STONE INSCRIPTIONS SPEAKETH

STONE INSCRIPTIONS SPEAK

 N.Nandhivarman

Monuments, Inscriptions and copper plates speak. They reveal the past. Epigraphists unearth history hidden in these. There are around 535 stone inscriptions found out till date which includes Sanskrit (4), Kannada (2), Latin (1), French (2), Armenian (1) and most of the ones in Tamil. Late Pulavar Kuppusamy and Villianur Venkatesan did the compiling of these epigraphs. Professor Vijayavenugopal Senior Research Fellow of the Epigraphy Section of Ecole Francaise D’ Extreme-Orient of Pondicherry had translated these and a new book is on the anvil.

For more than 1000 years of our history could be traced in these stone inscriptions.  The rule of Rastrakooda king Kannaradevan comes to light through 16 inscriptions. Similarly sixteen Chozha Emporers have ruled Pondicherry region, which is recorded in 220 inscriptions. Eight Pandyan kings (18), Two later Pallavas (13), Thirteen Vijayanagara Kings (27) and under Sambuvaraiyer (3) are the break up of the total 535 stone inscriptions found in and around Pondicherry.

Almost all major villages of Pondicherry and Karaikal regions have these inscriptions namely Thirubuvanai (188), Madagadipattu (83), Thirunallaru (51), Villianur (50), Thiruvandarkoil (42), Bahour (45), Pondicherry (30). In Karaikal region at Karaikal (10), Thirumalairayanpattinam (6), Nallambal (7), Mathur (1), Nedungadu (1), Sethur (3), Sorakudi (1), Melponsethi (1) Pandasozhanur (7), Thirukanji (3), Kariamaniccam (2), Keezhkasakudi (2), Melkasakudi (1) and Dharmapuram (1).

Coming to recent past a monument of a brave soldier reminds us about the year 1778 when Pondicherry was under siege by the British. The brave sons of Pondicherry with only 1000 soldiers defended their soil fiercely against the 24,000 attackers. An isolated commemorative stele of a brave Englishman Captain Aug de Morgan killed by the French artillery on 11 th October 1778 stands on a barren terrain near Jipmer Hospital. This monument reminds us of not only the bravery of Pondicherrians but also their nobility to pay due respects even to the enemy warrior.

Another Tomb of Pauline de Kerjean nephew of Dupliex, a little girl who served in the Deccan wars epitomizes brave French womanhood.” The skulls, bats and tibia are symbols more sinister than comforting flames that represent the eternal soul,” writes M.Bourdat, Professor of Literature in Lycee Francaise.

The Annual Reports of Indian Epigraphy 1887-1905 is the first of its kind in Indian subcontinent on listing out the various stone inscriptions. J.Burges, the Director General of Archaeological Survey of India and E.Holtzsch, the Epigraphist of the Archaeological Survey of South India are the pioneers who laid down the foundation for epigraphic studies. In French India at the same time French scholars have unearthed many stone inscriptions. Jouveau Dubaille found a stone monument in the garden in front of present day Raj Niwas which speaks about the fortifications on the shore together with“Port Marine” built by Joseph Françoise Dupliex, the Governor of Pondicherry.

While these speak about recent history stone inscriptions are useful to know how this area was ruled. Though 535 epigraphs speak about various rulers at most of the period Pondicherry was part and parcel of Nadu Nadu, which means middle country. There are historical reasons for this region to be called as Nadu Nadu. The Pallava rule did not extend up to Pennaiyaaru and Chozha rule was up to Vellaru. In between these around 10 small states were there such as Vanagoppadi, Singapuranaadu, Oymanaadu, Vesalipadi nadu etc. These areas ruled by small states were called Nadunadu. The Saivite book of hymns Thevaram calls the pilgrimage centers in this region as Nadu Naattu thirupathigal.

From these inscriptions we understand how the territory was divided into Mandalam, Kottam, and Kootram similar to District, Taluk and Panchayat. The subdivisions for purpose of revenue have been divided into 28 valanaadugal. Athiraja valanaadu was named after Rajathirajan I. This comes to public notice while epigraphists found this inscription at Tirunallar which belonged to the regime of Rajendra II.

The book by the Ecole Francaise D’Extreme Orient had generated lot of interest among public, as they were hoping that this book will throw more light on how this region was ruled and what were the social customs prevailing during that period etc. For instance in one inscription dating back to 1000 years in Bahur the word untouchable (Theendathagar) is used, wherein the tank desalting work was forbidden to untouchables since that water reaches the deity. That may be the first instance of that word being used, scholars opine.

Anyhow stones reflect the societal practices of those days be it good or bad. A true historical perspective emerges, and Pondicherrians come to understand their region more with scholars throwing more light.

[Courtesy: New Indian Express dated: 16^th April 2005]

THE TAMIL FRENCH LITERARY CONNECTIONS

THE TAMIL FRENCH LITERARY CONNECTIONS

 N.Nandhivarman

Thiruvalluvar's Thirukural is Tamils pride and everybody's guide in life. Secularism, essence of our constitutional principles springs from each and every couplet of this great treatise of wisdom written 2000 years ago. And Sir C.P.Ramasamy Iyer places a befitting tribute to its grandeur on record. In his preface to the French Translation of Thirukural Sir C.P.Ramasamy Iyer says " It has been rightly remarked that the Kural addresses itself to all classes and communities, and indeed to the whole human race and charges itself with the promulgation of virtue and of right conduct in the guise of familiar and friendly advice. In a series of pithy maxims, it lays down rules of universal acceptability dealing with most of our domestic and social problems and situations. In the well known words of the philosopher, Spinoza, it is written sub specie eternitate though characterized by tenderness and comprehensive human sympathy, human life and love in all their forms as well as the regular of existence in the social and economic fields are alike dealt with on the basis of practical spirituality".

