The Paraiyars

Thirumavalavan, Dalit activist and president of Viduthalai Chiruthaigal Katchi (VCK)

The Paraiyars are among the most ancient Tamil clans which has stood the test of time. They were also mentioned in the ancient Sangam literature, the Purananooru.

The name of this clan comes from the percussion instrument known as Parai. The actual meaning of the Tamil word Parai is 'to speak' or 'to convey'. Malayalam language being a descendent of Tamil managed to retain the use of this word. 

Some of you who happened to hear spoken Malayalam would have come across the following:

English
Can you suggest another hotel? 

Malayalam
Vere oru hotel parayamo?

The Parai drum was used for religious occasions. The art performance which uses the Parai drum is known as Parai Aattam. It is also called as Thappu Aattam by the Telugu speaking Sakkiliyars.

After the social change that happened in ancient times, it lost its importance and became associated with funeral rites. 

Besides religious occasions, the Parai drum was also used as an instrument for official purpose. The drum beaters will beat the Parai to convey messages up to several kilometers. The Parai drum was also used during war.

The Paraiyars were once a respected community. It is believed that they lost their social status after the Vellalar colonization of Thondaimandalam in the 8th century AD.

Thondaimandalam is the northern region of present day Tamil Nadu. 

According to the census in 2001, there were 1,860,519 Paraiyars in Tamil Nadu. The Paraiyars are also known as Sambavar.

The Paraiyars consume beef. Skins of cows are used for their Parai drums. They had their own settlements in the past. It is usually located in the outskirts of the villages. Such settlements are known as Paracheri. 

When the British came to India, they noticed that the beef eating Paraiyars were living in the outskirts of the village. The word Paraiyar was then adopted into English as Pariah to refer to outcasts. It is used till today all over the world.

Besides beating drums, Paraiyars also practiced Shamanism. They were involved in black magic and ritualistic trance. There are several divisions among the Paraiyars. 


One of it is a priestly division known as the Valluvar. It is believed that the author of Tirukural, Tiruvalluvar came from this division of the Paraiyars. His real name is not known. The Valluvars also worked as weavers.

The author of Tirukural who came from the priestly division of the Paraiyars, the Valluvars. Hence, he is know as Tiruvalluvar - The respected Valluvar.

Many Paraiyar families migrated to Malaysia during colonial period. They served as indentured laborers in the rubber estates along with many other clans. 

The Malaysian Paraiyars managed to preserve some of the cultures of their ancestors. Some of them are still involved in Shamanism. The sound of the Parai can be heard in modern Malaysia due to their effort in preserving the art.

My Thoughts on Numerology

Today's world is obsessed with many occult practices. Among the many occult practices that became an obsession is Numerology. I have nothing against occult practices. Some of the practices like Palmistry and Indian Astrology have always kindled the interest in me.

According to Palmistry and Indian Astrology, no two human being will have the same reading. The lines in our palms are unique. Furthermore, Indian Astrology is calculated based on time of birth, place of birth, latitude and longitude. There are also rules to follow if twins were born, making this branch of occult science a very special one.

However, Numerology as what we see today has many flaws. The flaw is not with the numbers, but the system itself.

Numerology is based mainly on ones date of birth. Numbers are taken, added and a reading is done. Alphabets are assigned numerical values and names derived from the combination of alphabets are said to have special values.

This is believed to have the power to decide on fate itself. 

17-01-2013
(17 January 2013)

A person born on this date will have two numbers. The first being his Birth Number and the second is his Destiny Number.

Birth Number is based on the addition of the first two digit representing the day he was born. In this case, 17. Therefore, 1 + 7 = 8. If the date was 29, then it will be 2 + 9 = 11, 1 + 1 = 2.

The Destiny Number is based on the addition of all digits in the date. 1 + 7 + 0 + 1 + 2 + 0 + 1 + 3 = 15, 1 + 5 = 6.

We must add the digits until one digit remains.

Now, lets consider the parallel dates of today 12-11-2013 with other calendars apart from the Gregorian Calendar.

Jullian Calendar
30-10-2013

Hebrew Calendar
09-03-5774

Islamic Calendar
08 -01-1435

Persian Calendar
21-08-1392

Chinese Calendar
10-10-4711

Tamil Calendar
26-08-5115

The Birth Number for today is 3 in the Jullian calendar, 9 in Hebrew, 8 in Islamic, 3 in Persian, 1 in Chinese and 8 in Tamil.

The Jews, Chinese and Tamils have long used their calendar even before the Jullian or the Gregorian calendar were invented.

If you were to compare the other dates (and years), you will notice that the Birth Number and Destiny Number keeps changing.

Some may counter this argument by stating that 3 in Gregorian is equivalent to 8 in another calendar so the readings of each Numerology system will be accurate for its own calendar.

That is not true, the calendars shown above do not necessarily have the same corresponding numbers at all times. Therefore, 3 in Gregorian is not necessarily 8 in Tamil at all times.

For example,12-11-2000 is 22-08-1379 in the Persian Calendar. The Birth Number is 3 Gregorian, 3 Persian in 2013 but 3 Gregorian, 4 Persian in 2000.

The numbers will always change and the readings will of course be different.

I usually hear the argument of pro-Numerology people who state that since we are following the Gregorian Calendar today, we must derive our Numerology system based on this calendar.

First of all, we all have to remind ourselves about the history of calendars. Today, we follow the Gregorian Calendar. This calendar is also known as the Christian Calendar. It was modified from the Jullian Calendar in 1582.

The Indians started using this calendar only after the British invasion. Furthermore, as Western colonial power spread across the globe, various countries started adopting this calendar too.

Say if China and its allies invades the world tomorrow just like what the British did in the past, they will have all the power to change the standard calendar again. 

In fact, a new calendar with a new year can be created anytime to commemorate the victory of the invading nation.

Such thing has happened in the past and it will not be suprising for it to happen again.

Should that happen like it did in the past, will the pro-Numerology people change their system again? If the entire world start using the Chinese calendar, will they still use the Gregorian Calendar to derive their Birth and Destiny Number?

