Roots of Sourashtra

Naga Worship and Naga Godess of Sourashtra

2012-02-08T05:05:00.005-08:00

Naga worship in sourashtra clan is common one. Usually group of Naga idols worshipped and these idols are called " Nagar " OR " Nagal ".

Naga Having both Male and Female forms.

The Female form is most popular. Among Nagas Eight Naga are important and these eight Naga names described in many Hindu religious texts. The mula mantra of Naga is Puuh. Below are Eight Naga Devi Mantra.

Om Puuh Anantamukhii Swaahaa

Om Puuh Karkodamukhii Swaahaa

Om Puuh Padminii Swaahaa (Padmavati)

Om KaalaJiihvaa Puuh Swaahaa

Om Mahaapadminii Swaahaa

Om Vaasukiimukhii Swaahaa

Om Hum Hum Puurvabhuupamukhii Swaahaa

Om Shankhni Vaayumukhii Hum Hum

A famous Naga Godess worshipped by sourashtrians is called "NAGA BAI " Devi. Her rare painting is below. The Word ' Bai ' literally means
' Women ' in Sourashtri language. A temple of Naga is situated at Salem Sourashtra Vipra Kula Nandavanam Near Renuka Temple under Peepal tree. Many Naga idols found under peepal tree. Usually a sampradaya found that, these Naga with Sapta Kanyas (Kannigal) worshipped before marriage took place.

Naga Bai

Last generation of sourashtrian population of Salem (Tamil Nadu, India) wemen, having named as " Nagam bai " " Nagalamma " , " Naga thai " and " Nagamma " is common one.

The Gayathri Mantra of " Naga Bai " is

Om Nagadevathaya Vidhmahe Jwala Malaya Dhimahi

Tanno Ananda Prachodayat

Prayer Mantra of Naga Bai is :

NAMASTE DEV DEVESHA,

NAMASTE DHAARANI-DHARA

NAMASTE SARV NAGENDRA

NAMASTE PURUSHOTTAMA.

ANANTAM VASUKIM SHESHAM PADMANAABHAM CHA KAMBALAM SHANKHAPAALAM DHRITARASHTRAM TAKSHAKAM KAALIYAM TATHA, ETAANI NAV NAAMANI NAAGAANAM CHA MAHAATMANAM, PRATAH KAALE PATHE NITYAM SAAYAM KAALE VISHESHATAHA. TASYA VISH BHAYAM NAASTI SARVATRA VIJAYI BHAVET..

Festival of Naga Mata is NAGA PANCHAMI :

Naga Panchami is a Hindu festival celebrated by Hindus. It is celebrated on Panchami in Shravan month. On this day, they worship Nāga Devata (Cobras). People go to temples and snake pits and they worship the snakes. They offer milk and silver jewelry to the Cobras to protect them from all evils. They also fast. This festival is to celebrate the day Lord Krishna defeated the serpent Kalia. On this day swings are put up in the village and people enjoy themselves. The married girls visit their parents during this occasion.

In Hindu, snakes must be kept happy or the rains might fail. On Naga Panchami, people worship the holy reptile by sticking images on their doors and leaving bowls of rice and milk out for the serpents' delectation.

The snake is a potent force in Hindu, and greatly feared: the images on doorways are also there to keep the naga from entering the home. Failure to observe Naga Panchami may induce their wrath, resulting in an onset of general evil and, worse, the stopping of the monsoon, over which they have magical powers.

नागमाताको स्तुति :

आस्तीकस्य मुनेर्माता जगदानन्दकारिणी ।

एह्येहि मनसादेवि नागमातर्नमोsस्तु ते ॥

Bhagwathi Randal's abode at Dadva, Saurashtra

2012-02-06T10:04:00.000-08:00

Bhagwathi Randal - Randal Maa is the Goddess who appeared as the daughter of Vishwakarma ( God of Architecture ). She is known as Sandhya and Chhaya in the Vedas.

She came down to earth as a form of a girl when the earth dried upand there was no granary and fruit growing due to no rain. She made the clouds thunder and the clouds burst out with rain, the soil became rich as her feet touch the earth. Soon all the fields and gardens begun to bloom green. She was no ordinary girl but had super natural powers from which she healed the sick and cured them including the blind. Couples who could not give birth to children beared fruit due to the powers of Randal Maa. She is known to be the wife of Surya ( God of the Sun ).

Randal Maa once took a form of a horse ( Ghodi ) and came to earth. Surya wanted her to stay with her, Thus she divided herself into two forms Sandhya ( twilight ) and Chhaya ( Shadow ) She is also worshiped today and her miraculous powers still exist as she is possesed by many. People get healed from her possesed spirit and seek her for guidance in relationships and other matters in life. Her main Temple is located in Dadva, Saurashtra in Gujrat.

Refugees from Mohenjo-Daro Occupied Saurashtra

2012-02-03T01:52:00.000-08:00

From Saraswati to Ganga

Saraswati flowing through the Thar Desert

Because of this dramatic turn of events, the denizens of the Indus-Saraswati had to relocate Northwards, Westwards and Eastwards. The eastward movement formed the major chunk of migration and the attributes of Saraswati were gradually transferred to the other major river of the sub-continent, the Ganga.Most Early Harappan sites are located in the middle Ghaggar-Hakra river valley, and some on the Indus and the Saurashtra area of Gujarat. However, in the later period, the number of sites in the Ghaggar-Hakra and Indus diminish, while increasing in the Ganges plain and Saurashtra.

Supporting data is present in the literary evidence where the earliest texts like the Rig-Veda mention Ganga only twice, but later literature like the Upanishads, mention the river repeatedly!

As the senior Indian Archaeologist, SR Rao observes -

In circa 1900 BCE most of the mature Harappa sites were wiped out forcing the inhabitants to seek new lands for settlement...

They seem to have left in great hurry and in small groups, seeking shelter initially on the eastern flank of the Sutlej and the Ghaggar and gradually moving towards the Yamuna. The refugees from Mohenjo-Daro and southern sites in Sind fled to Saurashtra and later occupied interior of the Peninsula.

Indeed, the Saraswat Brahmins still trace their origin from the banks of Saraswati and are today spread all over the country right from Kashmir to Kutch to Konkan!!

War horses of Saurashtra

2012-02-03T01:32:00.000-08:00

The Kathiawari breed horse is accepted throughout the India as the purest and oldest of all horse breeds. Its origins are in the Middle Eastern land of Saurashtra region in State of Gujarat in India, where the Kathi's tribesmen and Rajput clans rulers used it as a warhorse, abandoning any animal which could not carry him at speed across miles of open dry lands of 'Kathiawar' with little food or water and they favored the Kathiawari breed mares because, unlike the Kathiawari breed Stallion, he could trust her to keep quiet….!

Today, almost every breed and type of horses has traces of Kathiawari breed blood in India and all are descended in the male line from the Charls, Gulfaam, Ashwinikumar in early 1900s era which were bread by the 'Nawab's' and 'Maharaja's' and in recent times Stallions like, Scarlet, Chand, Amit, Rajhans, Nilesh, Chandragupt, Chital, from Government of Gujarat Kathiawari Horse Breeding farms in Junagadh and Innaj which were all bread into Gujarat in the early 1980s.

Breed history

In ancient time, this breed was developed by a Warrior clan called 'KATHI's ' from the Western region of India , this region known as SAURASHTRA. It has a longest Coast line, and trade with Gulf was too much at that time. So may be in that trading business ARAB breed horses were brought to this part of India and sold to the local Kings of the regions. From their Stallion , they mixed with the local breed and produced this KATHIAWARI breed horses, because if you see the confirmations of this KATHIAWARI breed, it is much similar to the ARAB breed. The only difference is, that in ARAB breed DUN colour is NOT available at all, and where in KATHIAWARI breed all colours are based with DUN and, this colour is very prominent colour in KATHIAWARI breed. Also BLACK colour you found in ARAB breed, but BLACK is the only colour you don't found in KATHIAWARI breed. Also the curved Ears of KATHIAWARI breed, is another prominent marking to differ this two breeds. But at some point I personally think, that these two breed has mixed up during the olden times.....but the experts of the KATHIAWARI breeds are simply denying this statement. This KATHIAWARI breed was developed for the WAR horse, and also for the Pleasure riding purpose. The primary occupation today for the KATHIAWARI breed horses is mainly for the pleasure riding, competition riding, and mainly used by the farmers to go one place to another. But never used for the Farming work. In 1991, the Government of Gujarat State has done the counting of the pure breed KATHIAWARI horses in the state, and it was numbered only 700 horses only. But today with the efforts of KATHIAWARI HORSE SOCIETY and KATHIAWARI & MARWARI HORSE BREEDERS CO-OPERATIVE SOCIETY LTD. - GONDAL, and PORBANDAR HORSE BREEDERS ASSOCIATION, today in Gujarat State , more then 20, 000 of Pure Breed KATHIAWARI horses are their , and we expect this figure will reach to 100,000 by year 2010.

The Kathiawari breed horse averages 13 hands to 14-5 in height and odd Stallions goes up to the 14-5 hands to 15-2 hands in height. The stallion has great presence whilst the mare gives an impression of elegant gentleness. They have a distinct outline and are of perfect proportion. The coat has an iridescent sheen. The head is slightly dished and concave profile, tapering to a fine muzzle; the eyes are large and evenly placed with a tod eyes looks, while the throat is fine, with a well shaped arched neck. The back is short and the loins strong and muscular, the croup is level and the tail set high. The ears are small and maximum of 14 to 17 cms, narrow at base; tips are curved inward and touching or almost touching like a 'Sting of a Scorpion', with rotation of 180 degrees backward. To these must be added dense flat bone, hard feet and hoofs with double in-sole, acute eyesight and hearing, purity and prepotency coupled with a gentle temperament and ability to survive. Black Eel Stripe on back and Zebra markings on front legs are seen in these breed too. These are the hallmarks of the Kathiawari breed.

Dynasty called Gehlots

2012-01-31T10:13:00.000-08:00

Hundreds of years ago, in Birnagar lived Kamala and her son. She was not his real mother, but she had brought him up as her own son and given him good education. She had been the chief maid to Queen Pushpavati of Vallabhi, in present-day Saurashtra in Gujarat.

King Siladitya came from the great Surya dynasty. He ruled his kingdom well. He endeared himself to his subjects with his nobility and justice. Peace prevailed in the kingdom and the people enjoyed prosperity.

It was the time when the Tartars had invaded India. Their aim was only to plunder and loot. Soon, they were knocking at Vallabhi. Siladitya had a powerful army and would have easily defeated the marauders. The Tartars also knew that they would meet with stiff challenge from Siladitya. So, they played mischief. They bribed some of his ministers and, with their help, they made a pact with his commander-in-chief as well. They now waited for an opportunity.

That came when a son was born to Queen Pushpavati and the gates were thrown open for the people to come in and greet the prince. At the same time the Tartars decided to attack Vallabhi. King Siladitya found that his commander had deserted him. He mustered some soldiers and gave battle to the Tartars who outnumbered the forces of Siladitya.

King Siladitya was killed in the battle. When the news of his death reached the palace, Queen Pushpavati decided to escape with her son. Her maid Kamala and a few attendants accompanied her. At the outskirts of the city, the attendants were reluctant to proceed further and they went back to the city, leaving the queen and the newborn prince to their fate. But Kamala was loyal and she guided the queen to a temple where they stayed for the night. When morning came, they found a cave and took shelter there.

The long walk, without any food or drink, had exhausted the queen. She fell ill, but Kamala was helpless. In her presence the queen breathed her last, leaving the baby to her care. Kamala decided that she would bring up the prince as well as she could. After a long and tiresome journey, she managed to reach Birnagar where her own parents lived. They began calling the prince Goh.

Now Birnagar bordered where the Bhils had a territory for themselves. Their chieftain was Mandalik. As Siladitya had waived payment of tribute or taxes by the tribals, they had great respect for him. Following his death at the hands of the Tartars, Mandalik declared independence and continued as the ruler of the Bhils.

The young Goh made friends with the Bhil boys who taught him the use of the bow and arrow and initiated him into hunting. One day, Goh and his friends went a-hunting and soon found themselves in a thick jungle. Suddenly, a wild boar attacked the boys. They had only their bows and arrows with them. Goh threw away his bow and arrows and wrestled with the boar. The Bhil boys could now aim arrows at the animal which soon lay dead.

hey carried Goh on their shoulders and presented him before their chieftain. Mandalik listened to their narration and was told how Goh had taken on the wild boar single handed. The boys were all praise for Goh, for he had saved them from being killed by the boar.

Mandalik was meeting Goh for the first time. So, he queried, “What’s your name, my young friend?”

“I’m Goh,” replied the prince simply. “Who are your parents?” asked the chieftain. Before Goh could reply, his Bhil friends said, “He’s a brahmin boy living in Birnagar. We’re friends. He plays with us and goes hunting with us, too.”

“You, a brahmin boy, could wrestle with a wild boar? It’s unbelievable!”

Goh smiled and suddenly felt shy. He raised his hand to cover his face. It was then that Mandalik noticed the amulet Goh was wearing on his arm. “Would you take off your amulet and show it to me?”

It was a practice in those days to tie newborn infants with an amulet which would contain details of himself and his parentage. During the birthday celebrations, Queen Pushpavati had tied an amulet on the young prince, and it had always remained on his arm. Goh appeared reluctant to take it off his person. “I’ve worn it ever since my birth and I don’t know whether I’m supposed to remove it at any time.”

“I merely want to examine it and it will again be tied,” assured Mandalik. He signalled to the Bhil boys and they now removed the amulet.

Mandalik opened the amulet and read the inscription inside. Suddenly, he jumped out of his stone throne and embraced Goh. “You’re the son of King Siladitya who was a good friend of the Bhils.” He called out to the tribesmen and women, who gathered in their hundreds. “He’s the son of our friend King Siladitya, who was killed by the evil Tartars. Prince Goh should be crowned.”

Meanwhile, some of the Bhil boys had gone to Birnagar to convey the glad news to Goh’s mother. Kamala and her father rushed to meet Goh whom they saw seated on the stone throne surrounded by chieftain Mandalik and Bhil men and women. Kamala shed tears of joy and described how Queen Pushpavati had escaped from Vallabhi with her infant son at the dead of night.

Now Mandalik and his men had no doubt about the idenitity of Goh. But he declared that he had no intention to go back to Vallabhi and would like to remain with his Bhil friends. At Mandalik’s instance, the coronation of Goh as the King of the Bhils was performed in a grand way. Later, Goh founded a dynasty called Gehlots, who at one time ruled over a large part of northwestern India.

Ashok Ghelot, Chief Minister, Rajastan

Story Source : http://www.chandamama.com/story/2/6/111/1575/1/the_bhils_get_a_king/stories.htm

Saurashtra in Dasarathas boundary

2012-01-29T07:29:00.000-08:00

IN THE BEGINNING was the word. The first recorded word was the Veda. And the Veda is just ecstatic about the Sindhu, the cradle of Indian civilization.

``Sindhu in might surpasses all the streams that flow.... His roar is lifted up to heaven above the earth; he puts forth endless vigour with a flash of light .... Even as cows with milk rush to their calves, so other rivers roar into the Sindhu. As a warrior- king leads other warriors, so does Sindhu lead other rivers.... Rich in good steeds is Sindhu, rich in gold, nobly fashioned, rich in ample wealth.''

Sindhu is too alive and too divine to be ``it''; and so Sindhu is ``he''!

When the Vedic seer invokes heaven and earth, he also invokes the Sindhu. The Veda refers to the Ganga only twice; but it makes as many as thirty references to the Sindhu.

This is the Great Sindhu that gave Sindh --- and Hind! --- its name. It is the oldest name in Indian history --- and in Indian geography. When Shiva carried the immolated body of his divine consort Sati over all the land, her skull-top with its Hingula (Sindhur) fell at what has been Hinglaj ever since. It is near Karachi on the Sindh-Baluchistan border. To this holy spot --- sanctified by the visit of Rama, Sita, and Lakshmana --- went the great Sindhi Sufi poet-saint Shah Abdul Latif in the company of yogis. As long as East and West Pakistan were one state, a major attraction to the Bangladesh Hindus visiting the west wing was, Hinglaj.

Sindh was part of Dasaratha's empire. When Kekayi goes into a sulk, Dasaratha tells her: ``The sun does not set on my empire. Sindh, Sauvira, Saurashtra, Anga, Vanga, Magadha, Kashi, Koshal --- they are all mine. They produce an infinite variety of valuable articles. You can ask whatever you like.''

Of course Kekayi wants nothing short of the throne for her son, Bharata. The rest is epic history. When Sita was kidnapped by Ravana, Rama sent the vanaras(monkeys) to look for her, among other places, in Sindh with its ``remarkable swimming horses.'' Later, when all ended well, Rama gave Sindhu-Sauvira (the Sindh and Multan areas) to Bharata, who duly extended his rule farther north to Gandhara --- the home town of Gandhari of Mahabharata fame --- now Kandhar. His sons founded the cities of Peshawar (Pushkalavati) and Taxila (Takshasila).

Sindh emerges in a shady light in the Mahabharata. It is called ``paap-purna pradesh'' (a sinful province). And thereby hangs a tale. King Jayadratha of Sindh was married to Kaurava prince Duryodhan's sister, Dushhala. He was, therefore, all along on the side of the Kauravas --- an-l against the Pandavas. However, be it said to the credit of Jayadratha that he, like Dhritarashtra and Bhishma, opposed the disastrous game of dice between the Pandavas and the Kauravas.

However, Jayadratha's hostility towards the Pandavas had deeper roots. At the time of Draupadi's aswayamvara (free choice of husband in an assemblage of princes) he was one of the disappointed aspirants. Later, when the Pandavas were spending their time in exile, Jayadratha accosted her while she was alone. Draupadi innocently enquired of him about the people of Sindhu- Sauvira. However, when she found him full of mischief, she asked him to get lost. Thereupon he forcibly carried her away. When Arjuna and Bhima caught up with him and liberated Draupadi, Bhima cut off his hair in five places --- to make him look ridiculous. And he would have killed him, but for his eldest brother Yudhisthara telling him that it would make their cousin- sister Dushhala a widow --- and grieve uncle Dhritarashtra and aunt Gandhari.

In the titanic battle of Mahabharata, when Abhimanyu, Draupadi's son, got killed, Jayadratha ``pushed'' his body with his foot. Arjuna was furious. He vowed to kill ``Sindhu-Pati'' Jayadratha that very day, before the sun set. Jayadratha wanted to flee the field, but it was too late- He died an inglorious death.

In India, right up to the time of Shivaji, Pratap, and Guru Govind Singh, the traditional royal flag was some shade of bhagwa (ochre) or kesari. This was the case in the days of the Mahabharata also. The only difference was in the symbol on the flag. lnterestingly enough, Jayadratha's symbol was a silvery boar --- the wild pig, that the Rajputs love to hunt to this day.

Jayadratha's other love was milk and condensed hot milk (the Sindhi khirni). When announcing his determination to kill Jayadratha. Arjuna said: ``Jayadratha is a relation, but he is evil; he has been brought up on kshir and kshirni, but now I'll cut him to pieces with my arrows.''

One can only hope that the Mahabharata referred to Sindh as ``sinful'' because of its king and not because of its .people. (For the same reason, Karna refers to Shalya's Madraraj in similar terms.) In the ``Bhishma Parva'' of the Mahabharata, the Sindhu is referred to as the great protector which must be remembered day and night. Obviously the mighty river was a mighty defence line of the country. The ``Anushasan Parva'' of the Mahabharata prescribes Sindhu-bath for going to heaven after death.

Interestingly enough, the Bhagvad Gita is based on an earlier sermon involving Sindh! Once upon a time, the king of Sindh had defeated young prince Sanjay of Sauvira. Sanjay had lost heart and wanted to forget all about his kingdom. But his brave mother Vidula had shamed him into action. She had told him to remember his ancestry, remember his responsibilities to his people, uphold dharma, and live nobly or die nobly. At a time when the Pandavas were dispirited and did not want to fight, their mother Kunti reminded Krishna of the story of Vidula and asked him to repeat it to her sons --- to move them to action. The result was the immortal sermon of the Gita.

Dushhala also did a great good turn to Sindh. Since the movement of the centre of Indian civilization from the Sindhu to the Ganga, the former had obviously become a rough frontier tract subject to frequent invasions. Dushhala was pained to find the tribes of Jats and Medes in Sindh quarrelling endlessly. She therefore requested Duryodhana to send some Brahmins to tone up the socio-cultural life of Sindh. Duryodhana was good enough to send 30,000 Brahmins to Sindh. It was these Brahmins who later formed the backbone of resistance to Alexander. But of that, later.

Kalidas says in the Raghuvamsha that on the advice of his maternal uncle Yudhajat, Rama conferred Sindh on Bharata. Rama's ancestor Raghu's triumphant horses had relaxed on the banks of the Sindhu.

Another great Sanskrit poet, Bhasa, had done a whole play, ``Avimark'' on the romance of prince Avimark with princess Kurangadi of Sindhu-Sauvira.

The Bhavishya Purana says that Shalivahana, the grandson of Maharaja Vikramaditya of Ujjain, established law and order in ``Sindhusthan'' and fixed his frontier on the Sindhu.

Anshnath, the eleventh Jain Tirthankar, was a Sindhi. He died in Bengal.

The Jaina Dakshinyachihna (eighth century) speaks of the Sindhis as ``elegant, with a lovely, soft and slow gait. They are fond of songs, music and dance and feel affection for their country.''

There is a legend that the great Buddha had graced Sindh with his visit. Finding the climate extreme, and the area dry and dusty, he had permitted the bhikshus to wear shoes here. He had also permitted the use of padded clothing, forbidden elsewhere. Here Sthavirtis, the prince of Rorik or Roruka (Aror or Alor near modern Rohri) became his disciple.

When the Buddha went round his native Kapilavatsu in a chariot, it was mentioned that the ``four auspicious horses, of lotus colour, had come from Sindhudesh.'' To this day, historic Buddhist stupas are found in Sindh. No wonder when Zulfikar Ali Bhutto had become President of Pakistan, even he adorned his office with a statue of the Buddha.

The Divyavadana (Tibetan version) reports: ``The Buddha is in Rajgriha. At this time there were two great cities in Jampudvip (north India): Pataliputra and Roruka. When Roruka rises, Pataliputra declines; when Pataliputra rises, Roruka declines.'' Here was Roruka of Sindh competing with the capital of the Magadha empire. When Bimbisara was king of Magadha, he sent Rudrayan, king of Sindhu-Sauvira, a rare portrait of the Buddha. The two powerful ministers of Sindh at the time were Hiroo and Bheru, their names still common among the Sindhis!

Chandragupta Maurya first won Sindh and the Punjab. It was from this base that he displaced the Nandas, occupied Pataliputra and established the great Mauryan empire

Kashmir's ancient royal history Rajatarangini has many references to Sindh and the Sindhis- Kuya's son Sindhu rose to lead the elephant brigade of Kashmir- He was adviser to the good Queen Dida. A top honour in Kashmir was ``Sindhu Gaja'', Elephant of Sindh.

Obviously, Sindh was quite at the centre of things

http://www.freesindh.org/sindhstory/Sindhu_is_Divine.html

Veer Hamirji Movie & Saurashtra Veer

2012-01-17T08:14:00.000-08:00

‘ Veer Hamirji – Somnath ni Sakhate’

Brief Description:

Inspired by literary compositions of Great poet Sri Zaverchand Meghani, Kalapi, Sri Jaymal Parmar and Deepak Vyas, written by Sri Deven Shah and directed by Nilesh Mohite, "Veer Hamirji"the movie is based on historical story of great warrior ' Hamirji Gohil ' who fought and sacrifices his life to save the great 'Somnath Temple'. Hamirji Gohil is a legend amongst Rajputs and Gohil samaj of Saurashtra ( like Shivaji in Maharashtra). There is a monument to his memory in front of the temple of Somanath in Veraval, Saurashtra, Gujarat.

Flavors of movie:

- This movie is supported by lots of research of historical books through it’s based on real story

- Major part of the actors are from performing arts and all important roles are played by well-known famous actors of the Industry ie. Mrs Sonya shah, Mr.Pramthesh Mehta, Mr. Cetan Doshi,

- Movie directed by Mr. Nilesh Mohite famous TV cum Film actor of Gujarati film Industry and Gold Medalist MPA

- This will be the first international movie that will be released first in Guajarati.

About Music

Music is the key strength of this movie, we have developed good situational and melodious songs.

We obtained permission to use ‘Kasumbi no rang’ Well-known folk song written by National poet Mr. Zaverchand Meghani. This song is never used as a film song till now and it’s very much popular in Gujarat. This song is sung by Mr. Kirtidan Gadhvi who is famous folk singer of Gujarat.

Esteemed well known singers such as Ms Aishwarya Majmoddar ( Amul Star voice of India winner) and Mrs. Vatsala ben patil, welknown folk singer of Gujarat as well as others provided the voice to the songs. Music is directed by Mr. Samir Rawal, Dolphin Studio, Ahmedabad.

The music includes Arti, garbo, romantic song, bhil song, shaurya geet and duhas. The Audio CD is available for purchase at Major music stores. or Contact Sandeep Pathak at 09898183187.

The Main attractions are ...

Somnath Dada ni Aarti
Mataji no Garbo
'Kasumbi no Rang' folk song and Duhas
Shaurya Geet Developed for Veer hamirji
Melodious Romentic song and Bhil Song

--------------------------------------------------------------------------------------
Details for movie Saurashtra Veer

Name : Saurashtra Veer
Year1925
ColourBlack and White
SoundSilent
Hero : Parshwanath Yeshwant Altekar
Heroine : Amir Banu
Cinematographer : Bhogilal Dave
Director : Nanubhai Desai
Release Date : 01-Jan-1926
Format : 35MM
Language : Hindi
Produced by : Sharada Film Co.

