रुईया कॉलेजला आर्ट्सला मिळणारे ऍडमिशन अधिक पर्सेंटेजवर क्लोज होणे हे अपेक्षित होते बदललेल्या विज्ञानाची गुंतागुंत इतकी अनाकलनीय झाली कि जर खर्राखुर्रा तल्लख मेंदू नसेल तर तुम्हाला काहीही कळणे अशक्य बनते पाट्या टाकून विज्ञानांत पास होण्याचे दिवस संपलेत कारण फिल्टर लागलेत पूर्वी ते न्हवते तेव्हा कॉपी करून पास होण्याचे चान्सेस असायचे माझ्या अभिनयाच्या क्लासला येणाऱ्या विद्यार्थ्यात सर्वाधिक संख्या विज्ञान शाखेची असते त्यातील काही डफ्फर असतात आणि कॉप्या करून आम्ही कसे पास झालो ते सहज सांगतात बीएस्सी केलेल्या अनेकांना भौतिक जीव रसायनांचे मूलभूत सिद्धांतही माहित नसतात हा माझा अनुभव आहे अनेक इंजिनिअर्स तर बेकार आहेत किंवा फार पेमेंट नाही म्हणून अभिनयात हात आजमावतात काही तर डॉक्टर्स असतात पण प्रॅक्टिसचा कंटाळा असतो विज्ञान व डॉक्टरी इंजिनीयरींग  हे आता पूर्वीसारखे बक्कळ पैसे मिळवून देणारे क्षेत्र राहिलेले नाही मुळात मुलंही शार्प झालेत पूर्वी चांगले मार्क्स पडलेत टाका सायन्सला असं चालायचं आता तसं नाही मुलांना आपल्या आवडीच्या शाखेतच प्रवेश घ्यायचा असतो 

आता ह्याचा अर्थ जे आर्ट्सला गेलेत त्यांचं फार काही भलं होणार आहे का ? तर नाही ! हा एक मीडियामुळं तयार झालेला फार मोठा फुगा आहे आणि तो फ़ुटेलच एकच गोष्ट चांगली आहे ती म्हणजे कला क्षेत्रात तल्लख असणाऱ्या लोकांचे वर्चस्व वाढत जाईल 

श्रीधर तिळवे नाईक 

ek dev hjchhhdj

Profile photo for Jeevan

Jeevan

 · 

Follow

Software Engineer Updated 6y

Related

Do Tamils have a religion of their own since ancient times?

We shall see about the religious information provided as per the text from Sangam Literature. We have done this research based on final Sangam Period quantifying texts (தொகை நூல்கள்) such as நற்றிணை (Natrinai), குறுந்தொகை (Kurunthogai), ஐங்குறுநூறு (Ainkurunuru), பதிற்றுப்பத்து (Purananuru), கலித்தொகை (Kalithogai), அகநானூறு (Akananuru), புறநானுறு (Purananuru) and other texts like பத்துப்பாட்டு (Pathupattu), திருக்குறள் (Tirukkuṛaḷ), சிலப்பதிகாரம் (Silappatikaram), மணிமேகலை (Manimekalai). Most importantly we have used the text of Tholkappiam (தொல்காப்பியம்) from the mid Sangam Literature which serves as the grammar and dictionary for all the text mentioned above.

Based on these texts we can come to know about the kind of worship done and religion followed by ancient Tamil people during the Sangam time which is before 250 AD. This predates the invasion of Kalabhra dynasty (களப்பர் களப்ரர், களப்பிரர், களப்பாளர்) defeating the ancient legendary Tamil dynasties of Chera, Chola and Pandiya which ended the Sangam time. Some scholars estimate that Tholkappiam is from 8th century BC and some estimate it as 3rd century BC. So these worships and religion existed from 3rd century BC to the mid 3rd century AD. We call this timeline as ‘pure Tamil time’ or also as ‘without North Indian Ariyans mix Tamil time’. ‘North Indian Ariyans timescale’ is the time after 3rd century AD. Tholkappiam was written before the first Jains, Ariyans, Buddhists entered Tamil Nadu. Hence the Gods sited in Tholkappiam is pure Tamil Gods.

Around 6th century BC, Ariyans settled on the banks of river Ganges. Before that ancient indigenous Dravidian people were living there. However Ariyans made it their home. Tamil text call banks of river Ganges as Aariyavartham (ஆரியவர்த்தம்). Cultures of those ancient indigenous Dravidians and the newly settled Ariyans intermingled over there. In the south Jains and Buddists opposed these Vedic worshipers. Due to this opposition, circumstances did not allow Vedic Brahmins and their religion to enter the south. During that time ancient Tamil people worshiped the pure Tamil Gods. The dislike between Ariyans with the South Indian Jains and Buddhists existed for few centuries. Only during the 3rd century BC, we have some evidence that Ariyans came further South from the banks of Ganges.

