REVISE-REWRITE-TAMIL HISTORY BASED ON NEW EVIDENCES

CONSTRUCTIVE STEPS TO CONSTRUCT HISTORY OF TAMILS

N.Nandhivarman 

Aringnar Anna Foundation  which wants to set an example what  Tamils ought to do had decided to launch a website for publishing all information about Tamil history in one resource bank which will encompass the history of Tamil spread across continents inclusive of Tamil Eelam. Though we will be coordinating this effort we appeal to scholars all over the world to come forward with research based articles to establish our past to evaluate our present and to set the agenda for future.

The necessity to launch a history website arose when I read the book “ Kadaikazhaga Noolhalin Kaalamum Karuthum {Period and Message of Sangam Literature 500 B.C to 500 A.D] written by Dr.R.Mathivanan Former Director of Tamil Etymological Dictionary Project of Government of Tamilnadu. In the preface to the book the learned scholar says, “Japanese have preserved their past history spanning to 2440 years, whereas Egyptians and Sumerians recall with pride their 4000 years of history. The 3000-year-old history of Chinese gives them a unique place. But Tamils with 10000 year of history have not brought it to the world arena.

In Chicago Museum a portrait depicting a Tamil climbing a Palmyra tree mentioning him as Tamil came to the notice of Aringnar Anna that was taken up with the authorities. Instead of many cultural achievements of Tamils this portrait showed Tamil in derogative manner, and on protest the portrait was not removed but the word Tamil in the portrait was deleted. Lamenting about lack of a Museum to depict Tamil Culture, the scholar says that he had relied upon the travelogues of foreigners, literary evidences thrown to light in other languages, recent archaeological findings and the findings of historians who have so far dealt with the History of Tamils. His book would be a compilation of all these evidences in a nutshell, he claims. In Rasatarangini the author Kallanar had brought to light the History of Kashmir from 1800 B.C to 1200 A.D. Like this literary evidence which helped to construct the History of Kashmir, in Tamil the book Nankudi Velir Varalaru comprising 1035 poems and written by Arumuga Nayinar Pillai, which was published in 1920 throws light on the Tamil history, the learned author claims. This book speaks about the family hierarchy of Irungovel, a branch of the Pandyan rulers for 201 generations. This book follows the Kali calendar and narrates the history from 3100 B.C to 1944, hence helps in fixing the date of various rulers and their rule, the author says.

Pandyan dynasty.

Pandyan Palsalai Muthukudumi Peruvazhuthi[ 66^th generation]500-450 B.C

Karungai Ollvat Perum Peyar vazhuthi[67^th generation]450 B.C to 400 B.C

Porval Vazhuthi[68^th generation]400 B.C to 380.B.C

Korkai Vazhuthi-Nartrer Vazhuthi[69^th generation]380B.C-340 B.C

Deva Pandian[70^th generation] 340 B.C-302 B.C

Seya Punjan aliasKadalul maintha Ilamperuvazhuthi[71^st]302B.C-270.B.C

Pasum Poon Pandyan[72^nd generation]270.B.C –245.B.C

Ollaiyur thantha Boothapandian[73^rd generation]245 B.C-220 B.C

Pandyan Nanmaran[74^th generation]220 B.C-200 B.C

Nedunchezhian alias Kadalan vazhithi[75^th generation]200B.C-180 B.C

Marungai Vazhuthi[76^th generation] 180 B.C-160 B.C

Pandyan Uthaman alias Puliman vazhuthi[77^th ]160B.C-150 B.C

Pandyan Keeran Sathan[78^th generation]150 B.C-140 B.C

Kaliman Vazhuthi alias Andar magan Kuruvazhuthi[79^th ]140-120 B.C

Pandyan Yenathi @Nedunkannan [80^th ]120 B.C-100 B.C

Korkai Vazhuthi@ Irandam Pasum Poon Pandyan[81^st ]100-87 B.C

Deva Pootanan@ Ilavanthikai palli tunjiya Nanmaran[82^nd ]87-62 B.C

Thalayanankanathu Cheru Vendra Nedunchezhian[83^rd ]62-42 B.C

Kanapereyil kadantha Ukkira Peruvazhuthi[84^th ]42 B.C-1 A.D

Pandyan Arivudainambi {Purananooru 184][85^th ]A.D 1- 30 A.D

Velliyambalathu tunjiya PeruVazhuthi[86^th ]30 A.D-60 A.D

Ariyapadai Kadantha Nedunchezhian [87^th ]60 A.D-117 A.D

Vetriver Chezhian [88^th generation] 117 A.D-160 A.D.

Nedunchezhian II [89^th generation]160 A.D –198 A.D

Ukkira Maran@ Chitramadathu tunjiya Nanmaran[90^th ]198 A.D-220 A.D

Pannadu thantha Maran Vazhuthi[91^st ] 220A.D-250 A.D

Koddakarathu tunjiya Maranvazhuthi[92^nd ]250 A.D-270 A.D

Thennavan Ko [93^rd generation] 270 A.D-297 A.D

Parakirama Bahu @ Nalvazhuthi[ 94^th generation 298A.D -310 A.D

Kaliyan Koothan [ 95^th generation]……………………………….

Kadalan Vazhuthi [ of Kazhugumalai inscriptions] [96^th generation

Porkai Pandyan [98^th generation]…………………………………..

Pandyan Kadunkhon [103^rd generation] 475 A.D-490 A.D

Ukkira Pandyan [103^rd generation] —–498 A.D

Somasundara Pandyan [105^th generation] 498 A.D-540 A.D.