Thirukural, the secular book on morals had been translated in many languages and is next to that of Bible in the number of such translations. The French version of Thirukural rendered by a great littérateur Mr.Gnanou Diagou had fascinated many scholars. It is a matter of pride to all Pondicherrians that Mr.Gnanou Diagou is one of the illustrious sons of this soil having earnt a name and fame in the 19th century.Thirukural had been translated into the following languages. 1) Burmese Mr. Myo Thant, Thirukkural 2) Chinese Mr.Chi Eng Hsi, Thirukkural (1967) 3). Czech Mr. Kamil V Zvelebil, Thirukural (1952-1954 4) Dutch Mr. D.Kat, Thirukural (Netherlands, 1964) 5) Fiji, Mr.S.L Berwick, Na. Thirukkurala, 1964) 6) Finnish Mr. Aalto, Pentit, Kural - The Ancient Tamil Classic (1972) 7) German Albrecht, Fenz and K. Lalithambal: Thirukural von Thiruvalluvar aus dem Tamil, Madurai (1977), Mr.A.F Cammera, Thirukural Leipzig (1803) Mr Karl. Graul, Der Kural des Thiruvalluvar, (London 1854), Mr. Karl Graul, Der Tamu lische gnomes dichtar Thiruvalluvar, (Leipzig, 1865) Mr.Frederick Rickert Thirukural, selections, (Berlin, 1847) Mr. William and Norgate, Der Kural des Thiruvalluvar, (2nd ed, London, 1866) 8) French Ariel, M, Kural de Thiruvalluvar (traduits du tamoul), Paris, 1848, Barrigue de, Fontaineu, G, Le livre de l'amour de Thiruvalluva, Paris, 1889, Danielou, Alain, Thiruvallouvar Kural, Pondicherry, 1942, Jacolliot, Louis, Kural de Thiruvalluvar, (selections) Paris, 1767 Lamairesse, M, thirukural in French, Pondicherry, 1867) 9) Latin Graul, Charles, Kural of Thiruvalluvar, Tranquebar, 1866 Veeramamunivar, Thirukural (Books I and II), London, 1930 10) Malay Ismail, Hussein: Thirukural sastera kalasik Tamil yang, Kuala Lumpur, 1967,Ramily Bin Thakir Thirukural (in verses), Kuala Lumpur, 1964 11) Polish Umadevi, Wandy Dynowskiev, Thiruvalluvar Kural, Madras, 1958 12) Russian J.J Glazov and Krishnamurthi, A, Thirukural, a book on virtue, politics and love, Moscow, 1963 Glazov, Thirukural in couplets with illustrations, Moscow, 1974 13)Swedish Frykholm Ingya, Thirukural, Uddavalla, 1971. The list is incomplete. The complete list of languages in which Thirukural got translated is yet to be compiled.

The irony is we live in an age of information technology where at our fingertips we should keep these facts. Many authors will boast that next to Bible the only other book that was translated in many languages is Thirukural. Yet none bothers to compile the data of all such translations undertaken and books published in various languages. Let scholars and institutions start compiling such lists, uploading in the Net to enable all Tamil lovers easy access.

Particularly Pondicherry with all its connections with France and with prestigious institutes like French Institute functioning here it will be appropriate that better coordination exists between Pondicherry University, Pondicherry Institute of Linguistics and Culture which hopes to become a deemed University soon and other Tamil scholars well versed in both the languages. A great bilingual scholar Desigam Pillai in his book Tamizhagamum Frenchukararum dutifully records the services of scholars who promoted cultural exchanges with zeal. The Jesuits priests who came here to propagate their religion learnt Tamil and for the purpose of their kinsmen to understand the nuances of Tamil they wrote many books in French. The services of Mr.Boucher (1655-1732), Mr.De la Lane (1669-1746), Mr.Bouze (1673-1735), Mr.Gargam (1690-1742), Mr.Calmette (1693-1740), Mr.Coeurdoux (1699-1774) in writing books to help French acquire proficiency in Tamil, is thus listed by Desigam Pillai. Mr.Desigam Pillai, a lawyer and Tamil scholar also mentions the names of those who learnt Tamil. Mr.Perrin (1754-1820), Mr.Maguy (1758-1822), Mr.Dubois (1770-1848), Mr.Dupuis (1806-1874), Mr.Mousset (1808-1888), Mr.Legouste (1880-1863), Mr.Lap (1834-1893). These lists may be tiring to normal readers. But it is a list to be remembered to understand the cultural fraternity that developed between the French and Tamil-speaking peoples.

Many scholars who collected the Tamil manuscripts and palm leaf texts during their stay in Pondicherry had given them to the Bibliotheque Nationale de Paris. Even now in many homes including this writer there remains palm leaf texts ravaged by time. It is high time that academic institutions in the soil of Pondicherry and the Governments here that speak of heritage engage in a quest to collect all such texts, digitalize them and microfilm such rare collections hidden in Museums of both countries and private homes. Messrs.Mousset and Dupuis wrote the Dictionnaire Français Tamoul (French Tamil Dictionary) running into 1270 pages and a Dictionnaire Tamoul Français-2 Vols. (Tamil French Dictionary) running into 1660 pages. Mr.Jules Gordin who came from France to contest an election here for the house of elders and who became a French Senator took steps to start Tamil section in the Paris University. The dream came true in 1879. From 1890 in the Ecole des Langues Orientales Tamil classes became a reality. Mr. Vinson Julien wrote a grammar called Manuel De La Language Tamoule Grammaire, Texts, Vocabulaire ,and Mr.P.Lap, A Brege De La Grammaire Française Tomoule.Mr.M.J.Baulez wrote on colloquial Tamil Méthode De Tamoul Vulgaire

These are the pioneers and many authors who succeeded them had laid down firmly the path of inter cultural exchange and language fraternity. To a layman it appears that in the post independence era, these exchanges have mellowed down, and an impetus is needed to reactivate the vigour with which Tamil was welcomed with open arms by French. The entire French literature must be translated into Tamil and vice versa. The unfinished agenda must be undertaken with renewed interest. Before the old generation that had mastery over both languages bids adieu to earthly existence, these unfinished tasks must be taken up with urgency, while for younger generations the need to nourish this cultural legacy left between the most lovable languages on earth, becomes a quest with thirst for knowledge.

POONGODI PARANGUSAM

Kalai maamani POONGODI PARANGUSAM

N.Nandhivarman

Poet’s daughter being a Poet is rare, usually such tradition lacks continuity. But thedaughter of Late Poet and Parliamentarian Puthuvai Sivam has established her credentials as a Tamil Poet who had won the prestigious kalaimaamani award for the year 2004-2005 for language and literature. Poongodi Parangusam is an educationist who gave up her career to devote more time to her family. But the passion for writing did not dry in her. In most of the cultural meetings one could notice her either delivering speeches or rendering poems.

Poongodi a postgraduate teacher worked in various schools from 1964 to 1996 the last being Government High School Reddiarpalayam. She had other roles to perform at home as mother of three children and wife of an industrialist Parangusam. Her father S.Sivapragasam, known as Puthuvai Sivam was Rajya sabha member in seventies. At that time she wedded Parangusam and her marriage was performed by then Tamil Nadu Education Minister Navalar Nedunchezhian. It is no surprise because her father an ardent disciple of Pavendhar Bharathidasan was following the tradition of self-respect marriages. But when it came to the marriages of her children she kept up that tradition in midst of changing times. Her daughter Tamizharasi a dentist married Senthil Kumar a dentist. Her second daughter Ezhilarasi an architect married Sridharan another architect.

" The fore thought to give green signal to these love marriages among persons of same profession shows Poongodi as a modern mother. The most surprising part is her second daughter Ezhilarasi’s marriage in a Namboodri family of Kerala, yet she conducted the marriages as self respect marriages only," says Durai Malirayan a poet of many epics.

