அடுத்த 11 வது உலகத் தமிழ்மாநாட்டிலாவது சுவாமி விபுலானந்தரின் எழுத்துக்களையும் பேச்சையும் ஆய்வு செய்ய....

தமிழ் ஆய்வுலகமும் தமிழ்ப் பல்கலைக்கழங்களும் அடுத்த 11 வது  உலகத் தமிழ்மாநாட்டிலாவது சுவாமி விபுலானந்தரின் எழுத்துக்களையும் பேச்சையும் ஆய்வு செய்ய  ஆழம் கண்டிட வேண்டும் என்ற வேணவாவை வலியுறுத்தும் சான்றுக்காக  கீழுள்ள பதிவு .......... தமிழ்மாமணி நந்திவர்மன் 

TAMILNADU NEGLECTS WRITING HISTORY THROUGH THE EYES OF EPIGRAPHY

HISTORY THROUGH THE EYES OF EPIGRAPHY

N.Nandhivarman

In Paris not in Chennai  two conferences on Tamil Epigraphy :Historical Sources and multi-disciplinary approach took place in 2005 and 2006 at Ecole Pratique des Hautes Etudies [EPHE] .  The groundbreaking works of several generations of pioneering scholars on Tamil epigraphy have proved beyond doubt that inscriptions constitute one of the most important sources for a better understanding of the historical, cultural and social evolution of the past, opines historian Romila Thapar.

Daud Ali focused his research paper on Gangaikondacholapuram temple inscriptions. This temple was first visited by Meckenzie  between 1818 and 1826. Subsequent surveys till 1993 yielded an epigraphic corpus, which was updated by Daud Ali.

 Philology is a study of the language together with its literature and the historical and cultural contexts which are indispensable for an understanding of the literally or other culturally significant texts defines Becker. Y.Subburayalu employed philology and lexical semantics in interpreting and understanding the epigraphic texts. There is an ancient Tamil word Pazhanam which means fields. The name Pazhani came to that temple town because it was situated in midst of fields. Unless one knows the word Pazhanam the correct meaning could not be imparted.

Rachel Loiseau turned her eyes to the abandoned Naganatheswara temple  of the tenth century. Supplementing  epigraphic sources with structural and iconographic observations, her study the first of its kind in stylistic evolution of a single monument. Rachel Loiseau finds out that the iconographic programmes of this Chola temple bear the influence of Sembiyan Madevi model.

Ten pottery inscriptions of Tamilnadu and two such from West Bengal in Sinhala-Prakrit script found by Iravatham Mahadevan sheds new light on long distance trade routes between Srilanka, Tamilnadu and West Bengal.

Anthropologic decoding of epigraphy of two inscriptions   of Rajaraja from Thanjavur temple undertaken by Tiziana Leucci which focuses on socio-religious aspects of Devadasi system  is noteworthy.

Charlotte de Percin-Sermet chose to deal with Chandesa, one of the important Nayanars of the Bhakthi movement. She finds pan-indian nature in the Tamil saiva nayanar. “ She establishes Chandesa’s presence as a violent deity or asura  in ancient sources like Mahabharatha or Agnipurana. She contrasts how Tamil literary sources depict a contrary image of the nayanar as an ideal devotee” says Appasamy Murugaiyan in his introduction to the book New Dimensions in Tamil Epigraphy . Because he teaches epigraphy in Ecole Pratique des Hautes Etudies [EPHE]  Paris , he and his friends organized two  conferences on Tamil epigraphy.

 Foreign country evincing interest in Tamil epigraphy is because recent Survey on Indian Epigraphy (1986) places inscriptions of Tamil Nadu at the top of the list. The categories of language, alphabet and number of inscriptions on both stone and copper plates also indicate Tamil Nadu as the first among Indian States. From this survey it can easily be understood that Tamil Nadu has the bulk of inscriptions found in India. It has been estimated with a fair degree of accuracy that the inscriptions written in Tamil occupy the first position in volume, amounting nearly to 20,000, followed by those in Kannada (10,600), Sanskrit (7,500) and Telugu (4,500). Inscriptions in Tamil language are noticed from the third century BCE onwards. (Source: Journal of the Epigraphical Society of India Volume 19 : 1993)

Tamilnadu Government started The State Department of Archaeology  in the year 1961 .The aim of the department is to showcase the rich heritage and glorious traditions of Tamil Nadu with its classical Tamil language, magnificent monuments, exquisite temples, art and sculpture and diversified traditions The Department has  14 site museums, the Government Oriental Manuscripts Library and Research Centre at Chepauk, Chennai besides the Institute of Epigraphy. A separate epigraphy wing was started during the year 1966. The primary function of this wing is to copy inscriptions on boulders, stone pillars, stones, temple walls and on copper plates. The inscriptions are deciphered, edited and published.  So far, about 14,000 inscriptions are copied and  preserved in this wing. Some original copper plates and old palm leaf manuscripts are also under the custody of this department.