113 year Pact between Three Tamil Emperors

The Nandhas who ruled North India had fraternal relationship with Three Tamil Emperors but the Mauryas who followed them invaded South India. Imayavaramban Neduncheralathan marched up to Himalayas and inscribed his country symbol, which could not assimilated by the Mauryas who came to Chera country as act of revenge. But the Mauryan armies did not sneak into Chozha territory. This invasion brought home the need to remain united, the call given even now by Kalaignar M.Karunanithi but with no useful purpose to alter ground reality on Tamil disunity. The unity urge united the Three Tamil Emperors who met to sign a Pact of Cooperation in the year 313 B.C, the author Dr.Mathivanan says. Imayavaramban Neduncheralathan, Karungai Olvat Perumvazhuthi and Deva Pandian [ 70^th] jointly signed the declaration of unity that lasted for 113 years. This Treaty of Tamil Unity stood as a rock protecting Tamil lands from Northern invaders.

In the final years of the unity era during 200 B.C, in the Chozha Emperor Karikalan II’s court Poetess Mudathamakanniyar who wrote Porunaratrupadai witnessed the rare scene of Three Tamil Emperors sharing same dais which she records in her Porunaratrupadai [53-55]. Poet Kumattor Kannanar who wrote the second ten in Pathitru Pathu also records the historical meeting of Three Tamil Emperors for which he stands as eyewitness. Later in 42 B.C, Poetess Avvaiyar also had the luck to see Three Tamil Emperors together in a rare scene of Unity among Tamils. That unity did not last nor the lessons of unity learnt till date by Tamils.

THE CHERA EMPERORS:

1.Vanavan @ Vanavaramban [430-350 B.C]

2.Kuttuvan Uthiyan Cheralathan [350-328 B.C] ruled for 22 years

3. Imayavaramban Neduncheralathan [328-270 B.C] ruled for 58 years

4. Palyaanai Chelkezhu Kuttuvan [270-245 B.C] ruled for 25 years

5. Kalangaikanni narmudicheral [245-220 B.C] ruled for 25 years

6.Perumcheralathan [220-200 B.C] ruled for 20 years

7. Kudakko Neduncheralathan [200-180 B.C] ruled for 20 years

8. Kadal Pirakottiya Velkezhu kuttuvan [180-125 B.C] ruled 55 years

9. Adukotpattuch Cheralathan [125-87 B.C] ruled 38 years

10.Selvak kadungo Vazhiyathan [87-62 B.C] ruled 25 years

11.Yanaikatchei Mantharanj Cheral Irumborai [62-42 B.C] ruled 20 years

12. Thagadoor Erintha Perum Cheral Irumborai [42-25 B.C] ruled 17 years

13. Ilancheral Irumborai [25-19 B.C] ruled 16 years

14. Karuvur Eriya Koperumcheral Irumborai [9-1 B.C]

15. Vanji Mutrathu tunjiya Anthuvancheral [B.C 20 – 10 A.D]

16. Kanaikal Irumborai [20-30 A.D]

17. Palai Padiya Perum kadungko [1-30 A.D]

18. Kokothai Marban [[30 –60 A.D]

19.Cheran Chenguttuvan [60-140 A.D]

20.Kottambalathu tunjiya Maakothai [140-150 A.D]

21.Cheraman mudangi kidantha Nedumcheralathan [150-160 A.D]

22.Cheraman Kanaikkal Irumborai [160-180 A.D]

23. Cheraman Ilamkuttuvan [180-200 A.D]

24.Thambi Kuttuvan [200-220 A.D]

25.Poorikko [220-250 A.D]

26. Cheraman Kuttuvan Kothai [250-270 A.D]

27.Cheraman Vanjan [270-300 A.D]

28. Mantharanj Cheral [330-380 A.D] found in Allahabad inscriptions of Samudragupta.

RECONSTRUCTION OF CHOZHA RULE

1.Karikalan I [450-380 B.C]

2. Cheraman Paamaloor erintha Neythalanganal Ilamchetchenni [380-320 B.C]

3.Cherupaazhi erintha Ilamchetchenni [320-270 B.C]

4. Perumpoon chenni [270-245 B.C]

5.Uruva Paikhrer Ilamchetchenni [245-232 B.C]

6. Karikalan II [232-200 B.C]

7. Manakkilli [200-180 B.C]

8. Vel pahradakkai Peruviral Killi [180-160 B.C]

9.Pooravaikopp Perunarkkilli [160-125 B.C]

10. Mudithalai Koperunarkkilli [125-87 B.C]

11.Koperum Chozhan [87-62 B.C]

12. Otrumai Vetta Perunarkkilli [62-40 B.C]

13. Chetchenni Nalankilli @ Maavalathan [40-22 B.C]

14.Kulamutrathu tunjiya Killivalavan [B.C22 - 1 A.D]

15.Kurapalli tunjiya Perum Thirumavalavan [1-40 A.D]

16.Neythalankanal Ilamchetchenni [40-60 A.D]

17. Karikalan III [60-110 A.D]

18. Maavan Killi [110-130 A.D]

19. Nedumudikkilli [130-150 A.D]

20.Chenganan [150-180 A.D]

21. Isai Ve ngilli 180-210 A.D]

22.Kaivankilli [210-240 A.D]

23. Polampoonkilli [240-260 A.D]

24. Kadumankilli [260-285 A.D]

25. Nalladi [285-330 A.D] known by Agananooru 356^th poem

26.Chozha Rule in Andhra [300-400 A.D]

Dr.Mathivanan had undertaken a thankless job. We would urge Tamils all over the world to buy the book “ Kadaikkazha Noolhalin Kaalamum Karuthum published by Thilagam Pathipagam 17 E, B-1, 12. K.K.Ponnurangam Salai, Omsakthinagar, Valasaravakkam, Chennai 600087 Tel:044-24861007 or contact the author at: rmvanan@gmail.com Cell: 9283217788.