Having accomplished her family tasks she took voluntary retirement and then she faced many legal battles with the land mafia and undeterred she fights against heavy odds. All these experiences brought out a poet activating her inner voice. She started writing poetry particularly the traditional poetry with meter. " There are many who write modern verses. But to write poetry following the rules of Tamil grammar is a daunting task. And Poongodi does her poetical work with meticulous care and powerful articulation " opines Professor Ilamathi Janakiraman of Pondicherry University.

As a recognition of her works the Department Arts and Culture of Pondicherry government had conferred kalaimaamani award for language and literature. Her recent book Vanna Vilakkugal which means colorful lights is a hit among the Tamil audiences. The themes she had chosen to write poetry is varied and remarkable. She stresses the need for Tamils across the globe uniting to uphold their language and culture. Poongodi records her voice on feminism. Her poems include current governmental schemes like the Tank Rehabilitation project executed with European Commission’s assistance. She had written poems on Bharathiar, Bharathidasan, Deveneya Paavanar and Late K.Kamaraj. Among the list of personalities glorified in her poems is the Chief Minister Rangasamy whose simplicity and down to earth approach finds special place in her poetic portrayal.

In the preface to her book Santhapaamani Aranga Natarasan says "To me it seems she is the first Feminine Poet who had rendered A book of Poems composed in accordance with Tamil grammatical rules and meter" Poongodi Parangusam had not even left the India shining campaign of last elections untouched. Her poetic criticism on the un-kept promises of politicians election after election echoes general public opinion.

As she backs her husband in his dual role as agriculturalist and industrialist, her poems stress the importance of farming sector and the need to bring cheers to the tillers and toilers of soil. " The award given to me has made me conscious of my contributions to society and I am writing on the President A.P.J.Abdul Kalam’s dream of seeing India a Super Power by 2020. It will be my humble token of respects to that great visionary" says Poongodi Parangusam with eyes on future.

Courtesy: New Indian Express dated :27.08.2005

DANCING PEACOCK FROM SWITZERLAND

DANCING PEACOCK FROM SWITZERLAND

 N.Nandhivarman

Ms.Mangalanayagi Vasanthakumar visited Pondicherry last weekend as a cultural ambassador from Switzerland, the land of her domicile since 1992 after having been uprooted from the war torn Srilanka. She lost her parents in her early teens and went to Switzerland to live with her brother and married a close relative Vasanthakumar. She is running a dance school in Luzern area of Switzerland. Along with some other dance teachers is keeping the Tamil dance tradition alive in Switzerland.

Rabindranath Tagore lamenting on the decline of Bharathanatyam in India once said "Lord Siva gave his dance to Indonesians and left India only with his ashes". But like a phoenix out of ashes, this dance regained life in TamilNadu and now as torchbearers of Tamil culture, Indian and Srilankan dancers are nourishing this tradition in whichever country they live.

Anusha (Zug), Mathivathani and Gnanasundari (Zurich), Bhavani (Basel), Chandravathani (Berne), Nimalini (Zug), Anusha (Berne), Fedolina (Winterthur) and Meena (Olter) are the dance teachers teaching dance to girls of Tamil parents and of Inter-country marriages. Every year these teachers are sending their students to participate in the 4-day programme during the Easter holidays, which will be held at Solothurn to select a " Natya Mayil" which means dancing peacock. Nearly among 700 participants the talented artist will be chosen for the award.Bharathanatyam is the traditional Indian dance form, which is narrated in the 5560 couplets of Bharatha’s Natya Sastra. Slowly this dance instead of being practiced by one and all became confined to temples and devadasis. At that point of time it was known as Sathirattam in Tamil. During the days of freedom struggle attempts were made to involve women from all strata of society in practice of this dance. Krishna Iyer, an advocate who used to play women’s roles in dramas wrote about Dance and Health. He stressed the need for dancing ones way to sound health. Heeding to his appeal, the daughter of Ganapathy Iyer one Miss Kalanithi staged her performance in 1938, which was considered revolutionary in those days. Sathirattam became known as Bharathanatyam and almost 7 decades are over with such name change and now everyone practices this dance form. It is a sign of liberation of women. And in keeping this dance tradition alive Mangalanayagi is performing a laudable role in Switzerland. This year from Pondicherry Kalaimamani K.Rajamanikam and Thirumudi Arun went to Switzerland to provide live music for the dance competition to select the dancing peacock awardees for 2005. Thirumudi Arun is the last son of Late Thirumudi Sethuraman Chettiar former M.P and a great philanthropist . Both artists came home deeply impressed by the work done by Ms.Mangalanayagi. And Mangalanayagi underwent further refresher course in dance under the guidance of Kalaimamani Rajamanikam. Mangalanayagi originally learnt dance in Jaffna from Padmini Selvendrakumar and underwent 5 year training by Sivajini Srikandarajah. In addition she had finished 3-year diploma course in Fine arts under the Jaffna University.

Her current guru Kalaimamani K.Rajamanikam started his dance school Sangeetha Salangai Natyalaya in the year 1992. His disciples so far had staged 27 arangetrams. Kalaimamani Rajamanikam got training under the illustrious Thanjavor KP Kittappa Pillai and from Annamalai University Isaimamani diploma. He had staged the dance dramas titled Puratchi Kavi, Veera Thaai and Oru Karsilambu Niyayam Ketkirathu based on Silapathigaram epic. Currently he is choreographing the dance drama Arunkalaiselvi Aayi, scripted by Poet Jayarayor, who is known as silver-tongued poet of Pondicherry. This dance drama is about Aayi who laid the foundations for drinking water supply to Pondicherry.So far he had trained around 150 students who got married to grooms from overseas and in Europe he has many disciples of his school.

Sangeetha Salangai Natyalaya of Pondicherry on 17 th July 2005 in a function conferred the title Kalaignanamani on Mangalanayagi. The Speaker of Pondicherry Legislative Assembly M.D.R.Ramachandiran conferred the title and Former Minister K.Lakshminarayanan felicitated the artist. It is recognition for her services in Switzerland, and Pondicherry keeping its cosmopolitan outlook honours talent from whichever part of the globe.

 While acknowledging the award with humble thanks, Mangalanayagi Director of Salangai Narthanalayam said " Switzerland’s International Institute of Tamil Arts in Zurich is holding trainings and classes in Dance, Music both vocal and instrumental and accords seven grades in selection of artists. There is specified syllabus for every grade and students have to prove their mettle in theory as well as practical. These courses are taught through Tamil medium of instructions" Thus apart from private initiative collective steps to nourish Tamil Dance and Music contributes to the preservation of cultural heritage. Timely warning by Tagore had awakened Tamils and they are keeping their tradition alive.