The Department of Archaeology has been recognized as a Centre for doing research in history and archaeology leading to Ph.D by the University of Madras during the year 2003. 

At national level The  Archaeological Survey of India (ASI), under the Ministry of Culture regulates all archaeological activities in the country as per the provisions of the Ancient Monuments and Archaeological Sites and Remains Act, 1958. It also regulates Antiquities and Art Treasure Act, 1972.

Publications of the ASI was started by A. Cunningham, the first Director General, who along with his associates, documented vigorously all the results of their tour from1862-63 onwards. In 1874, a new series entitled ‘New Imperial Series’ was launched which continued up to 1933 containing exhaustive research on antiquarian remains.

John Marshall introduced Annual Reports published in two parts from 1902 onwards. He also started the publication of a new series ‘Memoirs of the Archaeological Survey of India’, of which the first number appeared in 1919 and the latest (ninety-eight) in 2003. ‘Ancient India’ the Bulletin of the Archaeological Survey of India was started in 1946, which contained general and research articles on different aspects of archaeology in India and adjacent countries.  The most important among them, ‘Epigraphia Indica’ for Sanskrit inscriptions was first published in 1892. So far 42 volumes have been published. In the field of Arabic and Persian inscription, ‘Epigraphia Indo-Moslemica’ is being brought out. The ‘Annual Report on Indian Epigraphy’ has been brought out from 1887 till 1995-96, which contains the reports on the epigraphical discoveries made each year. In addition to these, inscriptions of various dynasties were also published under the series ‘Corpus Inscriptionum Indicarum’. For the epigraphical records of South India, a separate series ‘South Indian Inscriptions’ is also being published since 1890. The south Indian inscriptions are also dealt with from 1905 to 1946 in another series called ‘Annual Report of South Indian Epigraphy’ which contains brief notes on inscriptions of south India collected during a particular year. The  Epigraphy Branch of the Survey caters to the needs of the Sanskrit & Dravidian inscriptions and coins (Headquarters at Mysore) and Arabic & Persian inscriptions and coins (Headquarters at Nagpur)

Underwater Archaeology Wing

India has 7,516 km long coastline, 1197 islands and 155,889 sq. km of territorial waters and 2,013,410 sq. km exclusive economic zone. The vast water area of the country is rich in underwater cultural heritage. The importance of underwater archaeology was realized as early as in the VI five-year plan. Beginning of underwater archaeology in India can be traced back to 1981. Off shore explorations in the country have generated a lot of popularity to this discipline. Establishment of the Underwater Archaeology Wing (UAW) in the Archaeological Survey of India (ASI) in 2001 marked a major step towards the development of the subject. Since its inception the UAW is actively engaged in conducting underwater archaeological studies in the Arabian Sea and Bay of Bengal.

Protection of underwater cultural heritage and regulation of underwater activities aimed towards the cultural heritage is one of the main concerns of the UAW. Adoption of “Convention on the Protection of the Underwater Cultural Heritage” by UNESCO in 2001 displays the global concern about the protection and management of underwater cultural heritage. UAW has initiated steps for the protection and preservation of the underwater cultural heritage.

So far what steps both Central and State Governments had taken to preserve our cultural heritage including conferences held in Paris reveal painstaking efforts but sad part is various universities and Tamil scholars show no interest in inscriptions. Temple authorities forget these are treasure troves of history. They focus on deities neglecting temple history.