Basing the Tamil epic Perumkathai, a historical note is hidden in the poem414 of Narkudi Vellalar Varalaru. It says in B.C 701 a Tamil King Udayanan defeated the Aryans and ruled North India. If he had continued to rule or if he had not succumbed to the submissive Aryan pretenders, The Gupta rule could not have come up, the appendix of the book states. Well our scholars will fight like street dogs for centuries instead of fixing the period of Tamil epics or Tamil Kings. It is within the genes of Tamils not to accept another Tamil as scholar. If a white skinned scholar tells all will fall in line. This mentality must go. Nothing wrong in debating but not debating beyond centuries. In 1921 Maraimalai Adigal established that Tamils must follow Thiruvalluvar Calendar alone. But we still follow the Sanskritized Tamil Calendar. This is a curse on Tamils. We are for changing this mentality to usher in Tamil unity. But suddenly an NGO of Chennai called us traitors of Eelam cause. Let dogs bark but the sun will rise. Let us hail the new dawn of Tamil unity. Let us join hands to reconstruct Tamil history.

PONDICHERRY SLAVES TO MAURITIUS

TENTH DEGREE CANAL INDIA LOST DUE TO BUREAUCRATIC SLUMBER

TENTH DEGREE- TAMIZHAN CANAL

August 15 th 2003, from Pondicherry Dravida Peravai wrote a letter to the Lt.Governor of Andaman and Nicibar Mr.N.N.Jha on the need to dig a canal in Thailand connecting Bay of Bengal and Gulf of Siam. It also urged that such Indo-Thailand joint venture be named as Thamizhan Calvaay. (Daily Thanthi 15.08.2003). Then Dinamani dated 28.08.2003 stated that a memorandum for construction of a " New Canal for benefiting Chennai and Tuticorin Harbor’s” had been handed over to the Union Minister of State for External Affairs Mr.Digvijay Singh. Mr.Singh lauded this project which will reduce 1500 nautical miles to reach South China Seas. Then Dravida Peravai sent Memorandums to Indian Prime Minister Atal Bihari Vajpayee and Thailand Prime Minister Thakashin Shinawatra on 3.11.2003. The contents of that memorandum are given here.

 Dear Respected Prime Ministers

You may be aware that the Suez Canal (1869) and Panama Canal (1915), Sethusamudram Canal (1860) and the Tenth degree canal have been mooted to create short navigational routes to bring prosperity to respective regions and countries. The French initiative to build Siene-Norde Canal is an example for the keen interest evinced by developed countries to promote trade and overall development. Since the recent visit of The Indian Prime Minister had given tremendous boos to the cooperation between India and Thailand, Dravida Peravai is bringing to your knowledge certain historical facts with the humble request to you both to take an active interest for the construction of the Tenth Degree Canal, which can bring prosperity to Andaman and Nicobar islands of India and Thailand apart from boosting bilateral trade.

You must go back to the pages of history to know that Thailand then known as Siam is an enemy country of the British and an ally of the Japan during the World War II. On the conclusion of the Second World War one of the last secretive acts performed by the colonial Government of India was the signing of a Peace Treaty with Siam [Thailand]. A Peace Treaty between Her Majesty's Government and the Government of India on one hand and the Kingdom of Siam on the other on January 1, 1946 at the Government House Singapore. The signatories were for the Britain Mr. Moberly Dening, political adviser of Lord Louis Mount batten for the Government of India M, S.Aney AND for Siam Prince Viwat Anajai Jaiyant, Lt.General Phya Abhai Songramm and Nai Serm Vinichayakul. This treaty contains 24 articles. Out of this Article 7 assumes great importance in context of this letter.

Article 7: Siam undertakes to construct NO CANAL linking the Indian Ocean and Gulf of Siam [i.e. across the Kra of Isthmus] without British consent. [Keesing’s Contemporary Archives 1946-47 Vol VI p 7695]. This article had done great havoc to Indian shipping costing our nation billions of extra money by way of fuel imports, in view of shelving of the Tenth Degree Canal by imposing a condition in the Peace Treaty. It has also blocked the economic prosperity of Thailand and held up the development process by half a century and more.

Hence Dravida Peravai urges the Government of India and Government of Thailand to look into the unfavorable condition imposed by a colonial rule that too at the threshold of a defeat in World War II. It is in the interests of India and Thailand that a Canal be cut across the Isthmus of Kra where Isthmus narrows to just 75 miles and to develop this canal vigorously so that a detour of 1500 nautical miles down the Malayan coast via Straits of Malacca and up the Gulf of Thailand in the South China Sea is avoided.

The proposed tenth degree canal will be an extension of the tenth degree channel of Andaman Nicobar islands. The opening of Tenth Degree canal will save millions of tons of fuel for world shipping. Tenth Degree Canal will reduce the importance of Panama and Suez Canals. Tenth Degree Canal would develop Andaman and Nicobar islands and bring prosperity to its economy. The opening of this canal will also benefit Indian Ports like Haldia, Paradip, Vizag, Chennai and Tuticorin.

There are more than 138 minor and intermediary ports under the control of various state governments in India. If Indian Government creates a National Seaway Authority and permits private sector vessels to transport cargo and passengers connecting all Indian ports, these 138 minor and intermediary ports which are inoperable will be busting with activity.................So continues the memorandum.

It must be noted that Indian Prime Minister Atal Bihari Vajpayee spoke about "Sagarmala" scheme which is nothing but National Seaway mooted by Dravida Peravai before Planning Commission and other forums.

The future will evaluate all and we have submitted about our activities for future to decide. Tamils must understand that Anna the visionary had left a legacy and it will always remain looking forward for the human upward march towards rational progress.

   

[2010 : India did not act but China got this 10^th degree Canal Project in Thailand. Our bureaucrats have no patriotism in their blood, their lethargy gives our enemy nations to progress at out cost, creating security concerns for us…]

ARINGNAR ANNA ON BHARATHIAR

PEOPLE’S POET:

[125 TH ANNIVERSARY TRIBUTE TO THE GREAT BARD]

Courtesy: N.Nandhivarman

Charming and significant as the term is, it is a warm tribute not only to the poet but also to the people for the people had had their monarchs and ministers, their warriors and saviors, their seers and saints, miracle - mongers and priests, but had no poets and from ages past there were poets in abundance, poets who supplemented the scriptures or who polished the palaces by their poetry, but poets who sang for and about the people in the people’s tongue were very rare.