Think.....

Furthermore, for us Tamil Hindus, all our celebrations and festivals are based on our own Tamil Calendar. We follow the Lunar-Solar system. We even take note of the moon phases.

We only use the Gregorian Calendar for matters which is not related to our religion or culture. But our entire culture and religion is still depending on our own Tamil Calendar.

So why should a Tamil Hindu calculate his Birth or Destiny Number based on Gregorian Calendar? If the reason is mystical, then shouldn't the Tamil Hindus use their own Tamil Calendar to derive their numbers?

Another thing which we have to ponder is people with the same Birth Number or Destiny Number do not necessarily have the same characteristics.

Of course, the Numerologist will show us some samples and say things like "You see, those born on 1st of the month will have very good leadership skills".

Does that mean everyone born on 1st is a natural leader?
Does that mean those born on other days do not have leadership quality?

When a Numerologist list out the characteristics of each number, we just fall for it blindly because we only pay attention to our own number. We need to realise that we actualy have bits and pieces of the characteristics shown in all numbers.

A person with number 5 may only train his mind to focus on the characteristics of number 5 without realising that he may also have characters of 9, 8 or 2. 

The second matter which I would like to highlight here is assigning numerical values to alphabets.

Each alphabet has its own number and this varies according to the Numerology system one follows. Certain people also believe that if the alphabets can be added or reduced in a person's name, it will give a different effect.

SHARMALAN  = 1 + 8 + 1 + 9 + 4 + 1 + 3 + 1 + 5 = 33 = 6

A numerologist will then do his reading based on the number 33 or 6. If he finds it not suitable for my Birth Number or Destiny Number, he will recommend some changes.

SHARMALAN can then become SHARMALANN, SHYARMALAN, SYARMALAN, SHARMAALAN etc

Each will give a different numerical value.

Fair enough but no matter how my name is restructured, the pronunciation is still going to be the same. So why does it matter?

To add on, I could even have nicknames among my friends and family. Some might call me with names other than Sharmalan. Does that mean the power changes each time a different name is called?

Another fact we have to consider is the alphabets used are Roman Script. The world has many languages and many scripts. People still use those scripts to write. Assuming that Roman Script alphabets have some mystical power is quite mind blowing.

Our ancestors never used the Roman Script and they definitely did not believe in Numerology based on Roman Script.

I am not against anyone's believes in numbers or luck but I think it is best for the believers of Numerology to reconsider the system they are following. 

As for me, I do not believe in Numerology because I see a lot of flaws in the way the numerical values are calculated and assigned.

To me, simply taking a date from a calendar and assuming it to be my number is something hard to accept especially when we are still using other calendar system in our daily lives.

Chindians of Nilgiris

An offspring born as a result of marriage between an Indian and Chinese is known as Chindian. This term is very common in Malaysia as there are quite a number of Chindians in my country.

Nilgiris

Back in the 19th century, there were a lot of Chinese convicts in British Malaya. The prison was not enough to accommodate them so these convicts were sent to a prison in Nilgiris.

Nilgiris is a hilly region located in the west of Tamil Nadu. It is known for its natural beauty and tea plantations.

During a stormy night in 1868, 12 of these Chinese convicts escaped from the prison. They were arrested 2 weeks later in Malabar (present day Kerala).

Some of the Chinese remained in Nilgiris. They married the local Paraiyar tribe women and settled down on the hill slopes between Naduvattam and Gudalur. Their descendants with typical Chinese slant eyes developed into a colony over there.

This is one of the earliest records of Chindian families in modern history outside Malaysia.

I wonder what happened to the Chindians of Nilgiris.

Birds of A Feather Flock Together

The population of our species is currently 7.1 billion. We are in every part inhabitable in this planet. Although we are the same species, breathe the same air, and share the same blood color, we have differentiated ourselves in many ways. 

Our ancestors are probably the same but thousands of years of social evolution has divided mankind along many lines. We took different paths, settled in different lands, created different cultures, believe in different Gods, speak different languages but we remain the same when it comes to our strong sense of belonging. 

That sense of belonging can be called as tribalism. Tribalism is alive in each one of us. Although the core feeling is the same, the application is different.

Take football fans for an example. No matter how good or bad the performance is, a diehard Man Utd fan and a Liverpool fan will never come to a common agreement. Their loyalty to their club is displayed by not just supporting the club of their choice but also by throwing tantrums on their rivals.

I am sure some of you will remember an incident that happened in Malaysia not so long ago. A Man Utd fan was at a stadium full of Liverpool fans during one of the training session. 

His mistake? He wore a Man Utd jersey and the crowd forced him to remove it. They also mocked him and booed at him.

Although it is common sense not to wear a rival jersey in such place, we cannot deny that the behavior displayed by the crowd on that day is in fact a form of tribalism. Race, religion, caste, age, gender did not matter on that day. The love for their team is above all. There are also incidents of football fans beating up each other and also stabbing one another.

Now let's look at other forms of tribalism. 

Faith or religious believes also contributes to tribalism. Perhaps the biggest contributor. Although many religion claims to be against the concept of tribe or race, the religion itself becomes a tribe. Countless wars have been fought in the name of religion. Christians killing Muslims, Muslims killing Hindus, Hindus killing Jains. The list goes on.

Some may argue by stating that atheist do not kill others in the name of God. True enough but the atheist themselves often form groups to go against religious institutions. This even involves insulting religious beliefs and its believers. The atheist who choose to group themselves believe that their choice is better than the others and there is a need to form a network. Here again, tribalism is being displayed.

We then have tribalism according to our birth. This comes in the form of caste or race. It is natural to see people of the same race or caste associating with one another. They form groups for themselves. 

The ones formed under racial umbrella is often because of common skin colour or a common native language. The ones formed under caste or clan is because of family and kinship. They are related to each other, siblings and distant cousins. So naturally, they see a need to bond together.

The racial riots that happened is due to this form of tribalism. Let's say a Malay guy is attacked by a group of Chinese youths on the road. The other Malays will see it as Chinese attacking Malays. 

