இந்தியாவில் செயின்ட் தாமஸ் கட்டுக்கதை

தொகுத்தவர்: வேதபிரகாஷ்
மேனாட்டு மதங்கள்ஆராய்ச்சிக் கழகம்57, பூந்தமல்லி நெடுஞ்சாலைமதுரவயல், சென்னை - 602102
(c) பதிப்பகத்தாருக்கு
நூற்தலைப்பு இந்தியாவில் செயின்ட் தாமஸ் கட்டுக்கதை
பதிப்பகத்தார் மேனாட்டு மதங்கள் ஆராய்ச்சிக் கழகம்57, பூந்தமல்லி நெடுஞ்சாலைமதுரவயல், சென்னை - 602102
தொகுத்தவர் வேதபிரகாஷ்
வெளியீட்டுத்தேதி ஆகஸ்டு, 1989
விலை ரூ. 3/-
அச்சிட்டவர் எம். ஆர். பிரின்டர்ஸ், சென்னை-33
சரித்திர ஆசிரியர்களுக்கு வேண்டுகோள்
இச்சிறுநூலை நாங்கள் உங்கள் முன்பு வைக்கின்றோம். படித்தப்பிறகு உங்களுடைய கருத்து எதுவானாலும் எழுதி அனுப்பவும். உங்களுடைய விமர்சனங்கள், யோசனைகளை வரவேற்க்கிறோம்.
இந்நூலைப் பற்றிய எல்லா கேள்விகளுக்கும் பதிலளிக்கத் தயாராக உள்ளோம். எமக்கு வேண்டியது உண்மை. அதுதான் லட்சியம். உலகம் எதிர்ப்பார்ப்பதும் அதுதான்.
- பதிப்பகத்தார்
பொருளடக்கம்
மாணவர்களுக்குப் புரட்டு வரலாறு
அப்போஸ்தலர்கள் யார்? பன்னிருவர் யார்?
பைபிள்களிலுள்ள தாமஸ்
ஒதுக்கப்பட்ட அல்லது மறைக்கப்பட்டுள்ள புதிய ஆகம பைபிள்கள்
தாமஸின் நூல்கள்
உள்ளத்தாட்சிகள் குட்டை வெளிப்படுத்துகின்றன
மைலாப்பூரிலுள்ள இரண்டாவது கல்லறை
மைலாப்பூரிலுள்ள இரண்டு கல்லறைகளுக்கு எதிரான அத்தாட்சிகள்
19729ல் இந்த கல்லறை சந்தேகிக்கப்பட்டது
உயிர்த்தியாகி தாமஸ் ஆனது எவ்வாறு?
மாலுப், கலாமினா, மைலாப்பூர்
கிருஸ்துவ பாதிரிகளின் தென்னிந்தியாவைப் பற்றிய குறிப்புகள்
போர்ச்சுகீசியரும்,அரேபியரும்
விஜயநகரப் பேரரசும், போர்ச்சுகீசியரும்
பிராமணர்களை சம்பந்தப்படுத்தும் கதைகள்
தென் இந்தியாவில் தாமஸக்கு ஆறு கல்லறைகள்
கட்டுக் கதை மறுபடியும் வளர்கிறது
http://www.hamsa.org/vedaprakash-intro.htm

Samayam in Tamil Nadu

http://sites.google.com/site/hindunew/tamil-samayam
Samayam in Tamil Nadu
Links to pdf files:
Aiyanar and Aiyappan in Tamil Nadu
-- Lars Kjaerholm
Murugan worship in Srilanka
-- Pushparatnam
Ancient Tamils' view of Murugan
-- P. Thiagarajan
Murugan movement in Tamil Nadu
-- K.R. Venkataraman
The webpage is an overview providing some analytical statistics and articles related to Samayam in Tamil Nadu.
Samayam in Tamil refers to the world-view (gestalt or 'whole-ness') of people of their relationship with the paramaatman (param porul) as expressed in Tamil texts and socio-cultural traditions in Tamil Nadu, including tala-puranam (http://www.tamilheritage.org/uk/lontha/lonthain.html ) . Samayam is thus a fundamental framework for the study of Tamil heritage (தமிழ் மரபு or முதுசொம்) within the context of the heritage of Hindu civilization. Some examples of the sources for the sacred literature and traditions are:
சைவ தல புராணங்கள் (Saiva Thalapuranam)1.திருக்கூவப் புராணம் ThiruK KUva Puranam

2.திருப்பனைசைப் புராணம் Thirupanaisai Puranam

3. திருநள்ளாற்றுப் புராணம்ThirunallaRRup Puranam

4.இலுப்பைக்குடி புராணம்Iluppaikkudi Puranam

5.தீர்த்தகிரி புராணம் Theerthagiri Puranam

6.வீரவனப் புராணம் Veeravanap Puranam

7.திருக்குற்றாலப் புராணம் Thiruk KutRala Puranam

8.திருப் பேரூரப் புராணம் Thirup PErur Puranam

9. சீக்காளத்தி புராணம Cikkalatti Puranam

10. சித்திர சபாபதி மாலை Chitra Sabapathy Maalai

11. திருமயிலை புராணம் Thirumayilai Puranam

12. உப்பூர் புராணம் Uppoor Puranam

13. திருக்காளத்தி புராணம் ThirukKalathi Puranam

14. இறைவாச நல்லூர் தல புராணம் Iraivasa Nallur Thalapuranam

15. திருவண்ணாமலை திருவருட்பதிகம்ThiruvaNamalai Thiruvadutpathikam

16. சோணாச்சல சதகம்Chonachala SathaKam

17. சோணாச்சல வெண்பா்Chonachala Venpa

18. உண்ணாமுலையம்மை பிள்ளைத்தமிழ்்UNamulayaMai Pilaithamiz

19. கார்திகை தீப வெண்பா Karthikai Theeba Venpa

வைஷ்ணவ தலபுராணங்கள்Vaishnava Thalapuranam

1.0 Azhakar Koil Collections

1.1 திருமால் இருஞ்சோலை Thirumalirunjolaima lai

1.2 அழகர் கலம்பகம்Azhakar Kalambakam

1.3 அழகர் அந்தாதிAzhakar AnthathiList of Books on history of Temples of Tamilnadu

n சுவடியியல் Manuscriptology
Samayam has thus two clear dimensions

1) metaphysical view, exemplified by six darshanas, siddhas and enlightened aatman like Ramana and

2) forms and focus of worship, pilgrimages, prayers exemplified by varieties of temples and pilgrimage places such as Setubandha Rameshwaram where people venerate their ancestors by a sacred bath in the sacred Setu or the millions who visit Tirumala or Sabarimala.

Both the dimensions will have to be understood with clarity to delineate a true history of Samayam in Tamil Nadu.

Some of the articles in English have also been translated into Tamil. It will be helpful if all the articles in English are also translated into Tamil and made available widely within Tamil Nadu and to reach out to all Tamil-speaking people all over the world.