The poets’ voice did the function of the temple bell or the palace drum but rarely did that voice represent the innermost thoughts of the people and when at times poets spoke about the people, it was to point out to them how greedy and worldly they have become, how impermanent and illusory this world is, how sinful is silver and how ungodly is gold, and such like sermons that supplemented the royal rod and the whip of the aristocrat. Poets became in due course one more important item in the Royal paraphernalia, one more policeman who filed the case here and asked the high heavens to deliver the judgment later on.

These poets spoke in a different tongue altogether and were far from the people. They despised the crowd from where they rose and used their poetic genius to gain admission to the royal palace, and when once there, they went on weaving wordy wreathes for monarchs of all sorts, provided his gold was pure. The poets of the Sangam period are noble exceptions to this sorry rule and they are the poets least known to the people of our days.

Poets either became vendors of virtue in verses or became pleasure merchants, and they found it hard and unprofitable to become the People’s Poets. That is the reason why we find no outstanding people’s poet after the Sangam Age in Tamil Nadu.

Virtue itself came to be considered an investment for a happy life in another world. Hence, poets who came after the advent of this false and pernicious theory began to extol the particular bank of dispensation for which they were the self appointed agents. Like the clever banker, or the active insurance agent, these poets began to pour forth rhymes in abundance, about the soundness of their Bank, about the delightful dividends and the bright prospects. If one poet gave the people a sweet song about the powers of Garuda of Maha Vishnu, up rose another to supply us with a sacred sonnet about the stately bull of Siva, or the beautiful peacock of Muruga or even the ugly buffalo of the all powerful god of death, Yama.

All these poems were of the highest order, looked at from the artist’s point of view. There was rhythm, diction, similes, metaphors, parables all in abundance except reason. These poets thought that the temple bell did not work well and thought it their duty to lend their poetic strength to supplement the sound duty or no duty, it was such a paying job that there was a rush in that direction. Poets assumed an attitude of superiority they enjoyed the common men’s confusion, they tried to compromise contradictions and beautify absurdities, they were loud in their denunciation of things worldly; the worthlessness of human life, the littleness of mankind and they presented a poetic picture of the unknown world heaven up above the clouds, and the hell underneath the earth.

The telescope was in the womb of science. Hence, heaven existed, and the poets entertained the people with imaginary descriptions about the theological worlds! The ignorant stood amazed and the intelligent adored the art and not the thought.

Role of a People’s Poet

It is not easy to take up the role of a people’s poet. Bharati rose equal to this stupendous task. It is easy to become the poet of the classes. Some sweet sonnets about the silvery moon swimming in a sea of blue, some poems about  the twinkle of the stars, fine poems about the fragrance of the flower, the rhythm in rivers, lyrics about the love and verses about valour, these are enough to secure a place of honour in the poet’s gallery. But to discharge the duties of a people’s poet, one has to cross hurdles of hatred, take many a dive into dangers and should not think about patronage and popularity. Though a select circle of friends knew and spoke about the poetic genius of Subramania Bharati, the people as a whole were almost unaware of their poet till at a later stage, and then too it was the poems of a political colour that was presented to the people, and not the poems which a people’s poet alone can conceive and deliver.

We had poets in abundance. The shepherd sleeping inside a temple forgetful of his home and vocation, the goddess returning after her midnight supervision, the smile on her lips on seeing the simpleton, her curious idea to make him a poet, the gentle pat and the touch of the divine rod, the wonderful results these were known to the people. One becomes a poet, because of the divine touch, and it is his duty to sing devotional songs to a particular deity or to all. This theory held the ground so strongly that the people were not prepared to meet the people’s poet, even when one came forward. The people will cast a look of contempt and suspicion on one who says boldly. “I am the people’s poet. I sing for them and about them because I am one of them”. There would be no recognition and the more radical his poems are, the more vehement will be the opposition. And in this dangerous ground, we find Subramania Bharati, taking steady steps victoriously.

The State of Affairs when the Poet was born

Bharati was born on the frontier of two eras; the feudal order was in full force in his homeland. Ettayapuram had a palace surrounded by huts. Age old castes were still in power. He himself was a Brahmin by birth but side by side with feudalism and Sanathanic order of Society, modernism was peeping in. Industrial revolution was dawning, the old order met the new with sorrowful eyes, and there was a challenge in the look of the new era. Bharati was born during that period and none could have imagined that he will become the warrior in the duel between the old order and the new; for in the old order of things his was a comfortable place.

He was born, moreover, in this land of paradoxes, a land where arrogance and humility, cruelty and kindness march together, where there is energy in abundance and absurd contemplation strong enough to dissipate the energy, a land of some dazzling ideas and millions of mute people, a land where there is apoplexy at the center and anemia at the extremes, the land of courage as well as fear, the land of faith as well as despair. Byron and Burke landed here just then, only to meet Bharatam and Bagavatham. The booming of the gun became familiar to the ears of the people and the age long temple drum was not silent in such a land of paradoxes and perplexities.

Bharati was born, and in such a land history moves but slowly and it needs a strong push if it should move at all. Bharati’s claim to greatness rests chiefly on this: he gave the push as the people’s poet.

Morning Star of Reformation

Bharati was not merely the bard of Nationalism. He was certainly the morning star of reformation only because he was the people’s poet. He was angry with the foreigner, and wanted his country to become free but that was not his goal that was not to be his end. It was but the beginning. He wanted to free his country men from all shackles, wanted them to rise up in the estimation of the world, wanted to see a new land peopled by men and women of a new type altogether. He found the people enveloped in fear. Fear was written on their very faces. They were afraid of anything and everything. Not only did they fear the foreigner and his gun but their own brethren chanting some slogans. They were afraid of ghosts and phantoms.

Eradication of Superstition

Such a people cannot become the standard bearers of freedom and a land peopled by such nature cannot lift its head high, and look straight at the world, even if the foreign power is driven out. Hence Bharati wanted his countrymen, to drive out fear from their mind to shed off inferiority complex.