Pure Tamil Gods:

Before North Indian religions of Jainism, Buddhism and Vedic Religions entered, Tamil people had their own Gods and Religion. Where Tholkappiam mentions about the internal lives (அகவாழ்க்கை) and external lives (புறவாழ்க்கை) of ancient Tamil people, it mentions about those ancient Tamil Gods.

“மாயோன் மேய காடுறை யுலகமும்

சேயோன் மேய மைவரை யுலகமும்

வேந்தன் மேய தீம்புனல் உலகமும்

வருணன் மேய பெருமணல் உலகமும்

முல்லை குறிஞ்சி மருகம் நெய்தலெனச்

சொல்லிய முறையாற் சொல்லவும் படுமே”

- அகத்திணையியல் 5

Tamil land is classified into 5 type of regions, each has their own God. Mullai (Forest), Kurungi (Mountains), Marutham (Agricultural land), Neithal (Sea Shore) and Paalai (Deserts). Tholkappiam says the Gods Mayon (மாயோன்), Seyion (சேயோன்) also called as Murugan, Vendhan, Varunan are for Mullai, Kurungi, Marutham and Neithal respectively.

As each type of land had a different God, it doesn’t mean that a particular God was worshiped in that type of land alone. The Mountain God Murugan was worshiped in (திருச்செந்தூர் அலைவாய்) Tiruchendur Alaiwai. The Forest God Mayon (also called as Thirumal) was worshiped in the mountains of Tirupati (also known as Vengadam) and in Alagar Mountain. He was also worshiped in agricultural lands of Madurai, Thiruvarangam (also known as Srirangam), Kanchipuram and in the sea shores of Kaveripoompattinam (also known as Poompuhar or Puhar).

Kottavai (கொற்றவை):

கொற்றவை = கொற்றம் (victory) + அவ்வை (Superior Woman)

Tholkappiam also mentions about the goddess of victory.

“மறங்கடைக் கூட்டிய குடிநிலை சிறந்த

கொற்றவை நிலையம் அத்திணைப் புறனே”

- தொல்காப்பியம்

Kottavai means the goddess who gives victory. During a war, Kings and soldiers worshiped Kottavai to give victory. Other normal people also have worshiped her. She was not only worshiped in Tamil Nadu, but all Dravidians. In Sanskrit she was called as Kottavaa (கொட்டவா). The sound ற்ற (also doesn’t exist in English) did not exist in Sanskrit, so they used ட்ட. Kottavai is sometimes associated with deserts. Tamil Nadu doesn't have pure desserts, but war happened in dry lands and during dry season this land looks like a desert.

Sivaperumaan (சிவபெருமான்):

The Dravidian God Sivaperumaan (also known as Siva) was also mentioned in Tholkappiam. But Sangam literature doesn’t mention the name Siva anywhere. Other names like ‘அறிவின் முனைவன்’ (மரபியல் 69), ‘கறைமிடற்றண்ணல்’ (Purananuru 55), ‘காரியுண்டி கடவுள்’ (மலைபடுகடாம் Malaipatukatam 83), ‘நீர் சடைக்கரங்தான்’ (Kurunthogai 150), ‘கணிச்சியோன்’ (Kurunthogai 2), ‘முக்கட் செல்வன்’ (Purananuru 6, Akananuru 181), ‘ஏற்றூர் தியான’ (Kurunthogai 150), ‘ஆல் அமர் செல்வன்’ (Kurunthogai 81), ‘பிறவா யாக்கைப் பெரியோன்’ (Silappatikaram 5:169), ‘நுதல் விழிநாட்டத் திரையோன்’ (Silappatikaram 14: 7), ‘தெண்ணீர் கரங்த செஞ்சடைக் கடவுள்’(Silappatikaram 20:64), ‘வளன் உயரிய எரிமருள் அவிர்சடை மாற்றருங் கனிச்சி மணிமிடற்றோன்’ (Purananuru 56: 1-2) are used to represent Siva.

The Sri Lanka text Mahavamsa (மகாவம்சம்) says that there was Lingam worship in Tamil Nadu during Sangam time. But the word Lingam is not mentioned in any ancient Tamil or Sri Lankan text.

Later the Tamil poet Manikkavacakar claims that Siva was a South India’s Dravidian by saying ‘தென்னாடுடைய சிவனே போற்றி’.

Vendhan (வேந்தன்):

The name Vendhan and Varunan looks like they are North Indian Ariyan Gods. Those two names are mentioned in Vedas. Some scholars say that they are all the same Gods. But that is not the case. The Vedic Vendhan and Varunan is different from Tamil Vendhan and Varunan.