Archaeological Survey of India in its Annual Report of Epigraphy 1895 had brought to notice 12 inscriptions, numbering 53 to 64 in the series. In Annual Report on Epigraphy 1930-1931, they have brought to notice 88 inscriptions numbering 121 to 208. The lethargy comes while publishing such inscriptions, whereas out of 100 inscriptions only 50 have been read deciphered and published. A place called Thiruchotruththurai in Mayiladuthurai-Kumbakonam road 4 kilometers near Thirukalliyur , in spite of copying 50  , in its Second Volume of Annual Report of Epigraphy only 50 inscriptions are published .50 copied but not published had been the target of study by Dr.Vijayavenugopal, epigraphist and multi disciplinary Tamil genius . So he revisited Thiruchotruthurai and deciphered these inscriptions which are going to see the light of the day.

Photo 1 : A sample page of Annual Report on Epigraphy

The above page of the ARE mentions some of 70 inscriptions found in 1903 and 1924 in Piranmalai of Trichy district, in a temple under Kunrakudi Atheenam. Piranmalai was known in earlier days as Thirukodunkunram. South Indian Inscriptions Volume 8  shows 70 stone inscriptions as noticed but less than 30 only deciphered and published. A team of epigraphists led by Dr.Vijayavenugopal and photographers Ravi and Babu associated with French Government organization Ecole Francaise de Extreme Orient visited 4 times in between 2009 and 2014 to Piranmalai to find new inscriptions, or precisely re-find inscriptions noticed in South Indian Inscriptions book. The poojari of Mangaipagar Koil refused to let them in in spite of the team saying published report mentions in 435 serial number about an inscription by Kulothunga Chozhan. During 4^th visit, thanks to the new pujari, the team could read that Kulothunga Chozhan inscription.

Picture 1. Temple poojari in camphor light shows the wall behind the deity and says there is no inscription.

Photo 2 and 3 : The epigraphists argue that South Indian Inscriptions mentions 425 th inscription by Kulothunga Chozhan....

Photo 4 : 4^th visit successful, and team finds that Kulothunga Chozhan inscription in the temple.

This one incident will reveal how much efforts are needed even to trace an inscription once found. The application of sandal paste in walls, santhanakkappu had hidden this Kulothunga Chozhan inscriptions.

The team led by Dr.Vijayavenugopal are currently in search of new inscriptions in Karnataka state, more particularly which were once Tamil territories. There ancient inscriptions are in Tamil, later day inscriptions being Tamil but written in Kannada script and recent period inscriptions are in Kannada. This shows waning influence of Tamil Kings over these adjoining Tamil territories, where Kannada officials gradually replaced Kannada with Tamil in inscriptions.

  

  

Photo 5 and 6 : In Someshwara Temple Karnataka Village Gudihalli of Kolar District. Dr.Vijayavenugopal and photographer Babu inspecting a monument

EFEO team visited Karnataka to verify the authenticity and to update the 300 or so inscriptions noticed by Archaeological Survey of India. In that process found few new inscriptions, which they have deciphered and going to publish.

All such new discoveries are getting published in a journal Avanam published for over 25 years or so by a private association Thamizhaga Tholliyal Kazhagam sponsored by Department of Epigraphy and Archaeology of Tamil University Thanjavur with financial support from Indian Council of Historic Research.

Photo 7 : Avanam journal recent 2013 issue, 24^th issue.

  

 Along with the team out of curiosity to know how they are deciphering inscriptions, the author of this article visited Senthalai temple in Tiruvaiyaru region of Thanjavur District.

This temple during renovation the masons who undertook the work had thrown the order of inscriptions out of gear, and between one inscription and next continuity is missing, hence to re-read it and suggest proper chronological order of the inscriptions in grantha and devanagiri scripts, team of epigraphists must re-visit such temples.

 Dr.Vijayavenugopal inspecting Irumbai Mahaleswar Temple inscription in Vanur Taluk Villupuram District of Tamilnadu

It is a great blunder that Tamilnadu which housed around 70000 inscriptions in Ooty allowed its transfer to Mysore, where Tamil related inscriptions faced decay and destruction. Even the request by Tamil University to have Xerox copies of those inscriptions being turned down, was a thorny issue which recently had been resolved. ASI and Tamilnadu Archaeological department have joined hands to bring out a publication deciphering such monuments, which will throw new light on South Indian history much to the delight of Tamils...