[Courtesy: New Indian Express : July 23 / 2005]

PALLAVA ICONOLOGY A STUDY

PALLAVA ICONOLOGY A STUDY

 N.Nandhivarman

 

The Ecole Francaise D'Extreme Orient[ EFEO] is a place where silently lot of research is done but it is all  in French. "To know about all Saiva agamas one had to go to Paris University which had done extensive and intensive research", says Dr.Vijayavenugopal of the Epigraphy section of this French Institute." There are lots of Tamil scholars knowing French, but they don’t translate all these researches into Tamil. This results in French people having better knowledge on our culture than we” he says. As I frequent this institute I found the photographers Ravindran and Ramasamy Babu equally knowledgeable on all Temple Art of Tamil Nadu. They were showing in computer screen a pillar with a sculpture, and a young French lady immediately said it is from Kailasanatha temple of Kanchipuram. I was dumbfounded. Most Tamils may have visited temples, but just by seeing a sculpture they wont be in a position to recapture its identity and history.

 [The idol of Lord Nataraja in a different posture at Kailasanathar temple]

I got introduced and enquired about her mission. She is Valerie from Paris University who had come all the way from France and had stayed here at Pondicherry for 8 months. Miss Valerie is doing her PhD on Pallava iconography under the guidance of Ms.Nalini Balbir who works at University of Paris. Ms.Nalini Balbir, her Professor is specializing in Jainism. She had sent her two students to stay in Pondicherry to undertake researches. That is how Valerie, a French girl had come here. Another Srilankan Tamil girl Udaya Velupillai is doing research on Sirkazhi temple. It is needless to say that Mr.Jean Deloche took 6 years to do a research on Gingee. The time taken, efforts put in to make a research and the dedication of these scholars makes them excel in their findings. In another rare feat to the team of scholars is that the 11,000 manuscripts collected meticulously and preserved by EFEO Pondicherry had been declared last week as world heritage having been accepted by UNESCO.

Miss Valerie says that the " Pallavas invented new iconography in 7 to 8 th centuries, which never existed before. According to Miss. Valerie it is the beginning of South Indian iconography. Of particular mention is that of Saivite iconography for which no parallels are found in the North India. But when it comes to Vaishnavite iconography we find similar evidences in North India. The best of Pallava iconography belongs to the period of Rajasimha Pallaveshwaran. Kailasanatha temple of Kanchipuram is a temple with very rich evidences of art”.

 The idol of Lingodbhavar at Kailasanathar Temple Kanchipuram may appear to be depicting a myth about ego clashes between Hindu pantheons of gods. It shows Lord Shiva coming out of Lingam and Lord Vishnu in Varaga form digging the Earth to trace his feet. Lord Brahma assumes the  bird form of “annaparavai”.

And goes to find Lord Shiva’s  head.  In midway he returns with failure, whereas the efforts to reach his foot also did not bear fruit. Explaining the inner meaning of this myth it is said Brahma denotes mental power and Vishnu physical power. The message of the sculpture is that you can’t reach god by either mental power or physical power. This narrative panel of mythology is a remarkable piece of Pallava art.

A picture or sculpture is worth a thousand words. Iconography is the traditional art of portraying figures in pigment that symbolically mean more than a simple depiction of the person involved. Icons have been used by different religions including Hinduism, Buddhism, and Christianity. “In the case of the various Hindu gods almost everything is considered symbolism. The figures are blue-skinned (the color of heaven) with multiple arms holding various symbols depicting aspects of the god (the drums of change, the flower of new life, the fire of destruction, etc.). The many heads, eyes, feet, and arms do not have to be taken literally” opined a scholar. Iconography had grown into a new science called iconology. Nowadays study is devoted to all hidden aspects and meanings with the origins of such art forms, hence new name of iconology gained currency.

Soviet scholar Sergei Tokorav in his History of Religion writes “The cult of cross has nothing to do with the supposed instrument used for Christ’s execution. The Romans did in fact crucify people on crosses but they were in the form of letter “T”. The Christian cross was extremely an ancient symbol that can be found in Egyptian, Cretan and other art work. Its origin is hard to establish, but it is certain that cult of cross had nothing to do with the legend of the crucification of Christ”.

 As in West in India too nowadays scholars are looking for hidden meaning and roots of various symbols in the art. The snake on Lord Shiva denotes the Snake cult of the early Naga society. There is a debate among scholars about the origins of Saivism. One school claims it emerged from the lost continent of Lemuria. Other school argues that it came from Kashmiri Saivism.

 Near Baroda there is a place called Karom, which is shortened form of Kayaroganam. It is from this place, a sect of Saivism Kayaroganam emerged. In Tamil Nadu  Nagapattinam is called Thirunagai Kayaroganam., indicating the spread of that sect here. Kaya aroganam, indicates we have to reach upwards to God. Kaya avaroganam means God descending to Earth. These two sects of Saivism differ on this point. From this sect the musical term aroganam and avaroganum came, says Dr.Vijayavenugopal. There is also an opinion that Chola emperor Rajarajan brought pasupatham sect of Saivism from North.

 All these researches done in French will help Miss Valerie get a doctorate from Paris University. She refuses to talk about her research thesis, which is justifiable. But after this  thesis is submitted until it gets translated in English and Tamil, people of Pondicherry or Tamil Nadu will have to remain in dark about its content. The time difference will result in Tamil scholars lagging behind in updated knowledge on iconology.

 

 

Courtesy : July 2nd of 2005

எனக்கு கடவுள் ஆன தங்கை மகள் கனிமொழி

என் கடவுளை நான் பார்த்து விட்டேன் என்றாள்

தாத்தா   பெரியார் சாமி  கும்பிட மாட்டாரா என்று நான்கு வயதில்  என் வளர்ப்புப் பேத்தி சுபலட்சுமி கேட்டாள்.  மாட்டார் என்றேன்.அண்ணா சாமி  கும்பிட மாட்டாரா என்றாள் அடுத்து.மாட்டார் என்றேன் ஏன் தாத்தா ? என்றாள் விடாமல். கடவுள் இல்லையடி என்றேன். அப்போ கோவிலில் இருப்பது சாமி இல்லையா என்று வினா தொடுத்தாள்.  அது சிற்பிகள் செதுக்கிய சிலை , சென்னை போகும் போது மகாபலிபுரம் அருகே பார்ப்பாயே என்றேன். அப்போ வீட்டில் இருக்கும் சாமி ? அது ஓவியர்கள் வரைந்த கற்பனை ஓவியம் என்றேன்.

சாமியே இல்லையா என்றாள் விடாமல். கடவுள் இருக்கிறார் , அவரை யாரும் பார்த்தது இல்லை . கண்டவர் விண்டிலர் விண்டவர் கண்டிலர் என்று பழமொழியே இருக்கு என்றேன்.