It is also necessary to review works such as those of Sri Sudarshanam Iyengar, 'Sanka kala tamizhar samayam', ' saathi matha aaraaycchi'

Village gods and heroes - worship of Hero Stones in Tamil Nadu, India
--R. Nagasamy

Religion census data in Tamil Nadu

Temples and Mutts in Tamil Nadu (HRCE)
Thaevara Vaiputthalangal Divya desams
The Skanda Cult in India: Sanskrit sources
-- KV Sharma
Skanda-Subrahmanya in Sanskrit Tradition
-- S.S. Janaki
Skanda Kumāra in ancient North India
-- R.K. Seth
Kārttikeya in Early Indian Coinage
-- S. Suresh
God Murukan as viewed by the ancient Tamils
-- P. Thiagarajan
Skanda Cult in South India
-- K. R. Venkataraman
Cult of Skanda-Murukan in Tamilakam; The antiquity of Murukan worship in Tamil Nadu
-- Ambikai Velmurugu
Murukan Worship in Sri Lanka: New Archaeological Evidence
--P. Pushparatnam
Antiquity of Murukan Cult in Ancient Sri Lanka: A Historical Perspective
--S. Kailash Sitrampalam

Vedic Roots of Early Tamil Culture
-- Michel Danino
Survey of Tamil & Sanskrit Dance Treatises of Tamil Nadu
--Virarajendra
The path of the Nayanmars
--Sivaya Subramuniyaswami
வேங்கடத்து நெடியோன்
-- Rama Ki.

Political - Socio - Economic-Surveys
--Gift Siromoney

Worship of the Goddess in Hinduism
-- Sarah Caldwell
Are Indic Traditions Polytheistic?
--David Gray

Links to pdf files:

Aiyanar and Aiyappan in Tamil Nadu
-- Lars Kjaerholm
Murugan worship in Srilanka
-- Pushparatnam
Ancient Tamils' view of Murugan
-- P. Thiagarajan
Murugan movement in Tamil Nadu
-- K.R. Venkataraman

Many onslaughts have occurred on Tamil Samayam during historical periods. Despite these onslaughts, Tamil Samayam remains vibrant even today because the marapu (heritage) is the very identity of every Tamil-speaking citizen of Bharatam.

Ram Setu case-- Varying sets of misleading affidavits by Union of India

By Dr S Kalyanaraman December 14, 2008 News Analysis
Written submission of the advocate for Union of India made in October 2008 to the Supreme Court says: The Petitioners have not alleged much less proved that Ram Sethu forms an integral and essential part of the Hindu religion. Union of India also claims that belief of the community has to be proved like any other fact. It is clear that Union of India holds the justice system in utter contempt. It holds the responsibility of the state under Articles 25 and 26 of the Constitution of India in utter contempt. It holds that the millions of people the world over who revere Ram, Ramayana and Ram Sethu which are central to the nation's traditions to be treated with disdain and hence holds those who venerate Ram and Ram Sethu as a place of worship in utter contempt.

What does Union of India have to say about Ram Sethu? This is an amazing set of hypocritical, misleading statements of Union of India (Respondents) containing varying shades of misleading statements. Step 1: The existence of Ram Sethu is denied. Next it is said that Ramayana cannot be linked with the bridge. In another breath, a pledge is made that a viewing gallery will be constructed to enable pilgrims to pay homage to Ram Sethu. Step 2: In a withdrawn affidavit, Ministry of Culture claims Ram Sethu to be a myth, adding that the Sethu is not man-made. Step 3: In a withdrawn affidavit, Ministry of Shipping claims that there is no scientific evidence to justify declaration of Sethu as an ancient monument. Step 4: On September 14, 2008, Union of India claimed total respect for all religions and Hinduism in particular… The Central Government is alive and conscious of religious sensibilities including the unique ancient and holy text of Ramayana…Having regard to public sentiments, the Central Government withdrew the prevailing affidavit to re-examine the entire matter. Union of India also clarified that the affidavit did not intend to touch upon the freedom/ articles of faith or belief of any section of society. Step 5: In a final counter affidavit, Union of India defined the role of the state and stated that the state cannot and should not be called upon to determine issues of faith. Union of India also added: "It is now for the Hon'ble Court to resolve the contentious issues raised by the petitioners in the context of evidence available." Step 6: Written submission of the advocate for Union of India made in October 2008 to the Supreme Court says: "The Petitioners have not alleged much less proved that Ram Sethu forms an integral and essential part of the Hindu religion. Union of India also claims that belief of the community has to be proved like any other fact. The further submission of Union of India is that it has not been proved undoubtedly to be the belief of the Hindu community that Lord Ram did not himself break the bridge. Nor has it been established that whatever remains of the Ram Sethu as a place of worship is an essential and integral part of the Hindu religion." So, what is the stand of Union of India as seen from these six sets of waffling averments? It is clear that Union of India holds the justice system in utter contempt. It holds the responsibility of the state under Articles 25 and 26 of the Constitution of India in utter contempt. It holds that the millions of people the world over who revere Ram, Ramayana and Ram Sethu which are central to the nation's traditions to be treated with disdain and hence holds those who venerate Ram and Ram Sethu as a place of worship in utter contempt. This contemptuous behavior of Union of India is reprehensible. UPA has proved its incompetence to hold the reins of the state and to has failed to uphold the rule of law as supreme. I wish the Supreme Court comes down heavily on the utterly irresponsible behaviour shown by the respondents' misleading statements and calls them to order. The Court should also direct the Government of India to declare Ram Sethu an ancient monument under the 1958 Act and to direct Union of India to approach UNESCO to declare it a world heritage. The Court should also direct that Sethu project which is an ecological disaster should be declared a project disaster and scrapped forthwith. I also hope the Pachauri Committee takes note of the waffling stances of the Union of India and does not succumb to any pressures from any functionary of the Union of India. The arguments for the Ram Sethu being central to Hindu identity and nation's identity are many and have been stated earlier which the Court will take note of and render justice. Dr. Subramanian Swamy has filed on November 3, 2008 in the Supreme Court, fresh written submissions on whether Ram Sethu is an integral part of Hindu religion. This includes an annexure to page 31 comparing the six statements demonstrating progressively varying stances of the Union of India, the respondent in the transfer petition pending in the Supreme Court. Here is an annexure demonstrating six varying stances: Progressively varying stances of the respondents as reflected in that affidavit There is nothing called 'Ramar Palam' excepting that the petitioners have chosen to name the 'Adams Bridge' as Ramar Palam. There is no question of sand sholes- - - being declared monuments of national importance. Having failed in all their attempts now the forces probably thought easier to play with religious sentiments which they thought the Indians might fall to their prey, started instigating the religious sentiments of the Hindus…. 3)70(14)(iv) several Indians experts…. have also declared that there is no evidence linking the mythical Lanka bridge built by Hanuman to the chain of sand banks …….. To link that with Ram or Ramayana is ridiculous. 4)P.76(17) It will also cut off Land's End in Dhanushkodi island which is visited by hundreds of pilgrims every day. ….It will also cut off Kodandaramasamy Temple visited by thousands of pilgrims every day 5)P.77(17) The creation of the channel will also afford an opportunity to pilgrims to visit Adams Bridge, not possible today, and offer obeissance as the SCL is contemplating provision of a viewing galary along the channel alignment. Step 2 Withdrawal of centre's affidavit by Ministry of Culture 1) P.3(4) The petitioners have attempted to reply upon mythological material such as the Ramayana. 2) P.9(19) the ASI, has reasonably concluded that the formation known as Ram Sethu/Adams Bridge is not a man made structure. 3) P.11(25) the aforesaid conclusions renders the entire theory proposed by the petitioners (by placing reliance on entirely mythological texts) wholly implausible 4) P.15(32-33) The same is merely a sand and coral formation which cannot be said to be of historical archeological or artistic interest or importance. 5) P.15(33) "The Adams Bridge site cannot therefore be said to be of any archeological interest." 6) P.9(20)"The contents of the Valmiki Ramayana, the Ramcharitmanas and other mythological texts… which cannot be said to be historical record, incontrovertibly prove the existence of the characters, or the occurrence of the events depicted therein." Step 3 Withdrawal of centre's affidavit by Ministry of Shipping 1) P.11(10) "The absence of any cohesive scientific evidence which can support the formation of a legally tenable opinion, - - - of Section 4 of the Ancient Monuments Act, it is submitted that the instant writ petitions must fail." Step 4 ASG's Gopal's statement dated 14.9.2008 1) P2(2) "The Central Government has total respect for all religions and Hinduism in particular… The Central Government is alive and conscious of religious sensibilities including the unique ancient and holy text of Ramayana… Having regard to public sentiments, the Central Government withdraws the present affidavit to re-examine the entire matter." 2) 2(3) It is clarified that the affidavit did not intend to touch upon the freedom/ articles of faith or belief of any section of society. Step 5 Counter affidavit final PP59-6 1) The state cannot and should not be called upon to determine issues of faith. 2) It is now for the Hon'ble Court to resolve the contentious issues raised by the petitioners in the context of evidence available.." Step 6 Present written submissions Submitted October 2008 P73II. The petitioners have not alleged much less proved that Ram Sethu forms an integral and essential part of the Hindu religion. P.76. Belief of the community has to be proved like any other fact. P.84 The submission is that it has not been proved undoubtedly to be the belief of the Hindu community that Lord Ram did not himself break the bridge. Nor has it been established that whatever remains of the Ram Sethu as a place of worship is an essential and integral part of the Hindu religion.
http://www.organiser.org/dynamic/modules.php?name=Content&pa=showpage&pid=267&page=26