TO GENERATE AWARENESS ON UNIVERSAL MAN AND UNIVERSAL VISION OF TAMIL SIDDHARS....... I TRIED BUT BOOTED OUT

Tamil the oldest classical language had been enriched by grammarians, poets, saints, singers and scholars at various periods of Tamil literary history. Special classification of some of the epoch making times in Literature such as Sangam Literature, Bhakthi Literature, Siddhar Literature, Modern Literature and even Post-Modern Literature illuminates this living classical language. But of these Siddhar Literature is the least discussed in scholarly world. But its glory is hidden in poems written in twilight language.

The grievance that all Siddhar poems were yet to be compiled in complete collections echoed in sixties of last century remains alive even in 21^st century.

 Collection of Palm leaf texts made by Thanjai Tamil University or Saraswathy Mahal library are yet to be deciphered and the hidden meaning of preparation of medicines that can cure incurable diseases have to be highlighted before the scholarly world globally. Apart from that all these palm leaf texts needs to be digitized. Even books that had been published have yet to see re-print or lost in the ravages of times in many homes and those publications that brought out such rare books have downed their shutters. During colonial period many palm leaf texts fortunately have been taken to foreign countries, where it has been preserved in various archives. Western world had invented and patented many medicines made by using the intellectual property of Tamil Siddhars. Even a History of such Cross Cultural Travel on Indigenous Knowledge had yet to be written. 

TAMIL SIDDHAR’s PHILOSOPHY

 In this century there is keen awareness to debate discuss and deliberate on Siddhar Literature.

 Former President of India Dr.Sarvapalli Radhakrishnan wrote two volumes on Indian Philosophy. In terms of philosophical world view the world [matter or nature] is everything that exists outside the world of and independently from man, while man is part of the world. But man is a very special part of It , one that thinks and cognizes the whole of which it is a part and transforms it in accordance with its own social nature and the level of knowledge acquired. The relation between this part and whole determines, in the final  analysis, the entire specificity of philosophical problems, the relations between being and thinking , between object and subject, matter and consciousness, nature and spirit, nature and society, society and man etc.

 MYSTICS, TAMIL ALPHABETS AND  HIDDEN TRUTH IN SIDDHAR LITERATURE.

So in this background the Mystical Aspects of Alphabets be it in Sanskrit and Tamil needs deepest research and comparison. Etymological study and Comparative Linguistics must unravel the mystery of the mystical aspects in Tamil language or in classical languages of humanity

The debate over numbers of Siddhars ,whether it should be limited to 18 or include all Siddhars in Tamil Language and trace at the roots of their source in All India perspective whether Bengal influences or North Indian influences enriched Siddhar traditions be undertaken. 

This Scholars must focuses on Mystical Aspects of Tamil Alphabets, the Hidden Truths expressed in Twilight Language or Sandyabasha as said in Sanskrit. 

The interaction between Tamil Chinese medicines be comparatively analysed by various Universities since two of Tamil Siddhars Bhogar and Pulipaani are by some scholars claimed to be of Chinese origins.

Since as Visiting Researcher in 2016 for 5 months only I did research on the  Hindu–Buddhist-Jain connections to Siddhar Literature, the cultural exchange between India and China and South East Asia where the Martial arts, Medicines, Yoga systems show striking similarity and cross cultural connectivity , I am personally seeking resources materials, books to write the thesis on Siddhar Literature in the Historical Perspective with Scientific Outlook, and took up this opportunity to write to you . Tamil Chinese- Buddhist connectivity and Tamil-Jain contributions to Tamil Literature should be focussed and quest to place history on the basis of truth is need of the hour.

Humanity had craved for disease free world and various medical systems evolved in various cultures be it Arabic or Chinese or Sanskrit or Tamil cultures. And there are hidden truths about inventions in every culture. From Thirumoolar’s Yoga to Chinese Falun Dafa yoga similarities have to be studied. We intend to generate awareness on Universal Man and Universal Vision of Tamil Siddhars to redeem humanity from illness of body and mind and inculcate in minds aspirations beyond galaxies.

Since the Indian Prime Minister Narendra Modi’s suggestion to name a International Yoga Day had been accepted by UNESCO, it would be appropriate that Saint Thirumoolar, the father figure of all Yoga schools be honoured by publishing Thirumoolar’s Tamil book Thirumanthiram and researches by scholars on Thirumanthiram be activated and apart from, translating at least the salient features of this great book to make it known to other cultures with which India had interacted over centuries .

