jªij bgÇah®. jdJ âahf thœ¡ifahš âuhÉl ïa¡f¤â‹ njh‰w« 100 M©LfS¡F bghJ thœ¡if¡F tU»‹wt®fS¡F KªijaJ. MÇa¥gh®¥gd®fË‹ Mâ¡f¤â‰F vL¤J¡fh£lhdt®. gz¡fhu¡ FL«g¤âš vâuhf âuhÉl k©Âš njh‹¿a ïa¡f« ãwªjt® v‹whY«, vËa thœ¡ifahš âuhÉl ïa¡f«. "ïUgjh« ü‰wh©o‹ Jt¡f všnyhiuí« <®¤jt®. it¡f« nghuh£l¤âš fhy«; F¿¥ã£L¢ brhšynt©Lkhdhš iffËš, fhšfËš Éy§»l¥g£L, - 1912M« M©L! br‹id efÇš áiw¥gL¤j¥g£lnghJ« bfhŸifÆš gÂah‰¿a muR CÊa®fŸ áy®, jh§fŸ cWâahf Ã‹wt®. it¡f« bjU¡fËš ãuhkzušyhjhuhŒ ïUªj xnu fhuz¤jhnyna MLfŸ el¡fyh«, khLfŸ el¡fyh«. Mdhš, c¤ânahf¤JiwÆš òw¡fÂ¡f¥g£lijí«, kÅj®fŸ el¡f¡Tlhjh? v‹D« nfŸÉ ntiy - ca®î ngh‹w Ãahakhf¡ »il¡f _y« it¡f« åu® v‹W òfH¥gLgt®.j‹id nt©oa thŒ¥òfŸ kW¡f¥g£lijí« Él taâš Fiwªjt®fS¡F« kÇahij cz®ªJ, kd« òG§»¡ fyªJiuahlî«, fh£oat®. kh‰W¡ fU¤J cŸst®fisí« ïizªJ brašglî«, x‹Wg£L¤ j§fŸ kâ¤jt®. "brhštJ k£Lnk vdJ braš. Fiwfis vL¤Jiu¡fî« 1912M« M©L eh‹ brhštJ rÇah - jtwh vd cdJ m¿î bk£uh° íid£bl£ ä¡ (Madras United bfh©L áªâ¤J, rÇ v‹whš V‰W¡bfhŸ; League) v‹D« mik¥ãid cUth¡»d®."(1) jtW v‹whš É£L ÉL" v‹W brh‹dt®. v‹W KubrhÈ khw‹ F¿¥ãLth®. MykukhŒ bg© ÉLjiy¡fhd fU¤Jfis vtU¡F« 88 mŠrhkš, vjh®¤j ÃiyÆš vL¤J it¤jt®. t‹ik ïU¡f/ tlbkhÊÆ‹ it¥gh£o/ ïit jdJ clš, cÆ® g‰¿¡ ftiy¥glhkš, ïªâ vj‰F?.... ciH¡F« k¡fS¡F c©ik bjÇant©L« jÄœbkhÊ¡nf cyifahS«/ v‹gj‰fhf ciH¤jt®. jÄHf¤âš k£Lkšy, ïªâahÉš k£Lkšy, cy»š cŸs Ãahakhd jFâÆU¡F/ nghuh£l¡fhu®fŸ midtU« ifÆš VªJ« jÄœkfnd ïªâ¥ gh«ã‹/ glkhf, mj‹ _y« ghlkhf ïU¥gt®. m¥go¥g£ltÇ‹ 142 M« M©L ãwªj jiyia eW¡F" ehŸ ïªj M©L, br¥l«g® 17,2020 ehŸ cybf§F« bfh©lhl¥g£lJ.áW eÇfŸ áy®, v‹gJ âuhÉl¡fÉP®, òu£á¡fÉP® bgÇahiu¡ bfh¢ir¥gL¤J»nw‹ v‹W xU mt®fË‹ fÉij tÇfŸ. jÄHf¤âš nAZnl¡if LÉ£lÇš ï£lh®fŸ. ádªJ elªj 1938 ïªâ vâ®¥ò¥ nghuh£lK«, vGªj âuhÉl®fŸ, #HBD PERIYAR142 v‹w 1965ïš elªj ïªâ vâ®¥ò¥ nghuh£lK« jiy¥ã‹ Ñœ, j§fŸ e‹¿íz®¢áia¤ Äf tÈikahdit. âuhÉl® ïa¡f¤ij bjhl®¢áahf¥ gâî brŒjh®fŸ. ïªâa M£áÆš mk®¤âa nghuh£l« v‹nw 1965 msÉš obu©lh» Kjš ïl¤âš tªjJ. ïªâ vâ®¥ò¥ nghuh£l¤ij¡ F¿¥ãlyh«. ï‹W« Tl LÉ£lÇš br‹W gh®¡fyh«. bg©fŸ j§fŸ cÇik¡fhf¥ nghuhoat® áy ehŸfS¡F K‹dhš ïªâ bjÇahJ v‹W bfh©lhLtijí«, jhœ¤j¥g£nlh®, nghlh v‹W m¢á£l gÅaDl‹ ïªâ ã‰gL¤j¥g£nlh®, Äfî« ã‰gL¤j¥g£nlh®, bjÇahJ nghlhv‹D« nAZnl¡ LÉ£lÇš gH§Fo k¡fŸ vd MÇa® jÉ®¤j mid¤J obu©lhdJ. ïy£r¡fz¡fhd gâîfŸ ïªâ k¡fS« "v§fŸ jiyt®, v§fŸ âuhÉl¤â‹ bjÇahJ nghlh v‹W gâth»d. jÄHf¤âš jªij" v‹W bfh©lhoaij¥ gh®¡fyh«. ïUªJ ïªâ bjÇahJ nghlh v‹W gâî, vâ®¡fU¤J bfh©nlh® gâÉ£l áy nfush,f®ehlfh, tl khÃy§fËš ïUªJ trîfisí« gh®¡fyh«. Mdhš, ngh‰Wth® ïªâ bjÇahJ nghlh v‹W gâî, cyf« v©Â¡ifia Él ÄfÄf¡FiwthdJ KGtJ« ïªâ bjÇahJ nghlh v‹D« gâî, ö‰¿nah® v©Â¡if. âuhÉl ïa¡f¤â‹ xU th£°m¥ gâÉš fU¥ò ïd¤ij¢rh®ªj mo¥gil¡ bfhŸiffËš x‹W, ïªâ vâ®¥ò M©fS« bg©fS« mt®fsJ c¢rÇ¥ãš - rk°»Uj vâ®¥ò. ïªâ bjÇahJ nghlh v‹W c¢rÇ¤j gâî v‹W Äf¥bgÇa tunt‰ig¥ bg‰wJ. "Ó®ÄFªj eh£oÅny / ïªâ vj‰F?/ á¡fÈid ts®¥gj‰F / M£á vj‰F/... Mdhš ï‹iw¡F eilbgw¡Toa k¤âa t«ò brí« Ô§Fil/ ã.n#.ã. M£á ehS« ïªâ bkhÊia¤ âÂ¡F« ntiyia¢brŒ»wJ. jÄHf Kjšt® ïªâ vj‰F?/ tsU« jiyKiwia/ âU. vl¥gho gHÅ¢rhÄ mt®fË‹ jhah® xÊ¤J¡f£lth?.. mUtU¥ò tWikÆid/ kiwÉ‰F ïu§fš brŒâ mD¥ãa k¤âa mW¡f kh£lhkš/ muá‹ cŸJiw mik¢r® âU.mÄ¤õh ïªâÆš foj« vGâ mD¥ãÆU¡»wh®. mâfhu thŸvL¤nj/ m¢RW¤jš V‹?.. mj‰F vâ®¥ãid m.â.K.f.É‹ K‹dÂ¤ fU«ãU¡f fÅÆU¡f/ jiyt®fËš xUtuhd âU.bgh‹ida‹ nt«ò« vj‰F? mt®fŸ 16.10.2020 m‹W gâî brŒâU¡»wh®. ïw¥ò¡F ïu§fš brŒâ mD¥òtâš Tl ïªâ f‹Å¤ jÄœ ïU¡f/ bkhÊ Mâ¡f«.jh§f Koahj msÉyhd ïªâ ïªâ¡ fGij vj‰F?.. thœîa®¤J« âÂ¥ò vâ®¥ò bt¿,ïªâ bjÇahJ nghlh jhŒbkhÊÆ‹/ v‹W k¡fis¥gâÉl¢ brŒa it¤âU¡»wJ. 89 jªijbgÇahÇ‹ ãwªj ehis LÉ£lÇš mbkÇ¡fhî¡F¡ bfh©LtU« tÊÆš, e‹¿ cz®¢ánahL gâî brŒj m¤jid 2 ÄšÈaD¡F« nk‰g£l M¥ãÇ¡f®fŸ ngU« âuhÉl ïa¡f¤ij¢ rh®ªjt®fŸ f¥gÈnyna ïwªâU¡»wh®fŸ; f¥gÈ‹ mšy®. mjid¥nghy ïªâ bjÇahJ nghlh Ñœ¤js¤âš ü‰W¡fz¡fhd M¥ãÇ¡f®fŸ v‹W gâÉ£lt®fŸ midtU« âuhÉl x‹whf mil¡f¥g£lijí«, tÆ‰W¥ ïa¡f¤ij¢rh®ªjt®fŸ mšy®. Ãahakhd ngh¡F, m«ik ngh‹w gšntW nehŒfS¡F nfhÇ¡if, xU bjhÊ‰rhiyÆš ntiy cŸsh»¡ fU¥ãd k¡fŸ ïwªjijí«, gh®¡F« bjhÊyhs®fŸ midtiuí« mªj¡ f¥gÈš bfh©L tu¥gL« ïiz¥gJ nghy, Ãahakhd xU r_f Clf ÃiyÆš bg©fŸ ghÈÆš mo¥gilÆš # (nAZnl¡) midtiuí« x‹¿iz¡»wJ. bfhLik¥gL¤j¥g£lijí«, M©fS¡F¡ bfhL¡f¥g£l j©lidfisí« fU¥ãd cÆ®fS« cÆ®fns ml¡FKiwfisí« mªj¡ fhbzhÈ ïa¡f¤â‹ clšbkhÊí« fhuzK«: ÉÇthf vL¤Jit¡»wJ.

' fU¥ãd cÆ®fS« cÆ®fns' 1525ïš ïUªJ M¥ãÇ¡f®fŸ ïa¡f¤â‹ nghuh£l§fŸ ô oô¥ tÊahf mbkÇ¡fhî¡F¡ bfh©L tu¥g£lh®fŸ xË gu¥g¥g£ld. ï¥nghJ« e«khš v‹W brhšy¥g£lhY«, mâfhu¥ó®tkhf1619 gh®¡f ïaY»wJ. mâš »«ãË n#h‹° Mf°£ khj« mbkÇ¡fhÉ‹ bt®ÍÅah (Kimberly Jones) v‹D« M¥ãÇ¡f bg©kÂ, v‹D« ïl¤â‰F¡ bfh©L tu¥g£l nfhg¤njhL« M¤âu¤njhL« M‰W« ciu 20 M¥ãÇ¡f®fnshL,mbkÇ¡f »il¡»wJ. ïiz¥ò (https://www.youtube.com/ M¥ãÇ¡f®fË‹ tuyhW bjhl§F»wJ. watch?v=llci8MVh8J4). eh}W M©Lfshf¥ 1492M« M©Ljh‹ bfhy«g° mbkÇ¡f¤ bghUshjhu ßâahf v§fis x‹W« Ôîfis¡ f©Lão¤jh®. m¥nghJ m§F ïšyhkšjhnd it¤âU¡»Ö®fŸ v‹W thœªJ bfh©L ïUªjt®fŸ, mªj k©Â‹ cz®¢ánahL ngR»wh®. mtuJ ciuia¡ brhªj¡fhu®fshf ïUªj br›Éªâa®fŸ. nf£gnjhL, mbkÇ¡f M¥ãÇ¡f®fË‹ m§F ïUªj br›Éªâa®fis, Éy§Ffis tuyh‰iwí« ïiz¤J¤ bjÇªJ bfh©lhš, nt£ilahLtJ nghy btŸisa®fŸ ïªj ïa¡f¤â‹ cŸs¤J mGFuyhŒ bfh‹W FÉ¤j fij ï‹bdhU nrhf¡fij. xÈ¡F« Fuiy eh« m¿ªJ bfhŸsyh«. 1619M« M©L Mu«ã¤j M¥ãÇ¡f®fË‹ jh§fŸ ãwªj k©zhd M¥ãÇ¡fhÉš moik tuyhW, 400 M©Lfis¡ kÅj®fshf thœªJ bfh©oUªj fU¥ãd flªj ÃiyÆš, jdJ K‹ndh®fŸ kÅj®fis, mbkÇ¡fhî¡F moik v¥go všyh« J‹òW¤j¥g£lh®fŸ, ntiy brŒtj‰fhf ïG¤J¡bfh©L tªj moik¥gL¤j¥g£lh®fŸ, Éy§Ffis Ãfœî bgU« Jau Ãfœî. thá¡F« - mªj Él¡ nftykhfî«, RakÇahij m‰W« Ãfœit¡ nf£F« - ô oôãš gh®¡F« ek¡nf thH tÈíW¤j¥g£lh®fŸ v‹gJ f©Ùiu tutiH¡F« Ãfœî. v›tsî všyh« ï‹W Mtz§fshf ï‹iwa bgÇa Raey¤njhL mbkÇ¡f btŸisa®fŸ jiyKiw¡F¡ »il¡»wJ.mt®fS¡F, fU¥ãd k¡fis mQ»dh®fŸ - el¤âdh®fŸ j‹Dila K‹ndh®fŸ g£l ntjidiaí« v‹gjid,M¥ãÇ¡f®fŸ mbkÇ¡fhÉ‰F J‹g¤ijí« kd¡f© K‹dhš moikfshf¡ bfh©L tu¥g£l tuyh‰iw gh®¡f¥gh®¡f¡ nfhg« nknyh§F»wJ. xU ôoô¥ fhbzhÈ ÉtÇ¡»wJ. https:// www.history.com/topics/black-history/black- 17M« ü‰wh©L k‰W« 18M« history-milestones Slavery comes to North America ü‰wh©LfËš M¥ãÇ¡f®fŸ, mt®fŸ 1619 v‹D« ïiza KftÇÆš ïU¡F« ehLfËš ML, khLfis¥ nghy¥ ão¤J, mªj¡ fhbzhÈ, M¥ãÇ¡fhÉÈUªJ fl¤j¥g£L, mbkÇ¡fhî¡F¡ bfh©L 90 tu¥gL»wh®fŸ. f‰gid brŒJ ghU§fŸ. ekJ ïU¡»wJ.mij vGâat® nAÇa£ Õ¢r® »uhk¤âš eh« thœªJ bfh©L ïU¡»nwh«. °l› v‹D« mbkÇ¡f¥ bg© vG¤jhs®. âObud¢ áyuhš eh« fl¤j¥gL»nwh«. 