They will then respond to it in a similar manner. When that happens, rumors will spread claiming that the Malays and Chinese are chopping each other although not all Malays and Chinese are involved. 

99% of them probably did not even know about the fight that started it all.

But when it becomes a racial fight, the spirit of tribalism will then be displayed. 

If a Tamil speaking guy says something negative about Tamil society, it will probably be taken as a feedback. Some may even call the person a social reformer.

But what if a Telugu guys does the same with similar intention? 

High chances are he will be labelled as anti-Tamil. This happens because people feel threatened when someone outside their circle speaks about them. It is like having your neighbor talking about your family when it is none of his business.

When Periyar campaigned against caste, his main activities were centered around anti-Brahmin ideas. Periyar insulted Brahmin women and the Brahmins. He was also against Hinduism. He encouraged Hindu idols to be smashed and paraded with slippers. 

His ideology created a separate cluster of Tamils. Periyarism became a caste of its own. An anti-Brahmin, anti-Hindu caste.

Tribalism is also seen in the music industry. When the rapper Psychomantra lashed out at Yogi B, there was war of words between their two fan base. Both throwing words at each other. 

Who is the better rapper? Who has better lyrics? Who is right? Who is wrong? Fans were arguing although the real issue has got nothing to do with them. That is also a form of tribalism.

What about politics? Of course, tribalism exist there. BN and PR will never agree with each other. So are their supporters. Here, the supporters will go to the extend of not speaking up when their party of choice makes a mistake.

For example, most of us do not like BN. But that does not mean we should be quiet when PR does something wrong. 

When a private home altar was demolished in Sepang, many PR supporters of Hindu faith chose to be quiet about it because Sepang is under PR rule. They then came up with a list of arguments to justify the act. 

When someone speaks up, they are immediately labelled as 'Macai BN' (A stupid BN supporter) although the person who speaks up may be anti-BN in real life.

The authorities then ruled that it was illegal to demolish the altar and all of a sudden, the noise makers became silent. They refuse to admit what was done is indeed wrong.

Our sense of political tribalism closed our eyes at that moment. We failed to uphold what we originally intend to fight for.

Is tribalism good or bad? It can be either way. Regardless of how good or bad it is, it cannot be denied that tribalism exist as a culture in human society. 

As the saying goes, birds of a feather flock together. It is human nature to group themselves according to their similarities and that can be for almost anything.

Take a look around you and you will see this behavior in almost every aspect of our daily life. The spirit of tribalism exist in each one of us for different purpose. Only the degree of its display varies.

Lord Rama - A vegetarian? Guess not.

Hindus often have a misconception about Hinduism. We often tag it as a vegetarian religion. Hinduism as we know today is actually a collection of various religions native to the Indian subcontinent. Unlike the Abrahamic religions, it is not a one book religion. 

Therefore, there are many scriptures and paths within Hinduism. Each may contradict with one another. Each path has its own rules and way of doing things. What is correct for you may not necessarily be correct for me.

The Gaudinya Vaishnavites believe that Krishna is the Supreme God. The other Vaishnavites disagree by stating that Vishnu Narayana is the Supreme God and Krishna is just an avatar.

Get my point?

Many Hindus failed to realize the vast differences within Hinduism itself. 

Vegetarianism become popular in India not because of Hinduism but because of Jainism and Buddhism. These were the real promoters of vegetarianism. Only after the arrival of Buddhism and Jainism did vegetarian practice became so popular in India.

There are many references in Hindu scriptures and epics which promotes vegetarianism but at the same time, there are many references which speaks about animal sacrifice and consumption of meat. 

Believers of  'Vegetarian Hinduism' will definitely deny this. Many do not like to speak about it and for obvious reasons, do not like people like me to speak about it.

I used to be very active in Hindu forums during the early 2000s. I often end up arguing with many priest and most of them happen to be from ISKON. I have nothing against vegetarians or Vegetarian Hindus. It is a choice. I also have nothing against ISKON.

But at the same time, I strongly believe that the historical facts about Hinduism must never be denied. There is no shame or guilt in accepting something which is against the current norm. 

If we can accept the fact that Draupadi was shared by 5 husbands, why can't we accept the non-vegetarian aspect of Hinduism?

One of the hottest debates which I came across was about Lord Rama's diet. As we all know, he was a warrior born in the Solar race. He belonged to a lineage known as the Ishvaku lineage. Rama lived in the forest for many years. He was exiled.

So what he could have eaten in the forest? Some argued with me stating that he relied on fruits, herbs and roots only. I find it difficult to believe. 

The current Ramayana books which you get in the market may tell a different story. It has been edited from the original version. I call it the 'vegetarianised scriptures'.

We need to look at the Ramayana written by Vaalmiki. Not the Ramayana which was edited in recent times to suit the needs of certain Hindu groups.

I have included some verses from the Vaalmiki Ramayana itself. You can read it towards the end of this article and judge it for yourself.

I have nothing against a non-vegetarian Rama.
I accept Rama for how he was, not for how I want him to be.

JAI SRI RAM!!!

suraaghaTasahasreNa maamsabhuutodanena cha |
yakshye tvaam prayataa devi puriim punarupaagataa || 2-52-89

89. devii= “Oh, goddess! Upaagata= After reaching; puriim= the city (Ayodhya); punaH= again; yakshhye= I shall worship (you); suraaghata sahasreNa= with thousand pots of spirituous liquor; maamsa bhuutodanena cha = and jellied meat with cooked rice; prayataa= well-prepared for the solemn rite.”

“Oh, goddess! After reaching back the city of Ayodhya, I shall worship you with thousand pots of spirituous liquor and jellied meat with cooked rice well prepared for the solemn rite.”