Gorakh Nath & Kan Phata Yogis Hinduism Preservers

2011-12-30T07:11:00.000-08:00

शिवस्वरूप, नाथरूप महायोगी अपनी योगसिद्ध दिव्य देह मे अमर हैं

सत्ययुग, त्रेता, द्वापर और कलियुग – चारौ युगों मे ही जगत के प्राणियों के कल्याण के लिए अपने दिव्य शरीर मे प्रकट होते रहते हैं

जोधपुर के महाराजा मानसिंह ने जो अपने समय के प्रसिद्ध नाथ सम्प्रदायी थे, अपनी ‘श्रीनाथतीर्थवाली’ रचना मे गोरखनाथ जी के चारौ युगों मे विद्धमान रहने का संकेत 379 वें श्लोक – ‘प्रसिद्ध मेतन्नाथस्य स्थान युगचतुष्टये’ मे दिया है

गोरखनाथ जी स्वप्रकाश – स्वरूप महायोगी है

‘श्रीनाथतीर्थवाली’ से ही पता चलता है कि उन्होने समय – समय पर भारत के विभिन्न स्थानो मे तपस्या की थी

सौराष्ट्र, पंजाब, उत्तराखंड मे हिमालय के अनेक स्थान, कर्नाटक तथा बंगाल आदि मे गोरखनाथ जी के योगपीठ इस तथ्य के परिचायक हैं

यह निश्चित है कि वे देहसिद्ध अमरकाय महायोगी हैं

महमति ब्रिग्स ने अपनी पुस्तक ‘गोरखनाथ एण्ड दि कनफटा योगीज’ (पृ0 – 228) मे एक परम्परा का निरूपण किया है कि गोरखनाथजी ने सत्ययुग मे पंजाब मे तप किया, त्रेतायुग मे उन्होने गोरखपुर मे तपस्या की, द्वापरयुग मे वे द्वारिका (हरमुज) मे तप मे प्रवृत थे

कलियुग मे सौराष्ट्र के काठियावाड़ स्थान के गोरखमढ़ी को उन्होने धन्य किया

सत्ययुग मे पंजाब प्रदेश मे झेलमनदी के किनारे गोरखटिल्ला स्थान मे गोरखनाथ जी ने तप किया था

त्रेतायुग मे गोरखनाथ जी की विद्धमानता का वर्णन करते हुए ‘श्रीनाथतीर्थवाली’ मे दो सौ तीसरे श्लोक से दो सौ सातवे मे कहा गया है कि पूर्व दिशा के तीर्थों मे सबसे पहले (गोरक्षपुर) गोरखपुर स्थान है

उसके उत्तर भाग मे पुण्यप्रद (गोरक्ष) गोरखनाथ जी का स्थान है

त्रेतायुग के रामावतार मे इस स्थान का वर्णन आया है

इस स्थान से एक कोस (3 किलोमीटर) दूर पश्चिम दिशा मे इरावती (राप्ती) नदी है

यहाँ गोरखनाथ जी की काठ की पादुका विद्दमान हैं

यहाँ से सात कोस (21 किलोमीटर) दूर चतुर्मुख गाँव है

उसके उत्तर मे दो साथ पग (कदम) दूर उत्तम स्थान मे गोरखनाथ जी ने अपने कानों को छेदा था

पर्वत पर आज भी श्रीरामचंद्रजी का चिन्ह है

इस वर्णन से त्रेतायुग मे विद्दमान गोरखनाथ जी ओर अवतार लेने वाले भगवान राम के पारस्परिक संबंध पर प्रकाश पड़ता है

कहा जाता है कि गोरखपुर मे स्थिति गोरखनाथ जी कि तप : स्थली मे रघुवंशी नरेश रघु, अज और भगवान राम ने उनका दर्शन कर अपने आप को धन्य किया था

त्रेता युग मे महायोगी गोरखनाथ ने अपनी तप : स्थली मे अखंड ज्योति प्रज्वलित की थी

यह ज्योति आज भी मंदिर के गर्भ गृह मे अनवरत अनेक झंझावातों तथा प्रलयसदृश उत्पादों के आघात – प्रतिघात का सामना करती हुई अखंड रूप से जल रही है

त्रेतायुग मे ही इस तप : स्थली पर गोरखनाथ जी ने अखंड धूना भी प्रज्वलित किया था, जो आज भी दर्शनीय है

कहा जाता है कि भगवान राम के राज्याभिषेक – उत्सव मे पधार कर आशीर्वाद देने के लिए आमंत्रित किया गया था, पर वे तपस्या मे लीन थे, इसलिए उस महान अवसर पर उनका आशीर्वाद मात्र ही भेजा गया था

द्वापर युग मे जूनागढ राज्य मे प्रभासपटटन के समीप गोरखमढ़ी मे उन्होने तप किया था

महाराजा मानसिंह ने अपनी ‘श्रीनाथतीर्थवाली’ रचना के 31वे से 38वे श्लोको मे वर्णन किया है कि (रैवतक पर्वत से) पश्चिम देश मे क्षेत्रो मे श्रेष्ठ प्रभास क्षेत्र है

वहाँ गोरक्षमठिका (गोरखमढ़ी) का परम धाम है

उस स्थान पर भगवान क्रष्ण का भगवती रुक्मिणी से से विवाह सम्पन्न हुआ था

रुक्मिणीजी के रूप के लावण्य से देवता मोहित हो गये

तब ऋषियों तथा अन्य लोगों ने वहाँ विराजमान गोरखनाथजी का स्तवन किया कि आप दर्शन दीजिये

प्रसन्न होकर महायोगी गोरखनाथ ने उन लोगों को दर्शन दिया

गोरखनाथ जी के स्नेह और आशीष से कंकणबन्धन सम्पन्न हुआ

भगवान क्रष्ण ओर रुक्मिणीजी ने गोरखनाथ जी का बडी श्रद्धा से स्तवन किया

यह स्तवन सारे संसार मे प्रसिद्ध है

कल्पद्रुमतंत्र के ‘गोरक्षस्तोत्रराज’ में श्री क्रष्ण के उदगार हैं कि से गोरखनाथजी ! आप निरंजन, निराकार हैं, सिद्ध आप की वंदना करते हैं

आप को नमसकर है

आप सिद्धों के महासिद्ध हैं

ऋषियों के ऋषीश्वर हैं और योगियों के योगीन्द्र हैं

आप शून्यों मे भी परमशून्य है

परमेश्वरों के परमेश्वर हैं

ध्यानियों के ध्येय, धाम – परमपद हैं

हे गोरखनाथजी ! आपको नमसकर है

इस तरह से स्तुति करने पर गोरखनाथ जी प्रसन्न हो गये ओर दिव्यदंपति भगवान क्रष्ण और महारानी रुक्मिणी से वर मांगने को कहा

भगवान क्रष्ण ने बडी श्रद्धा से विनम्रता पूर्वक कहा कि हे नाथ ! आप यहाँ निवास कीजिये

नाथजी महायोगी गोरखनाथ जी ने ‘तथास्तु’ कहा ओर वहाँ प्रतिष्ठित हो गये

लोकमानस मे गोरखनाथ जी के चरित् से द्वापर युग की यह अनुश्रुति परम्परा से सम्मानित है कि वे गोरखपुर के तप : स्थल मे विराजमान थे

उस समय धर्मराज युधिष्ठिर का राजसूय यज्ञ सम्पन्न हो रहा था

उसमे पधारने के लिए निमंत्रण देने स्वम पांडव वीर भीमसेन गोरखपुर आए थे

उस समय महायोगी गोरखनाथ जी समाधि मे तल्लीन थे

भीम सिंह प्रतीक्षा करने का आग्रह किया गया

भीमसेन ने कुछ समय तक इस तप : स्थल मे विश्राम किया

कहा जाता है कि इनके शरीर के भार से प्रथ्वी का यह भाग दाब जाने पर उस स्थान पर एक सरोवर बन गया

यह सरोवर आज भी मंदिर के प्रगण मे दर्शनीय है

इस घटना के स्मारक रूप मे भीमसेन की शयनमुद्रा में विश्राम करती एक विशाल प्रस्तरप्रतिमा भी दर्शनीय है

इस तरह यह बात स्वतः सिद्ध है कि गोरखनाथ जी अमरकाय योगी हैं

कलियुग मे महायोगी गोरखनाथ जी ने पेशावर के किले मे गोरखहट्टी स्थान मे तपस्या की थी

कलियुग मे तो अनेक स्थानों पर प्रकट होकर योग साधको और पुण्यात्माओं को दर्शन देने का व्रतांत बहुलता से उपलब्ध होता है

चारों युगों के उनके जीवन से संबन्धित स्थान उनके तप : स्थल हैं

उन्होने समाधि ली ही नहीं

अपनी योगदेह मे अमरकाय योगी के रूप मे वे नित्य विद्धमन हैं

संत कबीर ने अपनी एक साखी मे ‘साषी गोरखनाथ ज्यूं अमरभय कलि माहि’ – उन्हे अमर कहा है

इसी तरह महान सूफी कवि मालिक मुहम्मद जायसी ने पदमावत मे वर्णन किया है कि जब गोरखनाथ जी से भेट होती है, तभी योगी सिद्ध होता है

इसमे तनिक भी संदेह नहीं है कि गोरखनाथ जी अपनी योगसिद्ध देह मे नित्य, विद्धमन, ज़ीवन मुक्त, अमर योगेश्वर हैं

उनका प्रत्यक्ष दर्शन समय – समय पर सौभाग्यशाली योगियों, सिद्धों और महात्माओ तथा जनसामान्य को भी होता रहा हैं

वे चारों युगों को अपनी योगसिद्धि और व्यक्तित्व से क्रतार्थ और प्रभावित करते रहते है

गोरखनाथजी की सिद्ध योगदेह मे उनकी अमरकायता के स्तर पर यह स्वीकार करने मे तनिक भी आपत्ति नहीं है कि योग साधक के मान मे उनके प्रत्यक्ष दर्शन कि कामना होने पर वे स्वत: प्रकट हो जाते हैं और अपनी योगमयी सन्निधि – विद्धमनता अथवा व्यापकता से लोगों को क्रतार्थ करते रहते है

उनके योग विग्रह का प्रत्यक्ष दर्शन होने के तथ्य से नाथ सम्प्रदाय की महनीयता युग – युग से अनुप्राणित होती आ रही है

अमरकाय योग विग्रह महायोगी गोरखनाथ परम अभिवंध हैं

SOMNATH PATAN

2011-12-30T06:56:00.000-08:00

भारत के पश्चिम में सौराष्ट्र के अरब सागर के तट पर ऐतिहासिक और दर्शनीय सोमनाथ मन्दिर स्थित है।

सोमनाथ महादेव मन्दिर देश के प्राचीनतम तीर्थ स्थानों मे से एक है, स्कन्द पुराण, श्रीमद् भागवत गीता, शिव पुराण आदि प्राचीन ग्रन्थों मे सोमेश्वर महादेव की महिमा का उल्लेख है.सोमनाथ मन्दिर आदिशिवलिंग शिव के बारह ज्योतिर्लिंगों में से पहला ज्योतिर्लिंग माना जाता है। सुबह और संध्या के समय मन्दिर की मनमोहक छठा देखते ही बनती है। माना जाता है इस मन्दिर को स्वयं चन्द्रदेव ने बनवाया था। शिव पुराण के अनुसार भगवान ब्रह्मा के पुत्र दक्ष की अश्विनी, भरणी, कृत्तिका, रोहिणी आदि सत्ताईस कन्याओं का विवाह चन्द्रमा के साथ हुआ था। जिन्हें 27 नक्षत्रों के रुप मे भी जाना जाता है। उन सब पत्नियों में चन्द्रमा को रोहिणी जितनी प्रिये थी, उतनी दूसरी कोई पत्नी प्रिये नही थी। इससे दुखी होकर दूसरी स्त्रियाँ अपने पिता की शरण में गई। वह सब सुनकर दक्ष भी दुखी हो गये. चन्द्रमा के पास जाकर उन्हें समझाया, परन्तु चन्द्रमा फ़िर भी नही मानें. इससे क्रोधित होकर दक्ष ने चन्द्रमा को क्षय रोग हो जाने का श्राप दे दिया। क्षण भर में चन्द्रमा क्षय रोग से ग्रस्त हो गये। उनके क्षीण होते ही सब और हाहाकार मच गया। तब चन्द्रमा ऋषि वशिष्ठ इन्द्र आदि देवताओं के साथ ब्रह्माजी की शरण मे गये। तब ब्रह्मा ने इसके निवारण के लिये उपाय बताया कि वह सभी प्रभास नामक स्थान में जाकर विधि पूर्वक भगवान शिव की आरधना करें।

चन्द्रमा आदि देवताओं की आराधना से प्रसन्न होकर भगवान शिव ने उन्हें वरदान दिया की, एक पक्ष में प्रतिदिन उनकी कला क्षीण हो और दूसरे पक्ष में फ़िर वह निरंतर बढ़ती रहें। निराकार होते हुए भी भगवान शिव सोमेश्वर(चन्द्रमा) के आग्रह पर उन्ही के नाम पर वहाँ पर सोमेश्वर कहलाये।

माना जाता है सोमनाथ का पूजन करने से क्षय तथा कोढ़ आदि रोगों का नाश हो जाता है। सम्पूर्ण देवताओं द्वारा स्थापित सोमकुण्ड में तीनों लोकों के स्वामी साक्षात् भगवान शंकर प्रभास क्षेत्र में विद्यमान हैं।

सोमनाथ एक महत्वपूर्ण हिन्दू मंदिर है जिसकी गिनती १२ ज्योतिर्लिंगों में होती है । सोमनाथ का बारह ज्योतिर्लिगों में सबसे प्रमुख स्थान है। सोमनाथ मंदिर विश्व प्रसिद्ध धार्मिक व पर्यटन स्थल है। मंदिर प्रांगण में रात साढे सात से साढे आठ बजे तक एक घंटे का साउंड एंड लाइट शो चलता है, जिसमें सोमनाथ मंदिर के इतिहास का बडा ही सुंदर सचित्र वर्णन किया जाता है।

लोक कथाओं के अनुसार यहीं श्री कृष्ण ने देह त्याग किया था। इस कारण इस क्षेत्र का और भी महत्व बढ गया। ऐसी मान्यता है कि श्रीकृष्ण भालुका तीर्थ पर विश्राम कर रहे थे। तब शिकारी ने उनके पैर के तलुए में पद्मचिन्ह को हिरण की आंख जानकर धोखे में तीर मारा था। तब ही कृष्ण ने देह त्याग कर यहीं से वैकुंठ गमन किया। इस स्थान पर बडा ही सुन्दर कृष्ण मंदिर बना हुआ है। मंदिर के दक्षिण में समुद्र के किनारे एक स्तंभ है। उसके ऊपर एक तीर रखकर संकेत किया गया है कि सोम नाथ मंदिर और दक्षिण ध्रुव के बीच में पृथ्वी का कोई भू-भाग नहीं है। मंदिर के पृष्ठ भाग में स्थित प्राचीन पार्वती जी का मंदिर है। यह तीर्थ पितृगणों के श्राद्ध आदि कर्मो के लिए भी प्रसिद्ध है। चैत्र, भाद्र, कार्तिकमाह में यहां श्राद्ध करने का विशेष महत्व बताया गया है। इन तीन महीनों में यहां श्रद्धालुओं की बडी भीड लगती है। इसके अलावा यहां तीन नदियों हिरण, कपिला और सरस्वती का महासंगम होता है। इस त्रिवेणी स्नान का विशेष महत्व है।

मंदिर के प्रांगण में हनुमानजी का मंदिर, विनायक, नवदुर्गा खोडीयार, महारानी अहिल्याबाई होल्कर द्वारा स्थापित सोमनाथ ज्योतिर्लिग, अहिल्येश्वर, अन्नपूर्णा, गणपति और काशी विश्वनाथ के मंदिर हैं। अघोरेश्वर मंदिर के समीप भैरवेश्वर मंदिर, महाकाली मंदिर, दुखहरण जी की जल समाधि स्थित है। पंचमुखीमहादेव मंदिर कुमार वाडा में, विलेश्वर मंदिर के नजदीक और राममंदिर स्थित है। नागरों के इष्टदेव हाटकेश्वर मंदिर, देवी हिंगलाज का मंदिर,कालिका मंदिर, बालाजी मंदिर, नरसिंह मंदिर, नागनाथ मंदिर समेत कुल 42 मंदिर नगर के लगभग दस किलो मीटर क्षेत्र में स्थापित हैं।

बाहरी क्षेत्र के प्रमुख मंदिर वेरावल प्रभास क्षेत्र के मध्य में समुद्र के किनारे शशिभूषण मंदिर, भीडभंजन गणपति, बाणेश्वर, चंद्रेश्वर-रत्नेश्वर, कपिलेश्वर, रोटलेश्वर, भालुका तीर्थ है। भालकेश्वर,प्रागटेश्वर, पद्म कुंड, पांडव कूप, द्वारिकानाथ मंदिर, बालाजी मंदिर, लक्ष्मीनारायण मंदिर, रूदे्रश्वर मंदिर, सूर्य मंदिर, हिंगलाज गुफा, गीता मंदिर के अलावा भी कई अन्य प्रमुख मंदिर है।

प्रमुख तीर्थ द्वारिका सोमनाथ से करीब दो सौ किलोमीटर दूरी पर प्रमुख तीर्थ श्रीकृष्ण की द्वारिका है। यहां भी प्रतिदिन द्वारिकाधीश के दर्शन के लिए देश-विदेश से हजारोंकी संख्या में श्रद्धालु आते है। यहां गोमती नदी है। इसके स्नान का विशेष महत्व बताया गया है। इस नदी का जल सूर्योदय पर बढता जाता है और सूर्यास्त पर घटता जाता है, जो सुबह सूरज निकलने से पहले मात्र एक डेढ फीट ही रह जाता है।

सोमनाथ मंदिर जाने के लिये वायु मार्ग- सोमनाथ से 55 किलोमीटर स्थित केशोड नामक स्थान से सीधे मुंबई के लिए वायुसेवा है।

रेल मार्ग-सबसे समीप मात्र सात किलोमीटर दूरी पर स्थित वेरावल रेलवे स्टेशन है।

सड़क मार्ग- सोमनाथ वेरावल से 7 किलोमीटर, अहमदाबाद 400 किलोमीटर, और जूनागढ़ से 85 किलोमीटर की दूरी पर स्थित हैं। पूरे राज्य में इस स्थान के लिए बस सेवा उपलब्ध हैं।

Source : http://www.totalbhakti.com/yatra-darshan/somnath.php

Lord Shani Born at Saurashtra SingaNapur

2011-12-30T06:46:00.000-08:00

पुराणों और शास्त्रानुसार कश्यप मुनि के वंशज भगवान सूर्यनारायण की पत्नी स्वर्णा (छाया) की कठोर तपस्या से ज्येष्ठ मास की अमावस्या को सौराष्ट्र के शिंगणापुर में शनि का जन्म हुआ। माता ने शंकर जी की कठोर तपस्या की। तेज गर्मी व धूप के कारण माता के गर्भ में स्थित शनि का वर्ण काला हो गया। पर इस तप ने बालक शनि को अद्भुत व अपार शक्ति से युक्त कर दिया।

एक बार जब भगवान सूर्य पत्नी छाया से मिलने गए तब शनि ने उनके तेज के कारण अपने नेत्र बंद कर लिए। सूर्य ने अपनी दिव्य दृष्टि से इसे देखा व पाया कि उनका पुत्र तो काला है जो उनका नहीं हो सकता।

सूर्य ने छाया से अपना यह संदेह व्यक्त भी कर दिया। इस कारण शनि के मन में अपने पिता के प्रति शत्रुवत भाव पैदा हो गए। शनि के जन्म के बाद पिता ने कभी उनके साथ पुत्रवत प्रेम प्रदर्शित नहीं किया। इस पर शनि ने भगवान शिव की कठोर तपस्या कर उन्हें प्रसन्न किया।

जब भगवान शिव ने उनसे वरदान मांगने को कहा तो शनि ने कहा कि पिता सूर्य ने मेरी माता का अनादर कर उसे प्रताड़‍ित किया है। मेरी माता हमेशा अपमानित व पराजित होती रही। इसलिए आप मुझे सूर्य से अधिक शक्तिशाली व पूज्य होने का वरदान दें। तब भगवान आशुतोष ने वर दिया कि तुम नौ ग्रहों में श्रेष्ठ स्थान पाने के साथ ही सर्वोच्च न्यायाधीश व दंडाधिकारी रहोगे।

साधारण मानव तो क्या देवता, असुर, सिद्ध, विद्याधर, गंधर्व व नाग सभी तुम्हारे नाम से भयभीत होंगे।

शनि और मेघनाद : पौराणिक कथानुसार लंकापति रावण ने अपनी अपार शक्ति से न केवल देवताओं का राज्य छीन लिया बल्कि उसने सभी ग्रहों को भी कैद कर लिया था। जब मेघनाद का जन्म होने वाला था तब रावण ने सभी ग्रहों को उनकी उच्च राशि में स्थापित होने का आदेश दिया।

उसके भय से ग्रस्त ग्रहों को भविष्य में घटने वाली घटनाओं को लेकर बड़ी चिंता सताने लगी। पर मेघनाद के जन्म के ठीक पहले शनि देव ने अपनी राशि बदल दी। इस कारण मेघनाद अपराजेय व दीर्घायुवान नहीं हो सका।

रावण ने क्रोध में आकर शनि के पैर पर गदा से प्रहार किया। इस कारण शनि की चाल में लंगड़ाहट आ गई।

Source : http://hindi.webdunia.com/religion-article/%E0%A4%B6%E0%A4%BF%E0%A4%82%E0%A4%97%E0%A4%A3%E0%A4%BE%E0%A4%AA%E0%A5%81%E0%A4%B0-%E0%A4%AE%E0%A5%87%E0%A4%82-%E0%A4%9C%E0%A4%A8%E0%A5%8D%E0%A4%AE%E0%A5%87-%E0%A4%B9%E0%A5%88-%E0%A4%B6%E0%A4%A8%E0%A4%BF%E0%A4%A6%E0%A5%87%E0%A4%B5-1111115093_1.htm

Doha = Di Haath ( Two Line Poems)

2011-12-30T06:15:00.000-08:00

1).Kathiyavad ma kok di bhulo pad bhagwan...
tha ne amaro mehmaaaan,
tara eva karu sanmaan,
tane swarg bhulavu shamla.

2).Shiyale sorath(saurashtra) bhalo,
Unale gujarat,
Varkhama Vagad(vagad pradesh) bhalo,
Maro kutchhdo baremaas.

3).Shiyale shiro bhalo,
Unale meethi chhas,
Chomase bhajiya bhala,
Ane amare Khichdi baaremaas
----- ----

Another Example of Saurashtra Sahitya Doha

( ek bijo doha chhe.....aama pan kutchhi touch chhe...just for u...)

Asaan(ame) girivarja(dungrao na) morlaaaa......
(ane)ame kankar pet bharaaaa....
amari rut aave nav bolieeeeee........
to to amara haida faaaat mara...

Translation :

Ame dungaro na morla(peacocks)...kaankra pathra khaine pet bharie....to pan.....amari rutu(amara bolvani rutu..chomasu) aave tyare na bolie....to amara haiya(dil) faatine mari jaie.....

Source : http://www.shayri.com/forums/showthread.php?t=34385

When was Buddhism reached Saurashtra ?

2011-12-03T03:21:00.000-08:00

Past and present glory

by Nilesh Shukla, The Hindu, Saturday, January 16, 2010

Ancient edicts, monuments and recordings of travellers reveal that Gujarat has been one of the important centres of Buddhism in the country, besides an ancient centre of learning rivalling Nalanda.

Gujarat, so far known for Hindu religious places like Somnath and Dwarka, now hopes to attract Buddhist tourists too. The Gujarat government just organised the International Seminar on Buddhist Heritage atVadodara., from January 15 to 17. According to Gujarat Tourism Minister Jay Narayan Vyas, as many as 500 Lamas, 350 academics, including 200 followers, participated. The seminar aimed to highlight the contribution of Buddhism and its philosophy.

Although numerous literary traditions claim that Buddhism reached Saurashtra during the time of the Buddha itself, the earliest archaeological evidence dates from the time of Emperor Asoka (269-232 B.C.). The Girnar rock edicts were engraved to propagate the Dhamma.

The remains of Buddhist establishments have been found in almost every region of Gujarat in the form of rock-cut caves and archaeological sites. The coastal region of Gujarat, stretching from Kutch to Saurashtra and up to Bharuch is dotted with several such caves. These caves were excavated between 2nd century B.C. and 6th century A.D. It is believed that most of them were excavated during the Kshatrapa rule.

Buddhism became a popular religion in Gujarat during the Kshatrapa period (1st to 4th Century A.D.) and it continued to flourish during the Maitraka rule (470-788 A.D.). Hiuen Tsiang (玄奘), the Chinese traveller and scholar, visited Gujarat in 640 A.D. during the Maitrakas' reign. He records that there were about 200 monasteries with 10,000 monks living in them. These monasteries were located at Bharuch, Atali, Kheta, Valabhi, Anandapura and Saurashtra.

Another Chinese traveller, I-tsing (一行), who visited Gujarat around 670 A. D., too observed that the Sammitiya school had the greatest number of followers in western India.

According to Y.S. Rawat, director, Gujarat State Archaeology Department, most of the Maitraka kings patronised Buddhism and made land grants to various monasteries for their maintenance. The inscriptions of the Maitraka rulers mention the names and particulars of 16 monasteries of that period. There were separate monasteries for bhikshus (monks) and bhikshunis (nuns).

Valabhi was also a renowned centre of Buddhist studies. I-tsing records that the greatest centres of learning in India were Nalanda and Valabhi. The Valabhi University was especially devoted to the study of the Sammatiya school and interested in the Hinayana. It vied with the Nalanda University, which was much devoted to Mahayana.

Gujarat seems to have contributed some eminent Buddhist scholars during the Maitraka period. Dharmagupta, who went to China in the 6th Century, belonged to Lata, the region between the Narmada and Tapti rivers. According to Taranath, Santideva, who distinguished himself as a preceptor at Nalanda University as well as an eminent author of some work on Buddhist doctrines, was born in a royal family in Saurashtra.

Archaeological evidence from Taranga hill suggests that this site was a prominent Tantrik Buddhist centre till the 9th century. There is an image of Buddha depicted at Ran-ki-Vav in Patan (north Gujarat) along with other incarnations of Vishnu, which indicates that by the 11th century Buddha was already incorporated in the Dashavatar concept of Hinduism.

According to Taranath, the famous Tibetan historian, the old western Indian school of art was one of the ancient schools of arts that influenced the art of eastern India, Kashmir and Nepal.

The majority of the Buddhist monuments of Gujarat are situated in Saurashtra along its coastal andcentral zones, around Junagadh. Junagadh seems to be a prominent centre since Asoka's time.

In north Gujarat, as Hiuen Tsiang records, there were 10 monasteries at Vadnagar. Recent excavation by the State Archaeology Department has brought to light one of the monasteries along with two votive stupas. Many other Buddhist antiquities have also been recovered from the site. Vadnagar has also yielded a Bodhisattva image, which must have been brought by the Sammitiya bhikshus from Mathura for their Chaitya in the 2nd or 3rd century A.D.

The Buddhist site of Devnimori in the east-central part of the state has yielded the most valuable remains of Lord Buddha in 1963. A large Buddhist establishment datable to 2nd to 7th century A.D. has been excavated at this site. The Mahastupa at the site contained the bodily relics of Gautam Buddha and had about 17 images of Buddha in terracotta. These relics are now in the Archaeology Department of Maharaja Sayajirao University of Baroda.

Kutch was another region on the ancient route connecting Gujarat and Sindh, where Buddhists were in significant numbers.

These findings clearly show that in western India Gujarat was dotted with several Buddhist centres in ancient times. However, further detailed studies are necessary to understand the role of Buddhism in the socio-cultural development of this region.

source: http://beta.thehindu.com/life-and-style/travel/article81214.ece

HISTORY ON A BANNER - Written by Nana Chudasama

2011-12-01T06:13:00.000-08:00

Narendrasinhji Mansinghji Chudasama, more popularly known as Nana Chudasama is an eminent activist representing the common man, and a former Sheriff of Mumbai. Born in a prominent Rajput family from Saurashtra, he was the second of four sons.

Nana became the founder of the NGO Giants International which has over 500 branches spread all across India and in 10 countries abroad. Giants undertakes projects that have an immense impact on society, such as family welfare, disaster management, education and environment.

HISTORY ON A BANNER is a compilation of Nana Chudasama’s thought-provoking Marine Drive banners – embedded in satire, puns and humour. The book echoes the voice of the common man and is a fascinating journey into the archives of history. It is an interesting chronicle of recent events which have been instrumental in shaping our collective destinies. To those who have not had the fortune of savouring the rib-tickling humour and sarcasm of Nana Chudasama until now, this book is an invitation to do so. Enjoy the dreams and angst of the common man reflected effectively in Nana Chudasama’s banners!

Saurashtra King Faced Alexander

2011-12-01T06:06:00.000-08:00

The article from Journal Cimmerian :

When Donn Othna and his Saxon captors sail storm-driven and battered into the harbour of Nagdragore on the Gulf of Cambay, after a voyage for which epic is an understatement, the Briton’s sword hums faintly. Donn Othna explains that it sings because it’s coming home. “It was here that my sword was born from furnace and forge and wizard’s hammer, dim ages ago. It was once a great saber belonging to a mighty Eastern emperor … ”

Donn Othna might well believe the sword, if Indian, was a work of wizardry. The original Damascus steel was developed in India, and it was long centuries before such superb blades were able to be made in the Middle East. Persians and then Syrians did eventually learn the art, but they couldn’t equal the results without importing the raw steel from India to work with. It’s likely that the iron ore from certain mines in southern India contained a particular combination of trace elements — vanadium, nickel and others — that made the blades unique once they were forged with painstaking art to produce high-carbon steel.