He instilled into their minds hope and courage, he placed before them their own hidden powers and pointed out to them, how that innate power is being wasted, the slumber of the masses, their gross ignorance, and superstition, their inferiority complex and their caste prejudices. Bharathi saw clearly and he determined to root out these evils and none but a people’s poet could have been so deeply interested in these problems.

World Freedom Movements and India

But Bharati knew fully well, that it was the age of the common man, the era of democracy and he wanted the people to fight for freedom. He did not deliver mere devotional hymns to the divinities nor did he send poetic appeals to the princes of the land. He addressed the man with the plough, the woman at the cradle and even the children at the play grounds. He did not, like the poets of a bygone age, point out ancient scripts in support of freedom, but placed before the masses, the world events of importance, and the freedom movements of distant lands. He announced to the people, the dawn of freedom in Italy through the marvelous resurrection of the masses, thanks to Mazzini the patriot.

He painted in glowing colours, the picture of France after the revolution, and placed a brand new picture about Russia, free from the shackles of Czardom, free Belgium, free France, Red Russia these were the pictures that he placed not the theological land of Indra or Brahma and having placed these pictures, he also presented them with a pen picture of country men at Fiji islands, and like Shakespeare he asked, “Look at this picture and at that!” That is the people’s poet. One who is not afraid of pointing out the follies and foibles of his own people, one who is not afraid of showing to his own people, how slow they are in thought and action whereas peoples of other lands were moving fast and faster to a nobler sphere of activity and life. He was not afraid of the privileged class, and did not falter to place the full facts before the people.

Projecting a new vision altogether

As the People’s poet it was his duty to unmask cant and hypocrisy wherever it was to be found, and he did that with remarkable courage and enthusiasm.

There is an attempt by interested parties to enlarge the portrait of Bharati, the national bard, not entirely because they love that portrait but because they think that portrait’s immensity will conceal from the public eye, the other portrait, the portrait of Bharati, the people’s poet.

Bharati’s poems are no mere hornets. The people’s poet was not afraid to lay bare the absurdities of ancient systems and thoughts, and in almost infuriated tone, he asks those who champion the cause of conservatism in very strong words, “Fools! Do you argue, that things ancient ought, on that account, to be true and noble! Fallacies and Falsehoods there were from time immemorial, and dare you argue that because these are ancient these should prevail?”

“In ancient times, do you think that there was not the ignorant, and the shallow minded? And why after all should you embrace so fondly a carcass of dead thoughts. Live in the present and shape the future, do not be casting lingering looks to the distant past for the past has passed away, never again to return, “so says Bharati and therein we meet.

He gave a moral code for the masses, not unrelated to life, as some of the ancient codes, were. He boldly differed from the ancient codes and placed before the people, a new vision altogether. He refused to allow the thought of Maya philosophy to have a hold on the people. He ridiculed that theory strongly and infuriated the Ashramites, but he was not afraid of the consequences. “A people immersed in such a thought,” Bharati said, “will become inactive, unprogressive and such a people will become worthless”.

Service to Humanity

Hunger and poverty and ignorance, he will not tolerate, and he raises his powerful voice against the tyranny of the rich, and threatens the whole world with dire consequences even if a single individual is made to starve. He wants the people to lead a full life, develop their faculties, improve their commerce, industrialize their land and enjoy all the benefits of the new era. His religion is not to be priest craft and slogan shouting: his religion is service to humanity and brotherhood in the broadest sense.

The Task of the people’s Poet

The task that lies before the people’s poet is a mighty one. It is his task to make the people realize new truth, take a new path, and get a new process of valuation altogether. It is his task to release the people from the clutches of the Astrologer, and place before them the Astronomer. His is the task to drive out the Alchemist from the people’s mind so that the chemist can come in. His is the task to push aside the priest so that the teacher can get a place. The people’s poet has the mighty task of driving out the influence of the Miracle monger so that the Medical man can find a place in the order of things. Superstition is to be fought out so that science can flourish. In short, the people’s poet has the task of a revolutionary and more difficult than that of the revolutionary for the people are apt to mistake the tyrant for the saviour and the saviour for the tyrant. He fought with courage and though the battle is not over yet, and though he is no more alive he has given an armory of thought enough for the successful termination of the fight and the best and lasting tributes that one can pay to this people’s poet, is to continue the fight, the fight for freedom of the people, in its fullest and noblest sense. And there are men for the job and it will be finished.

Courtesy: N.Nandhivarman

ANNA PASSES AWAY SEA OF HUMANITY WEEPS

REMEMBER THE STRUGGLE TO ENSURE ANNA's DREAM COME TRUE

3 rd Febraury 1969: The entire population of Tamilnadu literally seems to be present in Chennai. The demise of Anna brought sea of humanity to the sands of marina beach. To have a last glimpse of the leader every Tamil came perched on the roof tops of over crowded trains, buses and all modes of transport, including by foot. The Madras bound Janet Express was full beyond its capacity and people were in its roof unfortunately when the train crossed the Coleroon Bridge in between Coleroon and Chidambaram stations. Alas! 28 persons were crushed to death and 70 injured in that train where Anna's brothers traveled to have the last minute glimpse of his body. It was a matter of single minded devotion to reach Rajaji Hall where Anna's body was kept for public view that drove every Tamilian. Loss of even lives did not deter them from their determination. The entire police summoned to control crowds could not perform and they resorted to burst tear gas shells several times. I was there in the stampede running to the underground passage of Anna Salai to escape tear gas with burning eyes full of tears already for having lost my mentor.