Verse 89, Sarga 52, Ayodhya Kanda
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 तौ तत्र हत्वा चतुरः महा मृगान् |
वराहम् ऋश्यम् पृषतम् महा रुरुम् |
आदाय मेध्यम् त्वरितम् बुभुक्षितौ|
वासाय काले ययतुर् वनः पतिम् || २-५२-१०२

102. hatvaa = having killed; tatra = there; chaturaH = four; mR^igaan = deer (namely); varaaham = Varaaha; R^ishyam = Risya; pR^ishhatam = PR^isata; mahaaruru = (and) Mahaaruru; (the four principal species of deer); aadayaa = and taking; tvaritam = quickly; medhyam = the portions that were pure; tou = Rama and Lakshmana; bubhukshhitou = being hungry as they were; yayatuH = reached; vanaspatim = a tree; vaasayaa = to take rest; kaale = in the evening.

Having hunted there four deer, namely Varaaha, Rishya, Prisata; and Mahaaruru (the four principal species of deer) and taking quickly the portions that were pure, being hungry as they were, Rama and Lakshmana reached a tree to take rest in the evening.

Verse 102, Sarga 52, Ayodhya Kanda
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 क्रोशमात्रम् ततो गत्वा भ्रातरौ रामलक्ष्मनौ || २-५५-३३
बहून्मेध्यान् मृगान् हत्वा चेरतुर्यमुनावने |

33. tataH = thereafter; gatvaa = having travelled; kroshamaatram = only a couple of miles; bhraatarau = the two brothers; raamalakshhmaNau = Rama and Lakshmana; hatvaa = killed; bahuun = many; medhyaan = consecrated; mR^igaan = deer; cheratuH = and ate; yamunaavane = in the river-forest of Yamuna.

Thereafter having travelled only a couple of miles the two brothers Rama and Lakshmana killed many consecrated deer and ate in the river-forest of Yamuna.

Verse 33, Sarga 55, Ayodhya Kanda
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 ऐणेयम् मांसम् आहृत्य शालाम् यक्ष्यामहे वयम् |
कर्त्व्यम् वास्तुशमनम् सौमित्रे चिरजीवभिः || २-५६-२२

22. saumitre = Oh; Lakshmana!; aahR^itya = being; aiNeyam maamsam = bring meat of the antelope; vayam = we; yakshyaamahe = shall worship; shaalaam = (this) leaf-hut; vaastushamanam = purifactory ceremony on entering the house; kartavyam = on entering the; chirajiivibhiH = by those who wish to live long.

"Oh, Lakshmana! Bring the meat of an antelope. We shall perform a purifactory ceremony while entering the house. Which is to be done by those who wish to live long."

Verse 22, Sarga 56, Ayodhya Kanda
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 मृगम् हत्वाऽऽनय क्षिप्रम् लक्ष्मणेह शुभेक्षण
कर्तव्यः शास्त्रदृष्टो हि विधिर्दर्ममनुस्मर || २-५६-२३

23. shubhekshaNa = Oh; large-eyed; lakshmaNa = Lakshmana!; hatvaa = killing; mR^igam = the antelope; kshhipram = quickly; anaya = bring; iha = here; vidhiH = the prescribed rite; shaastra dR^iSTaH = according to scriptural point of view; kartavyaH hi = indeed is to be done; anusmara = keep in mind; dharmam = the sacred obligation."

"Oh, large-eyed Lakshmana! Killing the antelope quickly, bring it here. The prescribed rite according to scriptural point of view indeed is to be performed. Keep in mind the sacred obligation."

Verse 23. Sarga 56, Ayodhya Kanda
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 इणेयम् श्रपयस्वैतच्च्चालाम् यक्ष्यमहे वयम् |
त्वरसौम्य मुहूर्तोऽयम् ध्रुवश्च दिवसोऽप्ययम् || २-५६-२५

25. saumya = Oh; great brother!; shrapayasva = boil; etat = this; aiNeyam = antelope's meat; vayam = we; yakshyaamahe = shall worship; shaalaam = the leaf-hut; ayam = this; divasaH = day; ayam = (and) this; muhuurtaH api = instant also; dhruvaH = are of a distinctive character; tvara = be quick.

"Oh, gentle brother! Boil this antelope's meat. We shall worship the leaf-hut. This day and this instant also are of a distinctive character. Be quick."

Verse 25, Sarga 56, Ayodhya Kanda
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 स लक्ष्मणः कृष्ण मृगम् हत्वा मेध्यम् पतापवान् |
अथ चिक्षेप सौमित्रिः समिद्धे जात वेदसि || २-५६-२६

atha = then; saH lakshmaNaH = that Lakshmana; prataapavaan = the strong man; saumitriH = and son of Sumitra; hatvaa = killing; medhyam = the holy; kR^iSNa mR^igam = black antelope; chikSepa = tossed; jaata vedasi = in a fire; samiddhe = ignited.

Then, Lakshmana the strong man and son of Sumitra, killing a holy back antelope, tossed it in an ignited fire.

Verse 26, Sarga 56, Ayodhya Kanda
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 तम् तु पक्वम् समाज्ञाय निष्टप्तम् चिन्न शोणितम् |
लक्ष्मणः पुरुष व्याघ्रम् अथ राघवम् अब्रवीत् || २-५६-२७

27. parijJNaaya = feeling certain; pakvam = it is cooked; niSTaptam = and heated thoroughly; chinna shoNitam = with no blood remaining; lakshmaNaH = Lakshmana; atha = thereafter; abraviit = spoke; raaghavam = to Rama; puruSa vyaaghram = the lion among men (as follows).

Feeling certain that it is cooked and heated thoroughly with no blood remaining, Lakshmana spoke to Rama the lion among man as follows:

Verse 27, Sarga 56, Ayodhya Kanda
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 अयम् कृष्णः समाप्त अन्गः शृतः कृष्ण मृगो यथा |
देवता देव सम्काश यजस्व कुशलो हि असि || २-५६-२८

28. ayam = this; kR^iSNaH mR^igo = black antelope; samaapta angaH = with its complete limbs; shR^itaH = has been cooked; sarvaH = completely; mayaa = by me; deva damkaasha = Oh Rama; remsembling god!; yajasva = worship; devataaH = the deities; asi ahi = you are indeed; kushalaH = skilled (in such act)

"This black antelope, with its complete limbs, has been cooked completely by me. Oh, Rama resembling God! Worship the concerned deity, as you are skilled in that act."