சற்று யோசித்தாள். என் கடவுளை நான் பார்த்து விட்டேன் என்றாள் . யார் அது என்று கேட்டேன். நீதான் தாத்தா என் கடவுள் என்று நான்கு வயதில் சொன்ன சுபலட்சுமி போஸே கொடுக்கச் சொன்னால் மூன்று வயதில் பெரியார்-அண்ணா படம் முன் நின்று படம் எடுக்கச் சொன்னாள்.  அந்த அன்பில் கரைந்து போனேன்.

The Citadel of Saiva Siddhantha and Ceylonese Scholars

The Citadel of Saiva Siddhantha and Ceylonese Scholars

N.Nandhivarman

The French India had attracted steady stream of scholars, though the names of Aurobindo and Bharathiar are popular, still there remain many who have to come to light. The Ceylonese connections to Pondicherry and the scholars of Saiva Siddhantha who landed here in pursuit of knowledge is one field that has to be researched further. Srilanka was then known as Ceylon and from Jafna Pandit Thenkovai S.Kandiah Pillai landed in Pondicherry and edited a weekly on Saiva Siddhantha. “Vittagam” which means the mind of the seed brought out for 3 years from 30.11.1933 was priced “one anna” which carried the title in French along with Tamil. Apart from the philosophical editorials, which formed a major part of the 8 page weekly publication, there is much news about the socio political situation of those times.

The Assembly of French India known as Conseil General was inaugurated on 25.11.1933 around 4 PM in the Municipal buildings amidst huge attendance by people. The French Governor George Bourret in his inaugural speech lamented at the lack of adequate education to the children from 6 to 13 years and urged the members of the assembly to improve the infrastructure of school education.  He expressed grave concern over the total neglect of Tamils in learning their mother tongue and in imparting education to their children in Tamil. George Bourret stressed that Tamil medium of instruction must be made compulsorily and higher education in Tamil must be improved. He felt that degrees should be conferred on students of Tamil medium on par with those who learn French. He also stressed the need to encourage private educational institutions. “ The foresight of the French Governor is laudable and his advice is applicable even for present days” opines Dr.Ira.Thirumurugan of Tamil Development Action Group, a private initiative of Tamil scholars in the Union Territory.

After the French governor’s speech election to the new assembly members took place. Advocate Chellan Naicker was chosen President. Mr.Thiagaraja Pillai of Karaikal and Mr. Sadhu Charan Mukkerjee of Chandranagore were elected as Vice Presidents. Mr. Balasubramania Pillai, Advocate Perumal Naicker and Selvarasu Chettiar were chosen as Secretaries. Mr.Balasubramania Pillai, Mr. Thanaraja Pillai, Mr. Yubert de Rozario, Mr.Henry Gaeble, Mr. Gnanou Thiagou, Mr. Joseph Laporte, Mr. Ramachandra Naicker, Mr. Sambasivam Chettiar, Mr. Veera Pillai were chosen members of the Economic Committee. “ Vittagam” apart from detailing this historical event also places on record that a Report of the Commission on Colonies (Rapport de la commission coloniale) was tabled in the assembly by Mr. Joseph Laporte.

This journal propagated the Thirumoolar School of Yoga. Thirumoolar it was believed lived for 3000 years and wrote one poem every year, which is called as “Thirumoolam” These treatises were focus of scholarly debate of those days when people felt that yoga is a way to gain longer life on earth. English bard Mathew Arnold wrote the poem Scholar gypsy in which he said gypsies possessed the knowledge to live beyond 200 or 300 years. Saint Vallalar believed that human body could transform into a body of light and vanish in the air and get lost in the vacuum. “Vittagam” and its writers were of the view that with the body they can attain divinity and stated that it was the True Attainment of Salvation. “ Unmai Mukhthi Nilai ” written by Pandit Thenkovai S.Kandiah Pillai expounds this theory in detail. The journal Vittagam went to India (British), Burma and Ceylon. The annual subscription was rupees 3, while for Malaya, Singapore and Saigon the annual rate was Rupees 4. A letter from a Teacher of Saint Johns College Jafna dated 18.1.1934 the reader S.G.Arulanandha said “ Your articles are very stimulating of thought and action. I am a fervent Christian and you are to me interpreting truly the life of my lord and Master Jesus.” In every week from the letters to the editor published it becomes clear that this magazine left a deep imprint in Ceylon, Tamil Nadu, Malaya, Saigon and Burma.

The publisher of this philosophical weekly Mr.R.Nagaratnam   was among the few nationalists who were with Aurobindo Ghosh in his initial years of the stay in Pondicherry. During the year 1923 the Inmates of Ashram as published by M.P.Pandit in the book “ Champaklal Treasures” are Rajangam, Tirupati, Khitish, Nolinda, Satyen, Kanai, Bejoy, Purani and Nagaratnam (a local devotee). Also in the picture are Punamchand, Champaben, Mrs.Kothandaraman, Mr.Kothandaraman, Champaklal, Moni, Amrita and Manmohan. Late R.Nagaratnam Pillai born in 9.05.1899 and passed away on 26.11.1992 in his 93 rd year. The nationalist who went on secret missions to bring freedom fighters to Pondicherry and who offered asylum in his house was detained by the British Police at Tindivanam and was in prison for 15 days from 25.12.1925.He headed an agency R.Nagarathinam Pillai and Brother  importing Austin and Ford Cars in French India. Also he was a Correspondent for Illustrated Weekly of India in French India and agent for Dinamani and Indian Express. Vittagam Press that brought out many books from its premises situated at2 & 4 Ambalathadum Iyer Madam Street. Those houses had been a place frequented by Mahakavi Bharathiar, Lalalajpat Rai, Chitaranjan Das, V.V.S.Iyer, Neelakanta Brahmachari, Suthanandha Bharathiar, Maraimalai Adigal and many scholars of Saiva Siddantha School.“The Saivite school and scholars of that ideology with various “siddhar peedams” around Pondicherry are fresh areas for further research” opines Dr.N.Sengamala Thayar, the daughter of R.Nagaratnam currently in charge of Bharathiar Museum at Pondicherry.

Courtesy : NEW INDIAN EXPRESS : 27th November 2004

EARTH QUAKES, TSUNAMIS AND CONTINENTAL DRIFT

EARTH QUAKES, TSUNAMIS AND CONTINENTAL DRIFT

N.Nandhivarman

Tsunami hit Pondicherry recently and people were taken aback at its ferocity. The least expected unfolding of the Nature’s fury has stirred a debate on the changes in our coastline. Why did it happen and how it happened are subjects of current debate. Earth’s surface rests divided into 12 plates. Now the 13 th plate is in the offing. Throughout history scientists believe continents to be drifting, moving closer, or breaking from one another. Pangaea, the most recent super-continent on Earth began to break 160 million years ago. Paul Hoffman, Professor of Geology at Harvard University opines that while Pangaea broke up the Atlantic Ocean opened splitting North America from Eurasia. Then North America parted from Eurasia subsequently South America from Africa, Australia, Antarctica and India separated from Africa creating the Indian Ocean. The same scholar says, “ Atlantic and Indian Oceans continue to widen while Pacific gets smaller. In 100 million years North America and Asia will probably drift into each other”. Paul Hoffman had already named the new super-continent as Amasia.