The Guinness book of Records says " that the funeral of Anna was attended by the largest number of people in the world " Panruti S.Ramachandran in his preface to the book "Anna Speaks- at the Rajya Sabha 1962-66" writes ' The century had witnessed only 3 funerals comparable to anywhere like that of Anna's. The first one was that of Lokmanya Bal Gangadhara Tilak at Bombay in 1920, the second was that of Mahatma Gandhi in Delhi in 1948 and the third was that of Jawaharlal Nehru in Delhi in 1964". He also writes ' another striking feature of the entire funeral procession was the predominance of ordinary people like sweepers, scavengers, slum dwellers and hut dwellers'. In that see of humanity I braved my way where the pit to bury Anna was dug and took handful of that sand which for two decades I preserved till my family members threw it away without knowing its sentimental value. I took the oath not to eat fish for a year to mourn Anna's demise. I was so fond of fish that I cannot remain without eating it. Apart from my personal feelings which by sheer luck I am recording here, millions felt their lives have lost its meaning in a land without Anna. But for Anna, our motherland would not have been named as Tamil Nadu.

The struggle for naming of Tamil Nadu is yet to be written as separate book. Let me reproduce few lines “Tamil Nadu was once named after its capital city, Madras.The situation was a complicated one. Even Congressmen spoke of Tamil Nadu within the state, reserving Madras State for letters and speeches meant for external consumption. To appease the Tamil people they even changed the name of Aranmore Palace in Ooty to Tamizhagam. But they were not willing to set right this anomaly by making a Constitutional amendment. It was Thiru.Bhupesh Gupta of the Communist party who took the initiative in 1961 by introducing a private members bill to amend the first schedule entry number 7 of the Constitution. The purpose of the Bill was to call the Madras State by its rightful name Tamil Nadu in conformity with the historical, linguistic and cultural considerations. Anna's impassionate defense of this bill will be long remembered for its sincere emotion and clear cut reasoning.

The adamant Center refused to yield and opposed the private member's motion to call "Madras State" by its rightful name Tamil Nadu. With its majority the Congress party defeated the Bill, but the change could not be resisted for long. Four years later in 1967 when the Dravida Munnetra Kazhagam was elected to power in Madras State, Anna as Chief Minister of Tamil Nadu achieved his objective with unanimous backing of both Houses of the State legislature. Today there is no Madras State, only Tamil Nadu" Panruti Ramachandran's note in the book mentions.

But we must also remember Sangaralinganaar who fasted to death for this cause in spite of being a Congressman."Thamizh Naadu" should not be misspelt as Tamil Nadu. Is it not our duty to set this right, while saluting all who gave up their lives for the cause of Tamil Nadu.

N.Nandhivarman President Aringnar Anna Foundation

MADRAS STATE VERSUS TAMILNADU DEBATE IN RAJYASABHA

ARINGNAR ANNA ON TAMIL NADU

[Aringnar Anna Foundation happily reproduces the debate that took place in Rajya Sabha in May 1963. DMK Founder Aringnar Anna ultimately changed the name of Madras State as Tamil Nadu and fulfilled the centuries old desire of the Tamil Nation on his becoming the Chief Minister of Tamil Nadu in 1967. In 1963 he spoke in Parliament on the question of renaming Tamil Nadu. You can find out the arguments advanced for and against and also note who opposed the renaming in order to understand the forces that played for and against Tamil nationalism]

ANNA SPEAKS :

Mr. Vice Chairman, I am rarely in full agreement with my friend Mr.Bhupesh Gupta, but today I rise to support him whole-heartedly, fully and sincerely. The only weakness of the Bill is that it is a non-official one. I would have liked an official Bill to be brought forward for this very necessary and very simple thing that would have satisfied millions of Tamilians in Tamil Nadu. Many arguments that were advanced against the Bill brought forward are perhaps more due to the colour of the mover rather than the arguments advanced for its support. One Honorable Member was saying that he was not moving a Bill, which the Madras State has asked him to move. I regret very much that sometimes it becomes necessary to explain some rudimentary principles. The Madras Government will never ask a non-official Bill to be brought forward on its behalf. If the state government wants the Bill to be brought forward, there are the state representatives in this Assembly and they would have brought it forward, and therefore, to say that the Bill cannot be supported just because the Madras Government has not asked Mr.Gupta to bring the Bill shows that their only argument to fight against the Bill is that their party or their State Government has not instructed them to act in this way. I can well understand the political tremor in their hearts, but that is no argument against this Bill. The arguments advanced by the sponsors of the Bill for renaming Madras as Tamil Nadu have not been answered by any one of the speakers who spoke about it.

Sheel Badra Yajee: I have answered it.

Anna: I cannot understand- I very rarely understand- your language and, therefore, I do not know whether there is logic or not but I would say that some of the arguments advanced were not proper. One Honorable Member was saying that there are Telugu knowing people in Tamil Nadu, Malayalam and Kanarese speaking people and, therefore, to name Madras as Tamil Nadu will create a sort of tremor in their hearts. May I inform this House, through you, Sir, that all these arguments were advanced and shattered in my part of the country. All these arguments did not stand the onslaught of reason and logic. For the sake of informing this House I may inform you Sir, that on 24 th February 1961 the Leader of the House in the state assembly stood up to say that he was accepting part of the non official resolution brought forward not by the DMK or any other political party which is considered to be inimical to Congress, but by a PSP [Praja Socialist Party]Member. That PSP member brought forward a non official resolution for renaming Madras as Tamil Nadu and it was discussed many days and finally the then Finance Minister and the Leader of the House Mr.C.Subramaniam, stood up to say that he was accepting a part or the spirit of the resolution and added that thereafter all publications of the Madras government would appear in the name of Tamil Nadu Government. It is in such a way that all publications in Tamil in the Tamil Nadu government are being printed and published. As a matter of fact, after making the historic declaration on the floor of the Madras assembly on 24 th February, the very next day the Finance Minister had to present his budget and in presenting the budget, the opening words of the Finance Minister were: “ In consonance with the declaration made yesterday, I am now presenting to budget for Tamil Nadu.” Therefore all the arguments that Telugu speaking, the Malayalam speaking, and the Kanarese speaking people will be up against this change in name fall to ground because part of this has been accepted by the Government. The part relating to the amendment of Constitution, the word Madras to be deleted and the word Tamil Nadu to be inserted was not accepted.