Verse 28, Sarga 56, Ayodhya Kanda
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 वन्यैर्माल्यैः फलैर्मूलैः पक्वैर्मांसैर्यथाविधि |
अद्भर्जपैश्च वेदोक्तै र्धर्भैश्च ससमित्कुशैः || २-५६-३४
तौ तर्पयित्वा भूतानि राघवौ सह सीतया |
तदा विविशतुः शालाम् सुशुभाम् शुभलक्षणौ || २-५६-३५

34;35. raaghavau = Rama and Lakshmana; saha siitauyaa = along with Seetha; shubha lakshhmaNau = having auspicious characterstics; tarpayitvaa = satisfied; bhuutaani = the spirits; maalyaiH = by crowns of flowers; vanyaiH = obtained in the forest; phalaiH = by fruits; mulaiH = by roots; pakvaiH = by cooked; maamsaiH = meat; abdhiH = by water; japaishcha = by prayers; vedoktaiH = as uttered in sacred texts (Vedas); darbhaishcha = by sacred grass; sasmitkuchaiH = by fuel and Kusa grass; tadaa = then; vivishatuH = entered; sushubhaam = the auspicious; shaalaam = leaf-hut.

Rama and Lakshmana along with Seetha, having auspicious characteristics, satisfied the sirits by crowns of flowers obtained in the forest, by fruits roots and cooked meat, by water, by prayers as uttered in the sacred texts (Vedas), by sacred grass, by fuel and Kusa grass and then entered the auspicious leaf-hut.

Verse 35, Sarga 56, Ayodhya Kanda
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 तां तथा दर्शयित्वा तु मैथिलीं गिरिनिम्नगाम् |
निषसाद गिरिप्रस्थे सीतां मांसेन चन्दयन् || २-९६-१

1. tathaa = thus; darshayitvaa = having shown; girinimnagaam = the mountaneous river Mandakini; taam siitaam = to that Seetha; maithiliim = the daughter of the king of Mithila; niSasaada = sat; giriprashthe = on the hill side; chhandayan = in order to gratify her appetite; maamsena = with flesh.Having shown Mandakini River in that manner to Seetha, the daughter of Mithila, Rama set on the hill-side in order to gratify her appetite with a piece of flesh.

Verse 1, Sarga 96, Ayodhya Kanda
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 इदं मेध्यमिदं स्वादु निष्टप्तमिदमग्निना |
एवमास्ते स धर्मात्मा सीतया सह राघवः || २-९६-२

2. saH raaghavaH = that Rama; dharmaatmaa = of righteousness; aaste = stayed; siitayaa sha = with Seetha; evam = thus speaking; idam = this meat; madhyam = is fresh; idam = this; niSTaptam = was roasted; agninaa = in the fire.Rama, whose mind was devoted to righteousness stayed there with Seetha, saying; "This meat is fresh, this is savoury and roasted in the fire."

Verse 2, Sarga 96, Ayodhya Kanda
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 निहत्य पृषतम् च अन्यम् मांसम् आदाय राघवः |
त्वरमाणो जनस्थानम् ससार अभिमुखः तदा || ३-४४-२७

27. tadaa = then; raaghavaH = Raghava; anyam = another one; pR^iSatam nihatya ca = spotted deer, on killing, also; maamsam aadaaya = its flesh, on taking; tvaramaaNaH = hurrying himself; janasthaanam abhimukhaH sasaara = to Janasthaana, towards, he drifted,proceeded.

Raghava then on killing another spotted deer and on taking its flesh, he hurried himself towards Janasthaana. [3-44-27]

Verse 27, Sarga 44, Aranya Kanda
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 समाश्वस मुहूर्तम् तु शक्यम् वस्तुम् इह त्वया || ३-४७-२२
आगमिष्यति मे भर्ता वन्यम् आदाय पुष्कलम् |
रुरून् गोधान् वराहान् च हत्वा आदाय अमिषान् बहु || ३-४७-२३

22b, 23. muhuurtam samaashvasa = for a moment, be comfortable; tvayaa iha vastum shakyam = by you, here, to take rest, possible; me bhartaa = my, husband; ruruun = stag with black stripes; godhaan = mongooses like [civet-like mammals of the family Viverridae, esp. of the genus Herpestes, Marathi manguus]; varaahaan ca = wild-boars, also; hatvaa = on killing; bahu amiSaan aadaaya = aplenty, meat, on taking; puSkalam vanyam aadaaya = plentiful, forest produce, on taking; aagamiSyati = will be coming [soon.]"Be comfortable for a moment, here it is possible for you to make a sojourn, and soon my husband will be coming on taking plentiful forest produce, and on killing stags, mongooses, wild boars he fetches meat, aplenty. [3-47-22b, 23]

Verse 23, Sarga 47, Aranya Kanda
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 रामो अथ सह सौमित्रिः वनम् यात्वा स वीर्यवान् |
स्थूलान् हत्वा महा रोहीन् अनु तस्तार तम् द्विजम् || ३-६८-३२

32. atha = then; viiryavaan raamaH = resolute one, Rama; saha saumitriH = with, Soumitri; vanam yaatvaa = to forest, on going; sthuulaan mahaa rohiin hatvaa = robust-bodied, big, Rohi [or, Kesari animals,] on killing - hunted; tam dvijam = for him, the bird; saH = he; anutastaara = spread sacred grass - to place offerings.Then that resolute Rama on going into forest along with Soumitri hunted a robust-bodied, big Rohi animal, or, Kesari animal, and then he spread sacred grass on ground to place that offering to the deceased soul of that bird. [3-68-32]

Verse 32, Sarga 68, Aranya Kanda
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 रोहि मांसानि च उद्धृत्य पेशी कृत्वा महायशाः |
शकुनाय ददौ रामो रम्ये हरित शाद्वले || ३-६८-३३