We can assume the “great saber” was a typical Indian tulwar. Who the “mighty Eastern emperor” could have been is a matter for guesswork, but the blade’s history makes it clear that he lived before Alexander the Great. Maybe he was Darius I of Persia. Darius conquered the Indus valley shortly before 500 B.C. The various kingdoms of northern India at the time — the sixteen mahajanapadas or “great countries” — would have become worried by that. Despite their name, none was so great or powerful next to the Persian Empire. One of them, Avanti, lay squarely where the much later “Nagdragore” was situated, east of the Gulf of Cambay. Another kingdom, Saurashtra, though not one of the sixteen, lay on the Gulf itself. Nagdragore probably combined the former territories of both

More details at : http://www.thecimmerian.com/a-double-edged-blade-of-a-sinister-blue/

Literature in Ancient Bengal - The pAla period

2011-11-30T11:15:00.000-08:00

The actual rise of he bengali identity probably had to await the pAla dynasty, many of whose ministers like darbhapANi, kedAramizra, and guruvamizra were renowned scholars themselves. It was during this time that literature was composed mainly in pure or buddhist saMskRta, with a strong presence of zaurasenI apabhraMsa. prAkRta was not pronounced ‘properly’ according to rAjazekhara, so much so that he imagined sarasvatI saying ‘brahman viJjApaYAmi tvAM svAdhikArajihAsaYA

gauD.astyajatu vA gAthAmanyA vA-stu sarasvatI’. The language of the common man evolved through a mAgadhI dialect to the earliest form of bengali preserved in the slightly later caryyApada, though SaurasenI dialects were probably understood easily. saMskRta poetic creations is evident in the inscriptions from this period. An early form of the bengali script is attested in manuscripts from this period. However, the pure sanskritic influence increased in scholarly writing over time, though some buddhist traditions might have maintained the other traditions. It should also be pointed out that in this period, bengali tradition includes almost all of what is now bihar, and no attempt has been made here to distinguish the two.

The literary produce of this period includes writings by one or several abhinandas. rAmacarita by abhinanda (during the time hAravarSa) contains devImAhAtmya by hanumAna. This was later followed by rAmacarita (probably finished under the reign of madanapala) by sandhyAkara nandI, son of prajApati nandI, son of piNAka nandI of puNDravardhanapura, a poem that applies equally to the story of rAma and to the recent history since the kaivarta revolt. It is not clear whether kSemIzvara, author of caNDakaushika and naiSadhAnanda, was in the court of mahIpAla of bengal or mahIpAla of gurjara pratihAra. nItivarma, author of kIcakavadha, may also have been a bengali, and similar unsubstantiated claims have been made for vizAkhadatta who wrote mudrArAkSasa.

In addition, the oldest collection of poems and snippets, called kavIndravacanasamuccaYa, was probably a bengali creation. It collects poems by kAlidAsa, amaru, bhavabhUti, rAjazekhara, gauD.a abhinanda, D(/h?)imboka, kumudAkara mati, dharmakara, buddhAkara gupta, madhuzIla, vAgoka, lalitoka, vinaYadeva, chittapa, vandya tathAgata, jaYIka, vitoka, vidyAkA (or vijjokA), vinaYadeva, vIRyamitra, vaiddoka, zubhaGkara, zrIdhara nandI, ratipAla, yogoka, siddhoka, so(n)noka, hiGgok, vaidyadhanya, aparAjita rakSita, and others. Though the story of kRSNa's dalliance with the cowherd girls (gopIs) of vraja has a long tradition, and the phlosohphical and erotic aspects already highly developed in the c. 6th century harivaMsa and 10thrAdhA and kRSNa is probably (there are isolated instances of idols of kRSNa and a lady before) in an inscription by vanamAlavarma, king of kAmarUpa, and certainly in an inscription by bhojavarma; and it appears in poems in this collection. The name rAdhA does appear in gAthAsaptazatI composed during hAla, the sAtavAhana king from the first century, and it also appears sporadically in prior prAkrRt literature. Notable contemporary mentions are found in pre-8th century bhaTTanArAYaNa's venisaMhAra, 10th century abhinavagupta's dhvanyAlokalocana, kSemendra's dhavatatacarita from around 1066, and in a benedictory verse found in inscriptions of paramAra vAkpati muJja of mAlva around 973–994. This story, of course, reached prominence in the gItagovinda much later (12th century), and further developed by vidyApati and caNDidAsa in the 14th and 15th centuries.

The saMskRta philosophical writings of this period include prakAza (a TIkA on kezavamizra's chAndogya-pariziSTa) written during the rule of devapAla by nArAYaNa, son of goNa, son of umApati of northern rADh.a; nyAYakandalI (a TIkA on the bhASya by prazastapAda of the vaizeSika sUtra padArthadharmasaMgraha) written around 980 AD for kAYastha pANDudAsa by zrIdharabhaTTa (who also wrote advaYasiddhi, tattvaprabodha, tattvasaMvAdinI, and saMgrahaTIkA), son of baladeva and AbbokA in bhUrizreSThI in sjayapalaouthern rADh.a; lakSaNAvalI, kiraNAvalI, kusumAJjalI, and Atmatatvaviveka by udaYana who is mentioned in the traditional mythology of brahmin origin in bengal; and yogavaziSThasaMkSepa by abhinanda.

The grammatical writings include vivaraNapaJjikA jinendrabuddhi, tantrapradIpa and dhAtupradIpa by maitreYarakSita, and kAmadhenu by subhUticandra, though whether these authors and vimalamati were bengali has not been determined. jitendrIYa and bAlaka probably lived in bengal in this period, and wrote about religion and morals; and yogloka may have been a predecessor to them. kalyAnavarmA of vyAghrataTI wrote sarAvalI, a treatise on astrology.

In medicine, one finds cakrapANi datta and his brother bhAnu, son of nArAYaNa, the head of kitchens of a king of gauD.a, possibly referring to jaYapAla or naYapAla. According to tradition, this cakrapANi datta of the lodhravali kulIna dynasty and student of naradatta was from vIrabhUma. He wrote AYurvedadIpikA (also called carakatAtparyyadIpikA), bhAnumatI (TIkA on zuzruta), zabdacandrikA, dravyaguNasaMgraha, and cikitsAsaMgraha. surezvara (in an unidentified king bhImapAla's court), son of bhadrezvara (doctor in rAmapAla' court), son of devagaNa (doctor in govindacandra's court) wrote zabdapradIpa, vRkSAYurveda, and lohapaddhati (or lohasarvasva). vaGgasena, son of gadAdhara of kAJjikA, wrote cikitsAsArasaMgraha. Just as doubtful is whether aruNadatta, vijaYarakSita, vRndakuNDa, zrIkaNThadatta, and gaYadAsa were bengalis. It is extremely doubtful if mAdhava, author of rugavinizcaYa and nidAna was a bengali; on the other hand, nizcalakara, who wrote ratnaprabhA, probably was and lived during rAmapAla.

The buddhist writings are difficult both to date and place; with the universities in bengal, people arrived from all around to work here. Even when the tibetan sources give place names like j(/s)Ahora or uDDIYAna, it is not clear what they refer to. To add to that, some personal names are repeated so often, that identities remain in doubt.

Thus we find buddhist teachers like zAntirakSita who composed aSTatathAgatastotra, vajradharasaMgItabhagavatastotraTIkA, and paJcamahopadeza; bodhisattva who wrote books on saptatathAgata; and zAntarakSita who composed books like tattvasaMgraha, vAdanyAYavRtti vipaJcitArtha, and madhyama kAlaGkAra kArikA; all of whom may have been the same person. He was born during the reign of gopAla, and he died during dharmapAla's reign, and had traveled to tibet under khri-srang-lde-vtsan. He was probably almost contemporary of sarorUhavajra/padmavajra, kamalazIla, and padmasambhava.

kukkuripAda from around the 8th–9th century might be the same as kukur pA, and composer of some songs in caryAgIti. kambalapAda or kambalAmbarapAda composed kambalagItika and some songs in caryAcaryavinizcaYa. zavarIpAda, who may have been the same as zavarIzvara, kumAracandra, taGkadAsa or daGkadAsa, and nAgabodhi of shivasera village who composed yamArisiddhacakrasAdhana were also from this period.

One again finds a lot of buddhist thinkers starting in th 10th century, many of whom may have been from bengal. The style of poetry used when worshipping the goddess in bengal is quite clear in compositions of scholars such as dharmAkaramati, zavarapAda, kRSNapAda, ratnAkara, zubhAkara, kuladatta, advaYavajra, lalitagupta, kumudAkaramati, padmAkara, abhaYAkara gupta, guNAkara gupta, karuNAcala, kokaradatta, anupama rakSita, cintAmaNi datta, sumati bhadra, maGgala sena, and ajita mitra.

At the end of 10th century, we find jetAri, son of garbhapAda, and teacher of atIza zrIjJyAna dIpaGkara. (There seems to be a different jetAri sometime later.) The latter was born in around 980 AD to kalyAnazrI and prabhAvatI in vikramaNipura, died in tibet at 73 years of age, and may not have been identical to the other dIpaGkaras (e.g. dIpaGkara bhadra, dIpaGkara rakSita, or dIpaGkara candra). jJanazrI mizra, abhaYAkara gupta, divAkara candra, kumAravajra, ratnAkara zAnti, dAnazIla, vibhuti candra, prajJAvarmA, mokSAkara gupta, puNDarIka or jJanavajra, and lui pA who may have been the same as mInanAtha matsyndranAtha were probably only slightly later. mInanAtha's student gorakSanAtha and his student jAlandharIpAda and his student virUpA followed. During mahIpAla's time, we find tilapa / tillapa / tillipya / tilipA / tillopA / tailopa / tollapA / telopA / tilopA / tailikapAda / teliyogI or prajJAvarmA / prajJAbhadra from TsATigÃo (caTTagrAma). His main student was nAro / nAropA / nArotpA / nAD.opA / nAD.a / nAD.apAD.A or jJAnasiddhi yazobhadra. A student of jAlandharIpAda, kRSNa / kRSNapAda / kahNu pA / kAhNa pA is also important. Others from this period include dArika, kila pA, krmAra, vINA pA, dharmapAda or guNDArIpAda, kaGkaNa, and garbhapAda.

Confusingly, there are a couple zAntidevas, one of whom is probably a mahAyAnI from 8th century saurashtra, whereas the other is probably a vajrayAnI tAntrik from 11th century who wrote shrIguhyasamAjamahAyogatantravalavidhi, sahajagIti, and cittacaitanyazamanopAYa. The latter had alternate names rAutu or bhusuku, and may have been identical to a poet of caryyAgIti. Similarly zAntipA of these songs may be identical to zAntipAda who wrote books like sukhaduHkhadvaYaparityAgadRSti. One can also guess that saraha rAhulabhadra is identical to the folk poet sarahapAda.

These scholars mainly wrote about vajrayAna, and some composed dohAs and songs. However, a few reflect on philosophy, especially scientific philosophy. Thus, during dharmapAla, haribhadra, in abhisamaYAlaGkArAvaloka, tried a synthesis of the madhyamika school of nAgArjuna and yogAcAra school of maitreYanAtha. Other notables from roughly the same period are buddhazrIjJana or buddhajJAnapAda, jinamitra (who, along with dAnazIla and zIlendrabodhi, wrote a saMskRta-tibbetan dictionary).

The songs collected in the later caryyApada (or caryyAgIti or caryyAcaryyavinizcaYa, songs about how to live life or decide between what should or should not be done: available here) were by such poets as lui-pA, kAhna-pA, jAlandharI-pA or hAD.i-pA, zavarI-pA, bhusuku, tantrIpAda, who were probably living between the tenth and 12th centuries. The songs are mainly in mAtrAvRtta with antyamila. They were set to rAgas. The paYAra (or lAcAD.I) metre was probably derived from the metres seen here (padakulaka). The language is clearly bengali, but sometimes influenced by zaurasenI and maithilI. The zaurasenI dohAs written by kAhNa, sarahapAda, and dAka (dAkArNava) also influenced bengali literature in this period, they also show influence of local bengali and maithilI dialects.

More details at : http://tanmoy.tripod.com/bengal/literature.html

Sauras in Orissa

2011-11-30T00:56:00.000-08:00

A name similiraty between sourashtra and Souras tribes of Orisa. Some thing interesting and similarity fact is the two communities is highly religious.! Whoever interesed can visit orisa and do some research. Then? read some information about Souras tribes of orisa.

The Sauras are one of the most oldest tribes in Orissa. Soura tribes are known as marathon walkers, hunters and climbers. They are also known by the names such as sabara and sora. They are mentioned as ‘Savaras’ in Ramayana and Mahabharata. They have the highest concentration in the blocks of Rayagada, Kashipur, Kalyansinghpur, Bissamcuttack and Muniguda. They inhabit blocks of Gunupur, Padmapur and Gudari. Saura villages are generally inaccessible, hidden in the folds of mountain and reached only by negotiating steep and zigzag path.

The Saoras are highly religious with each and every natural phenomenon attributed to the works of some Gods, deities or spirits. Therefore, the customary law, values, norms are highly respected by all members of the society for the fear of inviting personal or communal harms. The social control mechanism revolves around the religious beliefs, which are very strong. Their paintings are called ‘ikon’ and comprise of a set of sketches elaborately drawn on their wallsThey are called italons or ikons because of their religious association.

There is hardly anything distinctive about the dress of a soura man which consists of loin cloth about 6 ft long and 10 inches breadth. This may be plain or may be decorated with red tarsels at the ends. Occassionally they wear a single necklace of beads, a traditional dress of a soura womam is a waist cloth with grey border which hardly reaches the knee. The skirt is about three ft in length and about two ft in breadth and for the upper part they wear another piece of cloth.

The soura women do not use huge bundle of necklaces of beads and metals. A few necklaces of beads, round wooden plugs, spiral rings made of grass, bell metal or alluminium in the fingers and toes,little rings in the alae of nose, and metal anklets are worn by the women.

Souras are of two kinds namely Laria and Oriya. These tribes practice shifting cultivation. They sell rice, corn, millet and turmeric for their livelihood. Their houses are situated on the slope or foot of the hills.

Kambodia (Kambojas) and Saurashtra Desa Relationship

2011-11-24T22:06:00.000-08:00

Cambodia or Kambodia is the English transliteration of the French name Kambodge, which name stands for Sanskrit Kamboja ( Persian Kambujiya or Kambaujiya). In Chinese historical accounts, the land was known as Chenla. The ancient inscriptions of Cambodia always refer to this name as Kambuja or Kamvuja rather than the standard Kamboja. [1] Kamboja was the name of the Indo-Iranian tribe and their country originally located in Pamirs and Badakshan in Central Asia but later some clans of this people had moved south and transplanted colonies in eastern and Central Afghanistan also. During early second century BCE, some clans of this people in alliance with the Sakas, Pahlavas, and Yavanas had entered India and spread into Sindhu, Sauvira, Punjab, Rajasthan and Saurashtra/Gujarat from where they spread further into Central, Eastern and Southern India. It is believed that a group from amongst these south-western Kambojas ( i.e. Gujarat/Saurashtra) had sailed to Southeast Asia and founded the Kambuja colony in Mekong valley of Indo-China Archipelago.

" Evicence of Commercial Connections " :

Ancient Buddhist texts like Ankuravathu section of Petavatthu Jataka attests that a direct caravan route (known as Kamboja-Dvaravat marga) existed between ancient Kamboja (Pamir- Badakshan) and port of Dvaravati in Saurashtra peninsula [11] In ancient times, Saurashtra had been a great center of trade where merchants from various nations used to flock [12]

Ancient Sanskrit texts like Kautiliya Arthashastra, Brhatsamhita, Mahabharata and Ramayana etc attest that, besides being formidable warriors (Shastr-opajivins), the ancient Kambojas were also noted as excellent traders , agriculturists and cattle-culturists (varta-opajivins).[13]

The Periplus of the Erythraean Sea makes mention of several sea ports beginning with Barbaricum at the mouth of the Indus, followed by Barygaza (Bharukachcha, modern Bharoch), Soparaka (Sopara), Calliena (Kalyan) and Muziris (in Kerala) etc all located along the west coast of India southwards. Besides these more important sea-ports, there were also lesser ports like Sindan, Dvaravati, Kamboika (Kambojika, on gulf of Khambat) and Gandhar (near Bharukachcha) etc. The important international ports of Barbaricum, Bharukachcha, Dvaravati, and Soparaka were easily accessible for international trade and the merchants from Kamboja, Gandhara, Sindhu, Sauvira, and Saurashtra used to sail from these ports on the country's western coast. Huge trade ships carrying merchandise from Kamboja, Gandhara, Sindhu, Saurashtra etc in western India are said to have been sailing from there directly to southern India, Sri Lanka, south Myanmar and Suvarnabhumi. [9].

The ports of Gandhara and Kamboika located in south-east Saurashtra probably also served as residential headquarters for the traders from Gandhara and Kamboja.

It is also significant that early Buddhist literary sources from north India refer to the northerners as being involved in trade in horses [14]. Evidence exists that horse merchants from Kamboja were in active trade as far as Ceylone. This trade had been going on with eastern, western and southern India as late as medieval ages. King Devapala (810-850 CE) of Bengal, king Vishnuvardhana of Hoysala dynasty (1106 - 1152 CE) of Mysore and king Vallabhadeva of Pandya kingdom (12th century CE) located in extreme southern tip of India, had powerful fleets of Kamboja horses in their cavalry. Dr Don Martino observes: The traders from north-west Kamboja had been conducting trade in horses with Sri Lanka following west coast of India since remote antiquity [15]. According to Dr E. Muller also, "… (with time) the Kambojas had adopted the Mussalman creed and used to trade all along the west coast of India from Persian Gulf down to Ceylone and probably further-east…" [16]

3. The Trial is clearly Visible :

The foregoing discussion demonstrates that from the Kamboja located in north-east Afghanistan, the Kamboj merchants travelled to Gujarat/Saurashtra following either the well known Kamboja-Dvaravati land route or the water-course of river Indus . The landlocked port of Kamboi (Kamboika < Kambojika) and the Gulf of Kambey (Khambat or Kambat) in Saurashtra carry the unmistakeable relics of the Kamboj presence in Gujarat [42]. From Gujarat following sea-route, the Kambojas sailed to Sri Lanka . The presence of 'Grand Trade Guild of Kambojas' (Kabojhiya-mahapugiyana) as well as one 'Kamboja Sangha or Corporation' (Gota-Kabojhi(ya]na) in ancient Anuradhapura province and one Kambojagama (Kamboja village) in Rohana province in Sri Lanka verify ancient Kamboj trade-activities in that island. From Sri Lanka, the Kamboj traders/colonists took sea-route in Indian Ocean and reached Ligor (Central Malaya) which also seems to have formed another Kamboja commercial stronghold in Malay Peninsula. From Malay Peninsula following the Takola-Mart land route, they reached central Thailand. The ancient Kambojagama located in the south-east of Haripunjaya in lower Menam verifies Kamboja settlement in Thailand as well. On further movement, the Kamboj colonists apparently reached Bassac near Vat-Ph'u hill in Mekong valley where they founded the well-known Kambuja or Kamboja colony of Indo-China. The above trail seems to be quite logical and scientific and probably leaves no room for suspicion or skepticism.

From commercian and Politica Arena

With time, the Kamboja trade settlement in the land of abundance i.e Mekong basin grew in importance. and assumed wider political dimensions. Possibly, the Kamboja trading community was soon followed by some adventurous Kamboja Chieftain (probably the Kambu of the Cambodian legends) accompanied by a band of soldiers who gave political twist to the story and converted the commercial settlement into organised political State to be known as Kambuja kingdom.

Some scholars like John Keay express doubts as to how could the Kambojas located in the extreme north-west of Indian subcontinent be related to the Kambuja rulers of Indo-China when the two were separated by a distance more than 3000 thousands mile apart! [43]. The answer to John's question is very simple as follows:-

The merchants from Kamboja were already settled in ancient Sri Lanka prior to Christian era as is powerfully attested by numerous ancient epigraphic inscriptions of Sri Lanka. The distance, therefore, was never 3000 miles but much less and easy to traverse. Moreover, the incidence is not unique in history. We have somewhat similar analogy though separated in time by more than thousand years, in respect of the European traders who also came to India and Far-East as traders but later grew in power and became masters of the Indian subcontinent and of Cambodia. If the traders from European countries, located thousands of miles away could do it in India and Far East in seventeenth century AD, then the Kamboja traders from Saurashtra /Gujarat or better still from Sri Lanka could also have done it easily in the nearby Indo-China in 5th/6th centuries as well.

Surya Vamshi Vs. Chandra Vamshi Kings :

Funan line of kings is said to have belonged to the lunar (Chandravamsa) lineage of Kshatriyas . Likewise, the Kambuja line of kings is stated to have belonged to the solar (Suryavamsa) lineage [49] . This proves that so-called sage Kaundinya as well as the learned prince Svayabhumva Kambu (or Kambuja) were both from the Kshatriya lineage since SOLAR and LUNAR lineages are attributed to the Kshatriyas only. Therefore, it appears likely that Kaundinya, the so-called founder of Funan colony in Indo-China was probably a Kshatriya chief who became known as Kaundinya possibly because of the fact that his familiy priests belonged to Kaundinya gotra Brahmins. Further, the family name of the kings of Kambuja is stated to have been Cha'li which means Kshatriya.[50]. [51][52] If this evidence is to be believed, then we may have to accept that the the founder-colonists of Funan and Kambuja dynasties were from Kshatriya lineage and were probably the Kambojas from Gujarat/Saurashtra.

8 Alternative Views on Routes of Immigration

We have stressed here that the Kamboja colonists of Kambuja in Indo-China were from Saurashtra/Gujarat who had their trade-posts already operative in Anuradhapura in Sri Lanka. To all probability, it was a Kamboja section from Gujarat (or better from Sri Lanka) who had sailed to Far East as traders/merchants and colonised Kambuja in Indochina around centuries of AD. But alternatives views have also been suggested. According to Dr. P. C. Bagchi, the Kambojas who had set-up the Kambuja colony in Indo-China were a nomadic tribe of Central Asia and had reached Mekong basin via Tibet, following the land route behind the Himalayans [53]. It is interesting to note that Brahmanical Sanskrit text Brahama Purana, believed to be a creation of 5th century AD, attests one section of the Kambojas to have been living near Tibet/ Assam. The province Khamba of Tibet still carries the relics of Sankrit Kamboja [54]. Probably, they were a section of the Kashmiri/Pamiran Kambojas who may have receded to Tibet in the wake of Kushan pressure during first or second century AD. Noted scholar Sir James Fergusson has also listed one of the possibilities that the Kambojas might have followed the land route behind the Himalayan to reach Indochina [55] Celibrated George Coedes also states that the penetrations of the colonists to Southeast Asia may have been through the narrow valleys of rivers originating in China and the confines of Tibet [56]. Chiang Kien, a Chinese Envoy to Bactria (127 BCE) leaves us evidence of the Bamboos and textiles being imported from South-west China and sold in the local markets of Afghanistan. On his enquiry, he learnt that these goods were first brought to East India through Yunnan, Burma-Tamralipti from where they came all the way to North India-Afghanistan following apparently the famed Uttarapatha land route [57] . All these references sufficiently indicate the existence of alternative land routes by which the colonists including the Kambojas might have landed into Indo-China.

References :

Kautilya's Arthashastra lists Kamboja with Saurashtra and says that same form of politico-economic constitutions ( varta-shastr.opajivin) obtained in these two ancient martial republics. It attests both of them as living by warfare,trade, agriculture and cattle-culture.

i.e. Kamboja. Sauraastra.ksatriya.shreny.adayo vartta.shastra.upajivinah 11.1.04

For more details : http://www.kambojsociety.com/Kambodia.asp

சௌராஷ்டிர சக்தி பீடங்கள்

2011-10-26T05:27:00.000-07:00

சக்தி பீடங்கள் பதினெட்டு, ஐம்பத்தி ஒன்று, அறுபத்திநான்கு, நூற்றிஎட்டு என வரிசை படுத்தப்பட்டு உள்ளன. அவற்றில் ஐம்பத்தொரு சக்தி பீடங்களில் சௌராஷ்டிர தேசத்தில் அமைவது இரண்டு ஷக்தி பீடங்கள். பதினெட்டு சக்தி பீட வரிசை, ஐம்பதூறு சக்தி பீட வரிசை, அறுபத்திநான்கு சக்தி பீட வரிசை, நூற்றிஎட்டு சக்தி பீட வரிசை ஆகிய அனைத்து வரிசைகளிலும் காணப்படுவது இவ்விரண்டு சக்தி பீடங்கள்.

அதாவது.

Prabhas Peetam

1 ) பிரபாஸ் பீடம் - சௌரஷ்டிரத்தின் (குஜராத்) ராஜ்கோட் நகரில் இருந்து வேராவல் நகர் வழியே சோம்நாத் கோவில் தான் இப்பீடம் .

2 ) துவராவாட்: சௌராஷ்டிர பகுதியில் அமைவது இப்பீடம்.

தக்ஷ யாகத்தில் உயிர் நீத்த ஷக்தி தேவியின் திருவுடலை சிவன் தோளில் சுமந்து பலகாலம் திரிந்துகொண்டு இருந்தார். எனவே மகாவிஷ்ணு தமது சுதர்ஷன சக்கரத்தினால் தேவியில் உடலை துண்டாக்கினார். இத் துண்டுகள் சிதறி விழுந்த இடங்களே சக்தி பீடங்கள் என்று அழைக்கப்படுகின்றன.

Dwaravati Peetam

பீட நிர்மயா - என்ற புத்தகத்தில் குறிப்பிட்டு உள்ளபடி துவராவாட் பீடத்தில் தேவியின் பெயர் உமா. இங்கு உறையும் பைரவர் பெயர் பூதேஸ்வர மகாதேவர் என்று கூறப்பட்டு உள்ளது.

பிரபாஸ் பீடம் புஷ்கரேக்ஷ்ணி பீடம் என்றும் அங்கு தேவியின் பெயர் புஷ்கராவதி என்றும் கூறுகிறது. இங்கு உறையும் பைரவர் பெயர் வக்ரதுண்டர். பிரபாச பீடத்தில் தேவியின் வயிறு விழுந்தது.

மேலும் இப்புத்தகம் பல்வேறு சக்தி பீடங்களைப் பற்றி குறிப்பிடுகிறது.

Saurashtra State's Stamps

2011-10-24T03:40:00.000-07:00

Indian Princely State Radhanpur Fiscal Court fees and Revenue Stamps Indian Princely State Radhanpur, Formerly Western India States (Palanpur ) Agency, merged into Saurashtra, now in Gujarat state. Area of state 2,979 km2 , Population was 70,530 in 1931, Privy purse was 129,000 Rs. on the time of accession (10 Th June1948 ).

Indian Princely State Rupal Fiscal Court fee and Revenue Stamps Rupal state was formerly Western India States ( Sabar Kanta ) Agency :merged inti Saurashtra now in Gujarat State , area of state was 16 Sq miles (11 Villages ), Population of state was 4,515 in 1931.

Court fee stamp.

Indian Princely State Bhavnagar Fiscal Court fee and Revenue Stamps Bhavnagar state formerly Western (Kathiawar) India States Agency, merged into Saurashtra ; now in Gujarat state. area of state was 7669 square miles ,and population of state was 11,048 in 1931. Privy purse of state on the time of accession (15Th Feb.1948 ) was Rs.10,00,000.

VERY RARE STAMP SAURASHTRA OF STATE(FINE USED)ONE ANNA

Indian Princely State Wadhwan Fiscal Court fee and Revenue Stamps Indian Princely State Wadhwan Fiscal Court fee and Revenue Stamps :--

Wdhwan state is formerly Western India States Agency ( Kathiawar ) merged in Saurashtra, now in Gujrat State , area of state was 627 KM2 ,and population of state was 42,602 in 1931, Privy purse of state on the time of accession (15Th February.1948 ) was Rs.1,42,000.

Indian Princely State Palitana Fiscal Court fee and Revenue Stamps Indian Princely State Palitana Fiscal Court fee and Revenue Stamps :--

Palitana state is formerly Western India States Agency (kathiawar), merged in Saurashtra. now in Gujarat State, area of state was 777 KM2 ,and population of state was 58,000 in 1921, Privy purse of state on the time of accession (15Th Feb.1948 ) was Rs.1,80,000

Indian Princely State Wankaner Fiscal Court fee and Revenue Stamps Indian Princely State Wankaner Fiscal Court fee and Revenue Stamps :--

Wankaner state is formerly Western India States Agency (Kathiawar), merged in Saurashtra, now in Gujarat States, area of state was 1,080 KM2 ,and population of state was 44,259 in 1931, Privy purse of state on the time of accession (15Th Feb.1948 ) was Rs.1,80,000.

