Dr. FATAH SINGH
Indus Valley Script Decipherment
texts. Because of this deviation, these names have lost all their
threads binding them to the original symbolism and consequently they have become
totally legendry figures.
In certain cases, some symbolic figures of the Vedas have been
closely associated with some historical personalities. For instance, there is
Jivrī, the father from whom the Vedas can be had (RV. 1.70.5). The same may
be compared with the angel Gibrael who brings the Āyats of the Holy Koran
to the great prophet of Islam. Likewise, the Rig-Veda mentions Indra's one
famous exploit - the cross (Kŗsē RV. 8.3.20. 32.3). This might have
been unnoticed, had there been no mention of Kristi-hā, that is, the killer
of a Kristi (RV. 9.71.2). It seems that Krişa is same as cross, and Kristihā
is same as the killer of Christ. In that case, the Krişti of the Veda must
be taken as Indra who is known for his singular exploit at the cross (Krişa)
and then, the killing is only symbolic in the sense that the krişti loses
his 'envelope' (Vavri) and goes to his father's close and refined place and
thereby makes his progeny shining. The krişti Indra is the human soul who
is relieved of his envelope of ignorance, when the power of Soma (divine bliss)
who is conceived as the killer of Krişti, comes roaring. Obviously, it has
nothing to do with any historical personality. Therefore, if it got mixed up
with the historical Christ's life, it must be taken to point out his
transformation under the influence of the divine power which he got from his
divine father. In this respect, very important evidence comes from Tamil
literature. This is particularly valuable, as it is highly damaging to the
theory that Dravidian cities of
If we analyze the symolic description of the birth of Agastya and
Vasistha, as given in the Veda, we find that the jar into which Indra-Mitra put
their seman is human body and Vasistha and Agastya respectively represent the
inner and the outer man. The former is confined to Ayodhya, the symbol of the
inner personality involved in spiritual development, whereas the latter is
concerned with the efficient social behaviour. The first belongs to uttara (lit,
higher) direction while the latter is totally devoted to Dakşiņa (lit,
efficient) direction. Vasistha rose from the inside of the Jar, but the Agastya
came forth from the outer part of the Jar (human body).
AND INDRAMITRA - Among the Indian names Vasistha comes from the root vas, to
reside with superlative suffix 'istha'. Hence it literally means one 'Most
residing'. This derivation is in keeping with Vasistha's deep devotion to
Ayodhya. He can therefore, also be called Aga, 'the not-going one'. And Agastya
means the one who expands the Aga. Representing the social behaviour of Man,
Agastyva is really so.
Thus Indramitra may be taken to be at the root of what is called
Sangama or the meeting place of two different things. Sangana is also the name
of the ancient Tamil Literature, classified into Aham and Idam, that is, ‘I’
and 'This', the inner and the outer world. This reminds us of the concluding
hymn of the Rigveda exhorting the people not only to walk and talk together, but
also to know each other’s mind and heart, so that there may be a beautiful
hymn here emphasizes the importance of what is called Samvananam, that is,
emotional integration as well as Sañjyāna, that mutual understanding. The
total outcome of this sangama process may be seen in the Vedic concept of Rāştrī,
that is, the goddess of nationalism, called sangamani Vasūnām, the
force uniting all the residents. The whole thing conforms to the concept of
Brhad Samveshyam Rāstram, mentioned earlier.
PEOPLE AND DRAVIDA : All this may sound ill to those who consider the Vedic and
Dravida people as hostile to each other. However, the Tamil tradition is totally
against them. Here I would briefly mention a few facts. First of all, take the
oldest Tamil book, named Tolakappiam, ascribed to the disciple of Agastya.
According to this work, Vedic gods, Visnu, subrahmanyam, Varuņa and Indra
were regarded as respectively controlling the forests, hills, waters and the
On the evidence of Sangam literature of Tamil, Dr. Krishna Swami Iyengar
points that the ancient Tamil tradition regarded the entire country from chera
and pandya in the south upto the Himalyas in the North as one motherland. An
ancient work, named Shilappadhi-kāram makes the mention of temples for
Shiva, Subrahmanyam, Visnu and Indra, in the ancient city of
As the oldest Sangam literature dates back to 900 B.C., the facts
mentioned above go to prove that at that time the whole of India was considered
as one country, and that the south was, in no
way, behind the worship of Vedic gods. There is reference to a Chola king
who performed Rajasūya Yajña. There is also the mention of a Chera-king
whose empire extends up to the
In the face of this evidence, it seems rather odd to regard Dravid
culture as non-Vedic. There is, however, God Murugan who is regarded as
peculiarly Tamil and unknown to the northern traditions. Dr. Karmarkar, the
author of "The vratya System of Religions" regards it an
uncontroversial evidence to prove that Dravidian culture is non-Vedic.