புலிகளை இந்தியா காப்பாற்றாது

கனடாவில் டாக்டர் சுப்பிரமணிய சுவாமி

கடந்த 11ம் திகதி செவ்வாய்க்கிழமை கனடா ஸ்காபுரோ நகரில் உள்ள சென்ரானியல் கல்லூரி மாணவர் அரங்கத்தில் கனேடியன் ஜனநாயக தமிழர் கலாச்சார அமைப்பினால் ஏற்பாடு செய்யப்பட்ட கூட்டத்திற்கு ஜனதா கட்சியின் தலைவரும் முன்னாள் இந்திய மத்திய சட்டத்துறை அமைச்சருமான டாக்டர் சுப்பிரமணி சுவாமி அவர்கள் “தெற்கு ஆசியர்களும் புலம் பெயர்வும்” என்ற தலைப்பில் உரையாற்றினார். இவரது உரை இலங்கை இனப்பிரச்சினை தொடர்பாக இந்தியாவின் நிலைப்பாட்டையும், ஐக்கிய இலங்கைக்குள் தமிழர்களுக்கு அரசியல் தீர்வையும் வலியுறுத்தியதாக இருந்தது. கிட்டத்தட்ட இரண்டு மணித்தியாலங்கள் தொடர்ந்து உரையாற்றினார். இக்கூட்டத்தில் தமிழ் சிங்கள ஜனநாய சக்திகள் புத்திஜீவிகள் எனப்பலரும் கலந்து கொண்டனர். டாக்டர் சுப்பிரமணிய சுவாமி அவர்களின் உரை அனைவரினதும் பாராட்டைப் பெற்றது.

மேலும் அவரது உரையில் இந்தியா ஒருபோதும் பிரிவினைக்கு ஆதரவு அளிக்காது எனவும், இந்தியா இலங்கையின் ஒற்றுமைப்பாட்டை மதிப்பதாகவும் இலங்கை அரசாங்கம் புலிகள் மீது மேற்கொள்ளும் இராணுவ நடவடிக்கையை நிறுத்தச்சொல்லி கேட்காது எனவும், காரணம் புலிகள் இயக்கம் ஒரு பயங்கரவாத இயக்கமாக இருப்பதால் இராணுவரீதியாகத்தான் பயங்கரவாதத்தை ஒழிக்கமுடியும் எனவும் கூறினார். புலிகள் இயக்கம் இனப்பிரச்சனைத்தீர்வுக்கு ஒத்துவரக்கூடியவர்களல்ல எனவும் அவர்கள்தான் இந்த இனப்பிரச்சனைக்கு காரணமானவர்கள் எனவும் கூறினார். அவர்கள் ஒரு போதும் ஒரு ஜனநாயக நிர்வாகத்திற்கு வரமாட்டார்கள் எனவும், புலிகளை ஏகப்பிரதிநிதிகளாக ஏற்றுக்கொள்ளாத தமிழ்த்தலைவர்களான அமிர்தலிங்கம், நீலன் திருச்செல்வம், திரு, திருமதி யோகேஸ்வரன் உட்பட பலர் கொல்லப்பட்டுள்ளனர். புலிகள் பல கட்சி ஜனநாயக முறையை ஏற்றுக்கொள்ள மாட்டார்கள் எனவும் இனப்பிரச்சனைக்கு தீர்வை அவர்களால் காண முடியாது எனவும் அதே நேரத்தில் இலங்னை அரசாங்கம் தமிழர்களுக்கு அரசியல் தீர்வை கட்டாயமாக வழங்க வேண்டி இருக்கிறது எனவும் கூறினார்.