Cheque leaf of STATE BANK OF SAURASHTRA

Indian Princely State Morvee / Morvi Fiscal stamps Morvee state is formerly Western India States (Sabar Kanta) Agency, now in Gujarat State , area of state was 2,129 KM2 ,and population of state was 1,13,023 in 1931, Privy purse of state on the time of accession (15Th Feb.1948 ) was Rs.5,20,000.

Indian Princely State Bajana Fiscal Court fee and Revenue Stamps Bajana state is formerly Western India States Agency ( Eastern Kathiawar ): merged in Saurashtra, now in Gujarat State , area of state was 183 sq miles ,and population of state was 13,481 in 1931. Court fee Stamp.

Indian Princely State Gadhka Fiscal Court fee and Revenue Stamps India Gadhka state was estate of formely Western India States Agency (Kathiawar ),merged in Saurashtra, now in Gujarat State , area of state was 60 square KM ( 5 villages ) ,and population of state was 2,392 in 1931.

Revenue stamp.

Postal Stamp of Saurashtra State.

Shri Yogiji Maharaj

2011-10-23T13:44:00.000-07:00

Yogiji Maharaj was born in Dhari, A small village in Saurashtra Gujarat in 1892. After a quite childhood one of silent spiritual rhythm he became a saint at the age of 18. With a genuine concern with the troubles and emotions of every individual in society. Swamiji moved day and night to heel all scars of tension and anxiety and to re-introduce in their life a secured feeling of joy, peace and satisfaction. He was appointed as the President of the Akshar Purushottam Swami Narayan Movement.

He led an austere life without personal gains or comforts. He travelled untiringly from tiny tribal but to modern metropolis to proximate to the people the tremendous moral and spiritual power that rushed through him. People were freed from the clutches of addictions, superstitions, inordinate worldly desires, false beliefs and dogmas. He inspired country's youth to lead a life free from vices and addictions. He also inspired hundreds of thousands of people to eradicate the vice of dowry from the society.

Under his guidance many schools, hostels and Gurukuls have been established and charity have been given to some medical and electronics institutes. Regular conventions for youths and children, teachers and leaders are being held, Irrespective of caste creed colour in our community, his holiness Yogiji Maharaj inspired youths to undertake drives to eradicate illiteracy superstitions, addictions dowry and set example in harmonious living and peaceful comredrerie. His striking sincerity, humility and simplicity have touched many world political and religious leaders. But to one and all his message has remained one and unchanging. The Message of Love and purity and service to God. The First Day Cover Shows `Akshardham', a unique cultural complex built in Gandhinagar in memory of Lord Swaminarayan the greatest torch bearer of Indian Culture.

Dayananda Saraswathi - Founder of Arya Samaj

2011-10-23T13:37:00.000-07:00

The founder of the Arya Samaj. The great sage who sought to restore to Hinduism its natural radiance and wisdom. A fearless reformer. He saved the man who poisoned him - so boundless was his goodness.

This happened about 150 years ago. Saurashtra of the present Gujarat State consisted of several small states. Among them was Morvi. Tankara was a town in this state. There lived a wealthy Brahmin, Karshanji Lalji Tiwari by name; he was also the tahsildar of Tankara. The ruler of Morvi had granted him a small troop of horses (cavalry) both for protection and as a mark of honour.

Karshanji was a good and just man. He was generous in his dealings. He had faith in religious practices that had come down from times immemorial. His wife,Amrithbai, was a beautiful and Virtuous woman. She was like a mother his go to all the villagers. In 1824, a son was born to the couple. They named' him Moolashankar.According to the custom of the place, he was also called Dayaram. This child was to become famous as Maharshi Dayananda.

When he attained the age of five, Moolashankar's education started. At the age of eight, his Upanayana Samskara (being invested with the holy thread) was performed. The boy used to perform religious rites like 'Sandhyavandana’ with devotion. He had a very good memory. By the time he was fourteen he had learnt by heart the Yajurveda, the scriptures and the upanishads.

Karshanji wished that his son should follow in his footsteps by becoming a devotee of Shiva. He, therefore, used to describe the greatness of Shiva every now and then. He would advise the boy to worship Lord Shiva and only then eat something on days of festivals.

Moolashankar had an uncle whom he loved very much. His uncle himself was a simple man of great learning with a religious bent of mind. He influenced the boy deeply. Moolashankar had a sharp intellect and an extraordinary memory and so his uncle thought some day his nephew would become a great man.

After many spiricual experience and many incidents of his life happened. He wrote " Sattyartha Prakash" book of his experiece essence.

Shri Krishna Pranami Dharma

2011-10-23T13:26:00.000-07:00

Dev chandraji - 1581-1655 AD

Saurashtra is a territory of India where saints, warriors and women of distiction, during middle ages gave special importance to Shri Krishna Pranami Dharma. This branch with Pranami emphasis originating from Jamnagar spread all over Gujarat and entire India, and to Nepal and other countries, still preserving its initial essence, inspite of intermingling with several other religious streams.

Pranami Dharma has over 5 million adherents who are known to respect each other as friends with Pranam - salutations irrespective of difference of age or youth.

The most important leader of Pranami Dharma who carried the word and practice to places far and near is Shri Prannath, whose monumental efforts and dedication historically have made a distinct mark on the Indian religion and civilization. The main scriptures are: Tartam Sagar and Vitak.

The founder Shri Devchandra Maharaj was born in 1581 A. D., in Marwad province in Umarkot village in a Kayasth family. From early childhood he showed saintly tendencies. At 16 years of age he renounced the world and left in search of Brahma Gyana (divine knowledge) from Kutch to Jamnagar.

Jamnagar was a very important center of Indian civilization. With the contributions of outstanding leaders of thought and religion, it was considered a miniature Kashi, the holy of the holiest of religious centers for pilgrimage and learning. It is here that Shri Devchandraji learned from the famous savant Kanji Bhatt Bhagwat Katha for 14 years with single pointedness and realized the meaning of Bhagwat and attained Bhrahma Vidya (divine knowledge and realization).

After this experience from Tartam Mantra, Shri Devchandraji undertook the work of giving concrete shape and form and called this stream Nijanand Sampradaya, when he made Jamnagar his major center of operation where he explained Vedas, Vedantic knowledge and Bhagwatam in simple language intelligible to lay persons irrespective of social class and religious differences, and taught them Tartam Mantra. This group of persons/followers are now known as Sunder Sath/Pranami.

எம்.வி.வெங்கட்ராம் படைப்புகள்

2011-10-20T12:50:00.000-07:00

( சௌராஷ்டிர சமூகத்தை சார்ந்த தமிழ் எழுத்தாளர் திரு. எம். வி. வெங்கட்ராம் அவர்கள். )

(இக் கட்டுரையின் ஆசிரியர் திரு. மு. சிவகுருநாதன் அவர்கள்)

(சாகித்திய அகாதெமி 22 ஜனவரி 2011 சனியன்று கும்பகோணம் ஜனரஞ்சனி சபாவில் எம்.வி.வெங்கட்ராம் படைப்புகள் குறித்த ஒரு நாள் கருத்தரங்கை நடத்தியது. அது குறித்த சிறிய பதிவு.

எம்.வி. வெங்கட்ராமுடனான தனது சந்திப்பு, நட்பு பற்றியும் சொல்லி அவரது எழுத்துக்களை சிலாகித்து பேசியவர்களாக வே.மு. பொதியவெற்பன், தேனுகா, தஞ்சை ப்ரகாஷ் ஆகியோர்களை பட்டியலிட்டு எம்.வி.வி. பற்றி இன்னமும் அதிக தகவல்களைக் கொண்டு வந்திருக்கிறேன். நேரம் கிடைக்கும்போது இடைஇடையே அச்செய்திகளை உங்களுடன் பகிர்ந்து கொள்கிறேன் என்று சொல்லி ஒரு நீண்ட அறிமுக உரையை இராம. குருநாதன் நிகழ்த்தினார்.

பின்னர் பேச வந்த சாகித்திய அகாதெமி தமிழ் ஆலோசனைக் குழு ஒருங்கிணைப்பாளர் சிற்பி பாலசுப்பிரமணியம் எம்.வி.வி.யின் நாவலைப் படிக்காமல் சிலப்பதிகாரத்தைப் பற்றி எழுதப்பட்ட நாவல் என்று விமர்சனம் எழுதியதை குறிப்பிட்டு பேசினார். அ. மார்க்ஸ் போன்றவர்கள் தமிழிலக்கியத்தை தலித் இலக்கியம், செட்டியார் இலக்கியம், முதலியார் இலக்கியம் என்றெல்லாம் சாதி ரீதியாக வகைப்படுத்தி வைத்துள்ளனர் என்று வருத்தப்பட்டுக் கொண்டார். தமிழில் இப்படியெல்லாம் அணுகும் போக்கு உள்ளது என்பதை ‘கண்டுபிடித்து’ வெளிப்படுத்தினார்.

மேலும் இந்திய இலக்கிய சிற்பிகள் நூல் வரிசையில் எம்.வி.வி.யைப் பற்றிய நூல் ஒன்றை தேனுகாவை எழுதித் தருமாறும் அதை சாகித்திய அகாதெமி கண்டிப்பாக வெளியிடும் என்றும் அறிவித்தார். எம்.வி.வி.யின் நாவல்கள் மற்றும் படைப்புகள் பற்றி வந்துள்ள விமர்சனங்களை குறிப்பிட்டு சிற்பி பேசி முடித்தார்.

மைய உரையாற்றிய சாகித்திய அகாதெமி பொதுக்குழு மற்றும் தமிழ் ஆலோசனைக் குழு உறுப்பினர் இரா. மோகன், பி.எஸ். ராமையா எப்படி எம்.வி.வி.க்கு வழிகாட்டினார் என்பதைத் தெரிவித்தார். தி.ஜா., கு.ப.ரா., க.நா.சு. போன்ற சமகால எழுத்தாளர்களோடு எம்.வி.வி.யைத் தொடர்புப்படுத்தி தனது பேச்சை நிறைவு செய்தார்.

சிறப்பு விருந்தினர்களின் உரைக்குப் பிறகு நன்றியுரை சொல்ல வந்த ரவி சுப்பிரமணியன் எம்.வி. வெங்கட்ராமுடன் உள்ள தனது நினைவுகளைப் பகிர்ந்து கொண்டார். அவரைப் பற்றிய ஆவணப் படம் எடுப்பதற்கு நிறைய செலவு பிடிக்கும். எனவே சாகித்திய அகாதெமி உதவிட வேண்டும் என்று கேட்டுக் கொண்டார்.

முதல் அமர்வில் தலைமையேற்ற அ. மார்க்ஸ், கும்பகோணத்தில் நாங்கள் நெருங்கி உறவாடிய எழுத்தாளர் கரிச்சான் குஞ்சு என்றும் அவர் அளவிற்கு இல்லையென்றாலும் எம்.வி.வி.யுடனும் தொடர்பு இருந்ததைக் குறிப்பிட்டுப் பேசினார். இவரது படைப்புகளில் ‘காதுகள்’ தம்மை ஈர்க்கவில்லையயன்றும் ‘நித்ய கன்னி’, ‘வேள்வித் தீ’ போன்றவற்றை சிறந்த படைப்புகளாக பார்ப்பதாகவும் கூறினார்.

எம்.வி.வி. பாரதத்தின் மேல் அதிக ஈடுபாடு கொண்டவர். தமிழ்ச் சூழலில் கம்பராமாயணம் பேசப்பட்டதைப் போல வியாசபாரதமோ, நல்லாபிள்ளை பாரதமோ பேசப்பட்டதில்லை. பாரதத்தின் மீது அதீத பற்றுடைய எம்.வி.வி. முயன்றிருந்தால் தமிழுக்கு ஒரு அருமையான பாரதம் கிடைத்திருக்கும் என்றார்.

1992-ல் பாபர் மசூதி இடிக்கப்பட்ட சூழலில் சாகித்திய அகாதெமி விருது பெற்ற எம்.வி.வி., அத்வானியை சந்தித்ததையும் குறிப்பிட்டு இந்துத்துவத்துடன் இணக்கமாக இருந்த எழுத்தாளர் என்று சொல்லி அதற்கான காரணத்தையும் சொன்னார்.

தமிழ்நாட்டில் சிறுபான்மை சமூகமான செளராஷ்டிரா சமூகத்தைச் சேர்ந்த எம்.வி.வி.க்கு உரிய அங்கீகாரம் கிடைக்கவில்லை. இன்றும் கூட செளராஷ்டிரா மொழிக்கு வரி வடிவம் இல்லை. அவர்களது மொழி கூட பலரால் கிண்டல் செய்யப்படுகிறது. இவர் தனது இறுதிக் காலத்தில் செளராஷ்டிரா மொழிக்கு வரி வடிவம் கொடுக்கும் முயற்சியில் ஈடுபட்டிருந்தார். இந்தப் பின்னணியில் அவரது அடையாள அரசியலையும் இந்துத்துவத்தின்பால் அவர் சாய நேர்ந்ததையும் நாம் விளங்கிக் கொள்ள வேண்டும் என்றார்.

(அவரின் வரி வடிவம் காணும் முயற்சிக்கு சௌராஷ்டிர மத்ய சபை வெற்றி கண்டு விட்டது. 2008 இல் பாளையங்கோட்டையில் மத்திய அரசின் உதவியோடு எழுத்துக்கள் பெறப்பட்டு முன்னாள் தமிழக சபாநாயகர் திரு. ஆவுடையப்பன் கரங்களால் வெளியிடப்பட்டன. )

நன்றி : சிவகுருநாதன் அவர்களுக்கு. அவரின் தொடர்பு முகவரி :

http://musivagurunathan.blogspot.com/2011/01/blog-post_26.html

Lakulisa - Founder of Pasupata Siddanta of Saurashtra

2011-10-20T12:01:00.000-07:00

Lakulisa With Vishnu and Brahma

At the foothills of the great Kalikadevi temple at Pavagadh Gujarat, situated in Saurashtra; there is a sprawling peaceful lake dotted with temples displaying the splendor of Saurashtra.

The Name Lakulisa probably derived from Sourashtra language word :
Lakuda + Esha
ie. Lord Esha (Siva) Having a stick in hand.

Driving down during the monsoon time can indeed change the mood of the land such that it almost feels like divinity descended on earth in a chariot of mist. And here among rocky hillsides strewn with huge boulders lie one of India's most ancient temples now in ruins - Lakulisa temple. This temple dates back to the 10th century though the cult of Lakulisa existed well into the 1 cen.A.D and has been mentioned the Mahabharata.

This delapidated temple holds the iconography of Lord Shiva thought it houses Lakulisa within its walls. Among its very rare and fine sculptures one can see Dakshinamurthy Shiva, Ganesha and Gajantaka Shiva. Most of the upper half of the temple has fallen off and merged with the surrounding boulders leaving standing walls with intricate sculptures to show the original spendor of this great cult icon.

Lakulisa was the founder of Pashupata Shaivism which was one of the oldest and prominent Shaivite schools that existed in the early 1 cen A.D, though dating it is still uncertain. Lakulisa's school of Pashupata Shaivism originated at Kayavarohan in Saurashtra and extended to Payar in Kashmir and Orissa in the east. It later spread far and wide and penetrated into Tamil Nadu in the 7th to 14th cen A.D.

Lakulisa was born in Gujarat, and when a little boy, was struck by illness and given up as dead. He was taken to the ghats to be cremated, when he is supposed to have "come back to life". He asked the people to leave him, and grew up in the ghats, with special mystical and spiritual powers.

Lakulisa's images are found all over India indicating that his cult was very well established. The Pashupatas were ascetics and were followers of the Bhakti movement. Lakulisa was almost considered an incarnate of Lord Shiva during his time. His teachings are codified in the Lakulisa Siddhanta, while in his images he is represented in Dharmachakrapravartana mudra with a Lakuta / Laguda (விறகு) (stick) in one arm. His main desciples were Kausika, Gargya, Mitraka and Rusta.

What was this cult all about? Kaundinya in one of his commentaries on the Pashupata Sutras says that Lord Shiva taking the form of a Brahman as an incarnate at Kayavatarana, went on foot to ujjain and taught his doctrine to Bhagavat Kushika. The Pashupata doctrine was revealed by Lakulisa, the last of the 28 incarnations of Shiva. The worship of Shiva included strange practices which involved bathing in sand and holy ash thrice a day and living in isolation. What ever their practices and whether it conformed to the society at large, this once popular cult lost its dynamic presence and ceased to exist till today in its original known form.

Paramahansa Yoganand Maharaj's Guru BABAJI of Saurashtra

2011-10-18T07:38:00.000-07:00

Yogender Vigani was also known as Yoganand Maharaj. The details about his birth related date and place in unknown and not sure. But it is said that he was born on Vasant Panchami, in the small village near to Veraval in Saurashtra, Gujarat-India, in the end of the 19th century.

Yoganand maharaj was considered as one of the great famous exponents of ‘Hathyoga’ and mighty spiritual leader of “Shaktipat parampara” and his yogic artistries were simply remarkable. Through Swami Narayan Teerth Dev Maharaj also known as Madariwala, he got the Shaktipat diksha.

Yogiraj’s details of biographical were very less as he scanty discussed and rarely said about his own life. As he had long quest for Yoga and kundalini awakening, he left is house in the year 1909, and decided to start wondering for it. He spent his most time in several ashrams and well-read about yogic Kriyas as he has curiosity for that. Though he became master and skilled “Hath-Yogi” but enabled to get a true experience.

Source : http://hindu-guru-saints-swami.blogspot.com/2010/08/paramahansa-yoganand-maharaj.html

Gujarat Saurashtra Parampara. Pakhwaj

2011-10-18T07:30:00.000-07:00

Pakhawaj is essentially a north Indian version of the mridangam and is the most common north Indian representative of the class of barrel shaped drums known as mridang. It was once common throughout north India, but in the last few generations tabla has usurped its position of importance. It has a right head which is identical to tabla except somewhat larger. The left head is similar to the tabla bayan except that there is a temporary application of flour and water instead of the black permanent spot. It is laced with rawhide and has tuning blocks placed between the straps and shell.

There are several styles of pakhawaj playing. The most well known and important is for the accompaniment of dhrupad and dhammar singers; this however, is falling out of fashion. Pakhawaj is also very much used for Orissi dancers and occasionally for kathak. It is also found in a classical form from Rajasthan known as Haveli Sangeet.

Gujarat Saurashtra Parampara Pakhwaj also among the many parampara pakhwaj.

Swami Vivekananda was Guru Bhai of Mridangacharya Dulli Babu. He was from Bengal Parampara phakwaj style.

'Siddha Hemachandracharya'

2011-09-01T21:39:00.000-07:00

Re-introducing you to yourself

There comes a time when we are forced to look back at yesterday to make sense of What we are Today. What we talk, Way we behave, Our action & Beliefs, our cognitive realm needs a reintroduction. 'Siddha Hem' reintroduces you to yourself!

Born in 1089 AD, this man who is an encyclopedia in Himself, Acharya Shri Hemchandrasuri is supposed to have created our speaking language as he created the 30 million shlokas in the 84 years of his intelligent life. He defied the very purpose of the human existence. He questioned alcoholism, animal sacrifices and preached 'Ahimsa' in that era. This just goes to show the utopian vision of this polymath; The Amiable Vision was that of a Better Planet, The Way was Jainism, too distant for any normal human being then.

His propagation was systematic and planned, his talks always enlightening, his poetic created magic, his politics benefited all

Known as 'Kalikal Sarvagna' (Omniscient of the Kali Age), Hemchandracharyaji was responsible for the emergence of the culture of Gujarat and Jainism that elates the world even today.

Jainism has mesmerized the world for its vision and without a ray of doubt it was Hemchandracharyaji who saw it first.

This biopic 'Siddha Hem' is not only a play but a contemporary avatar showcasing the very dramatic episodes of this erudite soul's life and work. Get reintroduced to yourself.

Atharva Veda speaks about Sourashtra Land

2011-05-24T10:46:00.000-07:00

Aatharva Veda

A book released by Sri Buvaneswari temple, Pudukottai on the occassion of Sri Bhakala Mukhi Gayathri samputita Brahmastra Swarupini Sri Bhakala mukhi Yagna. This book narrates the Avatar of Godess Bhakala mukhi.

" अत वक्ष्यामि देवेशि भकलोत्पत्ति कारणं

पुरा किरुथयुगेदेवि वातक्षोब उपस्तिते

चराचर विनाशाय विष्णु चिन्तापर

तपस्यायसा संथुष्ट महातिरिपुर सुन्दरी

हर्थ्राग्यं सरो दृष्ट्वा जलक्रीदपरायणा

महाबीथः रतास्यान्ते सौराष्ट्रे भकलांबिके

स्रिविद्य संबवं तेजः विज्रुम्बति इतस्थ :

चतुर्तासि भोउमयुता.........

तस्यामे वार्थ राथ्रोउतु भीतःअरतनिवासिनि

ब्रह्मास्त्र विद्या संज्ञात थ्रिअलोग्य स्तंबिनि परा "

These above details found in Sankayana rishi tantra, and Bhakala mukhi Kavacham. In these slokas, " On the PraLaya time, when earth covered with full of sea water, Infant Lord Hari sleeps on a floting leaf on sea water. Thus the infant affraid with big waves of sea, the mother came as avatar on thursday night, at a pond of yellow water situated at Sourashtra. She sung a lullaby for Lord Infant Hari and she make the sea stable.
She is called as mother with Stable Power (Stambanam).

From the above book's passage, it is evidenced that Atharva Veda describes Sourashtra desam. After her avatar, the violant waves of sea and violant air became calm and Infant Lord Hari got relief from fear and starts to play and laugh. She was called as "Brammastra rupiNi "

Indian Politics of Ancient Sourashtra Nation

2011-05-23T21:28:00.000-07:00

ஐம்பத்தாறு தேசங்களின் அக்கால அரசியல் நிலவரங்களை கூறும் "புராதன இந்தியாவில் அரசியல்" என்ற புஸ்தகம் பொன்கொடி பதிப்பகம் சென்னை முதல் பதிப்பு 2000 இல் சௌராஷ்டிரா தேச அரசியல் நிலைமைகளை கூறி உள்ளது. புராதன காலம் எனில் முஸ்லிம்கள் படையெடுத்து வந்து நிலை பெற்றதற்கு முந்தி இருந்த இந்தியாவை குறிப்பதாகும். இதனை புராதன இந்தியாவின் முற்பகுதி, பிற்பகுதி என்றும் இரண்டாகப் பிரிக்கலாம். அலக்ஸாண்டர் படைஎடுப்போடு முற்பகுதி நிறைவு பெறுகிறது. அந்த முற்றுப் பெற்ற நிலையில் இருந்து தொடக்கி முஸ்லிம்கள் ஆதிக்கங் கொள்ள ஆரம்பித்தது வரை, கி. பி. பன்னிரண்டாம் நுற்றாண்டு வரை பிற்பகுதி என்று பிரித்து உள்ளார் நூலசிரியர் சுவாமிநாத சர்மா. இதில் சௌராஷ்டிரா தேச அரசியல் நிலவரம் பற்றி கூறுவதாவது :

" காம்போஜர், சுராஷ்டிரர் ராஜ்யங்கள் : இந்த இரண்டு ராஜ்யங்களிலும், பிரஜைகளனைவரும் ராணுவப் பயிற்சி பெறவேண்டும் என்ற கட்டாயம் இருந்தாதகத் தெரிகிறது. அதாவது பிரஜைகளெல்லோரும் போர்வீரர்களாயிருந்தார்கள் . இதனால் இவர்கள் விவசாயத்தையோ மற்ற தொழில்களையோ புறக்கணித்து விடவில்லை. அவற்றிலும் வல்லவர்களாகயிருந்தார்கள். இவர்களுடைய ராஜ்யத்தில் செல்வம் கொழித்து இருந்தது என்பதை நாம் சொல்லத் தேவை இல்லை. "

உலகின் முதல் செயற்கை ஏரி - சௌராஷ்ட்ரத்தின் சுதர்சனம் பற்றிய விவரங்களும், ஐம்பத்தாறு தேசங்களுள் ஒன்பதாவதாகவும்; சௌராஷ்டிரா தேசம் இப் புத்தகத்தில் குறிப்பிடப்பட்டுள்ளது.

Shakti Peeta of Saurashtra desi

2011-05-22T01:45:00.000-07:00

51 Shakti Peethas

In Satya Yuga, Daksha performed a yagna with a desire of taking revenge on Lord Shiva. was angry because his daughter Sati had married Shiva against his wishes. Daksha invited all the deities to the yagna except for Shiva and Sati. The fact that she was not invited did not deter Sati from attending the yagna. But Sati, being an uninvited guest, was not given any respect. Furthermore, Daksha insulted Shiva. Sati was unable to bear her father’s insults toward her husband, so she committed suicide by jumping into the pyre. When Lord Shiva heard about her death he became furious. He went to the place where Daksha was performing his yagna and destroyed the area. Daksha was killed by Shiva’s ganas. Daksha

Lord Shiva then carried Sati’s body all over the world in a state of wild grief. At the request of all other gods, Lord Vishnu severed Sati’s body into 51 pieces with his Sudarshan Chakra, so that Lord Shiva could return to his sanity and once again take up his duties. Various parts of Sati’s body fell at different places which became known as Shakti Peethas. At all Shakti Peethas, the Goddess Shakti is accompanied by Lord Bhairava (a manifestation of Lord Shiva).

These Shakti Peetas are belongs to very old age and many shakti peetas forgotten or many shakti peetas in same name in various places. On of the shakti peeta of Sati devi's thoracic body part fall at Somnath, Veraval, Saurashtra. This is considered as the Eigth consonant letter / akshar of Sanskrit / sourashta language. By order of Kanchi Kamakoti Sankaracharya Sri Chandrasekara saraswathi swami, a research made on 51 shakti peetas. Finally, Vikatan prasuram (Ananda Vikatan weekly) the author Nagaraja wrote briefly of 51 akshar shakti peetas.

He wrote that " the Jaya @ Bhogada Devi peetam of Somnath, Sourashtra region is unforgettable by history ". In the Somnath mandir premises, the Jaya Devi's Shakti peetam found. The sanskrit book " Chitta Sabara tantram" narrats her idol as :

जो बोगता हिरक्तास्यात त्रिनेत्रा सिंहवाहना .

चाथुर्भुजा कडक केड वराभय करान्विता

     She is as red as blood, with three eyes, four hands. She called in Saiva sect. as ' Chaturana ' In Vaishnava sect. ' Sheeli ' In Saktha sect. ' Stirakala ' and in our body she placed Left Wrist and she born from victory, and called as Jayantha and Japa. The book "Mathruka Nikandu" describes the above.

      This peetam called as ' Mathureswarm' by Meru tantram book and other books called this peetams place as Prabhas Patan.

    From this temple, if we move southwards, we can reach southpole. No other land in south side from this temple.   This shakti called ' Chandrabhaha devi '.

     In this sacred place Lord Krishna came with citizens of Dwaraka kingdom, to observe last days of their life. Lord Krishna from here throw away his body and went His abode Vaikundam. This place was called as ' Dehotsarg'.

Surya Siddhanta

2011-05-21T23:45:00.000-07:00

Surya Siddhanta

A1000 Plus Year Old Hindu Text Book of Astronomy

A Description of the Solar Eclipse Calculation

Three different methods of calculation were in use in India at the time when Buddha lived, and they are still in use in different parts of the country. These methods are known as Sauramanam, Chandramanam and Barhaspatyamanam.
According to the Hindu works on Astronomy a Sauramanam year consists of 365 days, 15 ghadias and 31 vighadias; a Chandramanam year has 360 days, and a year on the basis of Barhaspatyamanam has 361 days and 11 ghadias nearly.