Jeffrey Welssel at Columbia University’s Lamont-Doherty Earth Observatory says, “ The result of this crucial stage in the collision between India and Asia is the breakup of the Indo Australian Plate into separate Indian and Australian plates”. He also said “ In The Central Indian Ocean Nature is conducting a large scale experiment for us, showing us what happens to oceanic lithosphere (earth’s outer layer) when a force is applied.” This experiment had its repercussions, when on fault lines earthquakes hit almost exactly where Indo Australian plates have broken.

Group of researchers from NASA’s Goddard Space Flight Center have provided with schematic global tectonic activity map, which shows several types of faults, active spreading centers, and volcanoes. The fault-lines or geo fractures are areas where we must watch and take all precautions in constructions to save lives.

This may be a global watch, but Pondicherrian’s have specific areas to observe. A Report on Ground Water Survey and Exploration in the Union Territory of Pondicherry and its environs by a team of experts from Central Ground Water Board, Southern region in March 1973 says that “ The photo-geological study has also confirmed the existence of the fault to the west of the coastline a straight scarp running almost parallel to Pondicherry- Markanam Road” That finding was made three decades ago.

Dr.S.M.Ramasamy Director of Center for Remote Sensing of Bharathidasan University as early as 1993 said, “ The East North East- West South West trending faults on the contrary are showing left handed (sinistrel) ongoing translational movements. Such sinisterly and dextrally moving faults display definite morph tectonic anomalies in the remotely sensed data and also in the field. In addition, there is a conspicuous land subsidence between Pondicherry in the North East and Cumbum valley in the South West.

One such graben has been established along north east- southwest trending faults in between Pondicherry-Cuddalore in the northeast and Cumbum valley in the Southwest. It is significant to observe that the earthquake epicenters fall along such NE-SW trending fault in Cuddalore, Ariyalor, Dindigul and Kodaikanal.

In view of a geo-fracture i.e. fault line from Kalapet in Pondicherry to Cumbum Valley in South Tamil Nadu, great caution must be taken in construction of high rise structures wherever fault lines have been identified. Earthquake resistant construction design in places where one fault line passes, as mentioned above, is need of the hour. There are pictures taken by satellites using remote sensing techniques had identified studies covering Tamil Nadu its and various fault lines. It is high time sky scrappers do not come up in the fault line and quake prone areas.

While Earthquake precautions are need of the hour, the new threat to Tamil Nadu’s coast comes by way of Tsunamis. Tsunami is a known phenomenon in Pacific Ocean stretching from Chile in Latin America to Japan in Far East Asia. Seismic disturbances, coastal earthquakes, volcanic eruptions or under sea landslides that jolt the ocean floor cause tsunamis, which travels at speeds up to 500 miles per hour and reaches heights between 50 and 100 feet. Tsunami observatories and Earth Quake observatories must be set up for early warning systems. People living in low-lying coastal areas have faced the brunt. “ It is high time fishermen settlements are shifted to higher grounds. World Bank and global assistance that is forthcoming must be utilized to create fishermen colonies in high ground ’’opines Narambai Kanagasabai, President of Narambai Fishermen Panchayat of Pondicherry state.

The green house effect causes rise in sea water levels. Scientists have predicted that by 2100 A.D the rise in sea level will be between 0.5 to 1.5 meters. Before 1.5 million years Sea was closer to Madurai and before 90,000 years Chennai, Pondicherry and Vedaranyam were surrounded by sea. Due to fall in sea levels 65,000 years ago India and Ceylon joined and when sea level rose around 27,000 years ago they parted. Then 17,000 years ago due to fall in water level both joined and when water rose they parted. This is the study-report of Bharathidasan University’s Earth Sciences Department. All these studies and past history makes it clear that our coastline had undergone changes over centuries. Poompuhar of Chola Empire is beneath the seas. Sirkazhi once a coastal town is now an interior town. So changes in our coast is continuous. Caution must be taken about all dwellings in our coast, and let this tsunami attack be an eye opener.

Cortesy : NEW INDIAN EXPRESS dated January 1 of 2005

THE TAMILS OF REUNION AND THEIR HYBRID CULTURE

THE TAMILS OF REUNION AND THEIR HYBRID CULTURE

Colonialism cannot be condemned outright. This may sound outrageous. But colonialism in a way introduced the concept of outsourcing attempted in the bygone centuries and currently being debated in the free market era. In a world where free market dominates, the sweat and toils of the slave labourers may be forgotten, but we must realize that in their sufferings the foundations for global market economy is sown. ReUnion is a typical example of outsourcing by the French East India Company, and its history reveals how an hybrid culture emanated amidst Tamil settlers there, who are Tamils but could not speak Tamil, their mother tongue lost in the interregnum of 5 generations of separation from their homeland namely Pondicherry.

The archipelago, comprised of Mauritius, Rodrigues and Réunion, was christened the Mascarenes by Portuguese navigator Pedro de Mascarenhas, following its European discovery in 1512. In 1642 the French settled in the island when La Compagnie des Indes Orientales (the French East India Company) sent its ship, the St-Louis, and the King of France named it Île Bourbon. Much water had flown in the five rivers that irrigate this tiny island since then.

The French Revolution is a turning point in its history. The greatest achievement of the 1848 revolution for the colonies was the abolition of slavery. Slavery, the foundation of economic life in Martinique, Guadeloupe, Guyana and Reunion, had been abolished by the Convention in 1794 but was re-instituted by Napoleon.  National Assembly by way of definitive decree on April 27, 1848 declared that `slavery is an attack on human dignity', it `destroys the principal of natural law and duty . . . it is a flagrant violation of republican dogma," and that great unrest could erupt in the colonies if slavery were not ended, the law abolished slavery in all French colonies and possessions.  Thus a total of 262,564 slaves were thereby freed, most of them in the plantation colonies of the West Indies and Réunion.

But with this abolition of slave labour the need to fill that vacuum arose and plantation owners looked for French India to compensate the loss of slave labour. Thus lot of Tamils found their way to the island of Reunion situated in the Indian Ocean closer to Madagascar. Lot of people from Pondicherry and its surrounds went to the coffee and other plantations in Reunion as labour.