1811ïš ãwªJ M‹Ûf¢ NHÈš ts®ªjt®. v§F eh« bfh©L bršy¥gL»nwh« v‹W moik¤jd¤â‰F Mjuthf¤ j¥ã¡F« bjÇahj ÃiyÆš, f¥gÈš khLfis¥ nghy moikfS¡fhd r£l« ïa‰w¥g£lâš mil¡f¥gL»nwh«. f¥gš òw¥gL»wJ. jh¡f« bg‰W, moik¤jd¤â‰F vâuhd ek¡F¤ bjÇahj bkhÊia¥ ngR« áy ïªj ehtiy vGâdh®. ïªj cŸeh£L btŸis kÅj®fshš eh« rî¡Ffshš í¤j¤ij cUth¡»a ò¤jf¤ij vGâa mo¡f¥gL»nwh«. ekJ f©Q¡F áWbg©v‹W Mãufh« È§f‹ F¿¥ãL« K‹dhš ekJ bg©fŸ ghÈaš gyh¤fhu« msî¡F¡ F¿¥ãl¤j¡f jh¡f¤ij V‰gL¤âa brŒa¥gL»wh®fŸ. tY¡f£lhakhf ò¤jf« ïJ. ekJ Kjš ãujk® g©oj e«ik Ml¢brhš»wh®fŸ, cl‰gÆ‰á #tA®yhš neU jdJ thœ¡if tuyh‰¿š brŒa¢brhš»wh®fŸ. vâ®¥ò fh£L»wt®fŸ ïªj ehtš g‰¿ áw¥ghf¢ á¤jÇ¤JŸsh®(2). fUizÆ‹¿¤ j©o¡f¥gL»wh®fŸ; kdjsÉš fU¥ãd k¡fS¡F vâuhd xU bfhšy¥g£L flY¡FŸ ö¡» t‹k¤ij, t‹Kiwia v¥go btŸis v¿a¥gL»wh®fŸ v‹gij Ãid¡fnt Ãw¤J mbkÇ¡f®fŸ it¤âUªjh®fŸ, v¥go bfhLikahf ïU¡»wJ ïšiyah? moikfshf¡ bfhLikahf el¤âdh®fŸ, ï¥go¤jh‹ M¥ãÇ¡f®fis mbkÇ¡fhî¡F mj‰F v¥go¢ r£l§fis ïa‰¿dh®fŸ, tuit¤âU¡»wh®fŸ. tªj fU¥ãd k¡fŸ mªj¢ r£l§fË‹ JiznahL fU¥ãd mbkÇ¡fhÉš rªijfËš ML,khLfŸ k¡fis v¥go Éy§FfisÉl¡ ÑHhf nghy É‰f¥g£oU¡»wh®fŸ. mj‰bfd¤ el¤âdh®fŸ v‹gjid ïªj ehtš brhš»wJ. jÅahf¢ rªijfŸ V‰gL¤j¥gL»‹wd. 18 M« ü‰wh©oš k£L« 6 ÄšÈaÅÈUªJ moik Kiw fU¥ãd kÅj®fis 7 ÄšÈa‹ tiuÆyhd M¥ãÇ¡f®fŸ v‹dbtšyh« brŒjJ? "FL«g¤ij¡ Fiy¤j fl¤j¥g£L mbkÇ¡f¢ rªijfËš bfhLik, mogÂah moikfis bfhiy É‰f¥g£ld®. Ãuªju ntiy¡fhu®fshf brŒí« bfhLik, btŸisaU¡F vâuhd M¡f¥g£ld®. fLikahd ciH¥ghËfshf fU¥g®fË‹ rh£á Tl vLglhj bfhLik, ïUªj M¥ãÇ¡f®fŸ moikfshf¡ firao bfhL¡F« ÃWtd« ÃWÉÆUªj »il¥gij Äf¥bgÇa thŒ¥ghf mbkÇ¡f bfhLik, moikfËl« mDjhg« btŸisa®fŸ Ãid¤JŸsd®. bfh©oU¥nghU¡F« fLªj©lid bfhL¡F« bfhLik, moik Kiw mÃaha« fU¥ãd kÅj®fS« mbkÇ¡fhî«: v‹W fUJgt®fS« ifaW ÃiyÆš ïUªj bfhLik, jdJ FHªijia ïHªjj‰fhf¤ "ïy¡»a« fhy¤ij¡fh£L« f©zho j‰bfhiy brŒJ bfhŸS« bfhLik, j¥ã¤J v‹g®. m¥go mbkÇ¡fhÉš fU¥ãd XLnthiu Élh¥ãoahf Éu£o¥ão¡F« kÅj®fË‹ Ãiyia m¿ªJ bfhŸs xU bfhLik, j§fS¡FŸs cz®¢áfŸ üš cjî»wJ. "fU¥ò moikfË‹ fij" moikfS¡F ïU¡f¡Tlhbj‹W fUJ«, v‹W th‹K»y‹ mt®fshš jÄÊš moikfis¤ bjhLtJTl¡ bfLjš v‹W bkhÊbga®¡f¥g£l - nAÇa®£ Õ¢r® °l› ešyt®fŸTl Ãid¡F« bfhLik, áy® (Harriet Beecher Stowe) mt®fŸ vGâa ‘UNCLE mâfhu« g©zî«, "áy® nrit brŒaî« TOM’S CABIN‘ v‹D« üš mJ. btËahd ãwªjt®fŸ" v‹W v©Q« bfhLik, g¢ás« Kjš thu¤âš g¤jhÆu« ãuâfS«, Kjš FHªijia¢ rhfo¤j bfhLik, r£lK«, tUl¤âš _‹W y£r« ãuâfS« xU murh§fK« moik¤jd¤ij mutiz¤J¥ ò¤jf« É‰gidah? c©ikjh‹. m§»Ÿ ghJfh¡F« muzhf ïUªj bfhLik, 'clš lh«° nfã‹ m¥go É‰gidah» ciH¥ig¡ bfhL¥gt‹ jhœªjt‹' v‹»w 91 kd¥gh§F c‰rhfkhf cyÉa bfhLik, moikfshf M¡»dh®fŸ. Mdhš, btŸis jdJ FHªijia¡ bfhLikfËÈUªJ Ãw¤jtuhd MÇa®fŸ ïªâahÉ‰FŸ ÉLÉ¡f mjid¡ bfh‹w bfhLik, fÅthf tªjnghJ, ïªâahÉš ïUªj ó®tFo k¡fns ïUªjt®fS« JÂthf ïšyhj bfhLik, âuhÉl®fŸ. Vw¤jhH 4000 M©LfS¡F mÚâia ïašghdJ v‹W Ãaha¥gL¤âa K‹dhš ifg® nghy‹ fzthŒ tÊahf bfhLik,ïj‰F r£l¥ghJfh¥ò bfhL¤j ïªâahÉ‰FŸ tªjt®fŸ MÇa®fŸ. bfhLik"(3) v‹W fU¥ãd kÅj®fS¡F m©zš m«ng¤f® ïªâah KGtJ« vâuhd bfhLikfŸ v‹bd‹d elªjd guÉÆUªj ehf®fns âuhÉl®fŸ. MÇa®fŸ v‹gjid ekJ f©fS¡F K‹dhš ÃW¤J« tUifahš mt®fŸ ïªâahÉ‹ bj‹gFâ¡F üyhf ïªj 'm§»Ÿ lh«° nfã‹' v‹D« ef®ªjh®fŸ v‹W F¿¥ãL»‹wh®. âuhÉl® ò¤jf« ïU¡»wJ. v‹»‹w brhšY¡F m«ng¤f® brhš»‹w És¡f« v‹dbt‹whš "áªJ eâ Ôu¤âš ïªj¥ ò¤jf« btËahd áy ïUªj 'jáí¡fŸ' mšyJ 'fU¥g®fŸ' v‹»‹w tUl§fS¡F¥ ãwF, cŸeh£L¥ngh® ó®tFo k¡fŸ; mt®fŸ ngáa bkhÊ âuhÄs; mbkÇ¡fhÉš V‰g£L, cŸeh£L¥nghÇ‹ mªj¤ âuhÄs v‹»‹w brhšÈš ïUªJjh‹ Éisthf cl‹ghL V‰g£L, or«g® 18,1865 jÄœ tªjJ; âuhÉl« v‹w brhšY« tªjJ; M« M©L moik¤jd« xÊ¡f¥g£ljhf m¥nghJ MÇa®fŸ cŸns tutu, âuhÄs mbkÇ¡fhÉš m¿É¡f¥gL»‹wJ. Vw¤jhH mšyJ jÄœ ngá¡bfh©oUªj k¡fŸ 155 M©LfS¡F K‹dhš moik¤jd« bj‰nf jŸs¥g£lh®fŸ"(4) v‹W TW»‹wh®. xÊªjjhf m¿É¡f¥g£lhY«, fU¥ò fU¥ghf ïUªj âuhÉl®fŸjh‹ jÄH®fŸ. ïd¤jt®fŸ j§fŸ moikfŸ v‹»w mt®fŸ ïªâah KGtJ« ïUªjh®fŸ v©z« ï‹D« mbkÇ¡f btŸisa®fS¡F v‹gJ ftÅ¡f¤j¡fJ. ïU¥gnj fU¥ò ïd¤jt®fŸ nkš Vt¥gL« t‹KiwfS¡F mo¤jskhF«.mJ "b#®khÅa®fŸ, j§fis MÇa®fŸ k£Lkšy, fU¥ò ïd¤jt®fŸ ÉLjiy v‹W brhšÈ¡ bfhŸ»wh®fŸ. e« eh£L¥ milªjjhf¢brhšy¥g£lhY«, bghUshjhu gh®¥gd®fS«, j§fis MÇa®fŸ v‹W ÉLjiy ï‹D« »il¡fÉšiy. fU¥ò brhšÈ¡ bfhŸ»wh®fŸ. ïªJ kj Mjhu§fS« ïd¤jt®fis xU F‰w¥gu«giuÆd® MÇakj«, MÇa¡flîŸfŸ, MÇa k‹d®fË‹ v‹D« neh¡»nyna mbkÇ¡f btŸisa®fŸ fiyfŸ v‹gjhf¤jh‹ ïUªJ tU»‹wd. gh®¥gJ«, mQFtJ« ï‹iwa fU¥ò òuhz MuhŒ¢á¡fhu®fS« ghuj«, ïuhkhaz« ïd¤jt®fË‹ J‹g¤â‰F¡ fhuzkhF«. k‰w¥ òuhjd¡fijfŸ M»at‰¿š tU« Ru® - mRu® v‹»‹w bga®fisí«, uhk‹ âuhÉl®fS« MÇa®fS«: - mDkh‹ v‹»‹w bga®fisí« MÇa® - âuhÉl® v‹»‹w ãÇitna ãujhdkhf¡ âuhÉl®fŸ midtU« jkJ ÃiyÆš bfh©lit v‹gjhfî« Ô®khÅ¤J ò¤jf§fŸ jhœªjj‰F, #hâ mik¥ng fhuz«. gšntW vGâÆU¡»wh®fŸ. MŒîfŸ, m¿P®fË‹ T‰WfŸ ek¡F #hâ mik¥ò KiwÆ‹ njh‰w¤ijí« nkš eh£L¢ rÇ¤âu¡fhu®fS«, áw¥ghf mj‹ ts®¢áiaí«, mJ ïªâa murh§f¤jh®fS« nkš f©l MÇa® - k©Âš Ã‹W Ãiybg‰W ïU¥gj‰fhd âuhÉl® ãÇîfis x¥ò¡bfh©L m¥gona fhuz¤ijí« fh£L»‹wd. mbkÇ¡fhÉ‹ Mjhu§fis V‰gL¤â, gŸË¥ghlkhfî« ó®tFo k¡fshd br›Éªâa®fis it¤J tªâU¡»wh®fŸ. muáašfhu®fËš btŸisa®fŸ bfh‹WFÉ¤J mÊ¤jh®fŸ. ÔÉu¡ bfhŸif bfh©l njáathâfŸ, M¥ãÇ¡fhÉÈUªJ fU¥ãd kÅj®fis rkj®k¡fhu®fŸ, bghJîilik¡fhu®fŸ v‹W fl¤â¡bfh©L tªJ, ïG¤J¡bfh©L tªJ brhšy¥gL»‹w njhH® #tA®yhš neU 92 ngh‹wt®fS«, j§fsJ MuhŒ¢áfËš MÇa® ïjid¡ f£LiuÆ‹ ã‹gFâÆš fh©ngh«. - âuhÉl® v‹»‹w ãÇîfis x¥ò¡bfh©L«, âuhÉl ïa¡f¤â‹ mo¤js« eh« rÇ¤âu§fËš ïUªJ tU« MÇa® - âuhÉl® (âuhÉl®fŸ) ntW; MÇa®fŸ ntW, ekJ ãÇîfis x¥ò¡bfh©L« ïU¡»wh®fŸ"(5) g©ghL ntW; MÇa®fË‹ g©ghL ntW, v‹W F¿¥ãL»‹w jªij bgÇahÇ‹ ciu MÇa®fŸ tªnj¿fŸ v‹gjhF«; MÇa¤â‹ gšntW ÃiyfËš MÇa® âuhÉl® v‹D« jªâu«: MÇa® mšyhj k¡fŸ #hâfshf ãÇîfŸ ïUªj tuyh‰iw¡ F¿¥ãL»wJ. ájW©L »l¡»‹wh®fŸ. ïªj #hâ mik¥ò vj‹ mo¥gilÆš mik»‹wJ? t®z btË eh£oÈUªJ ïªâahÉ‰FŸ mo¥gilÆš. t®z mik¥ò Kiwia Kj‹ tªjt®fŸ MÇa®fŸ."jÄœ(âuhÉl) KjÈš V‰gL¤âat®fŸ MÇa®fŸ v‹gJ ïd¤ijaL¤J, ïªâaÇilna gutyhf¡ btË¥gil. t®z§fis c©lh¡»at®fŸ fyªJ É£lt®fŸ MÇa® Mt®. fh°ãa‹ ah®? v‹»w nfŸÉ¡F MÇa ïy¡»a§fŸ flY¡F tl¡»yikªj k¤âa MáahÉÈUªJ flîŸ v‹W gâš mË¡»‹wd. mŒnuh¥gh, ghuÓf«, ïªâah M»a gFâfËš mt®fŸ Fona¿d® vd¥ bghJthf rhJ® t®©a« kah °UZl«; Fzf®k ÃWÉíŸsd®. Rkh® ».K.2000ïš ïªâah Éghfr/j°a f®¤jhuh« mã kh« É¤â tªjd®. mt®fŸ ï§F EiHªjbghGJ, mf®¤jhu« m›ta« " (Ñij - m¤ah 4 - áªJbtË ehfÇf« ts®ªnjh§»ÆUªjJ. Rnyhf« 13) neuhd mf‹w bjU¡fŸ, _l¥g£l rh¡filfŸ, miwfŸ gy bfh©l kho åLfŸ, Fz§fS¡F¤ j¡fgo fUk§fis bghJ k©lg§fŸ, bghJ¡FËaš ïl§fŸ tF¤J, eh‹Ft®z KiwghL v‹dhš KjÈa áw¥òfŸ ïUªjd. ehfÇfk‰w fh£L gil¡f¥g£lJ. ehnd mj‰F¤ jiytdhf thœ¡ifÆduhd MÇa®fŸ, efu ehfÇf« ïUªjhY« mªj ehšt®z¥ ghFgh£il gil¤J¢ Rfkhf thœªj áªJbtË âuhÉliu kh‰¿ it¡f v‹dhY« KoahJ. ïj‹go #hâ bt‹wd®. Fâiu, ïU«ò, Éš M»at‰iw¤ v‹gJ kÅjdhš c©lh¡f¥g£lJ mšy. âw«gl¥ ga‹gL¤j MÇa® f‰¿Uªjik, áªJ mJ flîshš c©lh¡f¥g£lJ v‹W ïªj btË k¡fis mt®fŸ bt‹wik¡F K¡»a¡ Rnyhf« ÉâKiw tF¡»wJ."(7) fhuz« vdyh«"(6) v‹W F.bt.».Mrh‹ F¿¥ãL»‹wh®. ehfÇfkhd âuhÉliu j§fS¡F¤ jh§fns flîŸ vd¥gL« ehfÇfk‰w MÇa®fŸ nghÇš bt‹wh®fŸ ãu«khÉ‹ be‰¿ÆÈUªJ ãwªjjhf vGâ v‹W F.bt.». Mrh‹ F¿¥ãL»‹wh®. it¤J¡bfh©l MÇa®fŸ, mjid k‰wt®fis e«g it¤jâšjh‹ MÇa®fË‹ eÇ¤jdkhd Äf ehfÇkhd thœ¡ifia thœªjt®fŸ bt‰¿ ïU¡»wJ. v¥go e«g it¤jh®fŸ? kD âuhÉl®fŸ v‹gjid m‹iwa áªJbtË °ÄUâÆ‹ _ykhf ehštif t®z§fis Ãiy ehfÇf MŒîfS« ï‹iwa ÑHo MŒîfS« ÃW¤â¡bfh©l MÇa®fŸ, mjid k‰wt®fŸ Ã%ã¤J¡ bfh©oU¡»‹wd.mt®fŸ v¥go¡ e«g nt©L« v‹gj‰fhf, mªj t®zháuk Ñœ #hâfshf kh‰w¥g£L, fšÉ m‰wt®fshf, mik¥ò, flîshš c©lh¡f¥g£lJ v‹W«, bghUshjhu« m‰wt®fshf M¡f¥g£lh®fŸ kh‰wKoahjJ v‹W« M¡»¡bfh©lh®fŸ v‹gjid btË¥gL¤âa ïa¡f« âuhÉl v‹gjid¤ âuhÉl® fHf¤jiyt® ».