Souramanam / sauraman

In bRihatsamhita 60.19 varAhamihira states that sUrya should be worshipped by installing idols of his and they should be worshipped by specialized priests called magAchAryas. This is corroborated by the bhavishya purANa chapter 139 that narrates the following tale (a critical reconstruction of it):

kRishNa, the hero of the yadus married jAMbavati, the daughter of the bear-king jAmbavAn. Their son was the valiant sAmba. He went to the banks of the river chandrabhAga and constructed temple in the honor of sUrya. No local brAhmaNa knew of the mysteries of his worship and hence could not take up priesthood at the temple. So sAMba sought help of gauramukha, the adviser of the yadu chief, ugrasena. gauramukha asked him to go to shakadvipa and obtain a special class of priests called magAchAryas to worship sUrya. saMba said:" pray, tell me Oh brAhmaNa what are the antecedents of these worshippers of the sun. gauramukha narrated: "The first of the brahmins amidst the shakhas was called sujihva. He founded a gotra termed the mihira gotra. He had a daughter of the name nikShubhA. sUrya was enamoured by her and impregnated her. Thus she gave birth to jarashabda who was the founding father of all the magachAryas. They are distinguished by the sacred girdle called the avyanga that they wear around their waist". saMba there upon called on kR^ishNa to send him garuDa and flying on his back he landed in shaka dvIpa. He collected the magAchAryas, brought them back to bhArata and installed them as priests of his sUrya temple.

The Idol of sUrya should be cosntructed thusly: He should have a human form with a solar corona placed behind him. He should be on a chariot with the horses standing for the seven solar rays. He should hold a discus and trident in two arms, and lotuses in the other two. His feet should be covered by boots upto the knees. His waist should bear the avyanga.

This temple on the chandrabhaga was situated in what is now the terrorist state of Pakistan and was demolished by Awrangzeb in the 1600s.

There is considerable epigraphic evidence for the prevalance of the saura sect in India and definitely the cult was very popular at the time shankara bhagavatpAda formalized the six sects of sectarian Hinduism [shaiva, shakta, vaiShNava, gANapatya, kaumAra, saura]. The earliest pieces of evidence clearly support the Iranian connection. The coins of the kushaNas have an image of sUrya with the inscription miiro. The GovindpUr inscription from the 1130s speaks of the magas as being brought to the land by sAmba and 6 great poets who were magAcharyas are mentioned. Mihira Kula, the Hephalite ruler sponsored the construction of another sUrya temple in Gwalior. This suggests that the Iranian influences on the saura sect were continous and over a long period of time. In Rajasthan and Northern Gujarat there were a number of sUrya temples including the well known one at moDherA. These contain idols of suryA with the boots up to the knees clearly implying the Iranian connection. Most of these temples were destroyed in the fine vandalistic traditions of the zealots of Allah. Priests with the sirname maga are seen around the sun-temple in Osian in Rajasthan suggesting that it was probably a famous center of the Iranian sun cults. So it is clear that original home of the magas was indeed in the west and following the devastations of the al-Qaramitah and the Ghaznavids their remnants fled to the east and are now found there. Today the remnants of the magachAryas are the shakadvipI brAhmaNas who are still present in Uttar Pradesh. While they are not accorded the same status as the Arya brAhmaNas, they still observe basic brahminical rites, such upanayanaM and shaucha rules.

Analysis of the names of the queens of the Karkota dynasty of Kashmir shows that there were Iranians amidst them. They seem to have reinforced the saura cult in kAshmIr as evidenced by the mArtANDa temple in kashmir and a kashmirian idol of lalitAditya's time with the classic Iranian dress.

However, it should be noted that the Sun cult also existed in Southern India. In Thanjavur there is the Suryanar temple with absolutely no Iranian influence in the iconography. This suggests that while the idea itself spread widely across India, the priest did not physically move into these regions. I have heard that the sUrya temple in a hill temple complex built in Pune by the Peshwas was also consecrated by maga priests as late as 1750AD however, it is iconographically intermediate between the northern and southern forms. Finally, the sauras also tried to provide a "vedic tinge" for the sect via the composition of the sUryopaniShat and the appropriation of the savitA gAyatrI.

The visible imprints of the saura mata that persist today are: 1) The highly popular Aditya hR^idayaM, which is attributed to agastya and has been inserted into the yuddha kANDa of the rAmAyaNa. This hymn appears to be an early composition of the saura school. 2) The second great saura contribution is the sUrya namaskAra vidhi which is a yogic/tantric practice derived from the saura tantras.

திருவாவடுதுறை ஆதீனத்திற்கு சொந்தமான அருள் மிகு சிவசூர்ய பெருமான் திருக்கோவில் தஞ்சாவூர் திருவிடை மருதூர்-இல் அமைந்துள்ளது. இத் திருக் கோவில் தல வரலாற்று சுருக்க புத்தகம் முன்றாவது பதிப்பு 1999 ஆண்டு வெளியீட்டில் நவகிரஹ தோஷ பரிஹாரம் என்ற தலைப்பில் உள்ள பகுதியில், சூரிய தோஷம் நீங்க " சூரிய பகவானுக்கு ஞாயிற்றுக் கிழமைகளில், அபிஷேகம் செய்வித்து சிவப்பு வஸ்திரம் சிவப்பு மணி, செந்தாமரை என்பவற்றால் அலங்காரம் செய்து, சூரிய மந்திரங்களை ஓதி வெள்ளெருக்கு சமித்தினால் யாகத் தீயை எழுப்பி கோதுமை சர்க்கரை பொங்கலை ஆகுதி பண்ணி தீபாராதனை செய்து அர்ச்சனை செய்து, தூப தீப நைவேத்தியம் கொடுத்து, சௌராஷ்டிரா ராகத்தில் சூரிய கீர்த்தனைகளைப் பாடி பிரார்த்தனை செய்து கொண்டு, கற்பூர ஆரத்தி எடுக்க வேண்டும். இப்படி செய்தால் சூரிய கிரஹ தோஷம் நீங்கும். " என்று குறிப்பிட்டு உள்ளது.

Emergency Rule of 1975-77 & Sourashtra Community Fighters

2011-05-15T03:41:00.000-07:00

Emergency rule of 1975-77 declared by Ex. Prime Minister Indra Gandi after judgment of Allahabad High Court disqualifies her Parlimentary Membership (MP). This judgement came after Mr. Raj Narayan filed a case against her, and accused her that ' she bribed voters and spend lakhs of money on election to win '. She does not agreed this judgment and moved to Suprement Court. Meanwhile she made changes in Election laws to survive her Government. After that, Publishing medias, News papers forced NOT to publish opposition political partie's news, and strictly censored. Opposition leaders treated badly. Many of them jailed like JP @ Jayaprakash Narayan, Morarji Desai.

Agitation against this Emergency Rule by opposition political parties planned. Then in Gandian way, "Sathyagrah" called by RSS against Emergency Rule. In Tamil nadu, DMK headed State Government also faced problem from Indira Government and many DMK leaders also arrested under MISA act. Finally DMK lead State Government of Tamil Nadu was dismissed by Indra Congress.

A national all political party movement formed to face emergency rule. Rashtriya Swayam Sevak Sang and Jana Sang and other political parties strongly condemned this injustice rule. Many Sourashtra community people participated against 'Emergency rule ' and it is called as " The second freedome movement".

After two year agitation, Indira Government withdrawn Ban on opposition parties and Emergency rule. The two year long non-stop agitation and its victory was written as
a book called " PORATTAM" released in 1978. Publisher N.M. Sukumaran, Channai.

The Participants of sourashtra people by chronicle order of Sathyagrahi agitation details :

The Sathyagrahi against Emergency rule of Indira Congress Govt, On 20-11-1975 at Paramakudi, M.N.Subbaraman leaded a agitation and demanding freedom. On 27-11-1975 at Salem P.S. Jawaharlal leaded a Sathyagrah.

( Sri. K.N. Lakshmanan )
( Foremer State President, Bharatiya Janata Party, Tamil Nadu )
(Ex. M.L.A. Tamil Nadu Assembly, 2001 - 2006)

On 1-1-1976 at Salem; Jana Sangh (BJP) Vice President Sri. K.N. Lakshmanan leaded a Sathyagrah against Emergency.
And other Sathgraha group leader from sourashtra community are :
S.V. Govindarao, Tailor, Kumbakonam,
P.N. Krishnamachari, Weaver, Paramakudi,
M.L. Subbaraman, Business, Paramakudi,
A.N.Hari Govindan, Socialist Party, Paramakudi,
M.G. Ramamurthy, Business, Janasangh, Paramakudi,
A.R. Krishnan, Weaver, Janasangh, Paramakudi
S.A. Naganathan, Weaver, Janasangh, Paramakudi
Smt. T.S. Savithri, Janasangh, Paramakudi
M.V. Rajan, Weaver, Madurai
N.R. Ramamurthy, Doctor, Madurai,
T.G. Vatsala, Madurai,
P. Ramasamy, Weaver, Socialist party, Salem
V. Nagalingam, Weaver, RSS, Salem
Ramamurthy, Weaver, Janasangh, Valajapet
and many more participated.
(Source. PORATTAM, Jan. 1978 First Edition)

A interesting incident remembered by some elders. " The period when emergency rule declared, even a distribution of a bit notice of opposition parties are also a crime !! So we cant stock this notices-publications neither in hand nor in our home. We hide and kept these notice-publishings under a step of a house which used to pass a ditch !

Kullan. Kuppier, and Putta. Vittal of Salem was arrested and tourchered. They drove away in Yercaud forest by the police as nakedly..."

Finally democracy established. Brutal punishment on opposition leaders and supporters came to an end. A drama of Indira Gandi to survive on power came to an end.

Godess Angalaamma Prefered Cloths Woven by Sourashtra people

2011-05-07T11:15:00.000-07:00

சௌராஷ்டிரர்கள் நெய்த ஆடைகளை உடுத்த சமர்பிக்கும்படி அருள்வாக்கு கூறிய அங்காளம்மன் கோவில்
.

நாமக்கல் மாவட்டம், கொல்லி மலை அடிவாரத்தில் உள்ள பழையபாளையம் என்ற ஊரில் ஏரியின் எதிரில் இருக்கும் அங்காளம்மன் கோவில் அம்மன் தான்; சௌராஷ்டிரர்களை சேலை சமர்பிக்கும்படி அருள் வாக்கு கூறிய அன்னை. அன்னையின் அருள் வாக்கினை படமாக கோவிலின் உள் சித்தரித்து வைத்துள்ளனர். கிழிந்த ஆடையுடன் உள்ள அன்னை சௌரஷ்டிரர்களிடம் சேலை கேட்டு அருள் வாக்கு கூறிய செய்தி அவ்வோவியத்தில் உள்ளது. மேலும் இந்த அங்காள அன்னைக்கு உலக்கை சத்தம் ஆகாது என்பதால் ஊருக்கு வெளியே கோவில் கொண்டுள்ளாள். கோவிலின் அருகில் சுமார் ஒரு கிலோ மீட்டர் அளவிற்கு எந்த வீடும் இல்லை. வீடு, காடு இருந்தால் தானே நெல் குத்தும் உலக்கை சத்தம் கேட்பதிற்கு. !!

கோவில் பூசாரி சௌராஷ்டிரர்களை தேடி அணுகி அருள் வாக்கை கூறினார். அன்றிலிருந்து சௌராஷ்டிரர்களில், சேலம் நாமக்கல் வட்டாரத்தில் உள்ளவர்கள், அருள் வாக்கை கேட்ட சில கோத்திரத்தார் மட்டும் இக் கோவிலில் தங்களின் பிள்ளைகளுக்கு காதணி விழா நடத்துகின்றனர். அம்மனுக்கு அடிக்கடி தங்களால் இயன்றபோதெல்லாம் சேலை சமர்பிக்கின்றனர்.

எப்பொழுதில் இருந்து இந்த ஆடை சமர்பிக்கும் நிகழ்ச்சி நடக்கிறது என்று சரியாக தெரியவில்லை. நினைவு தெரிந்த நாளில் இருந்து இதனை செய்து வருகிறோம் என்கின்றனர் சமர்பிக்கும் சௌராஷ்டிரர்கள். சுற்று வட்டாரத்தில் இருக்கும் முஸ்லிம்களும் இக்கோவிலுக்கு வந்து பலி பூசையிட்டு வணக்கிச் செல்வதை பார்க்க முடிகிறது.

அங்காளம்மன் தியானம் :

எகவக்த்ராம் த்ரிநேத்ராம் ச ஜடாமகுட மண்டிதாம் !

ஜ்வாலகேசாம் கரலாஞ்ச தக்ஷிணே நகர குண்டலாம் !!

வாமகர்ணே பத்ர பூஷாம் சர்வாபாரண பூஷிதாம் !

பாச சூல கபாலோக்ர டங்க ஹேதி விராஜிதாம் !!

பிதாம்பாரதராம் வ்ருஷ்டாம் கங்காள பரமேஸ்வரீம் !

வந்தே சதுர்புஜமுக்ராம் குங்குமாபாம் சுபாப்ரதாம் !!

அங்காளம்மன் காயத்ரி :

ஓம் காம் கங்காள்யை ச வித்மஹே ஜ்வாலா கேஸாய ச தீமஹீ !

தன்னோ தாத்ரீ ப்ரசோதயாத் !!

ज्ञानसरोवर् - Book Review - ஞானஸரோவர் - புஸ்தவ்

2011-03-28T10:36:00.000-07:00

ஞானசரோவர் என்கிற சௌராஷ்ட்ரி மொழி புத்தகத்தை திரு தாடா. சுப்ரமணியம் அவர்கள் வெளியிட்டு உள்ளார். இது அவரது 30வது புத்தக படைப்பு ஆகும். தாயுமானவ சுவாமி . மூல முனி, பட்டினத்தார், வள்ளலார் போன்ற மகான்களின் பாடல்களை சௌராஷ்ட்ரி மொழியில் நயமுற எழுதி உள்ளார். படித்து மகிழ வேண்டிய புத்தகம் இது ஆகும். முகவுரை திரு prof . T . R . தாமோதரன் சம்ஸ்கிருத பேராசிரியர் அளித்து உள்ளார்.
-----
ஞானஸரோவர் - புஸ்தவ் தாடா. சுப்ரமணியம் லிக்கீரே எ புஸ்தவ் தாயுமானவ சுவாமி . மூல முனி, பட்டினத்தார், வள்ளலார் ஸொகன் ஞாநீன் லிக்கேரே, சங்கீரே, ஆத்மிக, சித்தாந்த, வேதாந்த, தத்வமுன் சௌராஷ்ட்ரி பாஷாம் ஸ்லோகுன் லிக்கி " ஞானஸரோவர் " மெனரே நாவுர் புஸ்தவ் பராட் ஸொட்ராஸ். எ புஸ்தவ்-ம் வட்கேம் நீ;னா ஜேட்ரெ ஜுகு சௌராஷ்ட்ரி பதமுன் பிரிபில்லி ஹட்வன் கெர்லத்க முஸோரெஸ். எ புஸ்தவுக் சமஸ்கிருத அசார் Prof . T . R . தாமோதரன் நந்தினி தீராஸ். ------------

உதாரண பாடல் ஒன்று :

செத்வே ம;ட்டான் ஸேனா புலோகுரு

செத்வே சொட்டான் ஸேனா புலோகுரு

சொட்டான் ம;ட்டான் வித்யாஸ் களானினா

களயேத் புலகுரு விருதா ர;வானினா

The translation of this poem is :

" Smartie scholars exist in world
Stealer scholars exist in world
Can't differ Smartie and Stealer
If differed, Can't be tolerate. "

சேலத்திற்கு சௌராஷ்டிரர் வருகை

2011-01-23T10:10:00.000-08:00

சேலத்திற்கு சௌராஷ்டிரர் வருகை தந்த காலம் ஹொய்ஸல மன்னர் நிருப காம-2 என்பவர் காலத்தில், சேலத்திற்கு சௌராஷ்டிரர் வருகை தந்து இருக்க மிக்க வாய்ப்பு உண்டு. ஏன் எனில் கஜனி முஹம்முத் சோமநாதபுர கொள்ளை அடிப்பு செய்த வருடம் 1026 ஜனவரி மாதம். அந்த கால கட்டத்தில் தென்னகம் நோக்கி வந்த சௌராஷ்டிரர்கள், மைசூர், சென்னபட்டினம், வழியாக சேலம் வந்து தங்கி இருக்க வேண்டும். இவர் காலத்தில் தான் ஹோயஷால வம்சம் துவங்குகிறது. இவர் கர்நாடக கங்கா வம்ச மன்னர்களின் கீழ் குறு நில மன்னராக இருந்தவர். சேலம் மாவட்டம் பல காலம் கர்நாடக கங்கா வம்ச மன்னர்களின் கீழ் இருந்து உள்ளது. சேலத்தில் முதல் அக்ரஹாரம் பகுதில் சௌராஷ்டிரர் பலர் வாழ்ந்து இன்று அதற்கு இணையான பட்டை கோவில், சிங்கமெத்தை , அம்மாபேட்டை, செவ்வாபேட்டை பகுதிகளுக்கு இடம் பெயர்ந்து விட்டனர். ஹோயஷல மன்னர் நிருப காம-2 ஆட்சி காலம் 1026 -1047 வரை. இவர் சோழ மன்னர்களை எதிர்த்து இருந்தவர். சேலம் மாவட்டம், சேர, சோழ, பாண்டிய, ஹோயஷல மன்னர்களின் எல்லை நிலமாகவும், பல குறுநில மன்னர்களின் ஆட்சி களமாகவும் இருந்து உள்ளது. எனவே ஆட்சி அடிக்கடி மாறும் நிலமாக சேலம் இருந்து உள்ளது.

தஞ்சாவூர், மதுரை போன்று மன்னர் மானிய நிலங்கள் அல்லது சலுகைகள் சேலம் சௌராஷ்டிரர் களுக்கு வழங்கப் பட்டது பற்றி எந்த ஆதாரமும் இதுவரை சேகரிக்கப் படவில்லை. பொதுவாக ஆக்ராஹர்ரம் பகுதி, பிரமனர்களுக்கே மன்னர்களால் தானமாக வழங்கப் படும் பகுதிகள் ஆகும் என்பதும் கவனிக்கத் தக்கது. வின்கார் எனப் படும் நெசவாளர் சாதி மக்களும் சௌரஷ்டிரர்களுள் முக்கியமானவர்கள். தமிழக சௌராஷ்டிரர் களுக்குள் சாதி பாகுபாடு இல்லை. அல்லது சௌரஷ்டிரத்தில் இருந்து வந்தவர்கள் என்ற அடிப்படியில், சாதி பார்க்காமல் உறவு வைத்து கொண்டு இன்று சௌராஷ்டிரர் என்ற ஒரே சாதியாக, பெரும்பாலும் தென்னக, மற்றும் தமிழக பண்பாட்டை கடைபிடிக்கின்றனர். சௌராஷ்ட்ரி மொழி ஒன்றே சௌரஷ்ற்றதில் இருந்து வந்தவர்கள் என்பதற்கு அடையாளமாக உள்ளது. மேலும் கர்நாடக வழியாக தமிழகம் வந்ததற்கு அடையாளமாக, " ஐதார் ( ஞாயிறு கிழமை ), மத்தேள் - ( மிருதங்கம் ) " போன்ற கன்னட சொற்கள் சிலவும் சௌராஷ்ட்ரி மொழியில் கலந்து உள்ளது, தென்னகத்து மக்களோடு சௌராஷ்டிரர்கள் ஒன்றி விட்டதை காட்டுகிறது. ஹோயஷல மன்னர்கள் புகழ் பெற்ற கர்நாடக கோவில்களான பேலூர், ஹளபேடு ஊர்களிலும், மற்றும் பெங்களூர் அருகே சோமநாதபுர கோவிலை கட்டி உள்ளனர் என்பது குறிப்பிடத் தக்கது.

சௌரஷ்டிரத்தில் பிரபாஸ் படன் சோமநாத புறத்தில் உள்ள ஸோமபுரி அக்ராஹரத்தில் இருந்து வருவதாக திருமண சம்பிரதாயங்களில் நிச்சயம் செய்யும் முன் பரஸ்பரம் சம்பந்திகள் ஆகப் போகும் சௌராஷ்டிரர்கள் கூறிக் கொள்வர். இந்த கர்ண பரம்பரை தகவல்களே நாம் சோமநாத புறத்தில் இருந்து தென்னக வந்தவர்கள் என்று அறிய ஆதாரங்கள்.

உடையார் வம்ச அரசர்கள் :

ஹோயஷல மன்னர்களுக்கு பிறகு, மைசூர் உடையார் வம்ச அரசர்கள் சௌரஷ்டிரர்களை ஆதரித்து உள்ளனர். மைசூர் மகாராஜா பற்றிய கர்ண பரம்பரை செய்திகளும் இதனை உறுதிப் படுத்து கின்றன. மைசூர் அரண்மனையில் தசரா விழா நடத்தப்படும் காலங்களில், சேலத்தில் இருந்து மைசூர் செல்லும் வழக்கம் இருந்து உள்ளது. மைசூர் சென்று தன் மகாராஜாவை மரியாதையை செலுத்தும் பழக்கம் இருந்து உள்ளது. காலப் போக்கில், சேலம் மைசூர் சாம்ராஜ்யத்தில் இல்லாவிட்டாலும், சௌராஷ்டிர நெசவாளர்களின் துணிகள் மைசூர் சமஸ்தானம் காலம் வரை ஆதரித்தே வந்துள்ளது.

மைசூர் கோட் :

சில சௌராஷ்டிர குடும்பங்களில் இன்றும் பழைய கோட் ஒன்று காணப்படும், அது, தசரா சமயங்களில், அணிந்து செல்வதற்கு மட்டுமே என்று பிரத்யேகமாக அணியப்படும் கோட் ஆகும். அந்த கோட் இல்லாவிட்டால் மன்னரை சந்திக்க அனுமதி பெற இயலாது என்று, கோட் வைத்துள்ள குடும்பங்களின் கர்ண பரம்பரை செய்திகள் கூறுகின்றன. தசரா விழாவில் கலந்து கொள்ள சேலத்தில் இருந்து சௌராஷ்டிர நெசவாளர்கள் தசரா சமயத்தில் மைசூர் சென்று விடும் பழக்கம் சில ஆண்டுகளுக்கு முன் வரை இருந்துள்ளது.

மேல் காணும் மைசூர் அரண்மனையில் உள்ள தசரா ஓவிங்கள், கோட் அணிந்து விழாவில் கலந்து கொள்வதை உறுதிப் படுத்துகின்றன.

கோப்டா கத்தி :

தசரா விழாவின் போது; பல சாகச நிகழ்சிகள், பாடகர்களின் கச்சேரி, பஜனை குழுவினரின் இசை ஆகியவை நடைபெறும். பல்வேறு ஆயுதங்களை வைத்து போரிடுவது போலும், சிலம்பாட்டமும் மைசூர் தசரா நிகழ்ச்சியில் நடத்த சேலம் சௌராஷ்டிர வீர ஆஞ்சநேய தேகப்பியாச சிலம்ப சங்கத்தினர் தசராவில் நிகழ்த்துவார். இந்த நிகழ்ச்சியினை பாராட்டி மைசூர் மன்னரின் சார்பில் சிலம்ப சங்கத்திற்கு வழங்கப்பட்ட ' கோப்டா கத்தி ' என்ற கத்தி இன்றும் பாதுகாத்து வருகின்றனர் சங்கத்தினர்.

இந்த கோப்டா கத்தி கைகளில் அணிந்து கொண்டால் மணிக்கட்டினை சுழற்ற இயலாது. கைகளும் கத்தி போல நேராக இருக்கும். இவ்வாறே அணிந்து சாகச நிகழ்ச்சி செய்து காண்பிக்கின்றனர்.

அம்ப3 மட3த்தே - अम्ब मडत्तते आरादन

2011-01-19T22:16:00.000-08:00

சௌரஷ்டிரர்களின் அம்மன் வழிபாடு.

தற்காலிகமாக அமைக்கப் படும் இந்த அம்மன் சிலைகள், சௌரஷ்டிரர்களின் பல்வேறு விஷேசங்களின் போது வழிபடப் படும். பொதுவாக பெண்கள் குழுக்களே இந்த வழிபாட்டில் பங்கு பெறுவார். பல்வேறு அம்பா மடத்தே குழுக்கள் கமிட்டிகள் சேலத்தில் உள்ளன. இந்த அம்மன் வழிபாடு ' அம்பா மடத்தே ' என்று சௌராஷ்டிர மொழியில் கூறப்படும். அம்மன் வழிபாட்டு கமிட்டிகள், இந்த அம்பா சிலையை தற்காலிக பந்தலிலோ, அல்லது மடங்களிலோ நிறுவி ஒரு நாள் அல்லது மூன்று நாட்கள் வழிபாடு நடத்துவர். பின் இந்த சிலையை ஆற்றில் கரைத்து விடுவர்.

சில சௌராஷ்டிர குடும்பங்களில் வழி வழியாக வந்த சம்பிரதாயமாக, புதுமனை புகுவிழா அல்லது கர்பிணிப் பெண்ணின் வளைகாப்பு முடிந்த பின் ' தே3வ் க4லத்தே ' என்ற சம்ப்ரதயாமாக வீட்டிலேயே அம்மன் வழிபாடு நடத்துவர்.

Godess worship tradition of sourashtrians (Amba )

Amba madate - is a tradition followed Sourashtra people. Worship of Amba in idol form. During Navarathri festival, or a particular auspicious month and star, or by some families's tradition of Graha pravesam, or Dev-ghalathe ( Pregnent' women's 10th month) the IDOL of Amba created and worshipped.

On Navarathri festival or particular Month auspicious days a group of women participating in the worship celebration. So many women's committee working for this purpose in Salem.

As per one's own family tradition, the family engaged from IDOL forming to IDOL melting in a river. A one day or three day celebration can be made as per their tradition or committee's decession. These IDOLs face made of coconut and turmeric powder.

Below are some images of Amba (Shakthi )

அம்ப3 மட3த்தே

அம்ப3 மட3த்தே மெனத்தே சம்ப்ரதா3யம் அம்ரே பல்கார்னு ம;ஜார் ஸேத்தே. நவராத்திரி வேள மட3ன். நீ: கிரஹாபிரவேசம் வேள, கெ4ர்வார் பை3லானுக்3 தே3வ் க4லத்த வேள அம்ப3 மட3ன்.

எ அம்ப3 மட்3னி, அம்பா3-ஷில கெர்நாருக் பொ3வி மட3ன். அம்பா3யெ தோண் ஹளத் பு4ர்கா3ம் கெரி தெ2வன். நளேர் ஹோர் ஹளத் பு4ர்காம் யெ ஷில கெரோன். ஹோர் போட்டோம் (photo ) ஸேத்தெ; "அம்பா-ஷில" நளேர் ஹோர் ஹலத் புர்காம் கேரே ஷிலாஸ்!!!

ஷில மட்3னாரூஸ் அம்பாஆவாஹனம் கெர்துகை.

பீ2ர் அம்பாக் அஸ்கின் புஜே, ஆராதனா கெரி ஹோயேத்தே, அம்பாக் நெத்3தீ3ம் கெருங்க3ட்டுகன்

யெ சௌராஷ்டிரா சம்ப்ரதாயம், சேலம் பல்கார்னு கெர்லே ஸே. வெக்ள கா3முனும் கெரோ ரே;த் யுவர் ஸங்கு3வாய்.

BANDHANI-SILK-SAREES - Tradition Weaving of Saurashtra & Rajastan

2011-01-15T08:06:00.000-08:00

BANDHANI

BANDHANI = A TECHNIQUE = TIE -DIE = TIE+DIE -> DIE IS A cast ..

BANDHANI – CALLED AS INDIAN-SHIBORI – BY THE JAP s has origins in ajanata and rajasthan -

bandhani =cool and famous – and popular and beautiful attire, especially for white-females and that too ISARELI.

NOW, SINCE ->Bandhani is a technique of tie and dye -> involves two stages:

[A] tye sections of a length of cloth (silk or cotton)
[B] Dump/pour the cloth in gobs of color
The rainbow-tinged turbans of the Rajputs and the odhnis of their women are shaded by this method of resist dyeing.

ETYMOLOGY OF BANDHANI :

“bandhani” = A NAME => hindi word Bandhan => means -> TIE THEM UP .

Bandhani is an ancient art practised by people mainly of Rajasthan and Saurashtra Gujarat.
Jaipur, Udaipur, Bikaner and Ajmer and Jamnagar are among the important centres producing odhnis, saris and turbans in bandhani.

With the use of blocks dipped in geru, a red mud color. The cloth is than pinched with the left hand, one knot follows another, using the same thread.

After the section which are to be retained in the background color had been tied, the dying is repeated and the process of tying is cried out.