33. mahaayashaaH = highly renowned one - for his observance of religious ceremonies; raamaH = Rama; rohi maamsaani = Rohi animal's, meat; uddhR^itya = pulling out; peshii kR^itvaa = to gobbets, on lumping it; ramye harita shaadvale = on pleasant, greenish, on pastures; shakunaaya dadau = for the bird [Jataayu,] gave [as offering.]On drawing up the flesh of that Rohi animal and lumping it to gobbets, that highly observant Rama placed those gobbets on pleasant greenish pasturelands as obsequial offerings in respect of that bird Jataayu. [3-68-33]

Verse 33, Sarga 68, Aranya Kanda
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 न उद्विजन्ते नरान् दृष्ट्वा वधस्य अकोविदाः शुभाः || ३-७३-१३
घृत पिण्ड उपमान् स्थूलान् तान् द्विजान् भक्षयिष्यथः |

13b, 14a. vadhasya = of killing - about hunting; a kovidaaH = not, experts - artless to avoid hunting; shubhaaH = best - birds; naraan dR^iSTvaa = people, on seeing; na udvijante = un, flustered; ghR^ita piNDa upamaan = ghee, gobs, in simile; sthuulaan taan dvijaan = burly, them, birds; bhakSayiSyathaH = you may savour."Thereabout birds will be unflustered on seeing humans, because they are artless to avoid hunting, because none kills them, and you may savour them because those birds will be best and burley, similar to ghee-gobs... [3-73-13b, 14a] 

Verse 13, Sarga 73, Aranya Kanda
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रोहितान् वक्र तुण्डान् च नल मीनान् च राघव || ३-७३-१४
पंपायाम् इषुभिः मत्स्यान् तत्र राम वरान् हतान् |
निस्त्वक्पक्षानयसतप्तानकृशान्नैककण्टकान् - यद्वा -
निः त्वक् पक्षान् अयस तप्तान् अकृशान् न अनेक कण्टकान् || ३-७३-१५
तव भक्त्या समायुक्तो लक्ष्मणः संप्रदास्यति |
भृशम् तान् खादतो मत्स्यान् पंपायाः पुष्प संचये || ३-७३-१६

14b, 15, 16a. raaghava = oh, Raghava; raama = oh, Rama; tatra pampaayaam = therein, in Pampa Lake; iSubhiH hataan = with arrow, on skewering; varaan = best ones; niH tvak pakSaan = without, skin [scales,] wings [fins, descaling and de- finning]; ayasa taptaan = with iron rod, on broiling; a kR^ishaan ca = not, scraggy, also; na aneka kaNTakaan = not, many, with thorns [with fish-bones]; matsyaan = fishes; rohitaan = red-carps [cyprinus carpio]; vakra tuNDaan = blunt, snouted [small eatable porpoises]; nala miinaan ca = a sort of sprat, also; lakSmaNaH = Lakshmana; bhaktyaa samaayuktaH = reverence, along with - reverentially; tava = to you; sampradaasyati = will offer.

"Oh, Rama in that Pampa Lake there are best fishes, red-carps, and blunt-snouted small porpoises, and a sort of sprats, which are neither scraggy, nor with many fish-bones. Lakshmana will reverentially offer them to you on skewering them with arrow, and on broiling them on iron rod of arrow after descaling and de-finning them. [3-73-14b, 15, 16a]

Verse 14, Sarga 73, Aranya Kanda
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 पद्म गन्धि शिवम् वारि सुख शीतम् अनामयम् |
उद्धृत्य स तदा अक्लिष्टम् रूप्य स्फटिक सन्निभम् || ३-७३-१७
अथ पुष्कर पर्णेन लक्ष्मणः पाययिष्यति |

16b, 18a. bhR^isham = many [stomachful, to satiety]; taan matsyaan = those, fishes; khaadataH = while eating; puSpa sancaye = [one in the] flowers', bunches of; padma gandhi = lotus, scented; shivam = pellucid; sukha shiitam = comfortably, cool; anaamayam = without disease [uncontaminated]; sa tadaa akliSTam = that, that way, unadulterated [pristine water]; ruupya sphaTika sannibham = silver, crystal, in shine; pampaayaaH vaari = Pampa Lake's, water; atha lakSmaNaH = then, Lakshmana; puSkara parNena = with lotus, leaf; uddhR^itya = on lifting up; paayayiSyati = [to you] he offers.

"While you eat those fishes to satiety, Lakshmana will offer you the water of Pampa Lake, which will be in the bunches of flowers of that lake, and which will be lotus-scented, pellucid, comfortably cool, shiny like silver and crystal, uncontaminated and that way pristine, by lifting it up that water with lotus leaf, making that leaf a stoup-like basin... [3-73-16b, 17, 18a]

Verse 15, Sarga 73, Aranya Kanda
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 पंच पंच नखा भक्ष्या ब्रह्म क्षत्रेण राघव |
शल्यकः श्वाविधो गोधा शशः कूर्मः च पंचमः || १-१७-३९

39. raaghava = oh, Raghava; brahma kSatreNa = by Brahmans, Kshatriya-s; shalyakaH = a wild-rodent with defensive quills; shvaavidhaH = a kind of boar that kills dogs, wolves etc; godhaa = a lizard with unimaginable grip; shashaH = hare; pancamaH kuurmaH ca = fifthly, tortoise, also; panca = five [kinds of]; panca nakhaa = five nailed animals; bhakSyaa = are edible.

"Raghava, five kinds of five-nailed animals, viz., a kind of wild rodent, a kind of wild-boar, a kind of lizard, a hare and fifthly the turtle are edible for Brahmans and Kshatriya-s. [4-17-39]

Verse 37, Sarga 17, Kishkindha Kanda

Bangsa India Malaysia

Setelah sekian lama, saya telah bercadang untuk menulis dalam Bahasa Melayu yang kini dikenali sebagai Bahasa Malaysia. Kali terakhir saya menulis dengan menggunakan Bahasa Kebangsaan kita adalah ketika di sekolah menengah, iaitu hampir 13 tahun yang lepas.