பண்டா- செல்வா ஒப்பந்தம் முதல் கொண்டு இலங்கை - இந்திய ஒப்பந்தம் வரை சிறிலங்கா அரசுகள் நடைமுறைப்படுத்தாமல் முறித்துவிட்டன. இலங்கை - இந்திய ஒப்பந்தத்தை ஜெயவர்த்தனா நடைமுறைப்படுத்தாமல் அவரது கட்சியினர் புலிகளுக்கு ஆயுதத்தையும் பணத்தையும் கொடுத்து வடக்குகிழக்கிற்கான தமிழர் மாகாணத்தை செயல்படவிடாமலும் தடுத்தனர். ஆனால் முன்னர் உள்ள தலைவர்களைவிட ஜனாதிபதி மகிந்த ராஜபக்ச முன்மாதிரியான நடவடிக்கைகளை மேற்கொண்டு வருகிறார். கிழக்கு மாகாணத்திற்கு தமிழ் முதல் அமைச்சர் நியமிக்கப்பட்டாலும் அதற்குரிய அதிகாரங்கள் இன்னும் அதிகமாகத் தேவைப்படுகின்றது. கிழக்கு மாகாணம் தனது சொந்த அலுவல்களை கவனிக்ககூடியதாக அதிகாரம் இருக்கவேண்டும். சர்வகட்சி மாநாட்டின் (யுPசுஊ) தீர்வை அமுல்படுத்தும்படி இந்தியா இலங்கை அரசை கேட்டுள்ளது. அத்துடன் 13வது திருத்தச்சட்டத்தை அமுல்படுத்துவது நல்லதொரு ஆரம்பமாக அமையும். இவற்றை அமுல்படுத்தாவிட்டால் சிறிலங்கா அரசை தமிழ் மக்கள் நம்ப மாட்டார்கள். மேல் சொன்னவற்றை அமுல்படுத்தினால் புலிகளை தமிழ் மக்களின் ஆதரவுடன் இலகுவில் வெற்றிகொள்ளலாம். சிங்கள மக்கள் இந்த தீர்வுப்பொதியைப்பற்றி பயப்படத் தேவையில்லை. காரணம் மத்திய அரசின் கட்டுப்பாட்டை மீறினால் அந்த சபைகளை கலைத்துவிடும் அதிகாரம் 356 சட்டப்பிரிவின் கீழ் மத்திய அரசிற்கு இருக்கிறது. 1991 ஆம் ஆண்டு சட்ட அமைச்சராக நான் இருந்த போது தமிழ்நாடு அரசை கலைக்க வேண்டி வந்த காரணம் இ;ந்தியாவின் விருப்பத்திற்கு மாறாக முதல் அமைச்சர் கருணாநிதி புலிகளுடன் தொடர்பை ஏற்படுத்தி தகவல்களையும் புலிகளுக்கு வழங்கி வந்தார்.

இந்திய மக்கள் அனைவரும் பிரபாகரனை நீதிக்குமுன் நிறுத்த வேண்டும் என்று விரும்புகிறார்கள். பிரபாகரன் இந்திய மண்ணில் வைத்து எமது இளம் தலைவரான இந்திய பிரதமர் ரஜீவ் காந்தியை படுகொலை செய்தார். அத்துடன் இந்தியாவில் உள்ள பயங்கரவாத இயக்கங்களுக்கு நிதி உதவி செய்துள்ளார். இந்தியாவில் எவரும் புலிகளுக்கு ஆதரவு கொடுக்கமாட்டார்கள். தமிழ் நாட்டிலுள்ள சில கட்சிகள் கூட புலிகளை பகிரங்கமாக ஆதரிப்பதாக சொல்ல மாட்டார்கள். அவர்கள் இலங்கை தமிழர்களுக்காக குரல் கொடுப்பதாகவே கூறுகிறார்கள். புலம் பெயர் தமிழர்கள் தமிழ் நாட்டு மக்கள் புலிகளை ஆதரிக்கிறார்கள் என்று எண்ணிவிட வேண்டாம். புலிகளுக்கு ஆதரவான சில குழுக்கள் பெரிதாக சத்தம் போடுகிறார்கள் அவ்வளவுதான்.

இலங்கை மேற்கத்தைய நாடுகளுடன் ஒப்பிடக்கூடிய வாழ்க்கைத் தராதரத்தை கொண்டுள்ளது. இந்த யுத்தம் இல்லாவிட்டால் உலகில் முதன்மையான நாடுகளில் ஒன்றாக இலங்கையும் இருக்கும். பல இந்தியர்கள் இலங்கைக்கு வர விரும்புகிறார்கள். காரணம் இராமாயணத்தில் சொல்லப்பட்ட 37 இடங்கள் இலங்கையிலேயே உள்ளது. இலங்கைக்கு உல்லாச பயணம் மேற்கொள்வதற்கு தன்னிடம் பல இந்துக்கள் கேட்டுக்கொண்டிருக்கிறார்கள் எனக்கூறி தனது பேச்சை முடித்துக்கொண்டார்.

அடுத்ததாக கேள்வி கேட்க யாரும் விரும்பினால் கேட்கலாம் என டாக்டர் சுவாமி அவர்கள் கூட்டத்திலுள்ளவர்களை பார்த்து கேட்டார். அப்போது ஒருவர் இலங்கையில் இனப்படுகொலை நடக்கிறது அதற்கு என்ன சொல்லுகிறீர்கள் என வினா எழுப்பினார். அதற்கு பதிலளித்த டாக்டர் அவர்கள் இலங்கையில்; இனப்படுகொலை நடக்கிறது என்பதை நான் முற்றாக மறுக்கிறேன் என்றார். அதில் உண்மையில்லை. ஜக்கிய நாடுகள் சபையின் மனித உரிமைகள் சம்பந்தமான அகராதியிலுள்ள வரைவிலக்கினத்தின்படி இனப்படுகொலை என்பது திட்டமிட்டு படுகொலை செய்வது. இலங்கையில் திட்டமிட்டு தமிழர்கள் படுகொலை செய்யப்படவில்லை. அப்பாவி மக்கள் ஒரு யுத்த சூழலில் கொல்லப்படுவது வழமைதான். காஸ்மீரிலும் அப்பாவி மக்கள் யுத்தத்திற்குள்; அகப்பட்டு கொல்லப்படுகிறார்கள். இப்படியான சம்பவங்களை உரிய அதிகாரிகளின் கவனத்திற்கு கொண்டு வந்து தவிர்த்துக்கொள்ளலாம்;. இந்தியாவிலுள்ள இரண்டு பெரிய மனித உரிமை அமைப்புக்களை இலங்கைக்கு சென்று இனப்படுகொலை நடக்கிறதா என்பதை அறிந்து வரும்படி அவர்களிடம் கேட்டேன். அதற்கு அவர்கள் கூறினார்கள் நாங்கள் அங்கு போகத்தேவையில்லை அங்கு திட்டமிட்ட இனப்படு கொலை நடக்கவில்லை என்றார்கள். போர் சூழலில் இப்படியான சில சம்பவங்கள் நடைபெறுகின்றது என பதில் அளித்தார்.

இன்னொருவர் புலி உறுப்பினரான கருணா எப்படி அரசாங்கத்தில் அங்கம் வகிக்கமுடியும் என வினாவினார். டாக்டர் பதில் கூறுகையில் புலிகள் இயக்கம் இலங்கை அரசியல் நிர்வாகத்தில் பங்குகொள்ளமாட்டார்கள் ஆனால் அந்த இயக்கத்தில் உள்ளவர்கள் புலிகள் இயக்கம் பிழையான பாதையில் செல்வதால் அதை விட்டு விலகி வருவார்களேயானால் அவர்கள் மன்னிக்கப்பட்டு ஜனநாயக நீரோட்டத்தில் இணைய முடியும். அவர்களுக்கு ஒரு சந்தர்ப்பத்தை கொடுத்து இந்தப்பாதையில் உண்மையாகவே இணைந்துள்ளனரா என்பதை கண்காணிப்பு செய்து அவர்களை மேலும் ஊக்குவிக்க முடியும். ஏன் இந்தியாவில் கூட ஒரு பயங்கரவாத இயக்கத்தலைவர்;, ஒரு அரசியல்கைதி என இருவர் ஜனநாயக பாதைக்கு திரும்பி மாநில முதலமைச்;சர்கள் ஆக உள்ளனர் எனப்பதில் அளித்தார்

இந்தியா பழி வாங்கும் நோக்குடனா இப்போ தமிழருக்கு உதவி செய்ய மறுக்கிறது என்று கேட்டதற்கு. அப்படியல்ல, எந்தவொரு வெளிநாட்டு பயங்கரவாத இயக்கமும் வந்த எம்முடைய மண்ணில் வைத்து இந்திய அரசின் ஒப்பந்தத்தை நிறைவேற்றியதற்காக அந்நாட்டின் தலைவரை கொன்றுவிட்டு தப்பித்துக்கொள்ள முடியாது என்பதில் இந்தியாவும் இந்திய மக்களும் உறுதியாக உள்ளனர் என்றார்.