åukÂ ïa¡f«. nk‰f©l m¿P®fË‹ T‰WfŸ F¿¥ãL»‹wh®.t®z§fŸ eh‹Fjh‹, k£L« MÇa®fŸ tªnj¿fns v‹gjid¢ t®z¤â‰F btËna ïUªjt®fŸ mt®z®fŸ, brhšyÉšiy. ï‹W btËtªJ bfh©oU¡F« Ô©l¤jfhnjh®. t®z§fŸ ï¤jid #hâfshf kuãaš, bkhÊÆaš, bjhšÈaš MŒîfŸ kh¿aJ v¥nghJ? m©zš m«ng¤f® mHfhf mid¤J« MÇa®fŸ tªnj¿fns v‹gij És¡F»wh®. "cgead« el¤J« cÇikia¡ vªjÉjkhd mŒaÄ‹¿ cWâ¥gL¤J»‹wd. FUÉlÄUªJ jªij¡F kh‰¿¡bfhL¤jnj 93 gh®¥gÜa« brŒj K¡»a khWjyhF«. ïj‹ Nœ¢áahš #hâ tiyfS¡FŸ á¡»d®. Éisî cgead« el¤J« cÇikia¥ ï‹Wtiu btËna tuKoahkš, cH‹W bg‰w jªij, j‹ kfD¡F j‹ t®z¤ijna bfh©oU¡»‹wd®. jªJ ÉL»wh®. ï›thW t®z¥ gu«giu cÇikah¡f¥g£lJ. ï›thwhf t®z¤ij "MÇa® tUif¡F K‹d® jÄœeh£oš Ã®zÆ¡F« FUÉ‹ mâfhu¤ij¤ jªij¡F #hâKiw »ilahJ- v‹gâš ïUntW kh‰¿aj‹ _y« ïWâahf¥ gh®¥gÜa« fU¤JfŸ »ilahJ.t®zh°uk j®k¥go t®z¤ij #hâahf kh‰¿aJ. t®z¤ij tl ïªâahÉš ãuhkz®, r¤âÇa®, itáa®, #hâahf kh‰¿aj‹ _y« gh®¥gÜa« v‹d N¤âu®v‹W eh‹F t®z§fshf k¡fŸ v‹d ga‹fis¥ bg‰wJ v‹gij¥ òÇªJ ãÇ¡f¥g£oUªjd®. ïJjh‹ t®zh°uk j®k« bfhŸtâš fodÄšiy.g©il¡fhy¤âš mšyJ rJ® t®z«v‹W F¿¥ãl¥gLtjhF«! gh®¥gd® bg‰¿Uªj caÇa jFâia x›bthU rKjha t£l¤â‰F btËna Ô©l¤jfhnjh® gh®¥gdD« - mt‹ jFâ, âwik g‰¿ vªj¡ it¡f¥g£oUªjd®.' nfŸÉí« ï‹¿¥ bgwnt©L« v‹gnj ïj‹ neh¡fkhF«. ïjidna ntW th®¤ijÆš ãuhkz®fŸ ãu«khÉ‹ be‰¿ÆÈUªJ«, brhštjhdhš x›bthU gh®¥gdidí« r¤âÇa®fŸ ò#§fËÈUªJ«, mt‹ v›tsî ju§bf£ltdhf ïUªjhY«, itáa®fŸ bjhilÆÈUªJ«, N¤âu®fŸ vj‰F« gad‰wtdhf ïUªjhY«, mtid¥ ghj§fËÈUªJ« ãwªjjhf¡ TW»wJ kD ãw¥ã‹ fhuzkhf ca®ªj mªj°âš °ÄUâ. ÃW¤Jtnj MF«. Éâ Éy¡»‹¿¥ gh®¥gd® r_f« KGikí« ca®Ãiy¥gL¤J« xU N¤âu®fŸ v‹ngh® ah®? Ka‰áahF«. gh®¥gÜa¤â‹ ïªj neh¡f§fis kDÉ‹ f£lisfËš ïUªJ bjËthf¤ "r©ilÆš bt‹W áiwahf¥ ão¤J bjÇªJ bfhŸsyh«. t®z¤ij gu«giu bfhzu¥g£lt‹, m‹òl‹ CÊaŠbrŒgt‹, cÇikah¡»aj‹ _y« xU K£lhŸ j‹ ntá kf‹, Éiy¡F¡ bfhŸs¥g£lt‹, gh®¥gdid¡Tl xU go¤j gh®¥gdÅ‹ xUtdh‰ bfhL¡f¥ g£lt‹, FytÊna mªj°â‰F ca®¤âÉlyh« v‹gij kD bjh‹W bjh£L CÊaŠbrŒgt‹, F‰w¤â‰fhf m¿ªâUªjh®. go¤j gh®¥gdid¥ nghy, ntiy brŒgt‹ vd¢N¤âu® vGtif¥gLt®" K£lhŸ gh®¥gh‹ kâ¡f¥glkh£lh‹ vd vdî«, gh®¥gd‹ mŒa« ï‹¿ nk‰T¿a kD mŠádh®. Mfntjh‹ gh®¥gd r_f« vGtif¢ N¤âuÇl¤âÈUªJ« bghUis KGikí« nk‹ik¥ gL¤J« Ka‰áÆš tÈªJ vL¤J¡bfhŸsyh«.j« jiyt‹ ïw§»dh®." (8)v¥go¥g£l Nœ¢á. ïJ ï‹W« vL¤J¡bfhŸSj‰FÇa bghUisíila tiu bjhl®»wJ. j§fS¡F¤ jh§fns ïl mªj¢N¤âu® j« bghUS¡F¢ á¿J« xJ¡Ñ£il mik¤J¡ bfh©lt®fŸ, bršt«, cÇikíilat® mšy®" v‹W« kD ca®î mid¤J« j§fS¡F v‹W vGâ TWtjhf kiwkiyaofŸ bjÇÉ¡»wh®(9) it¤J¡bfh©lt®fŸ MÇa®fŸ. j§fis ïªj¡ fU¤â‹ mo¥gilÆšjh‹ N¤âu®fŸ ca®¤â¡bfh©l MÇa®fŸ k‰wt®fis¢ bghUs‰wt®fshf M¡f¥g£ld®. r¤âÇa®fŸ, itáa®fŸ,N¤âu®fŸ vd¥ M¡»at®fŸ k‹d®fŸ. mj‰F¡ fhuz« ãÇ¤jd®. ãw¥ã‹ mo¥gilÆš MÇa®fŸ kD Úâ. ï‹iwa NHÈš, kD Úâia ca®¤j¥g£ld®. k‰wt®fŸ ãw¥ã‹ MjÇ¤J¥ gâÉL« ã‰gL¤j¥g£lt®fis¥ mo¥gilÆš ÑnH ïw¡f¥g£ld®. N¤âu® gh®¡»‹wnghJ ek¡F ntjidjh‹ V‰gL»wJ. vd¥g£lt®fis Äf¡ nftykhf vGâ it¤jd®. mj‰F flîis¤ Jiz¡F ï‹iwa ciH¡F« k¡fËš miH¤J¡bfh©ld®. 'ahJ« Cnu ahtU« bgU«gh‹ikÆd®, #hâ-tUz mo¥gilÆš nfË®' vd thœªj âuhÉl k¡fŸ MÇa¤â‹ N¤âu® vD« t®z¤â‰FŸjh‹ tU»‹wd®. 94 m©zš m«ng¤f®, tUz¤ij #hâahf ã‹ò Fy jUkkhfî« ã‹g‰w¢ brŒJ, kh‰¿a ã‹ò, MÇa®fŸ N¤âu®fŸ bt›ntW msÉš xJ¡»í« xJ§»í« ÛJ« N¤âu¥ bg©fŸ ÛJ« bfh£oa thœtJ #hâa« M»wJ. mj‹ TWfŸ: btW¥òfis¥ g£oaÈL»‹wh®. "gh®¥gÜa« ghuhik, beU§fhik, Ô©lhik, nfhÆš, fh£LÄuh©o¤jdkhd mehfÇ¤njhL, Fs«, rhiy KjÈa bghJ cilikfËY« t®z§fS¡F ïilÆyhd fy¥ò ey‹fËY« rk msÉš bghJ cÇikÆ‹ik, kd¤ijí«, fyªJ©ziyí« jil brŒí« rk ÚâÆ‹ik, midtU¡F« fšÉ thŒ¥ò¢ gÂia¢brŒjJ. N¤âu¥bg© r«gªjkhf rkmsÉš ïšyhik, ÉU«ãa bjhÊiy kD fh£L« btW¥ig¡ ftÅí§fŸ. nk‰bfhŸs mDkâÆ‹ik, #hâfS¡F N¤âu®fŸ czî F¿¤J kD T¿ÆU¥gijí« ïilna beU§»¥ gHfhik, fyªJwî ftÅí§fŸ. mªj czî ÉªJ mšyJ bfhŸshik,âUkz« brŒahik M»a áWÚ® nghy mR¤jkhdJ vd kD TW»wh®. TWfËš gynth - áynth,x‹¿u©nlh ïªj ïu©L ÉâfS«jh‹ #hâ mik¥ig¤ #hâa¤ij milahs¥gL¤âí« njh‰WÉ¤jJ. fy¥ò kz¤jil, fyªJ©zš Ãiy¥gL¤âí« tU»‹wd."(11) Ûjhd jil M»a ïU ö©fË‹ ÛJjh‹ #hâa« Ã‰»wJ."(10)m©zš m«ng¤f® ïªj #hâa¤â‹ TWfshd ghuhik, beU§fhik, üÈš Äf ÉÇthf ÉtÇ¡F« bg©fË‹ rk ÚâÆ‹ik, midtU¡F« fšÉ thŒ¥ò âUkz« g‰¿a kDÉ‹ f£lisfŸ, râia rk msÉš ïšyhik,ÉU«ãa bjhÊiy Ãaha¥gL¤J« fU¤JfŸ,ghša kz«, nk‰bfhŸs mDkâÆ‹ik v‹W mŒah f£lha¥gL¤j¥g£l Éjit Ãiyngh‹wit F.bt.».Mrh‹ mt®fŸ R£L»‹w gy #hâia¡ fh¥gh‰W« neh¡f« bfh©lit TWfŸ fU¥ãd k¡fË‹ ÛJ mbkÇ¡f v‹gjid thá¡F« vtU¡F«, mbkÇ¡f btŸisa®fŸ fh£L»‹w Ãwbt¿ mo¥gil¡ btŸisa®fŸ ÛJ fU¥ò ïd¤jt®fŸ TWfshfî« ïU¥gij¡ fhz Ko»wJ. fh£L»‹w nfhg« ngh‹w M¤âuK«, nfhgK« 'm§»Ÿ lh«° nfã‹' v‹D« ò¤jf¤âš tU«; tunt©L«.m¥go X® c©ikahd "vÈrh v‹gtÇ‹ fztdhf¡ fh£l¥gLgt‹ nfhg« âuhÉl ïa¡f¤â‹ jiyt®fS¡F #h®{ nAÇ° v‹D« ïs« kÅj‹. mH»a - jªij bgÇah®, ngu¿P® m©zh, lh¡l® njh‰wK«,ïÅikahd gH¡f tH¡f§fS« fiyP®, ehty® beLŠbrÊa‹, MáÇa® mtÅl« ïUªjd. bjhÊ‰rhiyÆš ».åukÂ ngh‹wt®fS¡F - ïUªjJ; midtÇ‹ ÉU¥g¤â‰FÇatdhf mt‹ ïU¡»wJ. ïUªjh‹. ïUªjhY« ïªj ïs« kÅj‹ r£l¤â‹ gh®itÆš xU kÅjdšy; ïªâa #hâaK« fU¥g®fË‹ xU ru¡fhF«; eh£il¢ R‰¿¥ gaz« Ûjhd Ãwbt¿í« : brŒJ, òâa ïaªâu§fis¡ f©Lão¤J, bgUªjiffS¡F ïizahf¤ jiy ca®¤â #hâa« v‹whš v‹d v‹gjid¥ Ã‰f ïªj moik¡F VJ jFâ? ÉiuÉš bgÇah® ngUiuahs® F.bt.».Mrh‹ ï¥go ïj‰F Koî f£lnt©L«. mtid¤ tiuaW¡»wh®. "#hâa« v‹gJ v‹d? ïªJ âU«g miH¤J¡bfh©L bt£lî«, kj¡ FU¡fS« jiyt®fS« ngh‰W« njh©lî« gÂ¡f nt©L«. mt‹ ntj§fŸ(°Uâ), rh¤âu«,ïâfhr«, òuhz«, v¥go¢ rhk®¤âarhÈahf ïU¡f Koí« °ÄUâM»at‰¿‹go mªj kj¤ij¢ v‹W gh®¡f nt©L«.(12) X® moik xU rh®ªjt®fis¥ ãw¥ã‹ fhuzkhf¥ ãÇ¤J«, KjyhËÆlÄUªJ ï‹bdhU KjyhË¡F ca®î jhœit¡ f‰ã¤J«, nkš-Ñœgo É‰f¥gL»wh®. ïu©lhtJ KjyhË, moik Ãiyfis mik¤J«, ïašghd kÅj cwit #h®{ nAÇ[&¡F kÇahij mË¡»wh®. KG msÉš kW¤J«, ït‰iw¢ rKjha xU fUÉia¡ f©Lão¡F« msÉ‰F eilKiwÆš KjÈš tUz jUkkhfî«, C¡f« jU»‹wh®. fUÉia¥ g‰¿¡ fil¡F 95 tUgt®fS¡F És¡f« brhšÈ¤ju ïÊit ngh¡FtJ, ïÊî¡F fhuzkhf #h®{nAÇÌ¡F mDkâ mË¡»wh®. #h®{ ïU¡F« #hâia xÊ¥gJ v‹gJ MF«. nAÇi[ É‰w Kjš KjyhË ïjid¥ gh®¡»‹wh®. X® moik xU fUÉia¡ #hâ cz®î« âuhÉl ïa¡fK«: f©Lão¥gjh? mj‰F És¡f« brhšYtjh? mtid kWgoí« Éiy¡F th§» bt£lî« ïªâahÉš 3000¡F« nk‰g£l #hâfŸ njh©lî« gÂ¡fnt©L« v‹W Koî ïU¡»‹wd. vªj #hâÆš ãwªâUªjhY« #hâ brŒJ Éiy¡F th§» KG moikahf v‹gJ ïÊî, e« ÛJ â£lÄ£L MÇa®fshš el¤J»wh®. xL¡f¥g£l xUt® ca® v¿a¥g£l fÊî, #hâ v‹gJ má§f« v‹w gjÉ¡F tªJ É£lhš, âuhÉl ïa¡f¤â‹ cz®it V‰gL¤JtJ - V‰gL¤âaJ âuhÉl gy‹ fhuzkhf nk‹ikahd Ãiy¡F ïa¡f«.#hâ mo¥gilÆš ïl xJ¡ÑL tªJÉ£lhš, mtU¡F vâuhf¢ brŒa¥gL« nf£gJ,nghuhLtJ v‹gJTl, KŸis râfis, kd¤jilfis ï¤njhL eh« KŸshš vL¥gJnghy, vªj #hâ v‹D« x¥ã£L¥ gh®¡fyh«. fšÉÆdhš, ntiy j¤Jt¤jhš ïÊî gL¤j¥g£nlhnkh, mªj thŒ¥ãdhš nkyhd Ãiy¡F tU« xUtid, #hâ mo¥gilÆš ek¡fhd cÇikia Û£L kWgoí« mtdJ giHa Ãiy¡F¡ bfh©L vL¥gj‰fhd X® ïil¡fhy tÊKiwna jÉu, bršy nt©L« v‹D« bt¿, mbkÇ¡f mJnt Ô®tšy v‹gij¤ jkJ njhH®fS¡F btŸisa®fŸ v‹whY« ïªâa MÇa®fŸ vL¤J¡fh£o¢ brhšY« ïa¡f« âuhÉl v‹whY« kdâ‰FŸ ts®ªJ»l¡F« ïa¡f«. âuhÉl ïa¡f« v‹W tU»‹w KŸbrofshf ïU¥gij¡ fhz Koí«. ïªj nghJ, muáaY¡F¥ nghfhj, th¡F muáaÈš #hâKiwÆdhš N¤âu®fS« Ô©l¤jfhnjh® nj®jY¡F Ã‰fhj âuhÉl® fHf« Äf¤bjËthf vd¥g£lt®fS« mDgÉ¤j bfhLikfŸ ïjid¤ bjÇÉ¤âU¡»wJ.X® ca®ªj #hâ mbkÇ¡fhÉš fU¥ãd k¡fŸ moikfshf v‹W j‹id e«ò»wtD¡F ïU¡F« #hâbt¿ mDgÉ¤j bfhLikfS¡F¢ r‰W« v›tsî Ôiknah, mjid¥nghynt Fiwahjit. N¤âu, gŠrk ïÊit Ú¡fnt ïªj VÂ¥go #hâ mik¥ãš ïilÆš #hâa¤â‹ bfhLikfS¡F vâuhfî«, ïU¡F« mšyJ filÃiyÆš ïU¡F« #hâÆ‹ bgauhš kW¡f¥gL« cÇikfis xU #hâ¡fhuD¡F« ïU¡F« #hâbt¿í« Û£L vL¡fî« njh‹¿a ïa¡f« âuhÉl Ôikahdnj. ïu©Lnk #hâ mik¥ig ï‹D« ïa¡f«. üW M©LfS¡F K‹dhš gy¥gL¤jnt brŒí«.MÇa®fŸ ïªj #hâ¥ njh‹¿a ïa¡f« ï‹W« cÆ®¥nghL« bgUik ngRtij, ïilÃiy #hâfS¡F« k‰w cz®nthL«, vâÇfis¡ fU¤J¡fs¤âš #hâfS¡F« ö©o¡bfh©nl ïU¡»wh®fŸ. neU¡F ne® rªâ¤J c©ikfis vL¤J ïjid e‹whf cz®ªj âuhÉl ïa¡f«, it¡F« ïa¡fkhf ïU¡»wJ. "ü‰wh©L všyh #hâia¢ rh®ªjtiuí«, #hâ¥bgUik ÉHh¡ bfh©lhl¥gL« âuhÉl® ïa¡fkh»a ngRtJ v‹gJ mUtU¥ò v‹D« fU¤ij¥ Úâ¡f£á,bj‹Åªâa ey cÇik¢r§f« - gykhf Éij¤âU¡»wJ. mâš bt‰¿í« Jt¡f¥g£lj‹ neh¡f« - âuhÉl® rKjha« bg‰¿U¡»wJ. gšyhÆu¡fz¡fhd M©Lfshf, fšÉ, c¤ânahf«, M»at‰iw¥ bgwhj j‰F¿¢ ïl xJ¡Ñ£o‹ #hâ xÊ¥ò¤ j¤Jt« rKjhakhfî«, N¤âu, gŠrk ïÊit òÇahjt®fŸ, ïl xJ¡Ñ£odhšjh‹ #hâ mJ j‹DŸ V‰WŸs t®zh°ku¤ij¥ ÃiybgW»wJ v‹gJnghy¥ ngRtj‰fhd ngh¡», rk thŒ¥ò, rk cÇik¢ rKjha¤ij gâiy¤ bjhl®¢áahf¤ âuhÉl ïa¡f« cUth¡fnt©L« v‹gj‰fhfnt bfhL¤âU¡»wJ. KŸis KŸshš vL¥gJ nghy, MF«.