Vendhan is the god of grasslands, plains and river beds where they do agriculture. Most people lived near the river. This is the land which has more resources in the form of water and land which is suitable for agriculture. Here people live satisfied with food and resources. As agriculture is done here, people produced and ate their own quality food. Only the excess food went for trade. They manufactured goods for exchange. People here got a lot of leisure time to think and ponder. People were rich, cultured and educated. Their wealth needed protection. This was the land of government, politics, economics and goods exchange. The mastermind behind this governance is surely the King. He gave protection for the people, their wealth, their trade and responsible for the peaceful situation to exist. For this they worshiped the King. Vendhan (also called as Mannavan or Arasan) simply means King. The life of the King is responsible for the prosperity of this land. His thoughts and actions played a vital role in the society. People who lived away from the river were not cultured when compared to the people here. So other people also had to worship the king when they visit the lowlands for trade. Tholkappiam describes this as “வேந்தன் மேய தீம்புனல் உலகம்”.

Later Vendhan was considered as a God who is worshiped by Kings. Silappatikaram translated Vendhan as Mannavan and it mentions about a Temple for Mannavan “மாலை வணகுடை மன்னவன் கோவில்” (Silappatikaram 5:73). Later in Tamil history, when Ariyans entered, Vendhan was mixed with the Ariyan God Indiran. They said both of them are the same.

Varunan (வருணன்):

People who lived near the sea worshiped Varunan. These people went into the ocean for fishing daily. The sea was dangerous and they worshiped Varunan to save them from those dangers. Tholkappiam says “வருணன் மேய பெருமணல் உலகும்”.

Ariyans did not have a god of the sea. Rig Veda describes about a different Varunan. That Varunan was a North Indian God, which got into Ariyan culture due to the intermingling of their culture with North India’s Dravidians. Rig Veda describes Varunan as a devil (அசுரன்). Ariyans also worshiped that God. That Varunan is not a sea God, but he was a God of the sky. One group of early Dravidians were the Nagar (நாகர்). Those Nagar existed all over North India, South India and Sri Lanka. They also later started to worshiped Varunan.

None of the ancient Tamil Gods had a shape or body. They worshiped only symbols. For Tamil Varunan, they used the shape of a shark's top fin to worship says Pattinappalai.

“சினைச் சுறாவின் கோடு நட்டு

மனைச் சேர்த்திய வல்லணங் கினான்”

- பட்டினப்பாலை (86-87)

Even though there are may fish in the sea, Sangam literature repeatedly says about sharks. They compare shark with the tiger. They also had classified sharks (சுறா). Some of the types of sharks mentioned are கொம்பன் சுறா, பால் சுறா, குரங்கன் சுறா, செஞ்சுறா, வாழை சுறா, பேய் சுறா, வேளா சுறா. Among that கொம்பன் சுறா and பால் சுறா had a big fin in their top, which was mentioned their symbol for worshiping.

The Pandiyan King Palyaakasaalai Muthukudumip Peruvaluthi (பல்யாகசாலை முதுகுடுமிப் பெருவழுதி) and his ancestors worshiped Varunan the sea God says Purananuru. He lived before the ancient hypothetical river Pahruli disappeared. He also celebrated a festival named Munneer festival (முந்நீர்விழாச்) for Varunan.

“எங்கோ வாழிய குடுமி! தங்கோச்

செந்நீர்ப் பசும்பொன் வயிரியர்க் கீத்த

முந்நீர் விழவின் நெடியோன்

நந்நீர்ப் பஃறுளி மணலினும் பலவே”

- புறநானுறு (9:8-11)

Above: Translated from the book பழந்தமிழும் பல்வகை சமயமும் by Mayilai Seeni Venkatasami (மயிலை சீனி வேங்கடசாமி)

Ancient Tamil God does not represent any people. They did not have any shape.

I presume that worship may have been very similar to this: New photo by Jeevan Rex

Each of these gods later got intermixed with other gods. Murugan got mixed with North Indian god Kartikeya. Tamil God Murugan did not had any shape. The beauty of mountains was called Murugan. But now the story is mixed.

Mayon became Thirumal and incarnated into the story of Vishnu and became Perumal.

Varunan was replaced by Buddhist goddess Manimekhala all around Tamil Nadu and Sri Lanka. Later Tamil Manimekhala got incarnated into Perumal.

Kottavai got incarnated as goddess Kali

Tamil almighty God Siva got incarnated into the stories of North Indian Uruthiran.

Venthan became Manavan and later incarnated into Indiran.

Many Jain and Buddhist gods also get mixed with current gods worshiped in Tamil Nadu.

So those ancient gods are still is worshiped in different forms.