இன்னொரு கேள்விக்கு பதிலளிக்கையில் இந்தியா இலங்கையில் இருந்து அகதிகள் வருவதை ஏற்றுக்கொள்ளாது. இதனால் எமக்கு பெரிய நெருக்கடி ஏற்படுகின்றது. இலங்கை பிரச்சனையில் தலையிட வேண்டிய தேவை ஏற்படுகின்றது. இலங்கை அரசு அரசியல் தீர்வை அழுல்படுத்தகிறதா என்பதை உன்னிப்பாக அவதானித்துக் கொண்டு வருகிறார்கள். இல்லாவிட்டால் சில அழுத்தங்களை இலங்கை அரசிற்கு கொடுப்போம் என்றார்.

கடைசியாக டாக்டர் சுவாமி; புலம் பெயர் ஜனநாயக சக்திகள் இலங்கையில் உண்மையில் என்ன நடக்கின்றது என்பதை சக புலம் பெயர் தமிழர்களுக்கு தெரியப்படுத்த வேண்டும். இப்போது புலிகளுக்கு நாட்கள் எண்ணப்பட்டுக்; கொண்டிருக்கின்றன. எந்த ஒரு நாடும் புலிகளை ஆதரிக்கமாட்டார்கள். நோர்வே கூட இப்போ மௌனமாக இருக்கின்றது. வன்னிப்பயணங்கள் இல்லை. பல நாடுகளுக்கு சென்று இருக்கிறேன் குறிப்பாக அமெரிக்கா, சீனா, இஸ்ரேல், பிரிட்டன். இவர்கள் எல்லாம் புலிகளின் பயங்கரவாதத்தை ஏற்றுக்கொள்ளவில்லை. புலிகள் வெளிநாட்டு மண்ணில் ஒரு பிரதமரை கொலை செய்த பயங்கரவாதிகள். வெளி நாட்டு மண்ணில் பல பத்திதிரிகையாளர்களை தாக்கியிருக்கிறார்கள். எனவே இவர்களின் செயற்பாடுகளின் மூலமே இவர்கள் பயங்கரவாதிகள் என அம்பலமாகிவிட்டார்கள். எனவே மனித நேயமுள்ள எவரும் தாம் புலிகளை ஆதரிப்பதாக கூறமாடார்கள். புலம் பெயர் ஜனநாயவாதிகள் புலிகளுக்கு எதிராக குரல் கொடுத்து ஏனைய தமிழர்களுக்கும் உண்மை நிலைமையை விளக்கி புலிப்பயங்கரவாதத்தை தோற்கடிக்க வேண்டும் எனக்கூறி விடைபெற்றார்.

இறுதியாக கனேடியன் ஜனநாயக தமிழர் கலாச்சார அமைப்பின் செயலாளர் நன்றியுரை கூறியதுடன் கூட்டம் முடிவடைந்தது.

The effects of casteistic politics

The DK and the DMK never failed to bad mouth the Brahmins and accused them of being the originators of casteism in India. The fact is that caste is equated with varna and thus the Brahmins have been taken to task and marginalised in this state of Tamilnadu. The caste proliferation took place under the British colonialists and perpetuated by the secularist beneficiaries of colonialism who assumed power when the Brits left India.

Today the Brahmins are insignificant minority in Tamilnadu and are marginalized and powerless. The anti-caste Dravidian outfits have ruled the roost for almost six decades yet we have caste wars taking place in Tamilnadu with increasing frequency. Has anyone asked these stalwarts of casteless society as to how this could happen?

The fact of the matter is that instead of treating people equal before law, the constitution has, in the name of pro-activism, has perpetrated caste divisions and caste wars. The best way to deal with this situation is to do away with reservations and bring about equality of all citizens. If anyone is going to argue that the Brahmins have caused it for thousands of years and therefore that there should be no equality provisions for thousands of years then such people must be banned from politics.

Here is the news item that triggered my thoughts:

‘We had to be violent’

http://www.expressbuzz.com/edition/story.aspx?Title=%E2%80%98We+had+to+be+violent%E2%80%99&artid=VfDpR5n|UJc=&SectionID=lifojHIWDUU=&MainSectionID=wIcBMLGbUJI=&SectionName=rSY|6QYp3kQ=&SEO=
Dhanya Matsa
First Published : 15 Nov 2008 06:56:00 AM IST
Last Updated : 15 Nov 2008 10:09:21 AM IST

CHENNAI": “We were just like any other student when we entered the portals of the law college. If students of New College or Loyola are not conscious of their caste and we are, you (media) should examine the reasons rather than point a finger against caste Hindus when it com es to a Dalit issue. Do you think our parents injected caste feelings into our blood?” It was a final year student, Ashwathaman, venting his feelings when asked why students of Dr Ambedkar Government Law College were divided on caste lines.

Candid about the fact that everyone was aware of everyone’s caste identity, students of a caste Hindu community said the first thing they were asked as soon as they entered the college on the first day was: “What is your caste?” Ragging was based on caste. “The ragging I endured in their hands cannot be put on print and homosexual assault was the least of our worries,’’ said Satish, a final year student.

Vehemently opposing being termed as a caste Hindu, Muthukoo dalingam, a final year student, said: “Yes, we are Thevars. There are also Vanniyars, Yadavas, Nadars and Naidus among others castes and a large number of Christians and even Muslims. We are all united against the violence they perpetrate on us. Just because the college is named after Dr Ambedkar does not mean that they run the college or can get away with several acts of violence.” Asked why they omitted ‘Dr Ambedkar’ from the name of the college in the posters, Muthukoodalingam said Dalit students beat him up last year, when he was an organiser of ‘Thevar Jeyanthi’ celebrations in the college, for printing the name. “This year, they created problems becase we left out the name.” Other students contradicted him. Even last year, ‘Dr Ambedkar’ was omitted but the clash that broke out was not publicised.

Caste Hindu students said the attack on non-SC students in the hostel last year landed 30 of them in hospital with injuries and forced students to seek transfer to other colleges. Now, the hostel was completely for Dalits.

“We had to be violent as the college authorities turned a blind eye to our problems. Nobody wanted to be branded as anti-Dalits. Proof of which is that no action has been taken by the college against erring students in the last many years. If the college principal had taken steps three years ago, then the violence would have not escalated to such levels,” says Ashwathaman.

Saint Thomas Legend and Indian Christianity

An enquiry into the colonial and missionary interest.