(13)" v‹W âuhÉl® fHf¤jiyt® vj‹ fhuzkhf (#hâ) cÇik kW¡f¥g£lh®fnsh, ».åukÂ mt®fŸ F¿¥ãLtij¥ nghy, mnj mo¥gilÆš mt®fS¡F K‹DÇik âuhÉl ïa¡f¤â‹ neh¡f« N¤âu, gŠrk bfhL¥gJjh‹ ïl xJ¡ÑL. fšÉ mo¥gilÆš, 96 r_f mo¥gilÆš ïl xJ¡ÑL v‹gij¤jh‹ KjÈnah® fyªJ bfh©ld®. 'âuhÉl‹' ïjœ ïªâa murik¥ò¢ r£l« bfhL¤âU¡»wJ. MáÇa® n#.v°. f©z¥g® xU Ô®khd¤ij bghUshjhu mo¥gilÆš ïl xJ¡ÑL v‹gJ K‹bkhÊªjh®. m¤Ô®khdkhtJ:- Vkh‰W.ViHfS¡F trâ brŒJ junt©L«. mt®fŸ thœÉš ešy Ãiyik tunt©L« "br‹id muR jdJ Mtz§fËš v‹»w neh¡»š MÇa®fŸ bghUshjhu 'N¤uh' v‹w brhšiy¥ ga‹gL¤JtJ mo¥gilÆš ïl xJ¡ÑL nf£fÉšiy. #hâ bgU«gh‹ikahf cŸs gh®¥gdušyhj mo¥gilÆyhd ïl xJ¡Ñ£il xÊ¡f nt©L« r_f¤âdÇ‹ RakÇahij cz®it v‹gnj mt®fË‹ neh¡f«.mt®fŸ neh¡f« Äfî« ò©gL¤Jtjhf cŸsJ vd - #hâ mo¥gilÆš r_f« ïU¡fnt©L«, ï«khehL fUJ»wJ. mjdhš flªj xL¡f¥g£l k¡fŸ moik¤bjhÊš brŒa fhy Mtz§fËÈUªJ ïªj¢ brhšiy nt©L«. k¤âa muá‹ òâa fšÉ¡bfhŸif Ú¡FtJl‹, mYtyf Mtz§fËš k‰W« gšntW Ãiy¥ghLfŸ ïjid¤ bjËthf¢ ïÅ ï¢brhšiy¥ ga‹gL¤j¡Tlhbjd R£Ltij e«khš czu Koí«. mid¤J ïyhfh¡fS¡F« cldoahf X® Miz ãw¥ã¡f nt©Lbkd muir âuhÉl ïa¡f¤â‹ rhjidfŸ: ï«khehL nf£L¡bfhŸ»wJ."x£L bkh¤j¢ r_f¤â‹ RakÇahij g‰¿aJ ï¤Ô®khd« MÇa® mšyhj k¡fŸ midtiuí« vd mt® T¿dh®. ï¤Ô®khd« gy¤j xU§»iz¡F« x‰iw¢brhš 'âuhÉl®'. ifj£lšfS¡»ilna Ãiwnt‰w¥g£lJ. m¥go¤ âuhÉl® midtiuí« x‹¿iz¤J, mj‰F¥ ãwFjhnd 'N¤âu‹' v‹»w ïÊ x‰Wik¥gL¤â, midtU« r_f g£l« gântLfËš xÊªjJ. âuhÉl® mo¥gilÆš, bghUshjhu mo¥gilÆš ïa¡f¤â‹ Äf¥bgÇa -ïd ïÊit xÊ¡F« K‹ndWtj‰F mo¥gil mik¤j ïa¡f« brašghL mšyhth ïJ?"(14) âuhÉl ïa¡fkhF«. ïÊthf, ciH¡F« k¡fis, N¤âu® v‹D« brhšyhš F¿¥gJ 'fhªâahU¡nf cÇik th§»¡ bfhL¤j bfhLik. mjid Ú¡fnt©L« v‹W Fuš ïa¡f« âuhÉl® ïa¡f«', 'g°fËš bfhL¤jJ âuhÉl ïa¡f«. brašgL¤âaJ všnyhUlD« fyªJ c£fhU« cÇik, âuhÉl ïa¡f«. "ekJ Mtz§fËš, k¡fŸ bg©fS¡F Kj‹ KjÈš ïªâahÉnyna bjhif¡ fz¡bfL¥òfËš všyh« ïªj th¡FÇik, rhiyÆš Mâ âuhÉl® el¡f eh£L¡FÇa gh®¥gd® mšyhj k¡fis¢ cÇik, fšÉÆš jiyÑœ kh‰wkhf¥ bg‰w N¤âu® v‹Wjhnd F¿¥ã£L tªjh®fŸ. cÇik v‹W eh« âuhÉl¤jhš bg‰w N¤âu®fŸ v‹whš Vnjh 'ghuj u¤dh' g£l« cÇikfis¥ g£oaÈ£L¡ bfhL¡F« v‹gJ nghy Ãid¤J¡bfh©L ïU¡»wh®fŸ! âuhÉl® fHf¤ jiyt® ».åukÂ mt®fŸ, N¤âu® v‹gj‰F kDj®k rh°âu« bghUŸ âuhÉl« v‹gj‰fhd xU tiuaiwia¤ T¿íŸsJ. mJ v¤jid ngU¡F¤ bjÇí« jU»wh®. gy ÃiyfËš jÄœehL ï‹W v‹gJjh‹ nfŸÉ. N¤âu‹ v‹whš ïªâahÉ‹ K‹dÂ khÃy§fËš x‹whf ntákf‹ v‹W kDj®k«, m¤âaha« v£L, ïU¥gj‰F¡ fhuz« âuhÉl ïa¡fK«, 415MtJ Rnyhf¤âš Tw¥g£LŸsnj! ïªj âuhÉl ïa¡f M£áfSkhF«.ïjid¥ gy ïÊî¥g£l¤ij xÊ¤jJ ah®? vâuhf¡ òŸË Étu§fŸ cWâah¡F»‹wd. Fuš bfhL¤jJ ah®? âuhÉl ïa¡f«jhnd! gh®¥gd® mšyhj ïisP® r§f¤â‹ âuhÉl® ïa¡f¡ bfhŸif¡F Kjš khÃy khehL br‹id v°.mŒ.V.V. tYñ£L« MŒîfŸ: ikjhd¤âš 1927 m¡nlhg® 22,23 ehŸfËš eilbg‰wJ. m«kheh£oš gdfš mur®, âuhÉl® ïa¡f« v‹gJ MÇa®fË‹ jªij bgÇah®, lh¡l® V.ïuhkrhÄ (KjÈah®) nkyh©ikia vâ®¤J¤ njh‹¿aJ. ï‹iwa 97 bjhšÈaš, bkhÊÆaš, kugQ ïaš vd¥ K‹ng ca®ªj ehfÇf¤ij¡ bfh©oUªj gy TWfŸ âuhÉl® ïa¡f bfhŸiffS¡F ÑHo MŒî, mj‰F¥ gy ü‰wh©LfS¡F tYñ£Ltjhf ïU¡»‹wd. K‹ng ehfÇf« bjhl§»ÆU¡fnt©L« v‹D« fU¤J¡F tYñ£L»wJ. "ïªj(ÑHo) áªJ btË¥ g©gh£o‹ âuhÉl mo¤js«: MŒî KoîfS¡F« r§f ïy¡»a¤â‰F« MÇa¥ g©gh£L¡F vâuhd Äf ehfÇfkhd v‹d bjhl®ò vd¡ nf£»wh®fŸ. r§f¥ ehfÇf¤ij¡ bfh©oUªjJ áªJ btË ghlšfŸ mªj¡ fhyf£l¤J k©izí« ehfÇf«. ï‹iwa bkhÊÆaš MŒîfŸ, áªJ kÅj®fisí« ghod. mªj¥ ghlšfS¡fhd btË¥g©gh£o‹ mo¤js« âuhÉlnk tuyh‰W¥ ã‹dÂia ï§nf »il¤j vd ÃWî»‹wd. "áªJ btË ehfÇf« bghUŸfŸ cz®¤J»‹wd. r§f fhy¥ F¿¤j vªj neuo¢brŒâí« ntj§fËnyh, ghlšfŸ fh£L« jÄœ¢ r_f« Äf ca®ªj Vida tlbkhÊ ïy¡»a k‰W« tuyh‰W ehfÇf« bfh©ljhf¤ bj‹gL»wJ. m¥go Mtz§fËnyh fhz¥glÉšiy. áªJ xU ehfÇf« ïUªâUªjhšjh‹, m«khâÇahd btË ehfÇf« ntj ïy¡»a ehfÇf¤âÈUªJ ghlšfŸ cUth»ÆU¡f Koí«. mj‰fhd ntWg£ljhf ïU¡»wJ. ï‹D« gytifÆY« Mjhukhf¤jh‹ ÑHo ïU¡»wJ" v‹»wh® âuhÉl¢ rhaš bfh©ljhf ïU¡»wJ"(15) v‹W M®. ghy»UZz‹. F¿¥ãL« M®.ghy»UZz‹, jdJ üyhd "áªJbtË¥ g©gh£o‹ âuhÉl mo¤js«" k‰bwhU Éla¤ijí« ghy»UZz‹ v‹D« üÈš ïy¡»a«, bkhÊ, C®¥bga®fŸ R£o¡fh£L»wh®. áªJ rkbtË F¿pLfS¡F¥ mo¥gilÆš áªJbtË¥g©gh£o‹ ãwF, jÄœ ãuhÄ cUthtj‰F K‹ghf¡ ehfÇf« âuhÉl ehfÇfnk vd ÃWî»‹wh®. ÑwšfŸ ghidfËš vGj¥g£LŸsd. mt® jdJ üÈš "áªJ btË ehfÇf« áªJ btË¡ F¿pLfis¥ nghynt ïªj¡ xU âuhÉl ehfÇf« v‹D« fUJnfhË‹ Ñwšfisí« go¡f KoaÉšiy. ï«khâÇahd mo¥gilÆš mQ»dhš, áªJbtË¥ ghid¡ ÑwšfŸ ïªâahÉnyna mâf« g©gh£L¡ fhy¤J C®¥bga®fŸ tlnk‰F¥ »il¤âU¥gJ jÄœeh£ošjh‹. ÑHoÆš òy¤âš ï‹Wtiu Ãiy¤âU¥gJ, òy« k£L« 1001 ghid¡ ÑwšfŸ »il¤âU¡»‹wd. bga®ªj áªJ btËÆd®, mt®fŸ j§fsJ ïJ vG¤J cUthtij¡ fh£L»wJ. C®¥bga®fis ÛŸ ÃidthŒ¡ bfh©LtªJ ï«khâÇahd ÑwšfŸ f§if¢ rkbtËÆš j§fsJ òâa jhaf¤âš ga‹gL¤âaJ; bgÇjhf¡ »il¡fÉšiy v‹»wh® mt® mt®fË‹ thŒbkhÊ¥ghlš kuãš, fij (Mjhu« : https://www.bbc.com/tamil/ kuãš nt%‹¿a m¥bga®fŸ âuhÉl®fË‹ india-49768739). ÑHo MŒî bjhl®ªJ bjhšÈy¡»akhd r§f ïy¡»a§fËš elªJ bfh©oU¡»wJ. Mtz¥gâî brŒa¥g£lJ; m¥bga®fËš gy ï‹Wtiu jÄœ eh£oš milahs« "ÑHo mfœthŒîfËš ïUªJ fhz¤j¡f tifÆš ga‹gh£oš ïU¥gJ"(16) ïJtiu, ftdkhf MŒî brŒa¤ jFªj v‹W g£oaÈL« M®.ghy»UZz‹, kj« bjhl®ghd F¿pLfŸ vJî« ïJ btW« ôf« m‹W v‹W F¿¥ã£L »il¡fÉšiy v‹gJ F¿¥ãl¤j¡fJ. Mjhu§fis mªj üš KG¡f¡ ïa‰ifíl‹ ïizªj thœî, #hâ mik¥ò bfhL¤âU¡»‹wh®. ï‹ik, Fiwªj mâfhu§fŸ ga‹ghL, M»at‰iw¡bfh©l xU g©gh£ilna ÑHo MŒî: ÑHo mfœthŒîfŸ btË¥gL¤j¡Toajhf ïU¡F«. ÑHo f©Lão¥òfŸ ek¡F cz®¤j bjhšÈaš Jiw el¤J«, kJiu mU»š ÉU«òtJ v‹dbt‹whš kj¢rh®ã‹ik,cŸ cŸs ÑHo MŒî, òâa btË¢r§fŸ gyt‰iw¤ ïiz¡f¥g£l, rk Ãiy¥gL¤j¥g£l r_f jUtjhf ïU¡»wJ. 2600 M©LfS¡F cwîfŸ M»ad, ïa‰ifnahL ïizªj 98 xU rKjha¤J¡F mªÃakhf ïU¡f KoahJ Mâ ïªâa®fŸ ngh‹w kuãaš MŒÉ‹ v‹gJjh‹"(17) v‹W òy§flªj bjhšÈaš btË¥gilÆš btËtU« ò¤jf§fŸ, MÇa®fŸ m¿ÉašfË‹ nk«gh£L¡fhd ÃWtd¤â‹ tªnj¿fns v‹gjid ÃUã¡»‹wd. cyf« ïa¡Fe® ã.b#.brÇa‹ T¿ÆU¥gJ KGtJ« cŸs k¡fŸ, všyh« M¥ãÇ¡f¡ ftÅ¡f¤j¡fJ(18). ÑHo MŒÉ‹ mŒªjh« f©l¤âš njh‹¿¥ guÉa kÅj®fns f£l MuhŒ¢á KoîfŸ (https://www.bbc. v‹gjidí« ïªj MŒîfŸ brhš»‹wd. xU com/tamil/india-50148597) âuhÉl®fË‹ tifÆš všnyhU« òy« bga®ªjt®fns. "xU bgUikia, ehfÇf¤ij¥ giwrh‰Wtjhf jhŒ k¡fŸ ehbk‹ngh«, x‹nw v§fŸ Fy« ïU¡»wJ.ï‹D« bjhlU« MŒîfŸ gy v‹ngh«" v‹D« âiu¥gl¥ ghlš R£LtJ òâa c©ikfis¡ Tw¡TL«. . nghy, áy jhŒ k¡fns cyf« KGtJ« ïU¡F« kÅj®fË‹ _jhija®fŸ v‹gjid kuãaš kugQÉaš MŒî: MŒîfŸ brhš»‹wd.