The fabric is gradually dyed to the final dark color, which is either a brilliant red, purple, dark green a deep ultramarine blue or black. It is contrasting color border is to be created than the body of the saree is tied with the thick threads and then covered with a plastic sheet, which is tied firmly with thick threads.

The border is then dipped in another shade. This is the traditional technique for tying and dyeing, which is followed, in all the important centers of Saurashtra and Kutch of Gujarat and also in Rajasthan.

Rajasthan, which has developed a different range of colors, has mastered another technique in which the background is in light color while the patterns are in dark colors.

The red chundari, which is used as a veil by young married women in rural areas, is never dyed in fast colors bandhanis.

Kutch produces the finest bandhanis in India. Mandvi and Bhuj are important bandhani producing centers. The Khatri community of dyers are known for their fine quality of work. They control the trade and the craft, purchasing and processing the material themselves. The dress of the Khatri women, the aba, a long chemise, carries the finest bandhani.

It is tied and dyed at the neck, the side openings, the lover border and the sleeves. The end of the salwar and matching ordhnis are also worked with tie and die designs. The finest work is done on the wedding dress, which is enriched, with silver and gold thread embroidery.

Bandhani technique is worked in north Bihar to create bold patterns in single color. The same technique is also used at Madurai in Tamil Nadu for the production of Sungadhi sarees. These are made by a group of people who originally came from Saurashtra, but later shelted in the area. It was considered essential to wear a tie and dye saree at the time of marriage.
---------------------------------------------------------------------------------

Patan Patola :

Gujarat in western India is home to one of the famous "Ikat" tradition called "Patan Patola".

India has a rich and ancient heritage in fine textiles.Patola from the area of patan in North Gujarat Region of western india glorifies this heritage. With its unique gem like qualities, colors and designs.The peculiar quality has its origins in a very intricate and difficult technique of Tie dying known as "Bandhani Process" on the wrap and weft separately before weaving. Before world war-II Indonesia was major buyer of Patolas. Historically the art of Double Ikat patola weaving dates back to centuries.Paintings in ajanta caves resemble the tie-dye technique of patola. Legend indicates that sometimes in the 12th century AD, King Kumarpal of solanki dynasty invited 700 families of patola weavers from Jalna (South Maharashtra) to settle down in Patan.

Materials Used :

Traditionally pure silk and natural dyes were used. Since about last 100 years, tradition had given way to the use of fast to bleach and easy to dye chemical colours (dyes). Therefore the use of natural dyes in Patola is discontinued. But since last twenty years again the importance to use of vegetable dyes became the consideration of its eco-friendliness and to maintain the tradition of old natural dyes in Patola.

We have made many experiments and researches in redeveloping the old indigenous process of using vegetable ingredients to obtain different shades which are fast to bleach and sober and pleasing to eyes. The re-introduced, vegetable materials are: Turmeric, Marigold Flower, Onion Skin, Pomegranate rinds, Madder, Lac, Catechu, Cochineal, Indigo along with different mordant like alum, tinchloride, ferrous sulphate, copper sulphate, Tennic Acid, Oxalic Acid, Potassium Dichromate etc.

Dewelling on the fast colour of the patola, a Gujarat poet wrote; "Padi patole bhat faatey pan phite nahin" meaning the design laid down in the patola may be torn, but it shall never fade.

Salvi family is one of them who has continued this traditional art and has preserved it even today. This is our heritage art from four generations.

Master Weavers of Salvi Family :
Mr. Chhotalal M. Salvi
Mrs. Niranjana C. Salvi

Mr. Vinayak K. Salvi

Mrs. Vinita V. Salvi

Mr. Nipul V. Salvi

Mr. Rahul V. Salvi

Mr. Rohit K. Salvi
Mr. Bharat K. Salvi
Mrs. Kalpana B. Salvi
Mr. Kantilal L. Salvi
Mrs Sharada K. Salvi
For more information visit to : http://www.patanpatola.com/

NOTE : Please note that the Surname Salvi. The word Salvi pronounced by Salem Tamil Nadu's dialect Sourashtra people exact as in Gujrat. Whereas in Madurai, Tamil Nadu's dialect the word pronounced as Savli. Both Salem and Madurai Sourashtra people migrated from thousands year before to South India.

sourashtra lipi prakatanam4

2010-11-06T02:23:00.000-07:00

Our minority language finally got Alphabets to Write our language. CIIL Central Institute of Indian Language guided us. Sourashtra community declared their script as Parvartita Devanagari alphabets.

Speech of PGM. Tulasiram, Dindigul Ex. President of Sourashtra Madya Saba is above. at Palayankottai, Alphabet declaration ceremoney. on 08-08-2009.

Sourashtra Lipi Proclamation - Palayankottai

2010-10-30T11:34:00.000-07:00

பாளையங்கோட்டையில் 08 - 08 - 2009 அன்று நடந்த சௌராஷ்டிரா லிபி பிரகடன விழா. தமிழ்நாடு சட்டசபை சபாநாயகர் திரு ஆவுடையப்பன், MLA சௌராஷ்டிர எழுத்துகளை வெளியிட, நரசிம்மாச்சாரி சமுக மக்களின் சார்பில் பெற்றுக்கொண்டார்.

सौरष्ट्र भाषा अक्षरून कलद्नि केरोरे सेन्नु वैभवं, पालयन्कोत्तै गाम्मु चल्था होयेस. ति सेन्नु गे चल चित्रून (video )

Sourashtra Lipi Proclamation Celebration held at Palayankottai, on 08-08-2009.

Tamil Nadu Assembly Speaker Thiru. Avudaiyappan released the Parivarthith Devanagari Script.

Thiru Aavydaiyappan, Speaker of Tamil Nadu Assembly, Mrs. Rajya Sri, Additional Director, CIIL,
Mr. Subba Krishna, CIIL, Sourashtra Madhya Saba State President Bhajji. Radhakrishnan,
Ex. President. of Sou. Madya saba Mr. Tulasiram, Dindigul, Mr. Santharam, Dindigul are present on state.

परवर्तित देवनागरी अक्षर - सोराष्ट्र भाषा लेकनार्थं चेन्त्रल् इन्स्तितुते ओफ़् इन्दिअन लङ्गुअगे च सौरश्त्र मध्य सबा मिलित्वा अक्षराणि प्रकटित सेन्नु अभावतः.

Sourashtra Lipi Declared by - CIIL & Sourashtra Community

2010-10-30T11:30:00.000-07:00

With the guidance of Central Govt. of India's Central Institute of Indian Language, Mysore, our minority language Sourashtra's Lipi / script / alphabet / akshar is declared in a grand function at Palayankottai on
08-08-2009.

Speech video of Speaker of Tamil Nadu Assembly Mr. Aayudaiyappan, MLA.

Mr. Maideen Khan, Minister of Sports and Culture of Tamil Nadu, Sourashtra Madhya Saba President. Mr. Bhajji. Radhakrishnan, Ex. President, Mr. Tulasiram, Ex. Secretary. Mr. Santharam, CIIL Officials, Mrs. Rajya Sri, Additional Director, Mr. Subba Krishna, CIIL are present at stage.

Bhava... ! ப4வா...! भवा...

2010-10-15T09:34:00.000-07:00

ப4வா - என்ற சௌராஷ்டிர வார்த்தை -
சற்றே ஆழ்ந்து சிந்தித்தால் இந்த வார்த்தையின் அர்த்தம் பல புதிய விளக்கங்களை தரும்.
பொதுவாக சௌராஷ்டிரர்கள் அனைவரும் ஆண்களுக்கான விளிச் சொல்லாக இந்த ' ப4வா ' என்ற வார்த்தையை உபயோகிப்பர். மேலும் தங்கள் உடன் பிறந்தவளின் கணவனையும் ' ப4வா' என்று அழைப்பர்.

' ப4வ ' (Bhavaa ) என்ற  வார்த்தை, ' ஆகியவனே ' என்று பொருள் தரும். ' தீ3ர்க்க சுமங்கலி ப4வ' என்றால் நெடுநாள் கணவனுடன் இருக்கும்படி ஆகுக ' என்று பொருள்.

இதை விரிந்த பொருளில் நோக்கும்போது; ' சரவண பவ ' என்ற சடாக்ஷர மந்திரத்தில் உள்ள - பவ - என்ற சொல் எப்படி பொருள் தருகிறது?

" சரவண - என்று ஆகியவனே !

அதாவது, சரவண என்ற பொய்கையில் உருவாக ஆகியவனே  - என்று !
அங்கிங்கெனாதபடி எங்கும் நிறைந்த பரம் பொருள் ' ப4வம் ' என்கிற இந்த உலகாயும் ஆகியவன் ! மேலும் அந்த ' பவம் ' என்று குறிப்பிடப்படும் இவ் உலகில்
' சரவண '  என்ற உருவாய்; சரவண என்ற பெயரில்  பிறந்தவனே ! என்று பொருள் தருகிறது சடாக்ஷர மந்திரம்.

ஆக ' ப4வ ' என்று ஒருவனை பார்த்து நாம் விளித்தால், அது இந்த உலகில் உரு ஆகியவனே - உரு எடுத்து வந்தவனே ... என்று பொருள்.

சிவனுக்கும் ' பவன் ' என்று ஒரு பெயர் உண்டு .

இந்த ' பவ ' என்ற சௌராஷ்டிர வார்த்தை, நமது ஆழ்ந்த ஆத்மிக ஞானத்தை குறிப்பிடுகிறது.   ' ப4வண் ' என்ற சௌராஷ்டிர வார்த்தையை நாம் ' பிராமணர்' களை குறிக்கும் சொல்லாக உபயோகப் படுத்தினாலும் , ' பிராமணன்  ' என்ற வார்த்தையின் பொருள் என்ன? ' பிரம்மமாக ஆகியவன் '  !

பிரம்மம் என்றாலே அதற்க்கு உருவம் கிடையாது. எனவே சௌராஷ்டிர மொழியில் நாம் உபயோகப் படுத்தும் ' பவ' என்ற வார்த்தை - ' பிராமண ' என்ற வார்த்தைக்கு நிகர்-அல்ல என்பது மட்டும் அல்ல, அதற்க்கு நேர் எதிரான பொருள் கொண்டதும் கூட ! ஆயினும் நாம் ' பவண்' என்ற வார்த்தயை பிரமணர்களை குறிக்க உபயோகப் படுத்துகிறோம் ! உருவம் இருந்தாலும், இல்லாவிட்டாலும் எல்லாம் ஒன்று தான் என்கிறீர்களா ? அதுவும் சரிதான் !

Dwarka, India - 12,000 Year Old City of Lord Krishna Found - Saurashtra Documentary 2 of 5

2010-10-10T08:54:00.000-07:00

Dwarka, India - 12,000 Year Old City of Lord Krishna Found - Saurashtra Documentary

2010-10-10T08:44:00.000-07:00

Graham Hancock - Underworld: Flooded Kingdoms Of The Ice Age

New Underwater Finds in Sri Krishna's City:

http://www.s8int.com/water25.html

Ancient City of Dwarka:

http://unmyst3.blogspot.com/2008/10/a...

Dwarka (Dvarka, Dwaraka, or Dvaraka, is a city in Gujarat state in India). Dwarka also known as Dwarawati in Sanskrit literature is rated as one of the seven most ancient cities in the country. The legendary city of Dvaraka was the dwelling place of Lord Krishna. It is believed that due to damage and destruction by the sea, Dvaraka has submerged six times and modern day Dwarka is the 7th such city to be built in the area. According to Hindu legend the god Krishna built a city which was ultimately destroyed by rising sea levels. Now archaeologists and Indian Navy divers are investigating underwater ruins at Dwarka on India's western coast, said to be Krishna's city. The new efforts, it is hoped, will settle the debate currently raging over the age and authenticity of the site near the Samudranaraya temple. Divers have collected blocks and samples which will now be dated. Traditional Hindu scholars referencing ancient Hindu scriptures believe the location to be very ancient, originally built many thousands of years ago. Such notions are, of course, vehemently rejected by establishment scientists though they are willing to concede that there is evidence indicating an age of as much as 3500 years.

Of course the date when the city was destroyed would be long after the date of its inception, so a definitive maximum date has not been established. The new study is expected to resolve some of the issues. Archaeologists will now use the carbon dating technique to determine the exact age of the ruins. The earlier excavations, that first began about 40 years ago, had only revealed stones, beads, glass and terracotta pieces.

Read More on the link above

Dhanya Dhara Saurashtra - 09-09

2010-09-08T09:34:00.000-07:00

சௌராஷ்டிரா பிரதேசத்தின் வரலாறு, கலாச்சாரம் ஆகியவற்றை நினைவு கூறும் வகையில் குஜராத் முதலமைச்சர் திரு நரேந்திர மோடி அரசு, " த4ன்ய தா4ரா சௌராஷ்டிரா " என்ற பெயரில் கலை நிகழ்ச்சி ஒன்றை ஏற்பாடு செய்து இருந்தது. இன் நிகழ்ச்சியில் சௌரஷ்டிரத்தில் உதித்த நமது தேச பிதா காந்தி அடிகள், சுவாமி தயானந்தா சரஸ்வதி போன்ற தலைவர்களின் நாட்டு சேவை , மக்கள் சேவை, மற்றும் பல்வேறு கலாச்சார நடனங்கள், வரலாற்று சம்பவங்கள் இந் நிகழ்ச்சியில் சம்பவங்களாக மக்களுக்கு விளக்கி காண்பிக்கப்பட்டன. நிகழ்ச்சியின் நிறைவாக குஜராத் முதலமைச்சர் திரு நரேந்திர மோடி அவர்கள் சௌராஷ்டிர பிரதேசத்தினை பற்றி உரை ஆற்றினார். இந்த உரை தான் நீங்கள் மேல் பார்க்கும் வீடியோ.

Check out Saurashtra (Region)

2010-09-08T03:09:00.001-07:00

Hi,

I want you to take a look at: Saurashtra (Region)

Historical Sourashtra

2010-09-05T01:35:00.000-07:00

Western Satraps

From Wikipedia, the free encyclopedia

• Learn more about using Wikipedia for research •Jump to: navigation, search

Western Satraps (Ariaca)

Possibly vassals of Kushan Empire

Approximate territory of the Western Kshatrapas (35-405).

Capital Ujjain

Barygaza

Language(s) Scythian language

Pali (Kharoshthi script)

Sanskrit, Prakrit (Brahmi script)

Possibly Greek (Greek alphabet)

Religion Zoroastrianism

Buddhism

Hinduism

Government Monarchy

Satrap, King

- c. 35 Yapirajaya

- 388-395 Rudrasimha III

Historical era Antiquity

- Established 35

- Disestablished 405

The Western Satraps, or Western Kshatrapas (35-405) were Saka rulers of the western and central part of India (Saurashtra and Malwa: modern Gujarat, Southern Sindh, Maharashtra, Rajasthan and Madhya Pradesh states). Their state, or at least part of it, was called "Ariaca" according to the Periplus of the Erythraean Sea.

They were successors to the Indo-Scythians, and were contemporaneous with the Kushans who ruled the northern part of the Indian subcontinent and were possibly their overlords, and the Satavahana (Andhra) who ruled in Central India. They are called "Western" in contrast to the "Northern" Indo-Scythian satraps who ruled in the area of Mathura, such as Rajuvula, and his successors under the Kushans, the "Great Satrap" Kharapallana and the "Satrap" Vanaspara.[1] Although they called themselves "Satraps" on their coins, leading to their modern designation of "Western Satraps", Ptolemy in his 2nd century "Geographia" still called them "Indo-Scythians".[2]

Altogether, there were 27 independent Western Satrap rulers during a period of about 350 years. The word Kshatrapa stands for Satrap, and its equivalent in Persian Ksatrapavan, which means viceroy or governor of a province.

1 History

1.1 First expansion: Kshaharata dynasty (2nd century CE)

1.2 Kardamaka dynasty, family of Castana (2nd-4th century)

1.2.1 Territory under Chastana

1.2.2 Victory against the Satavahanas: Rudradaman I (130-160 CE)

1.2.3 Rudrasena II (256-278 CE)

1.3 Defeat by the Guptas (c. 400 CE)

2 Coinage

2.1 Regnal dates

2.2 Languages

2.3 Influences

3 Vassalage to the Kushans?

4 Main rulers

4.1 Kshaharata dynasty

4.2 Bhadramukhas or Kardamaka dynasty

5 See also

6 Notes

7 References

8 External links

History

Asia in 200 AD, showing the Western Satraps and their neighbors.The Indo-Scythians ruled parts of northwestern India as far as Mathura. In the south, they took control of the area of Ujjain in the early 1st century BCE, but the area was recovered by the Malwa Vikramāditya in 57 BCE, an era that was commemorated by the establishment of the Vikrama era.

The Indo-Scythians (called Sakas by the Indians) later regained the area of Ujjain in Malwa around 78 CE, by defeating the dynasty of king Vikramāditya. After this victory, the Sakas established their own Saka era, which became the official era of the Indian national calendar. They also formed the Western Satraps kingdom, which was to rule the region for more than three centuries.[3] It is thought that the Western Satraps may have been viceroys of the Kushans, but later became independent, although they retained the name of Satraps. Their wars and intermarriage with the Satavahanas are notable aspects of their kingdom.

First expansion: Kshaharata dynasty (2nd century CE)

Coin of Bhumaka (?-119 CE).

Obv:Arrow, pellet, and thunderbolt. Kharoshthi inscription Chaharasada Chatrapasa Bhumakasa: "Ksaharata Satrap Bhumaka".

Rev: Capital of a pillar with seated lion with upraised paw, and wheel (Dharmachakra). Brahmi inscription: Kshaharatasa Kshatrapasa Bhumakasa.The Western Satraps formerly started with the rather short-lived Kshaharata dynasty (also called Chaharada, Khaharata or Khakharata depending on sources).[4] The term Kshaharata is also known from the 6 CE Taxila copper plate inscription, in which it qualifies the Indo-Scytian ruler Liaka Kusulaka. The Nasik inscription of the 19th year of Sri Pulamavi also mentions the Khakharatavasa, or Kshaharata race.[5]

The Western Satrap Kshaharata dynasty was founded by Bhumaka (?-119), father of Nahapana, who only used on his coins the title of Satrap, and not that of Raja or Raño (king). Bhumaka was the father of the great ruler Nahapana, according to one of the latter's coins. His coins bear Buddhist symbols, such as the eight-spoked wheel (Dharmachakra), or the lion seated on a capital, a representation of a pilar of Ashoka.

Nahapana succeeded to him, and became a very powerful ruler. He occupied portions of the Satavahana empire in western and central India. Nahapana held sway over Malwa, Southern Gujarat, and Northern Konkan, from Broach to Sopara and the Nasik and Poona districts.[6] His son-in-law, the Saka Ushavadata (married to his daughter Dakshamitra), is known from inscriptions in Nasik and Karle to have been viceroy of Nahapana, ruling over the southern part of his territory.[7]

Coin of Nahapana (119-124 CE).

Obv: Bust of king Nahapana with a legend in Greek script "PANNIΩ IAHAPATAC NAHAΠANAC", transliteration of the Prakrit Raño Kshaharatasa Nahapanasa: "King Kshaharata Nahapana".

Rev: Thunderbolt and arrow, within a Prakrit Brahmi legend to right: Rajno Ksaharatasa Nahapanasa: Prakrit Kharoshti legend to left: Rano Ksaharatasa Nahapanasa.Nahapana is mentioned in the Periplus of the Erythraean Sea under the name Nambanus,[8] as ruler of the area around Barigaza:

41. "Beyond the gulf of Baraca is that of Barygaza and the coast of the country of Ariaca, which is the beginning of the Kingdom of Nambanus and of all India. That part of it lying inland and adjoining Scythia is called Abiria, but the coast is called Syrastrene. It is a fertile country, yielding wheat and rice and sesame oil and clarified butter, cotton and the Indian cloths made therefrom, of the coarser sorts. Very many cattle are pastured there, and the men are of great stature and black in color. The metropolis of this country is Minnagara, from which much cotton cloth is brought down to Barygaza."

—Periplus of the Erythraean Sea, Chap. 41 [9]

Under the Western Satraps, Barigaza was one of the main centers of Roman trade with India. The Periplus describes the many goods exchanged:

49. There are imported into this market-town (Barigaza), wine, Italian preferred, also Laodicean and Arabian; copper, tin, and lead; coral and topaz; thin clothing and inferior sorts of all kinds; bright-colored girdles a cubit wide; storax, sweet clover, flint glass, Realgar, Antimony, gold and silver coin, on which there is a profit when exchanged for the money of the country; and ointment, but not very costly and not much. And for the King there are brought into those places very costly vessels of silver, singing boys, beautiful maidens for the harem, fine wines, thin clothing of the finest weaves, and the choicest ointments. There are exported from these places Spikenard, Costus, Bdellium, ivory, agate and Carnelian, Lycium, cotton cloth of all kinds, silk cloth, mallow cloth, yarn, long pepper and such other things as are brought here from the various market-towns. Those bound for this market-town from Egypt make the voyage favorably about the month of July, that is Epiphi."

—Periplus of the Erythraean Sea, Chapter 48.[10]

The Western Satraps under Nahapana, with their harbour of Barigaza, were among the main actors of the 1st century CE international trade according to the Periplus of the Erythraean Sea.Goods were also brought down in quantity from Ujjain, the capital of the Western Satraps:

48. Inland from this place and to the east, is the city called Ozene, formerly a royal capital; from this place are brought down all things needed for the welfare of the country about Barygaza, and many things for our trade : agate and carnelian, Indian muslins and mallow cloth, and much ordinary cloth.

—Periplus of the Erythraean Sea, Chapter 48.[10]

Some ships were also fitted out from Barigaza, to export goods westward across the Indian ocean:

"Ships are also customarily fitted out from the places across this sea, from Ariaca and Barygaza, bringing to these far-side market-towns the products of their own places; wheat, rice, clarified butter, sesame oil, cotton cloth, (the monache and the sagmatogene), and girdles, and honey from the reed called sacchari. Some make the voyage especially to these market-towns, and others exchange their cargoes while sailing along the coast."

—Periplus of the Erythraean Sea, Chapter 14.[10]

Nahapana also established the Kshatrapa coinage.

Nahapana and Ushavadata were ultimately defeated by the powerful Satavahana king Gautamiputra Satakarni in 125. Gautramiputra drove the Sakas from Malwa and Western Maharashtra, forcing Nahapana west to Gujarat. Gautamiputra restruck many of Nahapana's coins.

Kardamaka dynasty, family of Castana (2nd-4th century)

Coin of the Western Satrap Chastana (c. 130 CE).

Obv: King in profile. The legend typically reads "PANNIΩ IATPAΠAC CIASTANCA" (corrupted Greek script), transliteration of the Prakrit Raño Kshatrapasa Castana: "King and Satrap Castana".

Rev: Chaitya with moon, star and river. Brahmi legend Rajno Mahakshatrapasa Ghsamotikaputrasa Casthanasa: "King and Great Satrap Chastana, son of Ghsamotika.A new dynasty, called the Bhadramukhas or Kardamaka dynasty, was established by the "Satrap" Castana circa 130 CE, which would last continuously until the 4th century. Castana was satrap of Ujjain during that period. A statue found in Mathura together with statues of the Kushan king Kanishka and Vima Kadphises, and bearing the name "Shastana" is often attributed to Castana himself, and suggests Castana may have been a feudatory of the Kushans. Conversely, the Rabatak inscription also claims Kushan dominion over Western Satrap territory (by mentionning Kushan control over the capital Ujjain), during the reign of Kanishka (120-150 CE).

Territory under Chastana

The territory of the Western Satraps at the time of Chastana is described extensively by the geographer Ptolemy in his "Geographia", where he qualifies them as "Indo-Scythians". He describes this territory as starting from Patalene in the West, to Ujjain in the east ("Ozena-Regia Tiastani", "Ozene, capital of king Chastana"), and beyond Barigaza in the south.

Moreover the region which is next to the western part of India, is called Indoscythia. A part of this region around the (Indus) river mouth is Patalena, above which is Abiria. That which is about the mouth of the Indus and the Canthicolpus bay is called Syrastrena. (...) In the island formed by this river are the cities Pantala, Barbaria. (...) The Larica region of Indoscythia is located eastward from the swamp near the sea, in which on the west of the Namadus river is the interior city of Barygaza emporium. On the east side of the river (...) Ozena-Regia Tiastani (...) Minnagara".

—Ptolemy Geographia, Book Seven, Chapter I

Victory against the Satavahanas: Rudradaman I (130-160 CE)

Around 130 CE, Rudradaman I, grandson of Chastana, took the title "Mahakshatrapa" ("Great Satrap"), and defended his kingdom from the Satavahanas. The conflict between Rudradaman and Satavahanas became so gruelling, that in order to contain the conflict, a matrimonial relationship was concluded by giving Rudradaman's daughter to the Satavahana king Vashishtiputra Satakarni.

Silver coin of Rudradaman I.

Obv: Bust of Rudradaman, with corrupted Greek legend "OVONIΛOOCVΛCHΛNO".

Rev: Three-arched hill or Chaitya with river, crescent and sun. Brahmi legend: Rajno Ksatrapasa Jayadamasaputrasa Rajno Mahaksatrapasa Rudradamasa: "King and Great Satrap Rudradaman, son of King and Satrap Jayadaman"

16mm, 2.0 grams.The Satavahanas and the Western Satraps remained at war however, and Rudradaman I defeated the Satavahanas twice in these conflicts, only sparing the life of Vashishtiputra Satakarni due to their family alliance:

"Rudradaman (...) who obtained good report because he, in spite of having twice in fair fight completely defeated Satakarni, the lord of Dakshinapatha, on account of the nearness of their connection did not destroy him."

—Junagadh rock inscription [11]

Rudradaman regained all the previous territories held by Nahapana, except for the southern areas of Poona and Nasik:

"Rudradaman (...) who is the lord of the whole of eastern and western Akaravanti (Akara: East Malwa and Avanti: West Malwa), the Anupa country, Anarta, Surashtra, Svabhra (northern Gujarat), Maru (Marwar), Kachchha (Cutch), Sindhu-Sauvira (Sindh and Multan districts), Kukura (Eastern Rajputana), Aparanta ("Western Border" - Northern Konkan), Nishada (an aboriginal tribe, Malwa and parts of Central India) and other territories gained by his own valour, the towns, marts and rural parts of which are never troubled by robbers, snakes, wild beasts, diseases and the like, where all subjects are attached to him, (and) where through his might the objects of [religion], wealth and pleasure [are duly attained]".

—Junagadh rock inscription.[11] Geographical interpretations in parenthesis from Rapson.[12]

Recently discovered pillar inscriptions describe the presence of a Western Satrap named Rupiamma in the Bhandara district of the area of Vidarbha, in the extreme northeastern area of Maharashtra, where he erected the pillars.[13].

Rudradarman is known for his sponsoring of the arts. He is known to have written poetry in the purest of Sanskrit, and made it his court language. His name is forever attached to the inscription by Sudharshini lake.

He had at his court a Greek writer named Yavanesvara ("Lord of the Greeks"), who translated from Greek to Sanskrit the Yavanajataka ("Saying of the Greeks"), an astrological treatise and India's earliest Sanskrit work in horoscopy.[14]

Rudrasena II (256-278 CE)

Coin of Rudrasena I (200-222).The Kshatrapa dynasty seems to have reached a high level of prosperity under the rule of Rudrasena II (256-278), 19th ruler of Kshatrapa.

The last Kshatrapa ruler of the Chastana family was Visvasena (Vishwasen), brother and successor to Bhratadarman and son of Rudrasena II. A new family took over, started by the rule of Rudrasimha II, son of Lord (Svami) Jivadaman.

Defeat by the Guptas (c. 400 CE)

A new family took control under Rudrasimha III. A fragment from the Natya-darpana mentions the Gupta king Ramagupta, the elder brother of Chandragupta II, decided to expand his kingdom by attacking the Western Satraps in Gujarat.

Coin of the last Western Satrap ruler Rudrasimha III (388-395 CE).The campaign soon took a turn for the worse and the Gupta army was trapped. The Saka king, Rudrasimha III, demanded that Ramagupta hand over his wife Dhruvadevi in exchange for peace. To avoid the ignominy the Guptas decide to send Madhavasena, a courtesan and a beloved of Chandragupta, disguised as the queen. However, Chandragupta changes the plan and himself goes to the Saka King disguised as the queen. He then kills Rudrasimha and later his own brother, Ramagupta. Dhruvadevi is then married to Chandragupta.