Prof. C. I. Issac

An historical narrative of Indian Christianity would not be complete without the study of Christianity in Kerala. Christianity is believed to have reached the shores of Kerala in the first century of Common Era [C.E.], though this is not supported by documentary or authentic evidence. The emergence and spread of Christianity in Kerala is shrouded in such myths and legends. Kerala’s Christian past is essentially pivoting on the stories popularized by the Church on the fragile foundations of theology and belief. Therefore, historians encountered many problems in deconstructing its past. First is the question of the arrival of Saint [St.] Thomas and subsequent conversion of Hindu aristocracy [particularly the Namboothiris] to Christianity. Second is the date of the origin of Christianity in Kerala. Third one is the European interest behind popularization of generating aristocratic [savarna] feeling among the native Christians. Finally, how far these missionary activities mutilated the national life?

The centre of the pre-colonial phase of history is the question of savarna origin of Kerala Christianity and the role of Thomas, a disciple of Jesus. This savarna origin theory of Indian Christianity was firstly constructed and popularized in Kerala by Fringies [Portuguese Catholic Missionaries] in the sixteenth century for the fulfillment of their colonial ends¹. It is true that before the arrival of Europeans in India, a nominal Christian presence was seen only in the Travancore and Cochin regions of Kerala. The antagonism that was generated amongst the Christians and Muslims due to the Crusades of 11^th, 12th and 13^th centuries prevented Christian proselytism enterprises from planting their roots in the Malabar region where Muslims got roots quite earlier. It is only during the British period that the Christian society came into being in the Malabar region. It is true that the Christians in Travancore and Cochin regions were only a marginal community confined to a few port towns before the arrival of Europeans. For that reason during this period the churches in Kerala were very few in numbers and could be counted on fingers. Hence, since the arrival of Portuguese till the early decades of the nineteenth century here in Kerala there were only less than three hundred Christian churches of all the denominations². According to Ward and Conner, even after two centuries of the birth of Christianity, the number of Christians on the Malabar Coast shrank to eight families. The Christian population altogether in Travancore and Cochin during the early decades of the 19^th century CE was 35,000 with 55 churches3. Thus the native Church’s claim of the story of St. Thomas and the early origins of Indian Christianity is not a universally accepted fact. In the year 1952 CE, the native Catholic Church approached the Papacy in Rome for Pontifical approval to celebrate 1900^th year of proselytism of Kerala since the arrival of St. Thomas on its shores. The Papacy declined the request of the Kerala Catholics on the ground that the claim has no historicity. In spite of this denial, the Savarna Catholics, the Syrian descendants of those said to have received baptism from disciple Thomas, celebrated the 19^th centenary of the arrival of Thomas with much pomp.

Behind the building of such a story of apostolic and savarna origin of Indian Christianity there was a willful plan of destabilizing the foundations of Hinduism through the conversion of higher castes of India. It means the total conversion of Hindus. Robert de’ Nobili, [hailing from Montepulciano, Tuscany, Italy]⁴ was the brain behind the savarna origin theory of the early Indian [Kerala] Church. It was the part of his ambitious programme of converting the Brahmins to Christianity. Because of his zeal to convert the Hindu aristocracy to Christianity; he adopted their mode of life, mastered in Sanskrit and so had to cut himself off completely from intercourse with his fellow missionaries. He worked in Madurai, Mysore, and the Carnatic till old age and almost complete blindness compelled him to retire to Mylapore⁵. Through him the cultivation of savarna feeling amongst then wealthy sections of the Christian faith started. A section of the Church en-cashed this new feeling for their missionary ends. His labour in this direction may further encouraged building the story of Thomas’ christening of the Namboothiris of Kerala. Another derogatory step that follows from the missionary interest in India is the recasting of the traditional Hindu symbols to suit the Church’s purpose of conversion. The pioneer in this line was Robert De Nobili, an early seventeenth century Catholic Missionary of India, who lived in the attire of a Hindu hermit and established a monastery in Madurai to convert Brahmins. He attempted to place Christianity within the Vedic tradition which would appeal to the upper jatis. The old Nobilian legacy is still continuing. ⁶.

. The only historical record pertaining to the arrival of Saint Thomas is the book ‘The Acts of Thomas’. But this book does not mention the Malabar Coast. “Acts of Saint Thomas is a historical romance written in Syriac towards the end of second or by the beginning of third centuries.”7 In the history of social formations of ancient Kerala, it is interesting to see that up to the fourth century CE this land was occupied by the pre-Vedic settlements only⁸. So Nambootiri as a Hindu jati was seen only after the fourth century of CE. The Terisapalli [St. Theresa Church] Copper Plate Grant [Terisapalli Cheppedu] executed in 849 CE by Ayyan Atikal Tiruvatikal of Venadu during the reign of Emperor Sthanu Ravi (844-855) is the available oldest historical documentation linking Christianity to Kerala. But this grant was obtained by the foreign Christian merchants⁹. The first Christians of the Kerala may be the merchant community hailing from the new faith who settled here temporarily or permanently for business purposes. The Persian Christian migration was the prime reason of the growth of Christianity in Kerala. In addition to it the threat posed by the religion of Islam in the Persian region since 7^th century CE onwards through its Christian persecution caused the influx of Christian refugees to this land, supplemented to the Christian population of Kerala. Even after the Persian Christian migration the Christian population remained here as a marginal group/jati in this tiny region until the European occupation of this land. Several travelers’ accounts and British documents are referring to the emaciated conditions of the native Christianity. Only after the indiscriminate conversion of native jatis from sixteenth century CE onwards by the European Christian missionary bands resulted in the enhancement of the Christian population of Kerala to the present level¹⁰. Further more G. T. Mackenzie observes, Christians prior to the arrival of Portuguese, did not form the part of Travancore aristocracy. Pope Nicolas IV sent Monte Corvino, a missionary to convert India and China and he wrote to pope in 1306 that “There are very few Christians and Jews [in India] and they are of little weight”.¹¹. Thus the earliest migrant Christian population was numerically a negligible section. The natives regarded Christianity as another path, as well as an upasana system¹². Therefore it functioned here as an offshoot of Hinduism till the arrival of Portuguese. Even the names of the Christians were Hindu.¹³

After the arrival of the Portuguese, a large-scale aggressive proselytizing movement started in Kerala under the stewardship of a padre called Francis Xavier. His eight-year stay in South India changed the entire course of its history. In a short period, he was able to enhance the numerical strength of Kerala’s Christian population. He was no different from Mohammed Ghazini or Aurangazeb in the space of proselytizing enterprise. Francis Xavier was the man solely responsible for the establishment of the Inquisition Court in Goa in 1560, under which Hindu women were raped and burnt alive and Hindu temples were demolished¹⁴. The wrath of the Catholic Church that was started with Francis Xavier in Goa did not spare even innocent children of Hindu origin. This notorious religious court functioned in Goa till 1812. Francis Xavier once remarked, “I told the new Christians to demolish the shrines of the idols and saw to it that they crushed the images into dust. I could not express to you the consolation it gave me to watch the idols being destroyed by the very hands of those who so recently used to worship them”¹⁵. No doubt Francis Xavier was a mentally debased bigot. Thus the history of temple annihilation in Kerala starts with Francis Xavier in Travancore-Cochin. The first prey was the temple at Thevalakkara in Quilon district and Palluruthi near Cochin¹⁶. Another church demolished by the Christian fanaticism during the said period was the Church at Palayoor near Guruvayoor. Until the day of the collapse of the disputed structure at Ayodhya, the Palayoor Church authorities kept a board in front of the church which reads: “The church was constructed by St. Thomas after demolishing a temple”. [Now the board has been removed]. The last one of such demolitions took place in 1950, by setting fire to the famous Sastha Temple at Sabrimalai. In the Malabar region it continued unabatedly until the resistance movement organized in 1969 under the organizational umbrella of Kshetra Smrakshna Samiti by the renowned freedom fighter K. Kelappan [Kelappajee]. De Souza, the Portuguese governor, made a futile attempt to plunder the shrine at Thiruppathi is also to be remembered in this context. The Portuguese did not spare the Muslims of Malabar. The Sixteenth Century Muslim Arabic scholar of Kerala [Ponnani], Shaik Zainuddin, in his work Tuhafat-ul-Mujahiddin, mentions their plunder and destruction of mosques. They did not spare the Kerala’s Jews either: to escape the Portuguese persecution, in 1565 the Jews of Crangannoor escaped to places of Hindu dominancy such as Paravoor, Mala, Chennamangalam, Ernakulam, etc.