TAMIL FOLK DANCES : KAALI ATTAM : PONDICHERRY GNARARAJ EXCELS

THE DANCE OF GODESS KALI 

N. Nandhivarman  : New Indian Express: 25th June 2005

When nations emerged out of societies of strife, the concept of Motherland and Fatherland emerged, denoting the two trends of social living. In matriarchal societies, women warriors were common. They fought forces of evil. These warriors were later personified as goddesses. We can see such goddesses in almost all primitive societies. In India the goddess Kali has a nationwide appeal. In Tamil villages we have Kali temples everywhere. Mari Amman temples and Kali temples are most common places of worship in our society. 

Maari in Tamil means rain, thus the worship of rain Goddess was common in water starved Tamil Nadu. Goddess Kali is also known as Kotravai in Tamil, a fierce protector of the good versus evil. Tamil culture, which inclines towards musical or dance forms in every walk of life, sees Kali Attam as one of the interesting forms of practice. Kali worship was beautifully spelt by Swami Vivekananda in a poem titled Kali The Mother A thousand, thousand shades Of Death begrimed and black Scattering plagues and sorrows, Dancing mad with joy, Come, Mother, Come! For terror is thy name Death is in thy breath And every shaking step Destroys a world forever Thou ―Time the All-Destroyer Come O Mother Come The dance of Kali is a dance of destruction against forces of evil. And in portrayal of such dances masks are used.

The mask culture, dating back to the Pre-Historic rock paintings of 3000 BC, has traveled down the ages. Terracotta masks (2500 BC) were found in the Mohen-ja-daro excavations. Bhutan has fearful masks of animal spirits. There is a strong belief in masks belonging to souls of 215 ancestors amongst rural population. Mask dancers who propitiate the spirit, in a state of trance give manifold blessings to the gathered devotees. Masks of Siva and Durga are powerful iconic masks in India. In modern India, mask dances at theatrical and ritualistic levels are thriving well. Many stage artistes and performers have been practicing these dances and they specialize in the forms that are of interest to them.

Gnanaraj hails from a traditional family of artistes who have been performing for eight successive generations. Gnanaraj has skills to perform Karagam, Kavadi, Silambu firepot – dance and tiger-dance. This back-ground helps him in performing Kaaliattam, in which he excels. Gnanaraj alias Kuppusamy has many performance to his credit. Of particular mention is his participation in the 150-year celebrations of the arrival of Indians as indentured labourers to Gayana, which was celebrated in May1989 ―The performance of this troupe of 17 artists from Pondicherry was of high calibre and it was much appreciated by the Guyanese audiences including President of the Cooperative Republic of Guyana, ―says a communication from High Commission of India. 

Tamil artistes have won recognition from all over the world. An example is LR Krishnamithra who stands on a clay pot or glass tumbler and rotates it while dancing. These rare performances and talented artists bring fame to Pondicherry. South Zone Cultural Center of Tanjavoor and Arts and Culture Department of Pondicherry have commonality to the Tamil audience by inviting artistes from other states and introducing artistes like Gnanaraj to other states. 

கடற்கோள் பெருவெள்ளம் பற்றிய நாட்டுப்புறக் கதைகளையாவது ஒப்பீட்டாய்வு செய்க

BENEATH OCEANS TAMIL CIVILIZATION : Endowment Lecture by N.NANDHIVARMAN

UNIVERSAL MULTI LINGUAL TAMIL POET SUDDHANANDHA BHARATHIAR.......

One Humanity living in communion with

only One God in a transformed world! 

In my quest I found among other translations of Thirukural, the English Translation of Kaviyogi Suddhananda Bharathiar to be the best. So far we all were considering that only G.U.Pope’s translation is best. You may differ as everyone is entitled to in a democracy, but I think that Central Institute of Classical Tamil should bring out the English Translation of Thirukural by Kaviyogi Suddhananda Bharathiar in book form and in e-book form containing in CD’s. Also that book should be uploaded in an Online Open Access Archives created by Central Institute of Classical Tamil and can be available to download by anyone, anywhere in the scholarly world.

The book titled:SAINT VALLUVAR and HIS KURAL should be brought out by CICT to reach all parts of India and English speaking world.

Kavi Yogi Maharishi is a great divine visionary and wise poet Dr. Shuddhananda Bharati when asked about his age answered: “My age is Courage!”