nlhÅ n#hr¥ vGâíŸs Mâ ïªâa®fŸ khWth®fsh MÇa®fŸ?: ò¤jf« (Early Indians: The Story of Our Ancestors and Where We Came From) g‰¿ vG¤jhs® mbkÇ¡f btŸisa®fS¡F nfh.xËt©z‹ c©ik ïjœ(m¡nlhg® vâuhf,Ãwbt¿¡F vâuhf¡fU¥ãd k¡fŸ 16-31,2020) ïjÊš Ñœ¡f©lthW x‹W nr®ªJ Fuš bfhL¥gijí«, mt®fŸ F¿¥ãL»‹wh®. "Mâfhy ïªâa®fŸ v‹»w x‰Wikahf¡ fs¤âš Ã‰gijí« e«khš ïªj¥ ò¤jf¤âš ïªâa®fŸ ah®? v§»UªJ fhz Ko»‹wJ. tªjt®fŸ? áªJrkbtË ehfÇf¤âš thœªjt®fŸ ah®?MÇa®fŸ v¥nghJ mbkÇ¡f k¡fŸ bjhifÆš 13 rjÉ»j« cŸs tªjh®fŸ? #hâ mik¥òfŸ v¥go¤ njh‹¿d? fU¥g®fŸ, btŸisa®fË‹ ïdbt¿¡F vâuhf v‹gd ngh‹w gy nfŸÉfS¡F Éil njl x‹Wg£L Ã‰»‹wh®fŸ.fs¤âš mt®fŸ Ã‰gjhš Kaš»wh®; bt‰¿í« bg‰WŸsh®.MÇa®fŸ áy r£l§fS« ïa‰w¥gL»‹wd.òâa mbkÇ¡f ínuáahÉ‹ °bl¥ã òšbtËÆÈUªJ mâguhf n#h igl‹ nj®ªbjL¡f¥g£lâš, tªjt®fŸ.mt®fŸ ïªj k©Âny mbkÇ¡f mâg® ou«¥ njh‰fo¡f¥g£lâš njh‹¿at®fŸ; ïª eh£o‰F¡fyh¢rhu« 'fU¥ãd cÆ®fS« cÆ®fns' ïa¡f¤â‹ g©gh£il mË¤jt®fŸ v‹»w nfh£ghL g§fË¥ò ïU¡»wJ. Mdhš, ïªâahÉš R¡F üwhf cil¡f¥g£LŸsJ. MÇa®fŸ Äf¡Fiwªj rjÉ»jnk, _‹W rjÉ»j¤â‰F« Ñœjh‹ MÇa®fŸ cŸsd®.k‰w 97 j§fis MÇa®fŸ v‹W rjÉ»j k¡fŸ, MÇa®fshš Vkh‰w¥gL»‹wd®. miH¤J¡bfh©l xU k¡fŸ T£l« mâfhu kŒa§fŸ mid¤âY« 97rjÉfj rk°»Uj« v‹w bkhÊílD« jÅtif¥g£l k¡fis xJ¡»É£L,ïªj 3 rjÉ»j MÇa®fns fyh¢rhu¤JlD« ».K.2000¡F« ».K.1500¡F« nfhyh¢R»‹wd®. ïªâahÉš ïU¡F« muR ïil¥g£l fhy¤âš(mjhtJ Rkh® 4000 mYty§fŸ, Úâk‹w§fŸ, muR¢ brayf§fŸ vd M©LfS¡F K‹ò)ïªâahÉ‰FŸ mid¤âY« Ú¡fkw ÃiwªâU¡F« MÇa®fŸ Fona¿dh®fsh v‹gJjh‹ mªj¡ nfŸÉ. m‰òjkhd, btËÆš bjÇahj ïiz¥ò¢ mªj¡ fhyf£l«jh‹ áªJ rkbtË ehfÇf« r§»Èfis¤ j§fS¡FŸ V‰gL¤â¡bfh©L, Koî¡F tªj fhy« v‹gJ F¿¥ãl¤j¡fJ. k‰wt®fis tuÉlhkš gh®¤J¡bfhŸ»wh®fŸ. M«, mt®fŸ Fona¿fŸjh‹" v‹»w âuhÉl ïa¡f¤â‹ bjhl® nghuh£l§fŸ, MÂ¤jukhd, mŒa¤J¡»lk‰w gâiy Ka‰áfË‹ Éisthf¤ jÄœeh£oš 69 rjÉ»j cyf« KGtâYKŸs ÉŠPhÅfŸ ïl xJ¡ÑL cŸsJ. 1951ïš Kj‹KjÈš V‰W¡bfhŸS« tifÆš òâa Mjhu§fŸ muáaš r£l« âU¤j« brŒa¥gLtj‰F¡ miy miyahf tªJ bfh©oU¡»‹wd." (18) fhuzkhf ïUªjt® jªij bgÇah®. 69 rjÉ»j 99 ïl xJ¡ÑL, jÄHf¤âš V‰gl¡ fhuzkhf #hâ, nkny tUtij¤ jL¡F« v©z« ïUªjt® âuhÉl® fHf¤jiyt® ».åukÂ.mt® bfh©lt®fshfnt ïU¡»‹wd®. ïjid¤ vGâ¡ bfhL¤j r£ltiuit m‹iwa Kjšt® â£lÄ£L MÇa®fŸ, jhœ¤j¥g£lt®fŸ- b#.b#ayÈjh Ãiwnt‰¿dh®. ïªâahÉš cŸs ã‰gL¤j¥g£lt®fŸ ïilna bjhl®ªJ #hâ vªj khÃy¤âY« ïšyhj msî¡F,69 rjÉ»j ïl nkhjšfŸ ÃfG« msî¡fhd j¤Jt¤ij, xJ¡ÑL, 9 MtJ m£ltizÆš nr®¡f¥g£L, #hâa Kiwia¤ âÂ¤JŸsd®. mjid ghJfh¡f¥g£LŸsJ. Mdhš, ïªâah KGikí« czU« msî¡F k¡fS¡F, F¿¥ghf tl v‹W vL¤J¡bfh©lhš ïl xJ¡Ñ£L ïªâa k¡fS¡Fï‹D« ÉÊ¥òz®î ïšiy. Ãiyik Äfî« gÇjhgkhf cŸsJ. r_fÚâ "e« eh£oš cŸs Ôuhj bfhoa bjh‰W nehŒfŸ mo¥gilÆš jhœ¤j¥g£lt®fS¡F«, gH§Fo áyt‰WŸ, ïªj #hâ vªj kU¤Jt¤jhY« k¡fS¡F« xJ¡f¥g£l ïl§fŸ KGikahf ngh¡f Koahj, Äfî« fLikahd bjh‰W Ãu¥g¥gLtâšiy. ã‰gL¤j¥g£lt®fS¡F nehŒ,Mdhš Ô®¡f¥glnt©oa bjh‰W k©lš fÄrid mkšgL¤âajhš, ghuâa nehah«.eh« bghJthf¤ bjh‰W nehŒfŸ #djh f£á jdJ Mjuit É.ã.á§ mt®fS¡F v‹W F¿¥ãL« nehŒfŸ,Vnjh MÆu¤âš Éy¡»¡bfh©lJ. v‹whY« ã‰gL¤j¥g£l, mŒªJ ng®fS¡F¤jh‹ ão¤J¡bfh©L Äf¥ ã‰gL¤j¥g£lt®fS¡F 27 rjÉ»j ïl ÓuÊ¡F«. Mdhš, ïªj #hâ v‹D« bjh‰W xJ¡ÑL mË¡F« r£l¤ij ïa‰¿É£nl nehnah, ïªâahÉš cŸs mŒ«g¤âu©L r_fÚâ¡fhty® É.ã.á§ mt®fŸ ïªâa¥ nfho k¡fisí« ão¤J¡bfh©L ãujk® gjÉÆÈUªJ Éy»dh®. k©lš FG mt®fis¥ glhjghL gL¤â tU»wJ (19) v‹W mo¥gilÆš ã‰gL¤j¥g£lt®fS¡F cÇa ghtnynuW bgUŠá¤âudh® F¿¥ãLtJ ïlxJ¡Ñ£il KGikahf ïªâa muR ï‹D« nghy, ï‹iw¡F 130 nfhoahf ïU¡F« mkyh¡fÉšiy. muáaš r£l¤â‰F vâuhf, ïªâa k¡fis ïªj #hâ v‹D« bfhLik K‹nd¿a #hâfËš ViHfS¡F 10 rjÉ»j ïl gL¤J« ghL bfhŠrkšy.gy üW g¡f§fËš xJ¡ÑL vd¢ r£l¤ij ïa‰¿, Äf mtrukhf xL¡f¥g£lt®fŸ ïªj #hâahš g£l mjid mkšgL¤âaJ ï‹iwa murhd k¤âa bfhLikfis eh« g£oaÈlyh«. ïªj ã.n#.ã.muR.j§fS¡F vâuhf el¡F«, r_ #hâ¡F vâuhf¤ jÄHf¤âš fs¤âš Ã‹wJ fÚâ¡F vâuhf el¡F«, murh§f¤â‹ ngh¡if âuhÉl® ïa¡fK«, mj‹ jiytuhd jªij vâ®¤J ïªâahÉš tYthd nghuh£l§fŸ bgÇahU« v‹gJ eh« m¿ªjnj. Mdhš jªij ïšyhj Ãiyikjh‹ cŸsJ. #hâÆ‹ bgauhš bgÇahÇ‹ neh¡fkhd K‰¿Ykhf #hâia gy bfhLikfŸ ïªâahÉš el¡»‹wd. xÊ¡fnt©L« v‹»w neh¡f« ï‹D« v‹whY« MÇa®fS¡F vâuhd xU tYthd Ãiwntwhkš ïU¡»wJ. #hâia murik¥ò¢ nghuh£l« ïªâa msÉš vHÉšiyna! r£l¥go xÊ¡fnt©L« v‹gJ âuhÉl® V‹? fU¥ãd k¡fŸ nghy x‹W nr®ªJ cu¤j fHf¤â‹ bfhŸif. jªij bgÇah® mt®fŸ Fuš nf£fÉšiyna, V‹? v‹D« nfŸÉ¡F 1957ïš el¤âa, #hâia xÊ¡f nt©L« ïªâahÉš ïU¡F« #hâ¥goÃiyfŸjh‹ v‹D« nfhÇ¡ifia tÈíW¤â el¤âa v‹gnj ÉilahF«. nghuh£l¤âš áiw br‹wt®fŸ,ï‹DÆ® Ú¤jt®fË‹ âahf§fŸ msÉl ïayhjit. ïªâahÉš ïU¡F« ïªj #hâ mik¥ò "03.11.1957ïš jŠirÆš #hâia¥ ghJfh¡F« KiwahdJ VÂ¥go ngh‹W x‹W¡F nkš ïªâa muáaš r£l¤ij¡ bfhS¤j x‹W mL¡» it¡f¥g£LŸs, rkÄšyhj nt©L« v‹»w Ô®khd¤ij 4 ïy£r« goÃiyahF«. jd¡F¡ ÑnH áy #hâfŸ k¡fŸ bfh©l kheh£oš xnu kdjhf ïU¥gij ÉU«òt®fshf ïªâa®fŸ Mnkhâ¡f¢ brŒjh®. 26.11.1957ïš jªij ïU¡»‹wd®. mt®fŸ jd¡F nkny ïU¡F« bgÇah® mt®fŸ Miz¥go Rkh® 4,000 #hâÆd®, j‹ÛJ brY¤J« Mâ¡f¤ij ng®fS¡F nkš fHf¤njhH®fŸ ïªâa mf‰WtijÉl, jd¡F¡ Ñœ ïU¡F« muáaš r£l¤ij¡ bfhS¤â, 3 M©LfŸ 100 tiu (fod¡ fhtš) j©o¡f¥g£L, áiw "všnyhU¡F« všyh«; midtU¡F« òFªjd®. Rkh® 15 njhH®fS¡F nkš ïªj mid¤J«" v‹gJjh‹ âuhÉl ïa¡f¤â‹ #hâ xÊ¥ò¥nghÇš áiw¡bfhLikahš ïWâ¡ F¿¡nfhshF«.bg© ÉLjiy neh¡»š gÈahdh®fŸ."(20) ïlxJ¡ÑL v‹gJ ïil¡fhy âuhÉl ïa¡f¤â‹ rhjidfŸ F¿¥ãl¤j¡fit. V‰ghnl. "#hâ xÊ¥ò¢ r£l« tu£L« - ïl midtU« bghJ cÇik, bghJ cilik xJ¡Ñ£il¡ ifÉl¤ jah® v‹W« "2050 mo¥gilÆš rkkhf nt©L« v‹gJjh‹ M« M©oyhtJ #hâ mo¥gilÆyhd âuhÉl ïa¡f« mila¤ Jo¡F« ïy£áakhF«. ïl xJ¡ÑL xÊ¡f¥gLtJ F¿¤J muR âuhÉl® r§f« bjhl§» 106M©LfŸ áªâ¡fnt©L« v‹W br‹id ca®Úâk‹w flªâU¡»‹wd. âuhÉl ïa¡f¤âdhš milªj Úâgâ T¿íŸsh®. ïl xJ¡ÑL¡F¡ fhuzkhd ga‹fŸ v©Âyl§fhjit. Mdhš ï‹D« #hâia xÊ¡F« tifÆš r£l« njit v‹W nghfnt©oa öu« ïU¡»wJ. cyf« bghJîÇik, Úâgâ T¿ÆUªjhš áw¥ghf ïUªâU¡F«; bghJîilik cyfkhdhš, 'všnyhU¡F« všyh« #hâia muáaš r£l¥go xÊ¡f£L«, 2050 - midt®¡F« mid¤J«' v‹D« ïy£áa« v‹d? 2040 M« M©onyna ïl xJ¡Ñ£il ÃiwntW«.mij neh¡»a gaz¤ij¤ âuhÉl xÊ¡f Koí«" v‹W âuhÉl® fHf¤ jiyt® ïa¡f«, F¿¥ghf ï‹iwa ÃiyÆš âuhÉl® MáÇa® ».åukÂ mt®fŸ br¥l«g® 9,2020 fHf« mj‰fhd K‹nd‰ghLfis¢ brŒJ m‹W ÉLjiy g¤âÇifÆš ÉL¤jm¿¡if, bfh©oU¡»wJ, nghuh£l«, ãu¢rhu« v‹D« #hâ xÊ¥ng âuhÉl ïa¡f¤â‹ _¢R¡fh‰W tÊKiwfshš! âuhÉl ïa¡f¤â‹ Fuš blšÈÆš v‹gjid cz®¤J«. cŸs k¡fisitÆš, òâa cW¥ãd®fË‹ gjÉ V‰ã‹nghJ vâbuhÈ¤jJ. ïªj¡ Fuš cyf« fhyªnjhW« nghuh£l¡ fUÉfŸ khW»‹wd. KGtJ« nf£gj‰fhd nAZnl¡Ffis¢ r_f vâ®fhy cyfK« fUÉfS« ï‹iwa ÃiyÆš Clf§fËš cUth¡f nt©L«. cyf¤âš vªj¥ r_f Clf§fns nghuh£l¡ fUÉfŸ. âuhÉl gFâÆš âuhÉl®fŸ, jÄH®fŸ ghâ¡f¥g£lhY«, ïa¡f¤ij¥ bghW¤j msÉš gÆ‰á tF¥òfŸ, #hâ¡bfhLikí« Ãwbt¿¡bfhLikí« bjhl® ãu¢rhu§fŸ, nghuh£l§fŸ vd¥ giHa x‹nw v‹gjid cyf k¡fŸ czunt©L«. KiwnahL«, ï‹iwa r_f Clf§fË‹ tÊÆyhd m¥go czU«nghJ #hâ xÊí«. òâa cyf« nghuh£lK«, th£°m¥ brŒâfŸ, Kfüš gâîfŸ, cUthF«. 