The coffee plantations were destroyed often destroyed by cyclones and the Tamil labour had to struggle hard facing the fury of Nature. Napoleon Bonaparte lost the island to the British for a short break of five years.  Under British rule, sugar cane was introduced to Réunion and quickly supplanted food production as the primary crop. It resulted in the dispossession of many small farmers who were forced to sell out to those with capital to invest in the new monoculture. The supplanted farmers migrated to the interior to find land and carry on with their agricultural activities. During this period, the Desbassyns brothers rose to success as the island's foremost sugar barons. The vanilla industry, introduced in 1819, also grew rapidly. The golden age of trade and development in Réunion lasted until 1870, when competition from Cuba and the European sugar beet industry, combined with the opening of the Suez Canal, resulted in an economic slump. Shipping decreased, the sugar industry declined and land and capital were further concentrated in the hands of a small French elite. Close on the cessation of hostilities in First World War global demand for sugar increased. This helped Reunion's economy out of the doldrums. But during World War II, an economic blockade once again crippled the island's economy. A colony under French law must provide to the French mainland goods of greater value than the amount of money allocated to it. A colony had to be profitable. This obligation was lifted in 1946, when Réunion's status changed from colony to overseas department, a change in status intended to provide the island with the benefits of social and political equality with the mainland. The island still falls under the jurisdiction of the French government.

It cannot be said that Catholic faith dominates the island's religious character. It is visible in the shrines along every highway and byway, in caves, on cliff tops and in the many saint's days and holidays. St-Denis shuts down on Sunday, when half the city goes to the beach. Hindus and Muslims follow their respective religions freely and most large towns have both a mosque and a temple. Popular Hindu rites include teemeedee, which involves fire walking, and cavadee, involving piercing one's cheeks with silver needles, often take place. A great deal of syncretism with Catholicism has evolved over the years, and vice versa. Thus a hybrid religion had come into existence. People celebrating all festivals and worshipping all deities have produced a hybrid religion of tolerance. Lot of Hindu Temples is there for Lord Shiva, Lord Muruga and Godess Kaali.

French is the official language, but Créole is the most widely spoken. Few people speak English. Réunion Créole is even beyond most French people. A word, which means one thing in French, can mean something completely different in Créole. But the island which has around 4 lakh Tamils who own Tamil names and celebrate Hindu festivals, yet unable to speak Tamil. The Tamil Nadu Finance Minister Navalar Nedunchezian participated in a world Tamil Cultural Movements conference in neighbouring Mauritius and visited Reunion too. During this visit the Reunion Tamil Kazhagam seeking the help of Tamil Nadu Government to teach Tamil to the people of Reunion and to promote cultural exchanges with mainland Tamils put up demands. It remains still and unfulfilled dream. People in a distant place do not haunt our memory as we have other chores to attend in everyday life. But the Government of Tamil Nadu and Pondicherry must open Cultural Exchange Centres in all these isolate islands, and like the Alliance Francaise that keeps teaching French throughout world, institutionalized teaching of Tamil and spreading the tenets of Tamil Culture must be undertaken, all who visit islands like Reunion will have these thoughts linger in their minds.

The Maha Bhadrakaliaaman Temple authorities and the Natha Musical Academy of Reunion have invited the students of TamilNadu Government Music College to provide them some insights into Tamil folk arts. Professor M.Anbarasan who teaches folk arts in the College of Music who heads the team comprising his students Miss K.Kala, Miss.K.Vijayalaxmi, Miss.N.Selvarani, Miss.Santhi and Mr.Nallusamy will be participating in various functions in Reunion as depicted in this poster. This ambassadors of Tamil culture carry forward the message of goodwill from the people of Tamil Nadu, and whole Reunion Tamils must be reassured that in upholding Tamil customs, religious practices, arts, music and language, a day will come that Reunion cultural ambassadors arrive here and capture our attention and can win our admiration. Where there is a will, there will be a way, goes the saying. Reunion Tamils have the will. Let them cherish their hybrid culture with Tamil component, we all hope and wish so.

N.Nandhivarman

Courtesy: New Indian Express dated: 13^th April 2004

FRENCH CITIZENS OF PONDICHERRY AND THEIR RIGHTS

FRENCH CITIZENS OF PONDICHERRY 

AND THEIR RIGHTS

 N.Nandhivarman

French drafted men for their army from colonies, and these soldiers have sacrificed their lives fighting for France in the World War I and II. Large sections who  completed their services in French army comprise the main component of French citizens in Pondicherry. There are more than 20 million French citizens living abroad in various former French colonies including Pondicherry. It will be interesting to note that in the post-colonial period too France maintains links with these citizens in a unique fashion giving them representation.

One hundred and fifty five delegates are elected by direct universal suffrage by the French communities abroad for a period of 6 years and this body is presided by the Minister of Foreign Affairs of France.  French citizens in America elect 32 delegates and from Africa 47 seats thus representatives from the total of “A series of constituencies” is 79. In “B series” there are 76 seats and the break up is 52 seats from Europe and from Asia-Oceania and from the Orient 24. Within these 24 seats two are chosen from Pondicherry. Half of the electoral  college is renewed every 3rd year.  All former colonies are divided into 52 electoral districts, with one or more delegates per district. A country may have several electoral districts, just as an electoral district may cover several countries.

Apart from Indian elections, the regular exercise in Pondicherry is the elections  to choose 2 representatives to the “Assembly of French People Living Abroad” known  as CSFE ( Counseil Superieur des Francaise de l’Etranger). It is recently renamed as AFE from 9th August 2004, published in Official Gazette of 11 August 2004 by the Government of France.  Lieutenant-Colonel Mouhamad Moustafa and Mr. Ejilane Souprayen were elected on 18 June 2000 for a 6 year-term for the Pondicherry constituency comprising all segments of the Union Territory of Pondicherry. The next elections will be held in 2006. It is interesting to note that both these representatives have served in the French army.

 

French people residing abroad through their 155 representatives elect twelve Senators to French Parliament. They get elected one-third at a time for 8 years in 2004 and for 7 years in 2007 and for 6 years from 2010. Currently the political party UMP (Union pour un mouvement populaire, which means Union for Popular Government) has 9 members thus elected. They are Mrs. Paulette Brisepierre, Mr. Jean-Pierre Cantegrit, Mr. Christian Cointat, Mr. Robert-Denis Del Picchia, Mr. Hubert Durand-Chastel, Mr. Louis Duvernois, Mr. André Ferrand, Mr. Michel Guerry, and Mr. Xavier de Villepin.

Parti Socialiste has 2 Senators, Mrs Monique Cerisier Ben Guiga and Mr. Guy Penne.The party CRC (Communiste, Républicain et Citoyen) has one Senator Mr. Pierre Biarnes.Twelve personalities appointed by the French Minister of Foreign Affairs for six-year terms "by reason of their competence in matters concerning the general interests of France abroad". They are renewed one-half at a time every three years. 

The Constitution of 27 October 1946 (IVth Republic) stipulated that the new Parliament would comprise a National Assembly and a "Council of the Republic" (as the Senate was called until 1958) within which "the French of the Exterior" would be represented. This may be like our lower and upper houses in Parliament. The National Assembly pondered and decided how to effect this representation. It decreed, in a resolution dated 13 December 1946, that three "Councillor of the Republic" seats (out of 320) would go to personalities representing Non Resident French citizens living in Europe, America and Asia-Oceania-Orient respectively.