Oleh itu, saya memohon maaf sekiranya penggunaan bahasa tidak begitu memuaskan.

Malaysia merupakan sebuah negara yang mempunyai pelbagai bangsa. Setiap bangsa di negara kita mempunyai asal-usulnya yang tersendiri. Saya ingin mengambil peluang ini untuk berkongsi ilmu  mengenai Bangsa India dan suku-sukunya.

Bangsa & Kewarganegaraan
Istilah Bangsa India atau 'Indian' sebenarnya merupakan istilah kewarganegaraan yang digunakan oleh penjajah British untuk merujuk kepada rakyat Empayar British India. Walaupun orang-orang India di Malaysia bukan lagi warga negara asal moyang mereka, namun istilah ini masih digunakan sebagai nama bangsa di Malaysia.

Pada pendapat saya, adalah tidak wajar untuk menggunakan istilah ini. Ini adalah kerana kami kini merupakan rakyat sah negara Malaysia dan bukannya negara India.

Seperti mana 'Indian' digunakan untuk mereka yang datang dari India, istilah 'Ceylonese' digunakan untuk mereka yang datang dari Sri Lanka. Sri Lanka dikenali sebagai Ceylon sebelum tahun 1972. Apa yang menghairankan ialah, istilah 'Indian' dan 'Ceylonese' telah memisahkan serumpun bangsa yang kebanyakannya menggunakan bahasa Tamil sebagai bahasa ibunda .

Tetapi untuk mengelakkan kekeliruan para pembaca, saya akan menggunakan istilah Bangsa India atau 'Indian' di rencana saya ini.

Kaum & Bahasa Ibunda
Bangsa India di negara ini mempunyai pelbagai bahasa. Bahasa-bahasa yang digunakan berasal dari wilayah yang berlainan. Sebelum kewujudan Empayar British India, setiap kaum mempunyai kerajaan tersendiri dengan raja yang berdaulat di wilayah mereka.

Mereka yang berasal dari Kerala bertutur dengan menggunakan Bahasa Malayalam. Oleh itu mereka dikenali sebagai Kaum Malayali. Mereka yang berasal dari Tamil Nadu bertutur dengan menggunakan Bahasa Tamil. Oleh itu mereka dikenali sebagai Kaum Tamil.

Kaum Punjabi pula berasal dari negeri Punjab dan mereka menggunakan Bahasa Punjabi. Kaum Telugu merupakan pengguna Bahasa Telugu dari negeri Andra Pradesh.

Oleh itu, identiti kaum dikalangan orang India ditentukan oleh bahasa ibunda mereka. Bahasa ibunda saya ialah Bahasa Tamil. Keluarga bapa saya berasal dari daerah Sivagangai (selatan Tamil Nadu) dan keluarga ibu saya berasal dari daerah Thanjavur (timur Tamil Nadu).

Kasta & Persaudaraan 
Kita sering mendengar perkataan kasta digunakan tetapi tidak ramai yang faham maksudnya. Kasta boleh dibahagikan kepada dua. Iaitu Jathi dan Varna. 

Jathi merupukan suku atau puak, manakala Varna merupakan kategori sosial sesuatu individu ataupun puaknya. Jathi ditentukan oleh kelahiran dan tali persaudaraan tetapi Varna ditentukan oleh pekerjaan dan status sosial.

Antara suku-suku dikalangan Kaum Tamil

Vellalar
Palli
Kallar
Maravar
Agamudayar
Pallar
Nagarathar
Paraiyar
Idaiyar
Ilavar
Paravar

Saiz dan bilangan suku setiap kasta adalah berbeza dari satu sama lain. Setiap suku mempunyai tradisinya yang tersendiri. Selain itu, suku-suku ini berasal dari daerah-daerah yang berlainan. 

Misalnya, kebanyakan Palli berasal dari kawasan utara Tamil Nadu manakala suku Paravar pula berasal dari kawasan tepi laut (terutamanya di tenggara Tamil Nadu).

Selain tradisi yang berbeza, suku-suku ini juga mempunyai loghat Bahasa Tamil yang berbeza dan agak unik. 

Loghat-loghat yang digunakan bergantung kepada daerah yang diduduki. Loghat Nellai Tamil, Madurai Tamil dan Kongu Tamil adalah antara loghat yang boleh didengar.

Kaum Tamil sebenarnya menggunakan nama akhir (last name) sebelum era politik Dravidia (era reformasi sosial Periyar) . Nama akhir diwarisi melalui keturunan bapa dan ia menunjukkan keluarga dan suku masing-masing.

Misalnya, saya menggunakan Thevar sebagai nama akhir kerana saya berasal dari suku Maravar.  Suku Maravar, Kallar dan Agamudayar juga digelar sebagai kasta Mukkulathor.

Antara nama akhir yang digunakan oleh suku-suku lain ialah: 

Pillai (Suku Vellalar)
Mudaliar (Suku Vellalar, Suku Agamudayar)
Kavundar/Kaunder/Gounder (Suku Vellalar, Suku Palli, Suku Vettuvar dan Suku Kurumbar)
Nadar (Suku Ilavar)
Kudumbar (Suku Pallar)
Konar (Suku Idaiyar)
Udayar (Suku Parkavakulam)

Kasta Mukkulathor mempunyai kira-kira 1,135 nama akhir. Thevar adalah salah satu daripada nama akhir yang digunakan.

Seperti yang dikatakan tadi, Varna ditentukan oleh pekerjaan dan kedudukan sosial. Mengikut kepercayaan masyarakat India yang kebanyakannya beragama Hindu, setiap tamadun manusia boleh dibahagikan kepada 4 Varna

Brahmin - Golongan paderi, ketua agama dan intelektual
Kshatriya - Golongan perwira dan pemerintah
Vaisya - Golongan perniagaan dan perdagangan
Sudra - Golongan petani dan buruh

Varna pada asalnya boleh ditukar. Misalnya, seorang askar boleh bekerja sebagai seorang petani. Tetapi, lama-kelamaan konsep Varna dimanipulasi untuk menjaga kepentingan sesetengah golongan masyarakat. 