The Western Satraps were eventually conquered by emperor Chandragupta II. This brought and end to the rule of the Shakas on the subcontinent.

Coinage

The Kshatrapas have a very rich and interesting coinage. It was based on the coinage of the earlier Indo-Greek Kings, with Greek or pseudo-Greek legend and life-like profiles of royal busts on the obverse. The reverse of the coins however is original and typically depict a thunderbolt and an arrow, and later, a chaitya or three-arched hill and river symbol with a crescent and the sun, within a legend in Brahmi. These coins are very informative, since they record the name of the King, of his father, and the date of issue, and have helped clarify the early history of India.

Regnal dates
Coin of the Western Kshatrapa ruler Rudrasimha I (178 to 197).

Obv: Bust of Rudrasimha, with corrupted Greek legend "..OHIIOIH.." (Indo-Greek style).

Rev: Three-arched hill or Chaitya, with river, crescent and sun, within Prakrit legend in Brahmi script:Rajno Mahaksatrapasa Rudradamnaputrasa Rajna Mahaksatrapasa Rudrasihasa "King and Great Satrap Rudrasimha, son of King and Great Satrap Rudradaman".From the reign of Rudrasimha I, the date of minting of each coin, reckoned in the Saka era, is usually written on the obverse behind the king's head in Brahmi numerals, allowing for a quite precise datation of the rule of each king.[15] This is a rather uncommon case in Indian numismatics. Some, such as the numismat R.C Senior considered that these dates might correspond to the much earlier Azes era instead.

Also the father of each king is systematically mentioned in the reverse legends, which allows to reconstruct the regnal succession.

Languages

Kharoshthi, a script in use in more northern territories (area of Gandhara), is employed together with the Brahmi script and the Greek script on the first coins of the Western Satraps, but is finally abandoned from the time of Chastana.[16] From that time, only the Brahmi script would remain, together with the Greek script on the facing, to write the Prakrit language employed by the Western satraps.

The coins of Nahapana bears the Greek script legend "PANNIΩ IAHAPATAC NAHAΠANAC", transliteration of the Prakrit "Raño Kshaharatasa Nahapanasa": "In the reign of Kshaharata Nahapana". The coins of Castana also have a readable legend "PANNIΩ IATPAΠAC CIASTANCA", transliteration of the Prakrit "Raño Kshatrapasa Castana": "In the reign of the Satrap Castana". After these two rulers, the legend in Greek script becomes denaturated, and seems to lose all signification, only retaining an esthetic value. By the 4th century, the coins of Rudrasimha II exhibit the following type of meaningless legend in corrupted Greek script: "...ΛIOΛVICIVIIIΛ...".[17]

Influences

The Guptas imitated Western Satrap coins for their silver coinage. Here, a coin of the Gupta king Kumaragupta I (414-455) CE (Western territories).The coins of the Kshatrapas were also very influential and imitated by neighbouring or later dynasties, such as the Satavahanas, and the Guptas. Silver coins of the Gupta kings Chandragupta II and his son Kumaragupta I adopted the Western Satrap design (itself derived from the Indo-Greeks) with bust of the ruler and pseudo-Greek inscription on the obverse, and a peacock replacing the Chaitya hill with star and crescent on the reverse.[18]

The Western Satrap coin design was also adopted by the subsequent dynasty of the Traikutakas (388-456).

Vassalage to the Kushans?

It is still unclear whether the Western Satraps were independent rulers or vassals of the Kushans. The continued use of the word "Satrap" on their coin would suggest a recognized sujetion to a higher ruler, possibly the Kushan emperor.[19]

Also, a statue of Chastana was found in Mathura at the Temple of Mat together with the famous statues of Vima Kadphises and Kanishka. This also would suggest at least alliance and friendship, if not vassality. Finally Kanishka claims in the Rabatak inscription that his power extends to Ujjain, the classical capital of the Western Satrap realm. This combined with the presence of the Chastana statue side-by-side with Kanishka would also suggest Kushan alliance with the Western Satraps.

Finally, "Northern" Indo-Scythian satraps who ruled in the area of Mathura, the "Great Satrap" Kharapallana and the "Satrap" Vanaspara, are known from an inscription in Sarnath to have been feudatories of the Kushans.[1]

Generally the orientation taken by modern scholarship is that the Western Satraps were vassals of the Kushan, at least in the early period until Rudradaman I conquered the Yaudheyas who are usually thought themselves as Kushan vassals. The question is not considered as perfectly settled.

Main rulers

Kshaharata dynasty

Yapirajaya

Hospises

Higaraka

Abhiraka (Aubhirakes)

Bhumaka (?-119)

Nahapana (119-124)

Bhadramukhas or Kardamaka dynasty

Family of Chastana:

Chastana (c 120), son of Ghsamotika

Jayadaman, son of Chastana

Rudradaman I (c 130-150), son of Jayadaman

Damajadasri I (170-175)

Jivadaman (175 d 199)

Rudrasimha I (175-188 d 197)

Isvaradatta (188-191)

Rudrasimha I (restored) (191-197)

Jivadaman (restored) (197-199)

Rudrasena I (200-222)

Samghadaman (222-223)

Damasena (223-232)

Damajadasri II (232-239) with

Viradaman (234-238)

Yasodaman I (239)

Vijayasena (239-250)

Damajadasri III (251-255)

Rudrasena II (255-277)

Visvasimha (277-282)

Bhratadarman (282-295) with

Visvasena (293-304)

Family of Rudrasimha II:

Rudrasimha II, son of Lord (Svami) Jivadaman (304-348) with

Yasodaman II (317-332)

Rudradaman II (332-348)

Rudrasena III (348-380)

Simhasena (380- ?)

Rudrasena IV (382-388)

Rudrasimha III (388-395)

See also

History of India

Indo-Greek Kingdom

Indo-Scythians

Indo-Parthians

Kushan Empire

Rulers of Malwa

Middle kingdoms of India

Timeline: Northern Empires Southern Dynasties Northwestern Kingdoms

6th century BCE

5th century BCE

4th century BCE

3rd century BCE

2nd century BCE

1st century BCE

1st century CE

2nd century

3rd century

4th century

5th century

6th century

7th century

8th century

9th century

10th century

11th century Magadha

Shishunaga dynasty

Nanda empire

Kalinga

Maurya Empire

Sunga Empire

Kuninda Kingdom

Western Satraps

Gupta Empire

Harsha

Gurjara Pratihara

Pala Empire

Solanki

Sena dynasty

Satavahana empire

Pandyan

Cholas

Chera

Kalabhras

Kadamba Dynasty

Pallava

Chalukya

Rashtrakuta

Western Chalukyas

Hoysala Empire

Gandhara

(Persian rule)

(Greek conquests)

Indo-Greeks

Indo-Scythians

Indo-Parthians

Kushan Empire

Indo-Sassanids

Kidarite Kingdom

Indo-Hephthalites

(Islamic conquests)

Shahi

(Islamic Empire)

Notes

1.^ a b Kharapallana and Vanaspara are known from an inscription discovered in Sarnath, and dated to the 3rd year of Kanishka, in which they were paying allegiance to the Kushanas. Source: "A Catalogue of the Indian Coins in the British Museum. Andhras etc..." Rapson, p ciii

2.^ Ptolemy, "Geographia", Chap 7

3.^ "The dynastic art of the Kushans", John Rosenfield, p130

4.^ Rapson, p. CVII

5.^ "Kharoshthi inscription, Taxila copper plate of Patika", Sten Konow, p25

6.^ "The Satavahanas did not hold the western Deccan for long. They were gradually pushed out of the west by the Sakas (Western Khatrapas). The Kshaharata Nahapana's coins in the Nasik area indicate that the Western Kshatrapas controlled this region by the first century A.D. By becoming master of wide regions including Malwa, Southern Gujarat, and Northern Konkan, from Broach to Sopara and the Nasik and Poona districts, Nahapana rose from the status of a mere Kshatrapa in the year 41 (58 A.D.) to that of Mahakshatrapa in the year 46 (63 A.D.)." in "History of the Andhras"

7.^ "Catalogue of Indian coins of the British Museum. Andhras etc..." Rapson. p. LVII

8.^ "History of the Andhras", Durga Prasad Source

9.^ Source

10.^ a b c Source

11.^ a b Source

12.^ Rapson, "Indian coins of the British Museum" p.lx

13.^ "Vidarbha also was under the rule of another Mahakshatrapa named Rupiamma, whose pillar inscription was recently discovered at Pavni in the Bhandara district [Mirashi, Studies in Indology, Vol. IV, p. 109 f.]. It records the erection of a chhaya-stambha or sculptured pillar at the place. The Satavahanas had, Therefore, to leave Western Maharashtra and Vidarbha. They seem to have repaired to their capital Pratishthana where they continued to abide waiting for a favourable opportunity to oust the Shaka invaders." Source

14.^ Mc Evilley "The shape of ancient thought", p385 ("The Yavanajataka is the earliest surviving Sanskrit text in astrology, and constitute the basis of all later Indian developments in horoscopy", himself quoting David Pingree "The Yavanajataka of Sphujidhvaja" p5)

15.^ Rapson CCVIII

16.^ Rapson p. CIV

17.^ Rapson, "A Catalogue of Indian coins in the British Museum. Andhras etc...", p.cxcii

18.^ "Evidence of the conquest of Saurastra during the reign of Chandragupta II is to be seen in his rare silver coins which are more directly imitated from those of the Western Satraps... they retain some traces of the old inscriptions in Greek characters, while on the reverse, they substitute the Gupta type (a peacock) for the Chaitya with crescent and star." in Rapson "A catalogue of Indian coins in the British Museum. The Andhras etc...", p.cli

19.^ "The titles "Kshatrap" and "Mahakshatrapa" certainly show that the Western Kshatrapas were originally feudatories" in Rapson, "Coins of the British Museum", p.cv

References

Rapson, "A Catalogue of Indian coins in the British Museum. Andhras etc..."

John Rosenfield, "The dynastic art of the Kushans", 1976

Claudius Ptolemy, "The geography", Translated and edited by Edward Luther Stevenson, Dover Publications Inc., New York, ISBN 0486268969

External links

History of the Andhras, with many references to Western Satrap rule.

Coins of the Western Kshatrapas

Other coins of the Western Kshatrapas

The Kshatrapas in Nasik

Categories: 405 disestablishments
405 disestablishments
Ancient India
Dynasties of India
Former countries in Asia
Former monarchies of Asia
History of Pakistan
History of Rajasthan
Satraps
States and territories established in 35
States and territories established in 35Views

--------------------------------------------------------------------------------

This page was last modified on Wed Dec 9 03:39:38 2009Text is available under the Creative Commons Attribution/Share-Alike License; additional terms may apply. See Terms of Use for details.

Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.Privacy policyAbout WikipediaDisclaimers

Help us provide free content to the world by donating today!

Some Northern Saurashtra's Books

2010-07-31T22:54:00.000-07:00

પુસ્તકો ( सौराष्ट्र भाषाये पुस्थवुन ) சௌராஷ்ட்ர புஸ்தவுன்

A book called " Nachu Geetun " written by Guchun K.L. Anantharaman Published by Swadesh Publishers, Tirubuvanam, Tanjure. It contains more than fifty Songs. All are Famous Tamil Cinema Song and translated in Sourashtri Language by the author. Because of Sourashtra Community migrated to Tamil Nadu 1000 years before, the development of Sourashtri language requires these kind of work also.

Saurashtra nu Sant Sahitya- published by Sat-Nirvan Foundation Ghoghavadar 2000. A collection of articles on saints (of different Disciplines), their practices and doctrines, with introductory notes on about 356 Saint-poets.

२) Rang Shard ni Ratadi- published by Rangrekha Trust, Rajkot 1987. A compilation of poems on ‘Sharad Ritu’ (The time of onset of winter). Co-edited with Dr. P. R. Taraiya.

३) Krishna Gan- published by Vidyottejak Samaj, Rajkot 1989. A compilation of poems on Shri Krishna and related theme: Co-edited with Shri Labhubhai Trivedi:

4) Bhajan-Mimansa.- Published by Rannade publisher, Ahmadabad 1990. A compilation of articles on oral tradition of ‘Sant Vani” discussing origin, form and development of tradition of ‘bhajan.’

5) Dudhai Vadvala Dham na Daivi Santo- published by Dudhai vadvala Devsthan, 1990. A compilation of articles on one of the most ancient clan of saints of Dudhrej-Dudhai.

६) Santvani nu Satva and Saudarya- published by Pravin Prakashan, Rajkot 1994. Co-edited with Dr. Nathalal Gohil and Dr. Manoj Raval. A compilation of critical articles on the form of ‘Sant Vani’. (Litterature produced by and pertaining to saints)

7 ) ‘Bijmargi Gupt Pat Upasna ane Mahapanthi Santo ni Vani’- published by Gujarat Sahitya Academy 1995. A volume on a mystic tradition of ‘Bijmarg’, containing its secret mantras, details regarding its rites and rituals, bhajans and other information of this mystic discipline.

८) ‘Premsakhi Premanand na Shresth Kavyo’, published by Navbharat Sahitya Mandir, Ahmadabad 1995. A compilation of poems by Premanand, a saint-poet of Swaminarayan Sect.

9 ) ‘Muldasji na Kavyo’ (edited) Publishers: Navbharat Sahitya Mandir, Ahmadabad, 1996. A collection of poems by Muldasji, a saint poet of medieval period.

10 ) ‘Sandhya Sumiran’, – publishers: Kabir Ashram, Jamnagar 1996. (An edited work with explanatory notes)

11 Anand nu Zarnu 1997. A collection of philosophical and metaphysical articles.

12 Shri Jamnavada Rajyaguru Audichya Brahmin Parivar no Sankshipt Pramanbhut Itihas- published in 1998.

13 Satni Sarvani Published by R. R. Sheth & Co., Amdavad 2000 A compilation of 108 padas on the theme of bhakti, gyan and yoga by more than 75 practicing poet-saints of oral-tradition.
14 Ram – Doohai
15 Maram Jane मकरंदा
16 Vir Vtsaraj
17. Aapni Gyati ane Apane
18. Hajal Dada Charitra

Source : http://www.anand-ashram.com/books-published/

Saurashtra-Sorath Kathiyavad News Samachar

2010-07-31T22:27:00.000-07:00

Saurashtra-Sorath Kathiyavad News Samachar Gujarat India

MP demands statehood for Saurashtra, Gujarat Congress says its personal opinion.

Even as Congress’ Porbandar MP Vithal Radadiya has demanded a separate state of Saurashtra, the state Congress has washed its hands off the issue. Senior party leaders in Ahmedabad made it clear that it’s Radadiya’s personal opinion and the party would discuss the matter with him.

Two days after the UPA government gave its nod for a separate state of Telangana, Radadiya said: “I will formally represent the matter before the Centre next week. We will do everything required to make the proposal.”

The Saurashtra Lokhit Sangathan Samiti, which was led by a former Congress minister, Mansukh Joshi from Rajkot City, had raised the issue for the first time many years ago.

According to Radadiya, the region consisting of seven districts — Rajkot, Porbandar, Junagadh, Jamnagar, Amreli, Surendranagar and Bhavnagar — has never been accorded just treatment.

Even though the region makes the biggest contribution to the exchequer, it has not seen much development. Barring petrochemical refineries in Jamnagar, the rest of the region is still industrially underdeveloped, he said, adding that the state government cannot take credit for Jamnagar’s development.

Whatever development has taken place in Kutch is due to foreign aid and tax holidays announced after the 2001 earthquake, his added. The MP said: “Even though the region’s economy is largely dependent on agriculture, there is still no proper irrigation facility. Besides, the future development of industries is limited between Vapi and Ahmedabad and not in Saurashtra.”

Bhavnagar MLA, Shaktisinh Gohil, who is also a Congress strongman from Saurashtra, refused to comment on the issue.

State party president Siddharth Patel called it Radadiya’s personal view not shared by the party.

Source - http://www.indianexpress.com/news/mp-demands-statehood-for-saurashtra-congress-says-its-personal-opinion/553703/2

Indu Chacha who was Gujarats reply to Chacha Nehru

2010-07-31T12:50:00.000-07:00

Lifting Indu Chacha to higher pedestal

29 Apr, 2010 0701hrs IST TNN[ Ashish Vashi ]

AHMEDABAD: Half a century after Gujarat became a separate state, only a few of the torchbearers are alive to celebrate the states Golden Jubilee.

Former state finance minister Sanat Mehta is the only wellknown, surviving leader of the movement which earned Gujarat a separate statehood — he was also the close ally of the chief tect of the movement Indulal Yagnik. In 1956, Yagnik was 55 years old and Mehta 31. As the last surviving member of the group that led Mahagujarat movement in the late 1950s, Mehta has taken it on himself to commemorate his peers.

As a tribute to the founding father of modern Gujarat Indulal Yagnik, Swarnim Gujarat Pratima Samiti, headed by Mehta, plans to install a ninefeet high statue of the leader at a suitable place in Ahmedabad, for which negotiations are on with the authorities.

While people are talkg about Indulal, nobody is giving the credit which is due to him, says Mehta, 85. The bronze statue prepared by a Vadodarabased artist will be installed on August 8 — the day Mahagujarat Janta Parishad was formed in 1956.

Mehta is not happy with the present memorial for Yagnik at a park near Nehru Bridge in Ahmedabad and the quality of the statue. He has spent Rs 10 lakh on preparing a new one.

Mehta says the Samiti was formed to remember Indu Chacha, who was Gujarats reply to Chacha Nehru. He had great leadership qualities. It was Indu Chacha who took on tall leaders in the country. He convinced people from all parties and different ideologies to join him. The movement largely remained non-violent till the end and this would not have been possible without Indu Chacha, says Mehta, who started his public life as a student leader in Bhavnagar Students Union in 1941 and later organised students of Saurashtra. Post-Independence, he studied industrial relations at Harvard Business School and later became finance minister of Gujarat.

Saurashtra

2010-07-27T19:02:00.000-07:00

Watch some sceneries of Saurashtra land

CHAR DHAAM (1997)MARKING 50TH ANNIVERSARY OF GUJRAT DAY.

2010-07-22T06:05:00.000-07:00

Gujarat is the westernmost state in India and its capital is Gandhinagar. Mahatma Gandhi, India's father of the nation, was Gujarati and led the Indian Independence Movement against the British. Even today, Gujarat has one of the fastest growing economies in India. Historically, the present-day state of Gujarat has been one of the main centers of the Indus Valley Civilization. It contains major ancient metropolitan cities from the Indus Valley such as Lothal, Dholavira, and Gola Dhoro. The ancient city of Lothal is the site of the India's first port. Also, Dholavira, the ancient city, is one of the largest and most prominent archaeological sites in India, belonging to the Indus Valley Civilization. The most recent discovery was Gola Dhoro. All together, about 50 Indus Valley settlement ruins were discovered in Gujarat. After Indian independence and the partition of India in 1947, the new Indian government grouped the former princely states of Gujarat into three larger units; Saurashtra, which included the former princely states on the Kathiawad peninsula, Kutch, and Bombay state, which included the former British districts of Bombay Presidency together with most of Baroda state and the other former princely states of eastern Gujarat. In 1956, Bombay state was enlarged to include Kutch, Saurashtra, and parts of Hyderabad state and Madhya Pradesh in central India. The new state had a mostly Gujarati-speaking north and a Marathi-speaking south. Agitation by both Gujarati and Marathi nationalists for their own states led to the split of Bombay state on linguistic lines; on 1 May 1960, it became the new states of Gujarat and Maharashtra. The first capital of Gujarat was Ahmedabad; the capital was moved to Gandhinagar in 1970.

For example, Pasupata Saivism was established in Gujarat. Gujarat is the birth-place of Lord Shiva's avatar, Lakulisa (Staff-God). He established the Pasupata Shaivite tradition (one of the six major schools of Shaivism) in 2 A.D. or 3 A.D. According to some traditions, he was born in Kayarohana or Kayavatara in Saurashtra while other traditions hold that it was Karavana, in the modern-day town of Dabhoi Taluka near Baroda,[25] another that it was Ulkapuri (modern Avakhal) and another that it was in Braoch or Bharuch.[27] From Gujarat it spread north to Kashmir,[28] South to Tamil Nadu, East to Nepal(where the Pashupatinath Temple stills exists popularly.)

Dwarakadheesh temple in Dwarka is one of the important temples dedicated to Krishna.

http://en.wikipedia.org/wiki/Dwarkadh...

The Dwarakadheesh temple is Hindu temple dedicated to Lord Krishna, who is worshipped here by the name Dwarkadhish, or 'King of Dwarka'. It is situated at Dwarka, Gujarat, which is believed to have been built after the historic Dvarka city, the Kingdom of Krishna himself which submerged in to the ocean after the Mahabharata war. The main shrine of the 5-storied building, supported by 72 pillars, is known as Jagat Mandir or Nija Mandir, and is believed to be 2500 years old. The Dwarkadhish Temple is Pushti Marg Temple hence it follows the guidelines and rituals created by Shree Vallabacharya and Shree Vitheleshnathji.

The present temple was built in 16th century CE, while the original temple was believed to have been built by Krishna's grandson, Vajranabha, over the hari-griha (Lord Krishna's residential place) and became part of the Char Dham pilgrimages considered most sacred by Hindus in India, after Adi Shankaracharya, the 8th century reformer and philosopher, visited the shrine and even today a memorial within the temple is dedicated to his visit.

http://www.dwarkadhish.or

http://en.wikipedia.org/wiki/Girnar

http://en.wikipedia.org/wiki/Jamnagar

http://en.wikipedia.org/wiki/Dwapar_Yuga

Dvapara Yuga or Dwapara Yuga[1](Devanagari: द्वापर युग) is the third out of four yugas, or ages, described in the scriptures of Hinduism. This yuga comes after Treta Yuga and is followed by Kali Yuga. According to the Puranas this yuga ended at the moment when Krishna returned to his eternal abode of Vaikuntha.

There are only two pillars left of religion in the Dvapara Yuga. Bhagavan Vishnu assumes the yellow color and the Vedas are categorized into four parts that is Rig, Sama, Yajur and Atharva.

सोन्तमुन कालद्रे वत्तान - அம்ரே சொந்தமுன்

2010-06-06T16:01:00.000-07:00

அம்ரே சொந்தமுன் களட்3ரெ பத3முன்

( பத3முன் = வார்த்தைகள்)

Father = Baap (बाप् ) , दद ( दादा )
Mother - Amba, ( अम्ब ) Maai ( माय् )
Elder Brother = Nhanda ( नःन्द )
Younger brother = Bhai ( भै ) (भाय् )
Grand father = Baa ( बा ) Paternal / Maternal
Grand mother = Mhatta ambaa ( मःट्टम्ब ) ( Paternal )
Grand mother = Ajjaan ( अज्जान् & अज्जि ) ( Maternal )

Elder Sister = Baai ( बाय् )
Younger sister = Bhain ( भेय् न् )
Son in law = Jemai ( जेमै )
Daughter in law = BhouNdi ( भौण्डी )
Grand Son = Nathe ( नत् ते )
Grand Daugher = Nathni ( नत् नि )
Uncle ( Father's brother ) = Kaka ( कक )
Uncle's wife ( Father's brother's wife ) = Kaki ( ककि )
Uncle (Mother's brother ) = Mama ( मम )
Uncle's wife (Mother's brother's wife ) = Mami ( ममि )
Mother's sister = Mousi ( मौसी )
Mother's sister's husband = Mousa ( मौस )
Co- Brother (Wife's sister's huaband ) = Satkud ( सट्कूड् )
Father in law = Sosuro ( सोसुरो )
Mother in law = Sasu ( ससु )
Step Mother = Nhanni maai ( नःन्नि माय् )
Second wife = Sovothi ( सोवोति )
Elder daugher-in-law = Jhetani ( जेःटनि ) ( जेष् ट रानी )
Elder daugher-in-law = Dovrani ( देव्राणि ) ( देवर रानी )
Husband's Sister = Nenendi ( नेनेन्दी )

எ அஸ்கி கி2ன் ....   and ....

Bhojai ( भोजै )
Phui ( फुय् )
Devar ( देवर )
Mhatta sosuro ( मःट्ट सोसुरो )
Nhanna sosuro ( मःट्ट ससु )
Nhanna sasu ( नःन् न   ससु )
PadNathe ( Grand Grand son )   ( ( पड् नत् ते )
PadNathe ( Grand Grand dauther ) ( ( पड् नत् नि )
Bhabi ( Elder brother's wife to younger ) = ( भबि )
Nhan sosuro ( Nhanna sosuro ) (Father in law's younger brother) = ( नःन् सोसुरो )
Mhatta sosuro ( Father in law's elder brother ) = ( मःट्ट सोसुरो )
ஜத அங்கு3ன் ஜுகு3யே ஸே....

Godess RENUKA - Sourashtra tradition

2010-03-13T09:09:00.000-08:00

"ரேணுகா-ராஜா" என்பவரின் மகளே ரேணுகா. ரேணுகா-ராஜா வின் குரு அகஸ்திய . அவரின் ஆணைப்படி யாகத்தில் பிறந்தவளே ரேணுகா. இவளை ஜமதக்னி முனிவருக்கு விவாகம் செய்வித்தனர். ஜமதக்னி ஆஷ்ரம் பெல்காம், பவடாத்தி, ராம்ஷ்ரான்க் மலையில் அமைந்துள்ளது.

அவள் ஜமதக்னி முனிவரின் தவத்திற்கு வேண்டிய அனைத்து பணிவிடைகளும் செய்து வந்தாள். அதில் ஒன்று ஜலப்ரபா நதியில் தூய மணல் எடுத்து குடம் செய்து அதில் நீர் கொண்டு வந்து தருதல் ஆகும். இவளுக்கு ஐந்து மகன்கள் பிறந்தனர். வசு, விஸ்வவசு, பிருத்யனு, மிருஹத்கன்வ, ராமபத்ரா ஆகியோர் . இதில் ராமபத்ரா என்பவர் சிவனை நோக்கி தவம் செய்து பரசு ஆயுதம் பெற்று, ' பரசுராமர் ' என்று பெயர் பெற்றவர் ஆனார்.

ஒரு நாள் அவள் நீர் எடுக்க ஆற்றுக்கு சென்ற பொது, கந்தர்வ தம்பதிகளின் நீர் விளையாடலை பார்த்து கவனம் சிதறினாள். இதனால் மணல் குடம் உருவாக்க இயலவில்லை. ( ரேணுகா என்ற சொல் சமஸ்கிருதத்தில், தூய மணல் துகள்கள் என்று அர்த்தம் தரும்.) கவனம் சிதறிய காரணத்தால் கணவரால் விரட்டப்பட்டு காட்டில் தவம் செய்தவளை ஒரு நாள் ஏக்நாத், யோகிநாத் என்ற இரு ரிஷிகள் சந்தித்தனர். அவளின் கணவரான ஜமதக்னி இருக்குமிடம் திரும்பி செல்லுமாறு கூறினார். உன் கணவனால் சோதிக்கப்பட்டு, பின் மக்களால் வழிபடப் படும் தெய்வ வடிவம் பெறுவாய் என கூறினார். மகாராஷ்டிரா மாநிலம், சஹ்யாத்ரி மலை, மாஹூர் என்ற இடம் இவளின் இருப்பிடம் என்று தேவி பாகவதம் குறிப்பிடுகிறது.