Therefore, even the Government much less by the Madras Congress leaders cannot accommodate the sentimental arguments advanced. Sir, I am really surprised to see how ill informed my Hon. friends are, those who advanced arguments against the Bill. One Hon. Member stated here that Kollegal is in Tamil Nadu. That Hon. Member unfortunately not present in the House at present. I may tell them and his friends may tell him, that Kollegal today is part of Mysore. It has been taken away from the composite State of Madras and after the formation of linguistic states, has gone to Mysore. If my Hon. friend is so ill informed about Kollegal, I am not surprised at his arguments that nowhere in Tamil literature does the word Tamil Nadu occur. A politician who cannot understand that Kollegal does not form part of Tamil Nadu cannot be expected to be conversant with Tamil literature. For the edification of the House and for his own edification, I will point out the names of certain books wherein the word Tamil Nadu is to be found. These are books written 1800 or 2000 years ago. I am reading the name in Tamil but the Hon. Member who made this allegation is a Tamilian Congressman and he can understand and the Hon. Deputy Minister who will be making the reply. She being also a Tamilian may tell him. The names of Paripaadal, Pathitrupathu and more popular names of Silapathigaram and Manimegalai. These are all Tamil classics written more than 1000 years ago and in Paripaadal it is stated “ Thandamizh veli Thamizh Naatu agamellam” which means Tamil Nadu that is surrounded by sweet Tamil on all three sides. In Pathitrupathu, a classic written about 1800 years it is stated “ Imizh kadal veli Thamizhagam” meaning Tamil Nadu which has got sea as boundary. In Silapathigaram it is stated “ Then Thamizh nannadu” meaning good Tamil Nadu and in Manimegalai it is stated“Sambutheevinul Tamizhaga marungil “ Tamil Nadu which is called Sambutheevu. If my Hon. Members would like to have more popular illustrations I would like to refer them to the poems of Poet Kamban and Sekkilar both of whom have definitely used the word Tamil Nadu. It was only afterwards that there were three kingdoms, the Cheranadu, The Cholanadu and the Pandyanadu. Tamil Nadu is to be found in the classics of Tamil. It is not that there is poverty of ideas in the classics. It only shows that my Hon. friend does not spend much thought or time over the Tamil classics. I may point out for the edification of this House that when the Congress government in Tamil Nadu purchased the Jaipur Palace at Ooty known as Aranmore Palace they immediately renamed the Palace as Thamizhagam. I am pointing this out to say that the Congress there is trying to assuage our feelings, is trying to carry Tamil Nadu people along with them by saying they have renamed the Aranmore Palace as Thamizhagam, that they are publishing all the Tamil manifestos as Tamil Nadu Government publications, that only for international correspondence they want the name “Madras”. They are not prepared to amend the Constitution. If the arguments advanced by some of the Tamil Nadu Congress people were to be read by the Chief Minister of Madras, he would turn around and say “ You too Brutus”. All the arguments advanced for not renaming it falls flat on the ground because even the Congress Government there does not approve of these arguments.

Another particular issue was raised here that the Bill is being brought forward only as a publicity stunt of the Communist party. Why don’t we appreciate the Communist Party for its sense of political expediency? Are not all political parties interested in getting political publicity? Is publicity a heinous crime? Why do you publish reports and books on Five-year plans? Is that not publicity done at public cost? Yet you accuse other political parties saying that this is publicity. But let me tell this House through you, that even though you defeat the Bill, he has gained that publicity. You are not going to rob him anymore of that publicity. When he comes to Tamil Nadu he can conveniently face Tamilians and say, “ I pleaded for you but it is the ruling party that let you down.” Therefore you have unawares walked into Mr.Gupta’s snare. I would have appreciated if the ruling party had approached Mr.Bhupesh Gupta and stated, “ Do not bring in this non-official Bill, we ourselves are interested in it, we will bring it forward.”

Then Mr.Santhanam pointed out that we have an uphill task in retaining Madras, we had to fight with so many people and we retained Madras. I can claim some amount of credit in that fight and when I was in the thick of that fight, I did not find Mr.Santhanam by my side.

Akbar Ali Khan: At the cost of Andhra

Anna: With the consent of the Andhras, I can say that. That is because the present government there is providing even today, in the border areas, measures for safeguarding Telugu culture and for imparting Telugu language. Therefore though Madras has been taken by Tamilians, we have no enmity with the Andhras. But my friend Santhanam was saying that it was such an uphill task, retaining Madras that we would like to keep Madras. This is not a question of keeping Madras or giving it up. This is the question of keeping Madras in Tamilnadu and renaming the state as Tamil Nadu. Madras, after all is the capital city of Tamil Nadu, as Ahamadabad happens to be the capital city of Gujarat, as Chandigrah happens to be the capital city of Punjab. If this logic of naming the state after the name of capital city is to be followed, Kerala should be renamed Trivandrum, Andhra is to renamed Hyderabad, Punjab is to be renamed Chandigarh and Gujarat to be renamed Ahamadabad.

Bhubesh Gupta: And Bengal should be renamed Calcutta.

Anna: My government, my Congress government in Madras is interested in bilingualism. That is because its head Government is interested to have two names for everything, India that is Bharat, Jana gana mana and Vandhe Madaram. They always want to keep two blocks. Take something from here, take something from there. So the Madras government is having Tamil Nadu for the consumption of Tamilians and Madras for all India consumption. It is a very awkward word “ duplicity”. And that is why my friend Mr.Bhupesh Gupta was saying that some of the congress people talk in one way there and talk in another way here. No Congress can face a Tamilian audience and say that the name Madras should be retained. I challenge it.

T.S.Pattabhiraman {Madras}: We have faced it during the agitation of Tamil arasu Kazhagam and my friend knows it. What he is saying is complete travesty of facts.

Anna: I know how Pattabhiraman faces agitation. I wont say it. Let us not face each other as Congress and DMK. Let us face the Tamilian public on this single sanctified issue of renaming the state and if you carry along with you 51 percent of the people I am prepared to bow my head before you. This is not a party issue at all. The renaming of Madras as Tamil Nadu has been accepted by the Communist Party, by the DMK, by the PSP and you will be surprised, by the Madras branch of Swatantra Party too. Therefore all parties are one in this issue of renaming Madras as Tamil Nadu.