It is important to consider the information available from the work of C. M. Augur, an English Missionary cum the Resident of Travancore, to pencil in a correct picture of the Christian intolerance from the days of Padre Francis Xavier. According to Augur in 1816 C.E there were, in the Travancore State [now the part of Kerala], 19,524 temples and 301 churches for all denominations. But in 1891, that is after 76 years, the number of temples had come down to 9,364 and the number of churches had burgeoned to 1,116. ^[17]. It really a testimony to understand the depth and extent of extermination of Hindu culture during the colonial phase. While the Portuguese used force to the spread of the ‘faith’ British moved with education and legislation. The British insisted several native kings to nationalize rich temples in order to enhance their revenue. This resulted in the withering away [mercy killing] of several temples having less income which was once supported by the nationalized temples.

In the place of every demolished temples churches were sprang up. One such famous church was established in 1938 was at Malayattoor, near Adi Sankara’s birthplace. It was earlier a Siva temple. The revenue records of the old princely state of Travancore admit this fact. The temple was known to the locality as “Kurinchimudi Temple” [hill peak temple]. After the Christian occupation the name of the place was slightly changed to “Kurissumudi” [Mount of cross]. During the Sangam period the entire South India was topographically divided into five regions. The regions contained hills and mountains were called “Kurinchi“. Really the temple name was associated with its topography was conveniently changed with the ’sign of faith’ by the Christians after their occupation of the temple site. Considering the geographical area, the number of the temples set ablaze or knocked down in Travancore was proportionately much higher than that of temples demolished by the Muslim rulers of Northern India.

The Portuguese’s over enthusiasm to generate a Christian population in India was not born out of their ecclesiastical interest but of their political ends. It is very clear from their Latin American experiences. To generate a section that supports their political interest in India was the need. Hence the early Christians of Kerala fell in their trap. Earlier they supported them and later clashed with them. Their objectives well reflected in the subsequent disguised reform measures.

1. It is to create the way smooth for the establishment of Portuguese domination over Hindustan.

2. To establish Roman ecclesiastical authority over Kerala’s Christianity;

3. To destroy all its Hindu practices, rituals and traditions that were retained by the native Christians;

4. To extend the Latin Christendom to the soil of the Hindus.

All this intended to de-Hinduize the Malabar [Kerala] Christianity resulted in the Synod of Damper [Udayamperoor], 1559, and it was the graveyard of Syrian Christian Hindu morphology¹⁸. Thus the native Christian community reacted against their villainous designs and it resulted in the “Oath of Coonan Cross”¹⁹. It was a delayed response so it didn’t produced any desired results.

During the British period missionaries followed the policy of education and modernization of the natives. Missionaries and indologists together popularized the notion of ‘modernity’ and presented colonialism as the synonym of modernity. It was in the light of the history of this land. They realized the fact that to proselytize a Hindu is a quiet difficult task. To the Hindu, “every religion is a path that leads to God-realization. There is only one God which is called by various names and which is attainable to genuine seeker by sincerely following his own path. All the Hindu scriptures have upheld this view”.²⁰. That is why to a Hindu the question of conversion is immaterial. The obsessive eyes of the English missionaries were always in search of the weaker aspects of the targeted society and people. This is an observable fact that operates from the first century to the present day with some morphological difference only.

On the other hand it is easy to make a Hindu a non-committed Hindu through his schooling. Missionary enterprises through ages moved in this direction. Educational vision of the missionaries in pagan lands not only confined to modernization of its social fabric but to “get acquainted with the person of Jesus Christ and His Gospel” by the youths outside the Christian faith²¹. This is nothing different from the ‘Pauline’ strategy of the first century that successfully experimented in Athens. It can be made clearer by quoting St. Paul, “For I walked through your city and looked at the places where you worship, I found an altar on which is written, ‘To an Unknown God’. That, which you worship, then, even though you do not know it, is what I now proclaim to you”²².

The colonial and subsequent missionary activities are not finishing with mere change of faith but its far reaching consequences are still confronting by the Hindu populations particularly of Kerala and North Western regions. No doubt, the history teaches that any small change in the demographic pattern will be a threat to the national integrity. The number of Muslim population in India in 1901 was 2,91,02,000, but thereafter in 1941 this population got a growth of 68.24 percent and reached it at 4,26,45,000. So they demanded an exclusive state for the Muslims. In 1940s Muslims has only 13.38 percent share in the Indian population but it established that it was sufficient to demand a separate state for them. Regions like the Northeast secured an upper hand to the Christian population in the 1960s [1961 Christian population: 52.97 % & in 2001: 85%], hence demands their severance. Like wise any slight regional imbalance due to the changes in the religious equilibrium will endanger the nation.

Before the political and economic strength of the organized religions of Kerala the divided Hindu is subjected to the extinction syndrome. Even though Hindus are numerically predominant, the vote bank politics kick them out of the political processes of Kerala. Religious minorities vote is very decisive to all political parties of the state and are very particular to sacrifice the Hindu interest before the religious minorities vested interest. From much applauded land reforms to the educational reforms the Hindu interest were sabotaged. Now the 55 percent of the Hindus population of Kerala controls 11.11 % of the total bank deposits. On the other hand 19 % Christian community commands 33.33% and 25% Muslim population retain 55.55 percent.

Non Resident Keralite [NRK] remittances as well as the income from commercial crops cultivation are the main source of the income of the state. The number of the NRKs during the period 2005-06 was 3, 65,293. Of which, the 82.5% are in the Gulf countries. Of the total Gulf country workforce during the reported period, 49.5% were Muslims and 31.5% were Christians. The Hindu share in this sector is only 19% only²³. 60.5% of the total NRK remittance is the contribution of the minority communities²⁴. Again the total NRK remittance is 184.65 billion rupees and it is equivalent to seven times of the state government receipts as centre budgetary support or fifteen times of the earning from the cashew export or nineteen times of the states marine export. The annual average remittance per house hold is also shown wide imbalances. A Marthomma Christian share is Rs.26, 098/-, a Muslim is Rs.24, 000/-, a Hindu is Rs.6, 134/- and a Hindu SC is Rs725/ ^[25]. On the other hand the average land holding of a Christian family of Kerala is 126.4 cents and of Hindus and Muslims are 69.1 and 77.1 cents respectively²⁶.