இந்நிலையில் ஒரு முறை கார்த்த வீரியார்ஜுனன் என்ற ராஜா இவளின் ஆஷ்ரமப் பசுவான காமதேனுவை அடைய ஜமதக்னி முனிவரிடம் விவாதம் செய்ய, கட்டாயமாக கவர முயல, அது கார்த்த வீரியார்ஜுணனை மரணத்தில் முடிகிறது. கார்த்த வீரியார்ஜுனானில் வாரிசுகள் பழி வாங்க ஜமதக்னி முனிவரை வெட்டி விட்டு, பின் பரசுராமரின் நன்கு சகோதரர்களை வெட்டி பின் ரேணுகாவை துரத்த, அவள் ஹிமாச்சல பிரதேசத்தில் உள்ள ஓர் ஏரியில் முழ்கி மறைந்து தெய்வம் ஆனாள். இதனால் நூறு தலைமுறை சத்திரிய அரசர்களை கொல்வேன் என்று பரசுராமர் சபதம் செய்தார். ரேணுகா முழ்கிய ஏரி, ஓர் பெண் படுத்த வடிவில் இருக்கும். இலங்கையிலும் இவள் வழிபாடு உள்ளது

இதன் தொடர்ச்சி தான், பல அரசர்களை கொன்ற பிறகு பரசுராமர் சௌராஷ்டிரா பிராமணர்களிடம் வந்து பிரயசித்த யாகம் செய்து தருமாறு கேட்க, அவர்கள் மறுக்க, நமக்கு தேசாந்திரம் செல்லும் சாபம் வந்தது. இதனால் ரேணுகா வழிபாடு சாபம்-நீக்கம் தரும் வழிபாடு ஆகும்.
இவள் சாட்சாத் துர்கா சாமுண்டி வடிவம் ஆவாள்.

மற்றொரு சௌராஷ்டிரா பரம்பரை வழக்கப் படி, இவள் " ஹ்ரு " என்ற அக்ஷரத்தின் தெய்வம் ஆவாள். ஹ்ருணுகா என்று மாத்ருகா அக்ஷரங்களின் வரிசையில் பெயர் பெறுகிறாள். இந்த ஹ்ருணுகாவின் சிலை அமைப்பு இலக்கணத்தை ஷில்ப-சாஸ்திரம் பேசுகிறது.

எந்த வகையில் ரேணுகா வழிபாடு சௌராஷ்டிரா மக்களால் மேற்கொள்ளபடுகிறது? என்றால், கலசத்தில் ஆவஹனம் செய்து, ரேணுகா தேவியில் உருவத்தை மஞ்சளால் செய்து பூஜை செய்யப்படும். முன் காலங்களில் ரேணுகா தேவியின் சிரம் மட்டும் அமைக்கப்பட்டு வழிபடப் பட்டது. இந்த சம்பிரதாயத்தை ' அம்பா3 மடோ3த்தே ' என்று சௌராஷ்டிரா மொழியில் கூறுகிறோம். இந்த விழா துவங்கும் சில நாட்களுக்கு முன் பொது இடத்தில் ஹனுமான் துவசம் ஏற்றப்படும். இந்த ' அம்பா மடோ3த்தே ' பொது வழிபாடாக பொது இடங்களில் அம்பா சிலை அமைத்தும், குடும்ப வழக்கமாக சில குடும்பங்களிலும் செய்யப் படுகிறது. குடும்ப வழக்கமாக வீட்டில் ' அம்பா3 மட3த்தே' செய்பவர்கள் ரேணுகாவை அல்லாது சரஸ்வதி அம்பாவையே வீட்டில் வழிபடுவர். வழிபாடு மூன்று அல்லது ஐந்து நாட்கள் நடைபெறும். பின் பெண்கள் மட்டும் தனியாக கூடி சமைத்து உண்பர். கெ3ப்3பீ3ள் - எனப்படும் கும்மி ஆடி, அம்பாவின் மேல் பாட்டு பாடுவர். அந்த இடங்களில் ஆண்களுக்கு கண்டிப்பாக அனுமதி இல்லை.! இவளைப் பற்றி சௌராஷ்டிர மொழியில் கும்மிப் பாட்டு உண்டு.

இறுதி நாள் விடியற்காலையில் ' கா4ஸ் பா4த் ' எனப்படும் முருங்கை கீரை, அவரை குழம்பு கலந்த சாதத்தை பிரசாதமாக தருவர். எந்த மிருக பலியும் கிடையாது. பின் புனித ஆறு அல்லது நீர் துறைகளில் அம்பாளை விசர்ஜனம் செய்வர்.

இந்த வகையில் நம்மிடம் இருந்து பிற சமுதாயத்தினரும் தற்காலத்தில் மஞ்சளில் சிலை அமைத்து வழிபாடு நடத்துவதை கற்றுக் கொண்டு செய்து வருகின்றனர். மேலும் நம்மவர்களும், திருப்தி வெங்கடாசலபதி தொடக்கி, அம்பா ரேணுகா வரை அணைத்து சிலைகையும் மஞ்சளில் பிடித்து அற்புதமாக வடிவமைத்துவிடுவர்.

இவளுக்கு ஒரு கோவில் சேலம் மாநகர் சௌராஷ்ட்ர விப்ரகுல நந்தவனத்தில் அமைந்துள்ளது. சேலம் செவ்வாபேட்டையிலும் அமைந்து உள்ளது.

Folk Dance of Sourashtra ‘ koNangi ‘

2010-03-04T01:59:00.000-08:00

Dance of Sourashtra ‘ koNangi ‘ ( கொணங்கி3 )

Performance at Thirumalai Thirupathi Devasthanam by Sourashtra koNangi group

Each year when Ramanavami falls, a eleven day long celebration held to remember Lord. Rama and praising him with bhajan songs.

In Salem the a folk-dance celebrations performed at Panduranga Bhajana mhatam, Yekadasi bhajana mhatam, Saliar Street School, Sourashtra Krishnan koil and Panduranga temple of shevapet. The dance performed by our bhavtuls and koNangi ( கொணங்கி3 ) dancers. In olden days many groups of bhavtul and dancers available.

Today at 2010 only one group remaining. The celebration usually starts at night 8.00 p.m. Starts from one hour bhajan and then koNangi dance. Circling a light called ‘ Thandili divo ‘ the dancers used to dance dance according to song theme. The bhavtuls sings many songs on Lord Ramas life adventure and morals. Also one or two Dandi natan (Kolattam) the perform with songs.

The ship riding of Guha on River Ganga, is a very special song. The dancers, hanged a miniature of ship on a rope and moves to and fro. Dancers move with ship as it moves with homorous movings. The ship song describes not only sailing and how a human life goes towards God.

Each theme dance having a song and a humorous movements. Thus it attracts all category of people. All the songs describes one by one incidents of entire Ramayana ie. the Whole story of Lord Rama.

But a interesting thing is there ! It is about the Dance ” When and how it developed ? ” A narrative dance with humorous movement.?

Well… It was at the time of Lord Krishna.. Kamsa the demon King sent a demon called ‘ Danta vakra ‘ to kill Krishna. Lord Krishna, attacked him with his Sudarshan chakra. The demon catched the Chakra-weapon by his big teeths. Chakra eapon is now on demon’s mouth but neither he is able to release that nor krishna can pluck from his mouth. Because, if demon opens his mouth the Chakra-weapon cuts his mouth. So the demon had a strong byte on the chakra and not able to release. Lord krishna knows that, only Chakra-weapon able kill the demon. So he started to play a tricky way humorous dance in front of the demon. Some time after the dance started, the humorous movement of Lord Krishna’s makes him laughter. He started laugh. The the Chakra-weapon released from his mough and killed the demon.

In remember of this incident, dancing with humorous movement is performed for long time by our people. All koNangi dance peace is in a unique way of humorous movement describes the life of Rama ! A programme of nine day dance and on tenth day called ‘ Vasanth ‘. On ‘ Vasanth ‘ day all bhavtul, (Singers) and koNangi dancers, childrens rally on every streets, areas to collect bath-oil and bath-powder (Sikaai, ushlam bhurgo, tel )and reach the mhatam and take holy bath. Then a day longer bhajan songs (Praising of God) continues till the eleventh day morning ! On eleventh day the end of koNangi – Ramanavami folk dance .

At the end of this dance, all are dreams about on coming one day celebration of Lord Krishna’s birthday (Janmashtami, Gokulashtami ) and Vittul – the adventure game performed after krishna’s birthday and engaging themself in livelyhood duties.

koNangi - Sourashtra folk dance

Long LIve my Poverty - என் வறுமை வாழ்க !

2010-03-04T00:40:00.000-08:00

என் வறுமை வாழ்க !

நாத்திகம் தன்னை நாசமாக்கிட
ஆத்திகம் தன்னை நானிலந்தன்னில்
மக்களிடையே பிரசாரம் செய்தேன் நான்
ஆபாச பட்டிமன்றங்களை கடிந்தேன்
பிற மதத்தவரின் ஏளனங்களை விரட்டினேன்
மத மாற்றங்களை தடுக்க
ஹிந்துக்களுக்கு தன்னம்பிக்கை ஊட்டிட
தன் தர்மத்தில் நிலைத்திட
ஓடினேன் நாடெங்கும்...
சேவைகள் செய்தேன்
ஏளனங்களை பொருட்படுத்தாமல்
ஆயினும் எனக்கு இறைவா
வறுமையை பரிசாக தந்தாய்
அழுதும் அரற்றியும் இருக்கிறேன்
' ஈவது எமக்கொன்ருமிலையேல் இதுவா ஈவது ஆவடு துறை அரனே   ... '
என்று ஒருவர் அழுதது போல் அழுதிருக்கிறேன்
இன்று வரை நீ செவி சாய்க்கவில்லை ஆதி பகவனே
ஆயினும் வுனக்கு இன்று நன்றி சொல்கிறேன்...
நீ எனக்கு வளமையை தந்து இருந்தால் நானும் ஒரு நித்தியானந்தா ஆகி இருப்பேனோ?
இப்போது எனக்கு சந்தேகம் எழுகிறது.
ஆயினும் எதைக்   கண்டு, அவரின் எந்த சாதனை கண்டு நித்தியானந்தாவை
குமுதம் பத்திரிக்கை மக்கள்  முன் நிறுத்தியது ?
ஏன்   அவன் பின்னால் மக்களை அணி திரட்டியது ?
எனக்கு புரிய வில்லை ?
இது சதியா? இல்லை ஒருவனை முன்னிறுத்தி மக்களின் நம்பிக்கையை மூலதனமாகக்  கொண்டு வேறு யாரோ சம்பாதித்தார்களா ?
வேறு யார் யார் இந்த " கும்பல் சேர்க்கும் வேலை செய்தது ? "
அவர்களுக்கு இதில் என்ன லாபம் ?
என் இந்து மதத்தை இழிவிபடுத்த சதி திட்டம் போட்டு பகடையாக திட்டமிட்டு நிறுத்தினார்களா ?
பகுத்தறிவு உள்ளவர்கள் கேளுங்கள் கேள்வியை ..
இருப்பது போதும் எனக்கு.
என் இந்து மதம் உயர்ந்தது  என்று ஊரெங்கும் பறை சாற்ற எதனை மக்களை சந்தித்தேன்...
வயிறு காய்ந்தாலும் என் பிரசாரம் ஓய்ந்ததா ?
என்னை என் எந்த குமுதமும் பேட்டி காண வரவில்லை ?

என்னை விடுங்கள் ...
நவபாஷாணம் என்று சித்த மருத்துவத்தில் ஒன்று உண்டு. போகர் பழனி மலை முருகனை அந்த நவபாஷான மூலிகைகளை கொண்டு சிலை வடிவில் ஸ்தாதபிதிருக்கிறார். அந்த சிலையை சுரண்டி சுரண்டி விற்றனர் பாவிகள்.
முருகன் சிலை உடைந்து விழும் என்றாகிய பின், பதறினார்.
மாற்று வழி தேடினர்... யாருக்கு தெரியும் நவபாசன மூலிகை என்று விசாரிக்க ஆரம்பித்தனர்...
ஒருவரும் தெரியும் என முன் வரவில்லை. எனவே செய்திதாள்களில் விளம்பரம் கொடுத்தனர். நவபாஷான மூலிகை கொண்டு முருகன் சிலை அமைக்க முடிந்தவர்கள் தொடர்பு கொள்ளலாம் என்று !
என்ன ஆச்சரியம் , இப்போது பல நூறு  கடிதங்கள், நவபாஷான சிலை அமைக்க தெரியும் என்று பதிலாக வந்தது.
குழம்பினர் விளம்பரம் கொடுத்தவர்கள்.
இறுதியில் முருகன் சன்னதியில் திருவுள சீட்டு  போட்டு பார்த்தனர்.
அதில் வந்தது சக்திதாஸ் நரசிம்மானந்தா என்ற பெயர்.
அவர் எந்த வகையிலும் அதுவரை பிரபலம் இல்லை.
அவருக்கு எப்படி சித்த மருத்துவம், நவபாஷாணம் தெரியும் ? அவரது தொழில் கைத்தறி நெசவு. இப்படி இருக்க...
அவரின் தவத்தால் வந்த ஞானம் தான் சித்த மருத்துவம்.
முருகனே திருவுள சீட்டு கொடுத்ததும் அவருக்கு மகிழ்ச்சி. தமது செலவிலேயே சிலை செய்ய  ஆரம்பித்தார்.
இது மன்னர் மானியங்களில் வாழும் சங்கர மடங்களை கலங்கச் செய்தது.   யாரோ ஒரு சௌராஷ்டிர நெசவாளி, இந்த சாதனையை செய்தான் என்று அவாள்கள் மனம் ஒப்புக்கொள்ளுமா? ஒரு வேலை பிரதிஷ்டை செய்யப்பட்டு விட்டால் தங்களின் மவுசு  குறையுமே ? என்ன செய்யலாம் என்று யோசித்தனர் ...

அவரின் சிலையை பிரதிஷ்டை செய்யப் போகும்  முன், போகர் அமைத்த இடத்தில் மற்றொருவர் செய்த சிலையா? என்று வேண்டும் என்றே பிரச்சினை கிளப்பி. யாரையோ தூண்டிவிட்டு;   முருகனே திருவுள சீட்டு கொடுத்ததும்... தடுத்து விட்டனர்.. !!!
அவரை எந்த குமுதமோ, கல்கியோ, ஆனந்த விகடனோ, மலர் தந்திகளோ பேட்டி காண வில்லை இன்றுவரை.
இன்று அவர் சமாதி ஆகிவிட்டார். !
நெசவை பரம்பரை தொழிலாகக் கொண்ட ஒருவர் எப்படி இந்த அளவுக்கு யோகா ஞானத்தில் சித்தி பெற்று உயர்ந்தார்?   எவனும் கவலை படவில்லை.
இந்த விளம்பர யுகத்தில், யாரோ ஒருவன், அவன் பின்னணி தெரியவில்லை, எந்த சாதனையும் செய்தவனுமல்ல, சிறந்த சந்நியாசி என்று விளம்பரப் படுத்தினால் அவன் பின்னால் அணி வகுக்கின்றனர்.   இந்த விளம்பரப் படுத்துவதின் உள்நோக்கம் எதாவது இருக்குமல்லவா ?
தன் ஜாதியை சேர்ந்தவர் என்றோ, தங்களுக்கு வருமானம் வரும் என்றோ.....
வேறு எப்படி சொல்ல ?
சக்திதாஸ் நரசிம்மானந்தா அவரின் ஆஷ்ரமத்தை  போய் பாத்தால். அங்கே ஐந்து ஆறு இன்ச் நீளமுள்ள மலை தேள்கள் ஊறும்  இடம். எந்த வசதியும் இல்லை !
அப்படியே வாழ்ந்து சமாதியும் ஆகிவிட்டார் அவர்.
நான் சொல்வது ஒன்று தான், நம்பிக்கை கொள்ளுங்கள்,
" வறுமையை கண்டு பயந்து விடாதே... திறமை இருக்கு மறந்து விடாதே " என்ற tms பாடல் வரிகள் நினைவு கூறுங்கள்.

பிரமச்சரியம், கிருகஹச்தம், வானப்ரஸ்தம், சன்யாசம் என்று முறையாக சன்யாச வாழ்க்கைக்கு வந்தவர் நரசிம்மானந்த. பிரமச்சரியத்தில் இருந்து நேரடியாக சன்யாசம் வருவதில் ஆபத்து இருக்கிறது. அது தான் நித்யானந்தா பற்றி செய்திகளில் காணுவது.
நான் கூருகிறேன், ஒரு வேளை நித்யானந்த சந்யசியாக இருந்து, கடமை தவறி இருந்தால். மீண்டும் முயற்சிக்கலாம். அன்று ஒரு மேனகை விச்வமித்ரனை வழி தவறச் செய்தால் இந்திரனின் ஏவலால். மீண்டும் அவர் தவம் செய்து சப்த ரிஷி ஆகவில்லையா?

Vittingi - Rotating game of girls

2010-02-21T07:53:00.000-08:00

விட்டிங்கி3

விட்டிங்கி3 - என்று சௌராஷ்டிர சிறுமிகள் முதல் பெண்கள் வரை விளையாடும் ஒரு நடனம் போன்ற விளையாட்டு உண்டு. இவ் விளையாட்டிற்கு விட்டிங்கி3 என்று சௌராஷ்டிர மொழியில் கூறுவர்.

எதிர் எதிரே நிற்கும் இருவர் தங்களின் கைகளை வலது கையை எதிரே நிற்பவரின் இடது கைக்கும், இடது கையை எதிரே நிற்பவரின் வலது கைக்குமாக கை குலுக்குவது போல் பிடித்துக் கொள்வர். பின் வேகமாக கையை ஒருவருக் கொருவர் எழுதபடி சுழலுவர். சுழலும் பொது அப்படியே பின் நோக்கி குனிவர். இந்த நடனம் போன்ற விளையாட்டின் பொது பல சௌராஷ்டிர பாடல்கள் பாடுவர்.

என் சிறு வயதில் பார்த்த ஞாபகம் இன்னும் இருக்கிறது. அப்போதே எந்த சௌராஷ்டிர பாடல்களும் முழுமையாக எவருக்கும் நினைவில் இல்லை. எனவே ' தி கோனே?, தி கோனே? ' என்று நினைவு படுத்தி சில வரிகள் நாணி கோணிக் கொண்டு பாடுவர். தற்போது எனக்கு அந்த பாடல்கள் எதுவும் நினைவு இல்லை. எனினும் அந்த விட்டிங்கி என்ற விளையாட்டு நம்மிடம் இருந்தது என்பதை நினைவு கூற எழுதுகிறேன்.

Vittingi is generally popular with the younger girls. They form pairs and then the two girls of each pair stand opposite each other holding each other's hands crosswise. Then they lift their heels and swing round and round on their toes. The movements gets faster and faster, the upper part of the body bends backward and the arms remain fully stretched. As the spinning gathers momentum, it creates an ecstasy and the girls go on and on till they reach the point of exhaustion. Even though they move very fast, they are very careful to maintain rhythm and keep singing various kinds of songs about the mother, the father, the brother, the mother-in-law and about various incidents connected with daily life.

Sourashtra people's Social Reformer

2010-02-13T01:35:00.000-08:00

சௌராஷ்டிர ஸமூஹ புனரமைப்பாளி K .R . கிருஷ்ணமூர்த்தி

இவர் ராஜுலையர் - பார்வதி தம்பதியர்க்கு 26 -4 -1912 ஆம் ஆண்டு பிறந்தார். தனது சௌராஷ்டிர ஸமூகத்திந் பரம்பரை தொழிலான நெசவு தொழிலை செய்து வந்த மக்கள் படிப்பறிவற்று பாமரர்களாக, வறுமையில், தாழ்வு மனப்பான்மையுடன் இருப்பதை கண்டு இளமை காலம் முதல் நெசவு தொழிலை துறந்து SSLC பயின்று ஆசிரியர் ஆனார். பின்னாளில் Elementary School Supervisor of Salem (தற்கால AEO ) என்று பதவி உயர்வு பெற்றார்.

அன்றைய காலத்தில் நம் மக்கள் இருந்த இருண்ட பின்தங்கிய தற்குறி நிலை போக்கி, அனைவரும் படிப்பறிவு பெற்று நன்னிலை அடைய வேண்டும் என்று இலவச கல்வி கற்ப்பிக்கத் துவங்கினார். ஆனாலும் நெசவு நெய்தால் தானே வயிற்றுக்கு வழி என்று பலரும் பள்ளிக்கு தமது பிள்ளைகளை அனுப்பவில்லை. வறுமை கொடிது அல்லவா? எனவே விடியற்காலை தனது நண்பர் ம:ளுவாது ஸ்ரீனிவாசன் அவர்களுடன் சேர்ந்து வீதி தோறும் மணி ஒலித்துக் கொண்டே செல்வார். மாணவர்கள் எழுந்து அவர் பின்னே சத்தார் பள்டம் எனப்படும் சேர்மன் சடகோபர் தெருவில் இருக்கும், அவரின் முயற்சியில் ஆரம்பித்த பள்ளிக்கு வருவர். பின்னர் பாடம் கற்று தருவார். தன்னிடம் பாடம் கற்றவர்கள் மேலும் வருமானமடைய ஆசிரியர் பயிற்சி கற்று தந்து பலரை ஆசிரியர்கள் ஆக்கினார். சலிக்காமல் கல்வி பணி செய்தது மட்டும் அல்லாமல், தன்னிடம் வரும் சௌராஷ்டிர ஸமூக மக்களில் படிப்பறிவற்றவர்களின் மனு எழுதுதல், பென்சன் வாங்கி தருதல் போன்ற சிறு, பெரிய உதவிகளை செய்து கொண்டே இருப்பார்.

இவர் சௌராஷ்டிரா கல்யாண மகாலின் செயலாளர் (பென்னாடம் வெங்கட்ராம் தெரு) ஆக இருந்த போது, இவரின் நிர்வாக திறமையை பார்த்து சௌராஷ்டிர விப்ரகுல நந்தவனம், வீராணம் ஆஞ்ஜநேயர் கோவில் ஆகிய நிர்வாகிகள் தாமே முன் வந்து இவர் நிர்வகித்த சௌ. கல்யாண மஹால் நிர்வாகம் வசம் தங்களது நிர்வாகத்தை ஒப்படைத்தனர்.

வீராணம் ஆஞ்ச நேயர் கோவிலின் ஆக்கிரமிப்புகளை அகற்றி பன்னிரண்டு அடி உயர சிலை பிரதிஷ்டை செய்ய ஏற்பாடு செய்தார்.

தனது வாழ் நாளில் இவர் செய்த சாதனைகள் பல.

1954 -55 ஆம் வருடம் தமிழ் நாட்டில் பஞ்சம் தலை விரித்து ஆடியது. அப்போது பல நெசவாளிகள் குறைந்த பட்ச கூலி பெற முடியாமல் பட்டினியால் தங்களது குடும்பம் சிறிது சிறிதாக இறப்பது கண்டு, கூலி நெசவாளர் அனைவரும் ஒன்றாக சேர்ந்து பாம்பே செல்லத் துவங்கினர். இதனை தடுக்கவும் முதலாளிகளின் மனப்பான்மையை மாற்றவும் சேலம் டவுன் கைத்தறி உற்பத்தி மற்றும் விற்பனை சங்கம் என்ற ஸ்தாபனத்தை, அன்றைய தமிழக நிதிஅமைச்சராக இருந்த C .சுப்ரமணியம் அவர்களை அழைத்து, ஸ்தாபனம் ஆரம்பித்து பாம்பே செல்வதை தடுத்தார். இதன் பின் கூலி நெசவாளர்கள் வாழ்வில் சிறிது சிறிதாக பிச்சை எடுக்கும் நிலையில் இருந்து முன்னேற ஆரம்பித்தனர்.

பின் இச் சங்கம் பல காரணங்களால் செயல் படவில்லை.

எனவே கூட்டுறவே நாட்டுயர்வு என்ற அடிப்படையில் வெவ்வேறு கால கட்டங்களில் ஆரம்பித்தார். இச் சங்கங்கள் இன்றும் சிறப்பாக செயல்பட்டுக்கொண்டு உள்ளன. நெசவளார்கள் வாழ்வில் வறுமை நிலையை போக்கிய இச் சங்கங்கள் இவரது மிகப் பெரும் சாதனை. ஏன் எனில் பலரும் யோசித்து கூட பார்க்காட்ட சமயத்தில் பிரச்சனைகளை யோசித்து அதன் தீர்வையும் கண்டவர்.

1956 ஆம் ஆம் ஆண்டு சேலம் பட்டு கூட்டுறவு சங்கத்தை ஆரம்பித்தார்.

1974 ஆம் ஆண்டு சேலம் ராஜகணபதி பட்டு கூட்டுறவு சங்கத்தை ஆரம்பித்தார்.

1976 ஆம் ஆண்டு சூப்பர் பட்டு சொசைட்டி ஆரம்பித்தார்.

இவைகள் நெசவாளர்கள் வாழ்வில், கூலி உயர்வு பெற காரணமாக இருந்தது.

பின்

ஆசிரியர் கூட்டுறவு வீடு கட்டும் சங்கம் அமைத்து பலரும் சொந்த வீடு வாங்க வழி வகை செய்தார்.

நெசவாளர்கள் வீடு கட்டும் சங்கம் 1979 -1980 இல் உருவாக்கி அசோக் நகர் என்ற நெசவாளர் குடிஇருப்பை குறித்த செலவில் பலரும் வீடு பெற வகை செய்தார்.

ஹிந்து சமய மன்ற செயலாளராக இருந்து சௌ.கல்யாண மகாலில் வாரியார், கீரன் போன்ற சிறந்த ஆன்மீக பேச்சாளர்களை கொண்டு மார்கழி உபன்யாசம் செய்வித்தார்.

அவர் வட இந்தியாவில் புயல் வந்த போது நிவாரண பணி மேற்கொண்ட போது நடந்த ஒரு சுவையான சம்பவத்தை அவரது மகன் திரு கே.கே. நரசிம்மன், M .Sc , M .A , LLB , DLLAL நினைவு கூர்ந்தார்.

" நிவாரண பொருட்கள் சேகரிக்கும் தினம் அன்று சூரிய கிரகணம். அப்போது பட்டபகலில் இருட்டிவிட்டது. அந்த சமயத்தில் வீதியில் பலரும் ஒரு தாம்பாள தட்டில் மூன்று முதல் நான்கு இன்ச் உயர தண்ணீர் ஊற்றி அதில் ஒரு உலக்கையை நிற்கவிட்டு இருந்தனர். அது எந்த பிடிமானம் இல்லாமல் நீராக இருந்தது. பின் கிரகணம் முடிந்ததும் உலக்கை சாய்ந்து விட்டது. இதன் விஞ்ஞான ரீதியான விளக்கம் தெரியவில்லை " என்றார்.

இத்தனை சேவைகள் செய்திருந்தாலும் சிறிதும் கர்வமின்றி வாழ்ந்தவர் . "நான் செய்தேன்" என்று கூட பெருமையாக எடையும் சொல்லிக் கொள்ள மாட்டார். அடக்கமே உருவாக வாழ்ந்தவர். அவரது வழியில் அவரது மகனும் ஸமூக சேவைகளில் ஈடுபட்டு வருகிறார். இவரது மகன் சோமநாதபுர பாணியில் , சேலம் நாமமலையில் சோமநாதேஸ்வரர் கோவிலை உருவாக்குவதில் பெரிய பங்கு வகித்து உள்ளார்.

குச்சீன்-அய்ய என்று அனைவராலும் அழைக்கப்பட்ட இவர் 26 -4 -1997 ஆண்டு வைகுண்ட ப்ராப்தி அடைந்தார்.

தெ3ஸ்வான் என்ற வீட்டுப் பெயர் உடைய இவர்கள், தங்களது முன்னோர்களில் ஒருவர் 'குறிச்சி' என்ற ஊரில் சில காலம் வாழ்ந்து பின் சேலம் திரும்பியதால் குறிச்சி என்ற வீட்டுப் பெயர் (surname ) உடையவர்களாக அழைக்கப்படுகின்றனர்.

SOURASHTRA NURSERY RHYMES

2010-01-31T02:22:00.000-08:00

SOURASHTRA NURSERY RHYMES: "ALL NEW SOURASHTRA RHYMES FOR FUN AND FULL OF VERB, NOUN, ADV. INTRODUCTIONS TO CHILDREN... "

Devanagari Unicode having facility to type Sourashtra language

2010-01-06T10:55:00.000-08:00

The unicode fonts are capable to type Sourashtra language. The hrasva sound (Kuril ) ye & o is required to previous fonts. It had done on unicode fonts.

Now we can enjoy the sourashtra typing with accuracy. Google having facility of translitration roman alphabets to devanagari alphabets. Here also we enjoy sourashtra mail composing without 2 hrasva sound.