T.S.Pattabhiraman: None of them put it in their election manifesto.

Anna: I would present a copy of the DMK election manifesto to him tomorrow. I am sure Pattabhiraman knows Tamil. This issue has been an issue for more than 10 to 15 years. He was saying that only Tamil Arasu Kazhagam was fighting for it. It is true partially because it was only the Tamil arasu Kazhagam that started an agitation for it, but all other political parties were immensely intimately interested in this issue. They have printed it in their manifestos, in their political speeches and no District Conference of DMK took place without passing this resolution of renaming Madras as Tamil Nadu. Therefore it is not simply on the spur of the moment that I am pleading for it. My sorrow is that my friend Mr.Bhupesh Gupta had stolen the thunder from me by sponsoring this Bill. But for that, I would like to present before this House that this has been an issue all along in Tamil Nadu. And they have not answered Mr.Bhupesh Gupta; What do you loose by renaming Madras as Tamil Nadu? Nobody has answered that.

N.M.Lingam [Madras] Anyway what do you gain by renaming it as Tamil Nadu?

Anna: What do I gain? What have you gained by renaming Parliament as Lok Sabha? What have you gained by renaming Council of States as Rajya Sabha? What have you gained by renaming President as Rastrapathi? Therefore I say what do you loose? This is important because if you were to loose something precious, we would not press for it. If you do not loose something fundamental, we will press for it. The other point was raised, what do you gain? We gain satisfaction sentimentally; we gain satisfaction that an ancient name is inculcated in the hearts of millions and scores of millions of people. Is that not enough compensation for the small trouble of changing the name? Therefore all the arguments that have been advanced have been shattered.

They have advanced an apologetic argument saying that if the State government had come forward with this, we would have accepted this. And they are perfectly aware of the composition of the State legislature where the Congress party is in a majority. Would you ask the Congress member in Madras State legislature to vote for such a bill if it were to come there, without party whip? No

T.S.Pattabhiraman: Your party members could have brought forward a resolution in the House and changed the name. Why have you not done it for past seven or eight years?

Anna: I am coming to that. When we present such a bill to the Madras legislature, they say that if you want to rename, an amendment to the constitution is necessary and an amendment of the Constitution is possible only when you go to Parliament.

T.S.Pattabhiraman: I am saying a resolution, not a Bill. A resolution can be made.

Anna: I may say for the information of the Hon. Member that we pressed this point during the discussion on the non-official Bill of PSP. In fact we even staged a walk out. The DMK and Communist party joined together in the walk out. That is our numerical position there. When the non-official resolution was discussed in the Madras assembly we pressed for the constitutional amendment and the only explanation offered to us was that it was only possible at the level of Parliament. And when we come to Parliament we are asked to go back to the state legislature. We are asked to go to Parliament because you are entrenched in both places not because your logic is sound but simply because you are entrenched in both places.

G.Rajagopalan [Madras] We are entrenched because the people vote for us. It has been discussed even during elections. There had been fasts by certain members and one person even lost his life after fasting. Even after that we won elections. That shows the people still want as it is- not for the satisfaction of some politicians who want a slogan.

Anna: Madam Deputy Chairman, I am very glad that the discussion is becoming very interesting. But I may say for the information of the House that DMK has nothing to do with fasting. The fasting was undertaken by a non-party man, in fact a relative of the Chief minister of Madras Mr.Sankaralinga [Nadar}. And to say that in spite of fasting you have not changed shows how human you are. Therefore the question was discussed there. We were asked to go to Parliament. When we come to Parliament we are again sent back to legislature. In both places the answer is as my Hon. friend had stated, “ The people had voted for us”. Well that is a fact, a tragic fact, and a black fact that ought to be seen.

G.Rajagopalan: In spite of you tragedy is still there

T.S.Pattabhiraman: He says tragedy will be permanent. The tragedy of Congress getting a majority at every election will be a permanent feature and we are prepared to accommodate you.

Anna: Madam Deputy Chairman my friend was saying that this tragedy is going to be permanent. Woe to the country and to the people. That is all what I can say. But I would like to press this point that a Constitution amendment can be thought of and made only through Parliament. That is why we have approached The Parliament. If any amendment is brought forward on this or any suggestion is given that it should be circulated to gather public opinion, we take up that challenge. I do not ask you to take this as an election issue. Do not be afraid of that.

[Interruptions]

We are not making it an election issue. This is an issue to be taken to the people for getting their consent or otherwise. That is not going to affect your offices. Nobody thinks about that. You may remain there. This is not a question of analysis of our different parties. This is a question wherein a particular issue has to be referred to the public. Are you prepared for that? That is what we ask. You are not prepared for that and that is why I say

N.M.Anwar [Madras] Madam on a point of information I have got the highest respect and regard for my good friend Mr.annadurai. But will he kindly explain what there is in retaining the name Madras that has got such worldwide publicity? How is he going to meet that point of view? Where is the difficulty in retaining this worldwide name of Madras?

[Interruptions]

Anna: The only point in answer to the Hon. member Mr.anwar is this. What we gain is our sentimental satisfaction and status of our ancient land. If in Madras we change the name of China Bazaar into Nethaji Subhas Chandra Road nothing is changed in the street but something is changed in our thinking, in our soul, in our fibre. That is why we are pressing for it. not because we think that keeping Madras will be wrong.

N.M.Anwar: My question is not that. We agree that there is something good in calling it Tamil Nadu. But what is your allergy to Madras, which has got a worldwide publicity.

Anna: My allergy is if Madras is used as name of the state, you confuse the capital with the state. Madras is the name of the capital city. Tamil Nadu is the name that ought to be given to the state. There ought to be a distinction between the name of the state and its capital, and therefore, I whole-heartedly support the Bill brought forward and I would commend it to the House.