Terdapat juga teori yang mengatakan bahawa sistem Varna melarang mobiliti sosial supaya setiap suku dapat menggunakan kebolehan masing-masing untuk melakukan pekerjaan yang paling sesuai untuk mereka. 

Misalnya, suku yang bersifat agresif seperti Kallar adalah lebih sesuai menjadi askar berbanding dengan orang-orang Brahmin yang kurang agresif. Oleh itu, adalah wajar untuk mereka meneruskan pekerjaan tradisi suku mereka pada zaman itu.

Sistem Varna tidak lagi diamalkan pada zaman moden ini kerana sistem demokrasi yang diamalkan kini membolehkan setiap individu memilih pekerjaannya.

Agama Hindu & Kepercayaan 
Agama-agama seperti Islam, Kristian dan Judaisma digelar sebagai Agama Abrahamik. Agama-agama ini mempunyai pengasas dan merujuk kepada satu kitab sahaja. Selain itu, agama-agama ini juga dipengaruhi budaya kaum pengasasnya.

Seperti yang anda tahu, kebanyakan orang India masih menganuti agama asal mereka, Agama Hindu.

Agama Hindu sebenarnya merupakan satu koleksi pelbagai agama yang wujud di benua India. Agama Hindu boleh dibahagikan kepada Vaishnava, Saiva, Shakta dan ia tiada pengasas.

Walaupun pengamalan agama, para guru, kitab-kitab suci dan tafsirannya berbeza, masyarakat Hindu percaya bahawa Tuhan Yang Esa adalah satu, hanya nama dan cara menyembahNya berbeza. 

Ini kerana konsep ketuhanan di dalam Agama Hindu menerangkan bahawa dunia mempunyai pelbagai tamadun. Setiap tamadun mempunyai bahasa dan budayanya yang tersendiri. 

Oleh kerana itu, masyarakat Hindu percaya bahawa setiap makhluk adalah ciptaan Tuhan yang sama dan pengamalan agama sesuatu tamadun harus dihormati walaupun berbeza dengan cara kita.

Saya berharap penjelasan saya tentang masyarakat India dan suku-sukunya dapat membantu anda memahami kami lagi. Sekiranya anda ingin membaca versi Inggeris, sila klik di bawah ini.

http://sharmalanthevar.blogspot.com/2013/01/the-indian-confusion-race-caste-clan.html

Sekian, terima kasih.

Deepavali 2013

***There was a discussion which happened after this thread. An explanation was given for the Krishna Chaturdasi. To know about the origins of Deepavali, please read http://jaybeetrident.blogspot.com/2012/11/festival-of-sridevi.html***

There is a general confusion among Hindus in Malaysia and to some extend Singapore. It is about when Deepavali should be celebrated this year. According to Malaysia, it should be 2 November. Many calendars marked 3 November as Deepavali. 

So everyone is confused. Who is right?

There are many astronomical factors which needs to be considered when deciding Hindu festivals. There are reasons for it. A person who calculates the dates for the almanac needs to know both Mathematics and Astronomy. This is also the foundation of Hindu Astrology.

Most of us are not familiar with the metrics used. We would have heard of Muhurta (moment), Paksha (forthnight lunar phase) or Tithi (lunar day) but are not aware of the maths behind it. Since we don't know, we tend to blindly follow whatever that is told in the temple.

Coming back to Deepavali....

For most of ignorant Malaysian Hindus, Deepavali is all about tanni poduraning, pattas vedikiraning and aadu kari kadikiraning.  A day of celebration.

But what is the actual purpose of celebrating Deepavali?

According to legend, it is the day Krishna or his wife Satyabama slayed the demon Narakasura. This is the most common story we hear in Malaysia. The story tellers will then go on and explain that this is just a metaphorical story. 

They will then mention that Narakasura is the embodiment of evil and Krishna is the embodiment of Good. So it is the day Good won over Evil.

Yes. Good won over Evil but is it about Krishna vs Narakasura or someone else?

To my best knowledge, the actual celebration of Deepavali predates the time of Krishna. It goes back to the time of Ramayana. We must not forget that Deepavali was never celebrated before this era. 

As we know, Rama was exiled for 14 years. There was a war with Ravana during this period. So he killed Ravana, saved Seeta and returned to his kingdom Ayodhya with his loyal army. This happened on the Amavasai (New Moon) day of the Aippasi (Ashwina) month.

Since it was Amavasai, there was no moon light. So the happy citizens light up rows of lamps on the streets to welcome Rama home. Some believe that it was these rows of lights that guided Rama's flying chariot back home.

Reminds me of a modern airport runway!

Oil/Ghee Lamps are light up during Deepavali

This is why it is called as Deepa-vali (Lamp-row), the festival of lights! Now you will understand why we Hindus light up lamps in our houses on each Deepavali night.


For this year. Aipasi is during 17 October-15 November 2013. If you were to take a look at the moon phases during this period, the Amavasai day is on 3 November. According to certain Hindu NGOs in Malaysia, Deepavali must be celebrated on 2 November, not 3rd. 

Amavasai happens at 20:49:32 (Malaysia) on 3 November 2013

Their logic? The Brahma Muhurta (around 4am) of the Krishna Paksha and Chaturdashi Tithi must be in force for it to be considered as Deepavali. 

*Krishna Paksha is Tey-Pirai (Waning Moon)
*Shukla Paksha is Valar-Pirai (Waxing Moon)

So since this happens on 2 November, they declared it as Deepavali day.

But doesn't this beat the purpose of Deepavali? Rama returned on Amavasai and our ancestors light up lamps for him on that day. 

What is the point of lighting up lamps on 2 November and call it Deepavali when Amavasai is on 3 November?

To me, celebrating Deepavali on a non-Amavasai Aippasi day beats the whole purpose of the festival. We can't call that as Deepavali.

This is my own rational explanation.

Wishing all of you an advanced HAPPY DEEPAVALI!