On investigation, this opinion has proved to be quite wrong. Murugan is
same as the Vedic Marudgana. Besides the phonetic resemblance of Murugan and
Marudgana, the detailed description of the two also tallies. The following
details may be particularly noted :-
1) Murugan is red, having the colour of fire, Marudgana is also
generally described as having the form (RV, 10.81.1). eyes (RV. 3.26.5). or the
colour of Agni (R.V. 8.7.7.) or shining like the fire
2) Murugan is said to be stationed on high hills, covered with
trees. Marudgana resides on hills and their epithet giriştha, meaning
stationed on hill (RV. 8.83.1-3) is well-known. The hills associated with them
are called Vriksha-keshah, that is, the hills having trees as their hair (RV.
3) According to Tolakppiam, Murugan is the lord of a hill, named
Kuranji, his dance is called 'Kuravai', and the girls who dance with him are
known as ‘Kurawa’. Here the particle '
Like Tamil Murugan, Vedic Marudgana is also famous for their
amorous as well as heroic behaviour. Vedic Maruts decorate themselves like a
bridegroom and, like Murugan, are associated with women (RV. 10.86.9; 7.96.2;
5.56.8; 6.66. 1.167.4-5). They are also called Bhadrajamagah, meaning those who
possess noble wives (RV. 5.61.4). Like Tamil Murugan, they are also brave heroes
(1.64.4, 122.15 5.54.10). When the word Senānī (lit. an armyman) or
Raja is used for a group of Maruts (R. 7.20.5; 9.96.1; 10.34.12; 8.4.), the
beginning is made to treat Marudgana (lit. the group of maruts) as the Murugan
who is identified with Senani Katrtikeya
(skand). The equation of Vedic Marudgana or Murugan of Tamil with Senani
Kartikeya Skand is quite natural, as Marudagana also, like Kartikeya Skand
are the sons of Rudra (RV. 1.114.6-9, 2.33.1). Also like Skand, they are born of
Agni (RV. 1.71.8; 6.3.6). Peacock, associated with Tamil Murugan
is not only the carrier of Skand but is can also be seen in the 'Hansasah
neelprişthāh (lit. the swans with blue back ) of Marudgana.
In the light of What has been said already, the identity of
Dravidian culture with the Vedic is beyond and doubt. Even if we do not accept
Shri Aurobindo's view that Tamil is more distantly related to Sanskrit than
European languages, there is ample evidence to show that the two languages have
been originally very close with each other. Apart from many other similarities,
the Tamil words signifying family relations are peculiarly Vedic. The word appa
meaning father has cognates in the Vedic words like apyā, apna, apatya.
āpyam. Āpi etc. all derived from root ap from whch comes Tamil appā.
Similarly, the Tamil ammā, meaning mother, is same as Vedic ambā,
having may other cognates like in amba, ambareesha,
ambālikā, ambikā and Trayambaka.
Ignoring all these facts, it is really painful to learn that there
has been a deliberate effort to create wedge between Dravidians and Vedic people
whom they call Aryan invaders. Some eminent historians agree that "The use
of Aryan and Dravidian as racial terms is unknown to scientific students of
There is no "Dravidian race and no Aryan race", says A.L. Basham.
According to S.S. Sarkar, 'The terms Aryan and Dravidian refer to
It is, therefore, high time that our scholars refrain from knowingly or
unknowingly playing into the hands of imperialism to spread the virus of
racialism which has been very ? avoided by our forefathers in the past. The fact
that Vedic people gave us the concept of universal man and created professional
groups and castes to wipe out racial distinction must be realized by us sooner
than later. This is my humble submission to you, breathen, and also through you
to the nation. May God lead us from darkness to light.
 The Vratya System of religious pp 131.
Some contributions of the
 Some contributions of the South to Indian Culture, pp. 53
 The Vratya Systems of religion, pp 131.
 For the birth of Sknad from Agni, See Ramayana 1.37; Mahabharat 3.228-229, Venkataramanayya' Rudra Shiva, pp. 72-74
 Dr. Karamarkar, the Vratya Systems of religion, pp. 131.
 RV. 7.59.7
 Nilakantha Shastri, cultural contacts between Aryana and Dravidians, P.2.
Bulletion of the Institute of Historial Rsearch II,
S.S. Sarkar, Cultural Heritage of