The Yogi wrote several hundred works in English, French, Tamil, Hindi, Telugu and Sanskrit; five thousand songs, and fifteen hundred poems in French. The magnum opus of the man conscious of the presence of God in him, Bharata Shakti, (in 50,000 verses) described his ideal: only One Humanity living in communion with only One God in a transformed world!  

Bharata Shakti is a monumental and unique work. The Yogi depicts the essence of all the religions, of all the prophets and saints, all the approaches of Yoga and all the cultures on an allegorical fabric. It is a book for any age which all spiritual researchers and all nations should read and meditate on.

Such a great scholar’s works in all languages must be published by various Universities of India and Institutes like Central Institute of Classical Tamil. I appeal through the Central Institute of Classical Tamil to approach the Human Resources Development Ministry of Government of India to accelerate the process of bringing to light a greatest Tamil scholar, a Universal Man.

Since Kaviyogi Sudhananda Bharathiar’s epic, the lengthiest epic in the world titled Bharata Shakti, (in 50,000 verses) described his ideal: only One Humanity living in communion with only One God in a transformed world! 

I in my suggestions to the Central Institute of Classical Tamil suggest that this Bharatha Sakthi epic, if it is within the parameters of laid down objectives of Central Institute of Classical Tamil, be brought out by CICT. or CICT can recommend to other suitable institutes and to also request UNESCO to publish this Universal Epic on the International Yoga day.

His other English works include 1. The Gospel of Perfect Life 2.Lights on better Life 3.Experiences of a Pilgrim Soul 4.Secrets of Yoga 5.Yoga for the Modern World 6. Voice of Thayumanavar 7. Among Immortals 8. Alvar Saints 9. The Soul Sings 10. Yogi and his words 11. Maxims of Moola Yoga 12. Divine Sparks 13. Sri Krishna and His Gospel 14. Sankara the world Teacher 15. Saint Thiagaraja 16. Saint Ramalingam 17.Saint Appar and his Hymns 18.Bramma Sutras [ Science of the Self] 19.Revelations of Meikandar 20. This is our Religion etc

Apart from Thirumoolar,  Kavi Yogi Suddhananda Bharathiar’s Song of Unity and Peace Anthem  is fittest to be sung on the International Yoga Day by UNESCO.

Song of Unity

Unite. Unite, Unite, Oh Souls

Unite and play your roles

Unite in mind, unite in heart

Unite in whole, unite in part

Like words and tunes and sense in song

Let East and West unite and live long

Trees are many; the grove is one

Branches are many: tree is one

Shores are many; sea is one

Limbs are many; body is one

Bodies are many; self is one

Stars are many; sky is one

Flowers are many; honey is one

Pages are many; book is one

Thoughts are many; thinker is one

Tastes are many; taster is one

Actors are many; the drama is one

Nations are many; the world is one

Religions are many; Truth is one

The wise are many; Wisdom is one

Beings are many; breath is one

Classes are many; college is one

Find out this One behind the many

Then life shall enjoy peaceful harmony

Peace Anthem

Peace for all, peace for all

For all the countries peace

Joy for all, joy for all

For all the nations joy

A rosy morning peace

A smiling summer joy (Peace for all)

All for each and each for all

This is the golden rule

Life and Light and Love for all

For all that live our love (Peace for all)

Work and food and clothes for all

Equal status for all

Health and home and school for all

A happy world for all (Peace for all)

No idle rich, no more beggars

All are equal workers

No more tears, no more fears

The heart is full of cheers (Peace for all)

No atom scare, no fat mammon

No room for war demon

Like leaves in trees, like rays in the sun

We are one communion,

One Divine communion (Peace for all)

The good in you is good for all

Your life is life for all

The God in you is God for all

Your love is love for all (Peace for all)

For he or she or it or rest

This collective life is best

This Universal Life is best

North or South, or East or West (Peace for all)

Peace for plants and birds and beasts

For hills and streams and woods

Peace in Home - land and air and sea

Dynamic peace we see

Peace for all, peace for all

Immortal Peace for All

Kaviyogi Suddhananda Bharathiar’s Song of Unity and Peace Anthem available not only in English but French and Dutch, which are enclosed in the annexure are fittest song to be sung before the United Nations General Assembly. Let on World Yoga Day this song through UNESCO is sung across countries and continents.