Subsequently then Prime Minister, Robert Schuman, and his Foreign Minister, Georges Bidault signed a Decree setting up the High Council for French People residing abroad. on 7 July 1948. The first High Council was composed of 55 members and 8 ex officio members.. The first CSFE elections of 1950 were held in seventy countries of Europe, America, Asia and Oceania, according to a protocol defined in a Ministerial Decree dated 10 December 1949 and signed by Robert Schuman..

 

Article 24 of the Constitution of 25 September 1958 states, "French nationals settled outside France shall  be represented in the Senate." Two Executive Orders were issued, on 15 November 1958 and 4 February 1959 respectively, for organizing this representation and providing the CSFE with new status. The CSFE, while retaining its advisory role, became the sole electoral  college for electing Senators from abroad.

Their numbers   increased from three to six, two representing Europe and America, one representing Asia-Oceania and three representing Africa. It was thus divided into three sections for the Senatorial elections of 23 April 1959. The CSFE had 84 elected members   but it  became clear that Europe and America were under-represented in comparison with Africa.  The number of Senators was therefore brought up to nine for 1962 elections.

After the creation of the Democratic Association of French Citizens Abroad (Association Démocratique des Français à l´Etranger - ADFE) in 1980, the CSFE was reconstituted in 1982. The Act of 7 June 1982 paved way for the election by universal suffrage of Delegates to the CSFE, which (with the exception of twenty-one members chosen for their competence but not having Senatorial voting rights) was no longer a body of appointed personalities. And the election of twelve Senators thereafter is only by the elected members of the CSFE.

The AFE  is entrusted by law with the task of advising the Cabinet. The Minister of Foreign Affairs defines the objectives and priorities of the assembly chaired by him. The Senators place before the Senate, the National Assembly and the Economic and Social Council the propositions, motions, resolutions and wishes expressed by their electors. The twelve Senators, ex officio members of the AFE, can introduce Bills or legislative amendments reflecting the hopes and needs of French people living around the world.

By this unique system the ties between  French citizens living in Pondicherry and their chosen country France remains fostered conferring rights to its citizens and providing them a voice in the democratic set up.

Courtesy : New Indian Express dated : 19^th March 2005

 

TAMIL MUSIC THROUGH AGES

TAMIL MUSIC THROUGH AGES

N.Nandhivarman

“In Western Music even today Piano holds a key position, they have not abandoned it. Equal temperamental scale is the basis for western music. It is a digital scale that enables them to deliver orchestral music. Unlike Tamils who gave up Yazh, westerners did not desert Piano. This is a lesson for Tamils. Similarly all the great Musicians like Beethoven, Mozart, Handel, Bach, Wagner and Brahms wrote hundreds of symphonies, and only in Beethoven’s tenth symphony vocal music finds place. Since in other symphonies there is no language, every country is eager to hear the music, language problem does not arise,” says P.T.R.Kamalai Thiagarajan in his book Isai Thamizhin Unmai Varalaru.

In Pondicherry Kalaimamani Arimalam Padmanaban opines that Tamil Music must spread to other parts of the globe. For this music sans language must be propagated or for Tamil musical notes we must select suitable poems in languages like English, French etc, so that we can spread the message that Tamil music belongs to the common heritage of mankind with greater antiquity than their cultures. Dr. Arimalam Padmanaban says that all western music could be adopted in sankaraparanam, nadabhairavi and keeravani, 3 musical notes of the South Indian Music. The earlier Tamil names of these three notes are Arumpaalai, Padumalaipaalai and Pazham Panjuram (source: Silapathigaram) respectively. He surprises us by saying that at the Olympic closing ceremony old classic music of Chinese was sung which is similar to our mohanam. It was known as Mullai pann in Sangam age and later came to be known as mohanam. Pann in Tamil means raga and scale in English. Silapathigaram, the Tamil epic mentions about 11991 panngal, which is lost in the ravages of time. Scholars like Dr.Arimalam Padmanaban are working hard to redeem the lost musical heritage of Tamils, lost due to invasions and colonial rule.

Arimalam Padmanabhan who obtained his Doctorate from Pondicherry University is preparing a Dictionary of Tamil Music Literary Terms and he is also planning to do research in Sopaana sangeetham, which is famous in Kerala. He had written about  “Therukoothil Isai” which speaks about the musical content of street theatre and  is included in the Madras University syllabus as a lesson. His treatise on the Musical contents in Sankaradas swamigal’s Dramas deserves special mention. Sankaradas swamigal could be termed as Shakespeare of Tamil theatre. It is he who stands as an outstanding pioneer of Tamil theatre. Sankaradas swamigal (1867-1922) brought all musical streams into Tamil theatre. For instance a Christian missionary Edward Paul contacted Sankaradas swamigal and wanted him to write songs for western devotional songs. Swamigal not only obliged him, but through that exercise mastered the nuances of Western music and in his dramas he wrote Tamil songs for western tunes says Arimalam Padmanaban in his research paper brought out in book form. “ In carnatic music various forms of Hindustani crept into during the period of Gopalakruishna Bharathy in 19 th century” says Arimalam Padmanaban, thereby analyzing the influences, its origins, admixture of musical forms with precision.

Sankaradas swamigal wrote 68 dramas, and if Padmanaban had not laboured hard to trace all this for his research quest the complete list would not be available to others. Sankaradas swamigal in his last days spent his life in Pondicherry and breathed his last here on 13 th November 1922. There is a memorial here in the graveyard at Karuvadikuppam Pondicherry where Government of Pondicherry every year celebrates the anniversary of swamigal. Swamigal simplified the classical music and brought it nearer to the common masses. In the history of Tamil music this marks a turning point.

Delving deep into the emergence and uniqueness of Swamigal, Arimalam Padmanaban says that “Gopalakrishna Bharathiar wrote Nandan sarithra keerthanaigal, which marked the revival of the Tamil musical tradition. Following his footsteps Mahakavi Subramania Bharathiar used the same musical notes of Gopalakrishna Bharathiar and wrote songs. Ariyakudi Ramanuja Iyengar brought Tirupavai and Tiruvembai into the Tamil musical usage. Bharathidasan in order to spread Tamil music with help of Telugu scholars translated Thiyagarajas keerthanaihal into Tamil. For instance Thigaraja’s sani thodi deve o manasa in arikambothi raga was rendered into Tamil by Bharathidasan as thathi kooti vaaray o maname.” By such narrations Arimalam points out the cultural exchanges that has taken place and the blending of various musical traditions that run like streams of the same river called   humanist culture.

Courtesy : NEW INDIAN EXPRESS dated February 12 of 2005