'fU¥ãd cÆ®fS« cÆ®fns' bgÇah® tiy¡fh£áÆš bjhl®ªJ xËgu¥g¥gL« ïa¡f« j§fŸ ïizajs¤âš, cyf« KGtJ« jiyt®fË‹ ciufŸ, fnuhdh fhy¤âš N« ïU¡F« fU¥ãd¤jt®fis, eh£L¥g‰W (Zoom) tÊÆyhd ïizatÊ¥ ãu¢rhu§fŸ v‹W v‹D« nfh£il¤ jh©o xU§»iz¥gnj ïilÉlhJ bjhl®»‹wJ. LÉ£lÇš v¤jidnah j§fŸ F¿¡nfhŸ v‹W F¿¥ã£oU¡»wh®fŸ. nAZnl¡FfŸ ãugykh»‹wd. xU nAZnl¡ vd¡F bkhÊ¥g‰nwh, ïd¥g‰nwh, eh£L¥g‰nwh obu©o§»š KjÈl« tªjJ«, mL¤j ehŸ »ilahJ, khDl¥g‰W k£Lnk c©L mL¤j nAZnl¡ gâa¥gL»wJ. ï¥go x›bthU v‹D« jªij bgÇahÇ‹ brh‰fis¤jh‹ ehS« x›bthU ãu¢ridfË‹ mo¥gilÆš 'fU¥ãd cÆ®fS« cÆ®fns' ïa¡fK« x›bthU nAZnl¡fhf gâÉLtj‰F¥ F¿¥ãLtjhf¡ fUJ»‹nw‹. kÅj gâyhf, 2013 ïš Mu«ã¤J ï‹Wtiu #Black m¿åd¤âdhš Éisªj ntjidfis kÅj lives matter v‹D« nAZnl¡»‹ Ñœ, fU¥ãd m¿Édhnyna Ú¡»ÉlKoí«" v‹w jªij k¡fË‹ J‹g§fS«,Jau§fS«, v‹d Ô®î bgÇahÇ‹ fU¤â‹go, kÅj m¿åd¤jhš v‹gj‰fhd Éthj§fS« bjhl®ªJ eilbgWtJ Éisªj Ãwbt¿í«, #hâ bt¿í« ïªj¡fU¥ãd cÆ®fS« cÆ®fns ïa¡f¤â‹ kÅj m¿Édhnyna Ú¡f¥gL« v‹D« bt‰¿ vdyh«.j§fsJ bfhŸifia, nghuh£l¤ij vâ®fhy cyf¤ij neh¡» eilnghL« X® x‰iw nAZnl¡ _ykhf cy»š thG« k¡fŸ ïa¡f§fshf,âuhÉlïa¡fK« 'fU¥ãd midtÇ‹ ftd¤â‰F« bfh©L br‹wJ 'fU¥ãd cÆ®fS« cÆ®fns' ïa¡fK« cÆ®fS« cÆ®fns' ïa¡f¤â‹ bt‰¿ahF«. És§F»‹wd. 101 mo¡F¿¥òfŸ: 15. "áªJ btË¥g©gh£o‹ âuhÉl 1. âuhÉl ïa¡f tuyhW bjhFâ -1 KubrhÈ mo¤js«", M®.ghy»UZz‹, ghuâ khw‹, NÇa‹ gâ¥gf«, br‹id-4, gâ¥gf«, 2017, g¡f« -14 g¡f«-17 16. nkyJ, g¡f«-31 2. 'fU¥ò moikfË‹ fij 'UNCLE TOM'S 17. ÑHo itif eâ¡fiuÆš r§f fhy efu CABIN' 'nAÇa£ Õ¢r® °l›, jÄÊš th‹ ehfÇf«.. bjhšÈaš Jiw, jÄœehL muR, K»y‹, miyfŸ btËp£lf«, br‹id g¡f« XII - 24 Kjš gâ¥ò 2003. g¡f«-5 18. c©ik ïjœ (m¡nlhg® 16-31,2020)... nfh. 3. nkyJ, g¡f« - 6 xËt©z‹, g¡f«46-47 4. "bgÇah® âuhÉl« ïªJ¤Jt« 19. "rhâ xÊ¥ò " ghtynuW bgUŠá¤âudh®, ' bjhF¥gháÇa® Kidt® rfhauh{, bj‹bkhÊ gâ¥gf«, br‹id-100. 2M« itfiw gâ¥gf« â©L¡fš, g¡f«- 21 gâ¥ò, â.ã.2046, áiy (#dtÇ, 2015), g¡f«-32 5 "bgÇah® fsŠáa« #hâ Ô©lhik 20. ü‰wh©L fhQ« Úâ¡f£áí« 90M« ghf«(14)" jªij bgÇah® -10.09.1949-š M©L fhQ« RakÇahij ïa¡fK« Fo muáš vGâa f£Liu, bgÇah® rhâ¤jJ v‹d? "».åukÂ, âuhÉl® fHf RakÇahij¥ ãu¢rhu btËpL, br‹id- btËpL, br‹id-7, g¡f« 91 7,g¡f« - 24, 6. "tUz #hâ cUth¡f«' - Fbt.». Mrh‹, MáÇa®F¿¥ò: âuhÉl® fHf btËpL, br‹id-7. Kidt®. neU, jÄHf¥ gF¤j¿î 7. ÑijÆ‹ kWg¡f« (RU¡f¥g£l òâa vG¤jhs® k‹w¤â‹ khÃy¤ jiyt® Mth®. gâ¥ò), - ».åukÂ, âuhÉl® fHf btËpL, kJiu fhkuhr® gšfiy¡fHf¤ jÄÊy¡»a¤ br‹id-7 g¡f«- 34 JiwÆš, ïiwa‹ò gil¥òfËš 8. gh®¥gÜa¤â‹ bt‰¿-ã.M®. m«ng¤f®, j‹d«ã¡ifí« kÅj neaK«' v‹w r_f Úâ gâ¥gf«, âU¥ó®- 02, Kjš jiy¥ãš Kidt® g£l« bg‰wt®. bgÇah® gâ¥ò #]iy 1992. g¡f« 52,53 g£la¢ rh‹¿jG« bg‰wt®. ã.v°.v‹.vš 9. "âuhÉl ïa¡f tuyhW " KubrhÈ khw‹, ÃWtd¤âš mâfhÇahf¥ gÂah‰¿ ÉU¥g NÇa‹ gâ¥gf«, br‹id-4, _‹wh« XŒî bg‰w ït®, jÄœeh£oš kJiu kht£l« gâ¥ò,et«g® 2012,g¡f« 46-47 rh¥^Çš ãwªjt®. ït®, 'g§FÅ c¤âuK« gŸË¡TlK«', 'NÇa¡Ñ‰WfŸ' vD« ïu©L 10. gh®¥gÜa¤â‹ bt‰¿, ã.M®.m«ng¤f®, fÉij¤ bjhF¥òfS«, 'beU¥ãDŸ r_f Úâ gâ¥gf«, âU¥ó®-02, Kjš gâ¥ò JŠrš' vD« áWfij¤ bjhF¥igí« vGâ #]iy 1992.g¡f« - 58 btËÆ£LŸsh®. âU¡FwŸ tÈíW¤J« 11. "tUz #hâ cUth¡f«' F.bt.».Mrh‹, cÆ®¢NHY« ï‹iwa cyf¢NHY«', âuhÉl® fHf btËpL, br‹id-7. 'flîisí« rl§Ffisí« tŸSt« 12. 'fU¥ò moikfË‹ fij 'UNCLE TOM'S òw¡fÂ¡»wJ', 'jÄœ¤ JwÉfS« tŸSt® CABIN' 'nAÇa£ Õ¢r® °l›,jÄÊš th‹ TW« jtK«', 'MÇa vâ®¥ò¡F K‹Diu- K»y‹, miyfŸ btËp£lf«, br‹id âU¡FwË‹ ghÆu«', 'brštK« Foikí«', -24 Kjš gâ¥ò 2003. g¡f«- 21 'CG« TG« gF¤j¿î¥ gh®it' ngh‹w jiy¥òfËš ïtÇ‹ f£LiufŸ âU¡FwŸ 13. "ü‰wh©L fhQ« Úâ¡f£áí« 90-M« MŒî¤ bjhF¥òfËš btËtªJŸsd. M©L fhQ« RakÇahij ïa¡fK« cyf/ïªâa khehLfËš fyªJbfh©L rhâ¤jJ v‹d?, "».åukÂ,âuhÉl® fHf MŒî¡f£LiufŸ mË¤jt®. gšntW btËpL,br‹id-7 g¡f« 16, 29-30 ïy¡»a ïjœfËY«, r_f ïjœfËY«, 14. nkyJ, g¡f« 29-30 ïiza¤âY« gutyhf vGâ tUgt®. t

f£Liu¢ RU¡f«: mo¥gilÆyhd ntWgh£lhš, MÇa®fS« âuhÉl®fS« v¥go ntWg£lt®fŸ v‹w cy»š x›nth® ïa¡fK«, m¡fhy ciuahliyí«, ïa‰if¢rhâ/ j‹dilahs¤ij m¿jš, m¿É¤jš, bra‰if¢rhâ v‹W ÉtÇ¥gijí« MŒ»wJ. j¡fit¤jš v‹D« brašâ£l¤njhL MÇa®fŸ kD Úâia v¥go¥ ga‹gL¤â¤ nghuhL»‹wd. m›tifÆš 19M« âuhÉl®fis ïÊbgaÇ£L miH¤jh®fŸ ü‰wh©oš, ghisa§nfh£ilÆš v‹gijí«, âU¡FwŸ v¥go kD°ÄUâ¡F ïUªj irt rigÆ‹ âuhÉl¥ vâuhdJ v‹gijí« ï¡f£Liu neh¡F»wJ. g§fË¥ig ï¡f£Liu MŒî brŒ»wJ. gh®¥gdušyhnjh® ïa¡f« njh‹W« K‹dnu, j« rka ts®¢á¡F vâuhf ïUªj irt rigÆš gh®¥gdušyhnjhiu k£Lnk »¿¤Jt®fË‹ MŒî Koîfis¡ Tl V‰W¡ cW¥ãduh¡»aij neh¡F»wJ. 1912ïš irt bfh©L, j« rka ts®¢á¡F¤ Jizahfnt rigÆ‹ btËpLfis ï¡f£Liu MŒî¡F ïUªj MÇa¤ij¤ JÂªJ vâ®¡F« khWg£l vL¤J¡ bfh©L, âuhÉl ïa¡f¡ fU¤âaš ngh¡»id MuhŒªJ, m‹iwa irt rig, cUth¡f¤âš ghisa§nfh£il irt »¿¤Jt«/irt« v‹w fU¤âaiy¤ jÉ®¤J, rigÆ‹ g§fË¥ò v‹D« jiy¥ãš, rªâah MÇa«/âuhÉl« v‹D« fU¤âaiy gâ¥gf« 2017-ïš üyhf btËÆ£lij¢ R£o, MjÇ¤jij ï¡f£Liu ÃWî»wJ. mªj üÈ‹ K‹DiuÆš nguháÇa® bjh. gukát‹ mË¡F« khWg£l nfhz¤ijí« cy»š cU¡bfhŸS« x›nth® ïa¡fK« ï¡f£Liu MŒ»wJ. j« Ra milahs¤ij¤ j¡f it¤J¡bfhŸs¥ nghuhL»‹wd. m¥nghuh£l¤â‹ xU K¡»a nk‰f©l üÈš jÄH® N¤âuuh? Twhf¤ j‹dilahs¤ij m¿jš, m¿É¤jš, v‹D« gâit ï¡f£Liu MŒ»wJ. jÄH® j¡fit¤jš vD« brašâ£l« mik»‹wJ. v‹gJ« âuhÉl® v‹gJ« xnu bghUis¡ ïªj¢ braš â£l¤â‹ mo¥gilÆš cyf F¿¥gitfshf ï§F ãunah»¡f¥ ïa§»aiy ïa¡f§fŸ cŸth§F»‹wd. g£oU¡»‹wd" v‹W T‰iw¡ T®ªJ, Ãw/cUt m›tifÆš »¿°Jtuhd ïuhg®£ fhšLbtš 103 K‹it¤j 'âuhÉl«' vD« fU¤jh¡f¤ij, bjh. gukát‹ ntW xU nfhz¤âš m‹iwa irt kuò j‹gh®itÆš jd¡nf‰g Ú£o¤JŸsh®. mt® j« fU¤â‹ kŒa§fŸ m®¤j¥gL¤â¡ bfh©LŸsJ. ïjid¥ tUkhW: ghisa§nfh£il¢ irtrig ky®tÊ(1912) m¿aKo»‹wJ. ï«kyiu¢ rªâah gâ¥gf« 4 Úâ¡f£á _yt®fËš xUtuhd ã.enlr 'âuhÉl ïa¡f¡ fU¤âaš cUth¡f¤âš (KjÈah®) br‹idÆš 'âuhÉl khzt® ghisa§nfh£il irtrigÆ‹ g§fË¥ò' ÉLâ' bjhl§Ftj‰F (1912) K‹dnu vD« jiy¥ãš üyhf m©ikÆš (2017) ghisa§nfh£il¢ irt rigÆ‹ btËÆ£LŸsJ. ïªüÈš 15 f£LiufŸ btŸËÉHh ky® btËÆl¥g£lJ (1911). cŸsd. ït‰¿š 13 f£LiufŸ ïy¡»a« rh®ªjitahf cŸsd. ïu©L f£LiufŸ 4 irtrigÆš 1910 ïš Ãfœ¤j¥bg‰w 'jÄH® N¤âuuh?' 'âUÉlK« irtK«' MŒî¥ bghÊîfns mL¤j M©oš vD« jiy¥òfËš mikªJŸsd. ïªj¡ (1911) kyuhf btËÆl¥ bg‰wd. f£Liufis¡ fU¤âš bfh©L, gâ¥gháÇa® r. etÚj»UZz‹, âuhÉl ïa¡f« rh®ªj 4 1831 ïš bešiy kht£l¤âš milahs¤ij üš jiy¥gh¡»íŸsh®; üš xL¡f¥g£ltÇl« »¿°Jt« K‹DiuÆš âuhÉl« rh®ªj áy F¿¥òfis ntfkhf¥ guÉ‰W. ïij¤ jL¡f¢ irt mË¤JŸsh®. mt‰¿š, eh« ftd¤âš ntshs®fS« gh®¥gdU« 1840 ïš bfhŸs¤j¡fd tUkhW: rJ®ntj á¤jhªj rig vD« mik¥ig cUth¡»d®. Éóâ r§fK« cUthÆ‰W. 4 âuhÉl kfhghoa« ïa‰¿a khjt átPhd KÅt® kiwªj 4 ãsth£°» m«ikah® 1869 ïš (1785) xU ü‰wh©L¡ fhy¤âš ãu«kPhd rigia cUth¡»dh®. ghisa§nfh£ilÆš ' irtrka ïtU« f®dš Mšfh£L« bešiy¡F mãÉU¤â rig' (1886) bjhl§f¥g£lJ. tªj nghJ, ãuhkz® bešiya¥g® nfhÉÈš óuz F«g kÇahij mË¤jd®. 