In the industrial sector 30% and 35% are under the control of the Muslims and Christians respectively. In the agriculture sector Muslims holds 23% and the Christians hold is 40%. The trade and commerce sector Muslims and Christians correspondingly holds 40% and 36%. Conversely the whole jatis of Hindu’s hold in the segments such as industrial is 28%, in agriculture is 24%, and trade-commerce is 22%. Don’t forget the fact that certain weakest Hindu jatis shares in the above sectors may be zero²⁷. The Hindu population of Kerala as per the 2001 census is 56.2%. Of them 5.5% are farmers and 18.3% are farm labours. The Muslim population as per the latest census is 24.7% and among them 6.1% is farmers, 11.8% is farm labourers and one among the three families has an overseas employed person. The 19.1% Christians are the most blessed and 12.8% of them are farmers and 11.2% agricultural labourers. The numbers of BPLs are too high in Hindu jatis. It is 39.3 lakhs amongst the Hindus. On the other hand it is 24.7 lakhs and 8.2 lakhs respectively amongst the Muslims and Christians²⁸.

Before the growing strength of Semitic religions the Hindu identity itself is in danger at certain parts of the country. This situation further advances to several new states by taking advantage of the changed political situation of India. Under the shield of certain constitutional rights the minority religions labouring to enhance its numerical strength by ignoring the fact that all other sections has the right to protect their religions, faith and cultural identity. If this trend continues unabatedly for another half a century the Hindu nation may shrink to be a concept of the past.

End notes

1. V. Balakrishnan, History of Syrian Christians of Kerala, Trissur, 1999, pp 75, 76

2. C. M. Augur, The Church History of Travancore, 1902, Kottayam, pp 7, 8, 9.

3 Ward [Lieut.] and Connor, The Survey of Travancore and Cochin States, Trivandrum, 1863, pp 146, 147

4. Catholic Encyclopedia on CD-ROM, http://www.newadvent.org

5. Ibid

6 Titus George, Why must it be Vedic identity? The New Indian Express, Kochi, 25 September 2000.

7. The date of the journey of Saint Thomas is not mentioned in this book. The book tells us that Thomas started from Jerusalem spent a few time in Syria and reached Afghanistan. Its ruler was Gondophernes. Thomas converted the ruler and his brother. Thereafter his journey was to Mazda where there he became martyr. See The Saint Thomas Christian Encyclopedia of India, Vol. 2, Trissur, 1973, p 3. Three fragments of the Gospel of Thomas in Greek, dated about 200 CE, were found in Oxyrhyncnus, Egypt, at about the turn of the last century and a full text in Coptic, dated 350 CE, was found near Nag Hammadi, Egypt. See New Theories in Bible Research, John Dart, Indian Express, dated 9^th April 1978.

8 P. K. Gopalakrishnan, Kerala Samskarika Caritram, 1991, Trivandrum, pp 206 –211

9. This Copper Plate contains a land grant to Christian community of Quilon for the construction of Teresa Church. A. Sreedharamenon, Survey of Kerala History, Kottayam, 1970, p100.

10. C. M. Agur, Church History of Travancore, Kottayam, 1902, pp 7-9

11. G.T. Mackenzine, Christianity in Travancore, Trivandrum, 1901, p 8

12.P.K.Balakrishnan, Jati Vyavstituoum Kerala Charitravoum, Kottayam, 1983,

p 345 ff

13. See Thazhakadu Church Inscription of Chera King Rajasimha, [1028-1043 C.E]

14.Kanayalal. M.Talreja, Holy Vedas and Holy Bible, New Delhi, 2000, p 170.

15. Francis Xavier in a letter to the Church authorities in Portugal explains his joy and consolation while Hindu idols were destroyed. See V. Balakrishnan, op cit, p 105 & Kanayalal M. Talrej, op cit, p 18.

16.T. K. Velupillai, The Travancore State Manual, Vol. II, [1940] Trivandrum, rpt. 1996, pp 174,175 & A. Sreedharamenon, op cit, pp 228, 229.

17. C. M. Augur, Church History of Travancore, Kottayam, 1902, pp 7, 8, 9.

18. P. Cheriyan, op cit, p 68 & Missionary Register from 1818 to 1817, pp 101-115

19. It is because of the pull caused through the coir rope the Cross curved down. In Malayalam Coonan mean curved or bent. The meaning is “Oath of Bent Cross”.

20. Rg Vedic messages of “eakam sat vipra bahutavatanthi” the centre of Hindu religious approach. See, P. Parameswaran, Hindutva Ideology – Unique and Universal, Chennai, 2000, p 7.

21. “Education is an integral part of our mission to proclaim the Good News to every creature”. See C.M.I Vision of Education, [A policy statement published by Carmelite of Mary Immaculate] Cochin, 1991, pp 1, 6.

22. Paul, the Apostle of Christ, The Acts of the Apostles, New Testament, Chapter XVII, Aphorism: 22.

23. See Economic Times, 19 May 2003

24. See K.C. Zachariah & others, Study, report published in ‘The new Indian Express’, Kochi, 22 July 2003.

25. K. C. Zachria & S. Irudayarajan, CDS Study, New Indian Express, Kochi, 16^th July 2004

26. Kerala Padanam, Kerala Sastra Sahitya Parishad, Kozhikode, 2006, p 54. [Kerala Sastra Sahitya Parishad is a Marxist party organization.].

27. K. C. Zachariah, CDS Study, report: The New Indian Express, Cochin, 16^th July 2004.

28. Kerala Padanam, op cit, p 54

Karunanidhi criticises Hindu practice of sporting 'tilaks'

PTI
First Published : 05 Nov 2008 11:59:00 PM IST

CHENNAI: Flaying the Hindu practice of smearing ash or saffron or sporting a 'tilak' on the forehead for yet another time, Tamil Nadu Chief Minister M Karunanidhi on Wednesday questioned the need for "such things in a country which preached equality of all religions."
Karunanidhi also questioned the rationale behind Brahmins wearing sacred thread. "What is the need for these things in a country that has accepted all religions and preached equality of the same," he asked in a poem penned by him in the wake of caste-related violence in Madurai yesterday in which one person was killed in police firing.

He had on earlier occasions also ridiculed the practice of smearing ash or saffron on the forehead.
The DMK chief had made similar remarks on certain other Hindu customs earlier and described Hindus as "robbers". But later he clarified that he meant Hindus were robbers "who stole hearts".

In the height of the Sethusamudram controversy, he had described Lord Ram as a "drunkard" and wondered whether he was a qualified engineer to have built the Ramasethu.

In the poem, Karunanidhi described truth as God, adding that all people were equal before God and described as "ignorance" those who were not aware of it.

"Caste differences are the offshoot of the branches called differences based on religion... lets chop off not only the branches but also uproot the tree to witness the emergence of a beautiful concept called equality," he said.

He also described as useless the face-off between believers and non-believers on the concept of God and said there was no point fighting over which faith was supreme.

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