4 ïnj fhyf£l¤âš mnah¤âjhr nfhkhÄr« c©gt®fS¡F¡ nfhÉÈš g©ojuhš 'âuhÉl gh©oa‹' ïjœ kÇahij mË¤jâš irt®fS¡F btËÆl¥bg‰wJ. cl‹ghL ïšiy. ntj« vD« flY¡FŸ irt« fiu¡f¥ bgWtjhf cz®ªjd®. 4 ghisa§nfh£il¢ irtrka jk¡bfd¢ rigfŸ cUth¡», rigfËš mãÉU¤â rigÆ‹ bga® 1912 gh®¥gdušyhjt®fis cW¥ãduh¡»d®. ïš 'irt rig' vd kh‰w¥ bg‰wJ. ï¢rig¡bfd¢ r£lâ£l« tF¡f¥ ï›thW gâ¥gháÇaU« Kfîiu bg‰wJ. mâš, 'jhœªj ÃiyÆYŸs tH§»atU« mË¤JŸs fU¤âaš, 'jÄH® âuhÉliu nk‹ik mila¢ brŒtnj N¤âuuh?', 'âUÉlK« irtK«' vD« ïu©L jiyaha neh¡f« v‹W«, âuhÉluhf¥ f£Liufisí« eh« vªj¥ ã‹òy¤âš ãwªj vtU« cW¥ãduhf Mfyh«' thá¡fnt©L« v‹gj‰F tÊ fh£Ltjhfî« v‹W« F¿¡f¥bg‰WŸsd. cŸsJ.

4 ïnj fhyf£l¤âš enlr (KjÈah)uhš jÄH® N¤âuuh? v‹D« f£Liuia $kh‹ 'âuhÉlr§f«' bjhl§f¥g£lJ. É. ã. R¥ãukÂa (KjÈah)® vGâíŸsh®. ït® j‹ f£LiuÆš jÄH® N¤âu® ïšiy ïªj¡ fU¤JfŸ btË¥gL¤J« v‹gjid¥ gšntW mQFKiwfŸ tÊ Únuh£l¤ij, ïªüY¡F Kfîiu vGâa És¡F»‹wh®. mt‰iw¡ ÑœtU« _‹W 104 fU¤Jfshf totik¤J¡ bfhŸsyh«. âuhÉl #hâfŸ ml§FtJ Rghtkhdnj, jÄH® v‹gJ« âuhÉl® v‹gJ« xnu 4 ïÊ¤J¥ ngRnth® gil¥òfËš ïUªJ, bghUis¡ F¿¥gitfshf ï§nf ïÊ¡f¥gLnth® bjhl®ghd juîfis¤ ãunah»¡f¥g£oU¡»‹wd (g.39). âu£Ljš jtW. ïnjngh‹nw, Ãw mo¥gilÆyhd 4 eilKiw thœÉaštÊ¢ brh‰fS¡fhd ntWgh£lhY« cUtmo¥gilÆyhd bghUis milahs¥gL¤j nt©L«. ntWgh£lhY« kÅj®fis¥ ãÇ¤J¥ gh®¡F« gH¡fK« fhy¥ngh¡»š ts®ªJŸsJ v‹»wh®. 4 ïÊit kWjÈ¡f nt©L«; c©ik MÇa® FË® njr¤âÈUªJ tªjt®fŸ. ïjdhš milahs¤ij ïd«fhz nt©L«. btŸis Ãw¤jtuhŒ ïUªjd®. âuhÉl® bt¥g k©lykhd ïªâahÉš beL§fhy« ït‰¿š, F¿¥ã£l k¡fS¡fhd tá¤jjhš k§»d Ãw¤jtuhŒ ïUªjd®. milahs¤ij ïd« fh©gj‰fhd ï¤jF Ãw ntWgh£il mo¥gilahf¡ juîfshf vt‰iw¡ fUjnt©L« v‹gjid bfh©L cUth¡f¥bg‰wJjh‹ tUzjUk«. KjÈš bjËîgL¤J»‹wh® R¥ãukÂa®. btŸisahŒ ïU¥gt® c¤jk jUk¤âd®, jÄH®¡FÇa bga® milahs¤â‰F, mtiu k§fyhÆU¥gt® k¤âk jUk¤âd®, fU¥ghŒ ïÊîgL¤JnthÇ‹ gil¥òfËÈUªJ ïU¥gt® mjk jUk¤âd® v‹wd®. ïJnt, juî âu£Ltij¤ 'j¥ò' v‹nw F¿¡»‹wh®. MÇa® ïªâahÉ‰FŸ tUtj‰F K‹d®, ï§F ï¡fU¤J, jÄHiu ïÊîgL¤j ÉU«ò« ÃyÉa ntWghL, Ãy mo¥gilÆš ïUªjJ. MÇa®, mtiu v¥go ca®thf¡ fUJt® mâš ca®î jhœî v‹»w fU¤âaš ïšiy v‹W Édî»‹wJ. 'jh° (Dasyur) vd MÇa® v‹»wh®. MÇauhš K‹it¡f¥g£LŸs F¿¥ã£lJ jÄHiu v‹W fUjnt©lh«' 'njf«' mo¥gilÆyhd ntWghLfŸ v‹»w kndh‹kÂa« Rªju« (ãŸis)Æ‹ fhy¥ngh¡»š kiwî‰wd v‹»wh®. ïj‰F fU¤ij¤ j‹ fU¤â‰F muzh¡F»‹wh®. MÇa® âuhÉl®fËilna Ãfœî‰w kz ï§F jÄH®, âuhÉl® v‹D« ïu©L cwit¡ fhuzkhf¡ fh£L»‹wh®. ïªj brh‰fS¡Fkhd bghUis¤ bjËîgL¤j kz cwthš njf« mšyJ cUt« mšyJ nt©L« v‹»wh®. m¤bjËit eilKiw Ãw mo¥gilÆyhd ntWghL ïšyhkš thœÉaš tÊ cUth¡F»‹wh®. mJ tUkhW: nghdij ïa‰if #hâ/ bra‰if #hâ vD« fU¤âaš tÊ És¡F»‹wh®. Étu« tUkhW: ïªJ njr¤jt®fis ÏªJ¡fŸ, Kfkâa®, »¿°Jtbu‹W kj« g‰¿¥ ãÇ¥gJ nghy, Ú¡nuh¡fŸ fU¤j Ãw¤âd®. Ód® kŠrŸ bj‹Åªâa®fis #hâ g‰¿ MÇa®, jÄH® Ãw¤âd®. mbkÇ¡fïªâa® br«ò Ãw¤âd®. v‹W ghFghL brŒayh«. m¥go¥ ghFghL ït®fŸ midtU¡F« xnu Ãw¤ij¥ óá brŒtâš bgU«gh‹ik fhuzkhf¤ jÄH® xnu tifÆyhd cil mÂÉ¤jhY« v‹w bga®¥bghUËš bjY§f®, f‹dl®, xUtÇÈUªJ k‰bwhUtiu mt®j« cUt« kiyahËfŸ v‹w bga®¥ bghUŸfS« ntWgL¤â¡ fh£oÉL«; mt®fË‹ cjL, ml§F«.ÏªJ¡fS«, KfkâaU« ÄFªJ _¡F, f‹d« Kjyhdit mt®fis thG« br‹id¥ g£od¤âny, ÏªJ¡fŸ, ntWgL¤âÉL«. ï¤jF ntWgh£il Kfkâabu‹W Twnt©oa rka§fËš ïa‰if #hâ ntWghL v‹»wh®. ïªj ïa‰if "jÄHhŸ, JY¡fhŸ" v‹W rhjhuz #d§fŸ #hâÆÈUªJ bra‰if #hâia¡ ÑœtUkhW brhštJ©L. ïªj btF#dtH¡F¢ f£Liuahs® ntWgL¤â¡ fh£L»‹wh®. brh‰bwhlÇš "jÄHhŸ" v‹gJ "bjY§fhis" cŸË£oU¥gJ ftÅ¡f¤j¡fJ. ï›thW âuhÉlUŸ ml§»a ntshs®, kwt®, nk‰T¿a jÄH® v‹gâš bjY§f® KjÈa ïila®, f«khs® KjÈa #hâfŸ, bra‰if 105 #hâfshí«, xnu ïa‰if #hâahí« mwbe¿¡F« cŸs É¤âahr« r‰W C‹¿ ïU¡»‹wd®. ãuhkzÇ‰ áy®, ntshsÇ‰ áy®, neh¡Fnth®¡F És§fhâuhJ (g.45). kwtÇ‰ áy®, ïilaÇ‰ áy®, f«khsÇ‰ áy®, k‰iwa bj‹Åªâa #hâfbsh›bth‹¿Y« ï›thW òuhz§fËš, mwüšfËš áy® M»a ït®fis xnu tifahf¢ rtu« âuhÉl® - jÄH® - Ãiy v›thW gâth»íŸsJ brŒÉ¤J, xnu Éjkhf cil cL¥ã¤J v‹gjid x¥ã£L¡ fh£Ltj‹tÊ¤ xUnru¤ âu£odhš, mt®fSŸ ï‹dh® jÄH® jk¡fhd milahs¤ij v§»UªJ ï‹d #hâ, ï‹dh® ï‹d #hâ v‹W 'kÅjüš' nrfÇ¡f nt©L« v‹»w j« fU¤âaiy¤ tšyhnu gF¤j¿a kh£lh®fŸ(g. 41). bjËth¡F»‹wh®. jÄH® kDÚâtÊ¤ j«ik milahs¥gL¤â¡ bfh©lhš ïªj És¡f§fË‹ mo¥gilÆš ïÊbgaÇduhfnt âfœt®; âU¡FwŸtÊ ïu©L fU¤Jfis tÈíW¤â¢ brhš»‹wh® milahs¥gL¤â¡ bfh©lhš rkj®k R¥ãukÂa®. mit tUkhW: kdÃiy¡FÇat® Mt® v‹»w j« fU¤jh¡f Kiwia¤ bjËîgL¤J»‹wh®. jÄHiu¢ xU #hâah® k‰bwhU #hâahiu, xU N¤âu® v‹W milahs¥gL¤Jtjhš, kj¤jh® k‰bwhU kj¤jhiu 'ïÊbgaÇ£L mt®fŸ m‹whl thœÉaÈš vâ®bfhŸS« miH¥gJ rf#«' v‹»wh®. m›tifÆš ãu¢áidiaí« ï§F vL¤Jiu¡»‹wh®. MÇa® mehÇa®fis¢ N¤âu® v‹W ikNÇš r§fuh¢rhÇah® cUth¡»a F¿¥ãLtJ mt®j« bfhŸifnahL rk°»Uj¡ fšÉ ÃWtd¤â‰fhd bghUŸ bghUªâaJ jh‹. Mdhš, eh« mjid V‰f âuhÉl® ciH¥ghš tªjJ. Mdhš, m¡fšÉ nt©oaJ ïšiy; Rk¡f nt©oaJ ïšiy. ÃWtd¤âš âuhÉlU¡F ïlÄšiy. M§»nya®, ãuŠáa® Kjyhdt®fisí« ïªÃiyia¤ 'âuhÉl® be‰¿ nt®it Ãy¤â‰ N¤âu® v‹Wjh‹ MÇa® miH¤âU¡f áªj¥ ghLg£L ciH¤jjdhš, âuhÉl® nt©L«. ïJjh‹ mt®j« bfhŸif¥go bghUis¡ bfh©L °jhã¤J el¤j¥bgW« rÇahdJ. Mdhš, M§»nya® Kjyhdt® fyhrhiyÆ‹ c£g¡f¤ij¤ âuhÉl® gh®¡f m¤jF ïÊbgaß£il V‰fkh£lh®fŸ, x£lhk‰ brŒtJ j®khEZlhd§fËš x‹W' Rk¡f kh£lh®fŸ. ïjdhš, mt®fis¢ v‹W F¿¥ãL»‹wh®. nkY«, m¡fšÉ N¤âu® vd¡ F¿¥ãlÉšiy. mJnghš, ÃWtd¤âš f‰ã¡f¥ bgW« fU¤J« eh« m¥bgaiu¤ jÉ®¤jhš, N¤âu¥ âuhÉl®¡F cÇaJ v‹gjid¡ ÑœtUkhW g£l« nghF« vd¡ fUJ»‹wh®. rh‹Wl‹ És¡F»‹wh®. ï§F MÇa®, jÄHiu¢ N¤âu® v‹W F¿¥ãLtj‰fhd thœÉaš rh®ªj ãUA¤ MuÂaf¤âš ãuthAduh#‹ òÇjiyí« ftd¥gL¤J»‹wh®. ïj‰fhf, v‹gt‹, c¤jhyf‹ v‹D« ãuhkzid kDÚâÆš N¤âu®fis ïÊîgL¤J« neh¡»¡ TWÄl¤J btËÆ£l f£Liu tifÆš mikªJŸs fU¤Jfis všyh« rÇ¤âu r«gªjkhf Énrõ m®¤j¤ij (m¤. XI.379, m¤. IX.132, m¤. VI.317, m¤. c£bfh©oU¡»wJ. m›tur‹ T¿ajhtJ. VII.318, m¤. VIII.20, 413, 417, 270, 271, 272, "ïªj Phd« ïJtiuí« v¡fhy¤J« vªj¥ 280, 282) âu£o ÃušgL¤â mË¡»‹wh®. ãuhkzÅl¤J« ïUªjâšiy" v‹gJ (g¡ 46,47). ïªj nk‰nfhŸ mË¥òl‹, âU¡FwË‹ K¡»akhd fU¤ij vL¤J¡ ÑœtUkhW mjhtJ, âuhÉl¡ fU¤âaš rk°»Uj¤âš x¥ã£L¡ fh£L»‹wh®. vGj¥bg‰W MÇakh¡f¥bg‰WÉ£lJ v‹gJ R¥ãukÂa® fU¤J. ï§F, nk‰T¿a MÇa j®k ÉâfS¡F« ÉRthÄ¤âu®, gft¤ Ñij¡FÇa »UZz‹ "ãw¥bgh¡F« všyh cÆ®¡F« áw¥bgh›th, Kjyhdt®fisí« âuhÉl® vd¡ F¿¥ã£L¡ brŒbjhÊš nt‰Wikah‹" v‹w jÄH® ÑœtUkhW j« f£Liuia Ãiwî brŒJŸsh®. 106 òâjhf °jhã¡F« [k°»Uj fyhrhiyÆš bj‹ eh£il bt‹W M£á òÇaÉšiy ãuhkzušyhjh® ãuntá¡f¡ Tlhbj‹D« v‹gij¤ bjËîgL¤J« tifÆšjh‹ jilah»a òJ¢Rikia ï¥nghJ âuhÉl® ïuhkhaz¤ij¤ juthf¡ bfh©LŸsh®. nkš V‰w KaY« MÇa®fŸ K‹dnk ïnj ngh‹w gh®itÆš kfhghuj¤ijí« V‰¿ÆU¡»w N¤âu¥ng®¥ gHŠRikia¤ mQfKoí« v‹»wh®. vdnt, bj‹dh£L jh§fns ïw¡» ÉLth®fsh? ïw¡fh®fŸ. ts¤ij¢ R£L« KiwÆš, 'âU' ïU¡F« 'ïl«' Rk¥nghnu mij ïw¡fnt©L« (g.47). âU + ïl« = âUÉl« v‹W F¿¥ãL« tH¡f« cUth»ÆU¡f nt©L« v‹»wh®. ïªj¤ âuhÉl¢ áªjid MÇakh¡f¥bg‰wJ âUÉl« vD« brhšÈid, MÇa® j«Kila v‹D« R¥ãukÂaÇ‹ fU¤âaš, $kh‹ bkhÊÆašò¡F V‰g¤ âuhÉl« vd¡ ã. bgh‹d«gy (ãŸis)¤â‹ 'âUÉlK« F¿¤jd® v‹»wh®. ïªj¤ âUÉl¤â‰fhd Ãy irtK«' vD« f£LiuÆY« ïl«bg‰WŸsJ. všiyia tiuaW¡ifÆš »¿°Jt m¿P® bgh‹d«gy«, irtá¤jhªj¡ fU¤âaš jÄÊš fU¤Jfis¡ ÑœtUkhW ftd¥gL¤J»‹wh®. njh‹¿¢ rk°»Uj¤â‰F¢ br‹wJ v‹»wh®. ïj‰F, 'nfhÆšfËš Muhjid Koí« nghJ mŒnuh¥ãa ghâÇkh® ek¡F¢ brŒj itÔf fhdK«, âuhÉl fhdK«, mjhtJ ntj e‹ikfËš, ekJ bkhÊfis¢ rka« ghuhazK« njthuK« XJtJ« nt©L«' gh®¤J¥ ghJfh¤jJ bgÇa cgfhukhf v‹W Mfk¤âš ïl«bg‰WŸs fU¤ij¢ ïU¡»‹wJ. m›Éj« brŒj e‹ik rh‹whf mË¡»‹wh®. Mfk§fŸ Kj‹KjÈš cybf§F« guÉÆU¡»‹wJ. mt®fSila rk°»Uj¤âš vGj¥bg‰W ïU¡Fkhdhš, gnuhgfhu¤ij ÃôÓy©oš (New Zealand) âuhÉlfhd« ghlnt©L« v‹w fU¤J fhy¤âš mt®fSila eh£l«, nkXÇ mâš ïl« bg‰¿U¡f thŒ¥ãšiy (Maoris) v‹W g©LŸs m¤nja¤jtÇ‹ v‹»wh®. ïnjngh‹nw, jÄœ - âuhÉl« bkhÊÆa‰ br‹wJ. mij mt®fŸ MuhŒªJ vD« fU¤âaÈY« R¥ãukÂa® fU¤Jl‹ gh®¤jâš mJ jÄG¡F v›tsnth mL¤jjhf x¤J¢brš»‹wh®. 'jÄœ, bj‹ghyhuh»a fhz¥g£L mij¥g‰¿ Taylor v‹D« všyhU¡F« jhŒ bkhÊnaah«. ïâš tLf, ghâÇah® K¥gJ tUl¤â‰F K‹dnk f‹dl«, kiyahs«, JS, ngR»‹w k¡fS« btËÆ£oU¡»‹wh®. cŸgLth®fŸ' (g. 169) v‹»wh®. bgh‹d«gy® f£Liuia thá¡F«nghJ, ïuhkhaz nk‰T¿a fhuz§fshš bj‹ÅªâahÉ‹ kfhghuj¡ fU¤Jfis¤ juthf¡ bfh©L nk‰F¡ fiuÆÈUªJ,ÃôÓy©L (New Zealand) âuhÉl¢ brhšyhuhŒ¢á brŒtjhf¤ njh‹W«. tiu¡F« xnu bkhÊ eilbg‰W tªjjhf¡ ï¥ngh¡F R¥ãukÂa® fU¤âÈUªJ fhz¥gL»‹wJ. ïâš M°ânuÈah (Australia) ntWgLtjhf¤ njh‹W«.Mdhš, î« cl‹ g£oU¡fyh«. (g.170) c©ik m›thW ïšiy. bgh‹d«gy« ïuhkhaz¡ fijia¤ bj‹df¤â‰FÇa Mf, ïJtiu És¡f¥bg‰w ïu©L fijahf¡ TW»‹wh®. ïuhkhaz¥ nghÇš f£LiufËY« ïiHnahL« cŸsh®ªj g§nf‰wt®fËš ïuhk‹, ïy£Rkz‹ fU¤âaš x‰Wikia¡ ÑœtUkhW F¿¥ãlyh«. M»a ïUt® k£Lnk tl ïªâa¥ gFâia¢ nr®ªjt®, Vidat® bj‹df¤ij¢ nr®ªjt®. âuhÉl® - jÄH® vD« milahs§fS¡fhd vdnt, ïuhkhaz¥ nghiu¤ bj‹df¤ij¢ MuhŒ¢áÆš, mjid¢ rka« rh®ªj mu§»š nr®ªj ïU FG¡fS¡»ilna Ãfœªjjhf¡ Ã‹W nk‰bfh©lhY«, e«ã¡ifrh® juîfis fUjnt©L« v‹»wh®. nkY«, ehL ão¤jyhf mo¥gilahf¡ fUj¡TlhJ. ïuhkÅ‹ bt‰¿ mikahkš, ålzÅl« M£á¥bghW¥ò mË¡f¥bg‰wij¡ ïªj cŸsh®ªj ïa§»ayhšjh‹ ftd¥gL¤J»‹wh®. mjhtJ, MÇa® ïUtUnk irt rigÆš ciuah‰¿a 107 nghJ«, »¿°Jt vâ®¥guáaiy nk‰bfhŸs MáÇa®F¿¥ò: nt©oa NHÈY« nk‰bfhŸsÉšiy; itâf e«ã¡if mo¥gilÆš ãuhkzUl‹ Kidt®. mwntªj‹ v‹»w ïuh. x‹Wg£L Ã‰fnt©oa NHÈY« jhnkhju‹, òJâšÈ rtf®yhš neU x‹WglÉšiy. mjhtJ, j«ik¢ rka«tÊ gšfiy¡fHf« (JNU) jÄœ¤ JiwÆš milahs¥gL¤j nt©oa NHÈš, bkhÊtÊ gÂòÇí« nguháÇa®. ïj‰F K‹djhf¥ milahs¥gL¤J»‹wd®; bjY§F, f‹dl, ghuâjhr‹ mHf¥gh gšfiy¡fHf§fËš kiyahs bkhÊfS¡F¤ jÄiH¤ jhah¡»¤ nguháÇauhf És§»at®. âuhÉl âuhÉl« vd¡ F¿¡»‹wd®: MÇa¤âÈUªJ bkhÊ¡FL«g¤ JiwfËš òyik thŒªjt®. âuhÉl¤ij ntWgL¤J»‹wd®. j« rka bjY§F c£gl âuhÉl bkhÊ ïy¡fz§fË‹ ts®¢á¡F vâuhf mikí« »¿°JtÇ‹ MŒî tuyhW, FWªbjhif MŒîfË‹ tuyhW Koîfis V‰»‹wd®; j« rka ts®¢á¡F¤ ngh‹w MŒîfŸ brŒJŸst®. ïªâa¡ JizÃ‰F« MÇa¤ij vâ®¡»‹wd®. FoauR¤ jiytÇ‹ ÉUJ, jÄœeh£L muá‹ ït‰W¡F, bkhÊí« bkhÊíl‹ Toa ÉUJfis¥ bg‰WŸst®. thœÉaY«, vªj¢ NHÈš Û£f¥ bgW»‹wd, vªj¢ NHÈš fÉœ¡f¥bgW»‹wd v‹»w x¥ãaš ïy¡fz« r_f tuyh‰W¤ bjËî mt®fËl« cUthdnj fhuz« JiwfËš MŒthsuhd mwntªj‹, 20- vdyh«. ïjdhš, m‹iwa irtrigfŸ ¡F« nk‰g£l üšfisí«, gy MŒî¤ »¿°Jt« X irt« v‹D« fU¤âaiy¤ jhŸfisí« vGâ btËÆ£LŸsh®. bgÇahÇa jÉ®¤J, MÇa« X âuhÉl« v‹D« neh¡»š FWªbjhif, bgÇahÇa neh¡»š K.t, fU¤âaÈš ftd« brY¤âd vdyh«. jhŒ¡nfhÊ bgÇah® ïy¡»a«, br›Éaš mH»aš, r_f tuyh‰¿aš neh¡»š jÄG« mo¡F¿¥òfŸ: bjY§F«, jÄœ á§fs ïy¡fz cwî ngh‹wd mt‰WŸ áy. ïy§if, knyáah ngh‹w 1. ghisa§nfh£il¢ irtrig ky® (1912) ehLfS¡F« MŒî¥ gaz« nk‰bfh©LŸs 2. âuhÉl ïa¡f¡ fU¤âaš cUth¡f¤âš ït®, gšfiy¡fHf khÅa¡ FG (UGC) ghisa§nfh£il irtrigÆ‹ br«bkhÊ¤ jÄHhŒî k¤âa ÃWtd MŒî¤ g§fË¥ò (2017) â£l§fËY« g§nf‰WŸsh®. t 3. kD°ÄUâ (m¤âaha§fŸ VI, VII, VIII, IX, XI)

108 Notes

109 Notes

110 Similar to the word ‘Tamil’, the word ‘Dravidam’ is also a very ancient ethnonym. The stem ‘izh’ in Thamizh denotes both the language and ethnicity. Likewise the stem ‘idam’ in Dravidam denotes the place and a conjugate of ‘thirai’ (sea) and ‘idam (place)’.Both the stems ‘izh’ and ‘idam’ are related.‘Idam’ denotes the place of that ‘izh’ ethnicity, and also generically the place thereof. The stem ‘izh’ in Eezham also denotes the same ethnicity of the people and Eezham denotes their place of living. The Dravidian Civilization has been rich in culture from ancient times and was sea-faring too, that extended that culture. Whereas, the nomadic and pastoral Aryan civilization was not rooted in sea-faring. It sometimes even abhors the crossing of the seas. But in the Indian subcontinent, the Dravidian ethnic group has an immense history of sea-faring and that relates to the conjugate ‘Dravidam’.

(History Speaks–Arunothayam Publications, 1955, pp.130-132)

Panmozhi Pulavar Ka. APPADURAIYAR, M.A., L.T., Editor, English-Tamil Lexicography Project (1963-65), University of Madras.

111 The word I have chosen is 'Dravidian' - from Drâvida, the adjectival form of Dravida. It thus appears that the word 'Drâvida' from which the term *Dravidian* has been formed, as equivalent to Tamil, is better fitted, notwithstanding for use as a generic term. I have, therefore, no doubt of the propriety of adopting it. (A comparative grammar of the Dravidian or South-Indian family of languages - London, Trübner, 1875. pp. 4-7) Rev.ROBERT CALDWELL, D.D., LL.D. Honorary Member of the Royal Asiatic Society, Fellow of the University of Madras.

DRAVIDA POZHIL l Volume : 1 l Issue : 1 l January - March 2021 (Quarterly) Printed and published by Dr. K. Veeramani, M.A.,B.L., on behalf of Periyar Maniammai Institute of Science and Technology, Vallam, Thanjavur - 613403. Tamil Nadu, India and printed at PMIST Press, Thanjavur and published from PMIST Vallam, Thanjavur. Patron : Dr. K. Veeramani, M.A.,B.L. Tel: (91) 98401 32684 Email: [email protected] 112