Sree Vijaya Ancestary
Bengal-Kalinga
According to Mahavamsa sree vijaya belonged to Vanga(Bengal) and Kalinga(orissa), subsequently got exiled from there because of the evil ways and landed in Tambapanni(ancient Lanka). Nissanka Malla's inscriptions mention Simhapura as the capital of Kalinga.
Gujarat-Konkan
The arena associated with the legend of Vijaya and his followers may be in Sihapura (Simhapura), in the Lala Rattha (Lata Rashtra) either latur area in present day konkan or one more in Gujarat.
sindh-Punjab
There is an epic reference to one Simhapura kingdom located on the upper Indus which shared borders with Ursa, Abhisara, Bhlika, Darda and Kamboja. Seventh century Chinese pilgirm Hiun tsang also refers to this Simhapura (Sang-ho-pu-lo) and localises it on upper Indus, in Gandhara (north--west Punjab).
So there is a substantial points of view of ancestary of Sri vijaya.
Myth of Tutsi Invasion theory
Genesis of Hutu-Tutsi conflict
An Article by Saumitra Sen
The concept of Aryan Invasion theory being a handiwork of the German for the sake of proving the superiority of the European Caucasian races is not an isolated case. There exist a similar theory in other part of the world, involving other nations and other ethnicities and I wonder why hasn’t anyone yet given an attention over that.
If we see the map of middle Africa, we see two little countries named Rwanda and Burundi, bordering Zaire (or Democratic Republic of Congo). With the name Rwanda it suddenly flashes in our mind, the picture of ethnic violence, civil war, genocide and military juntas. Few Indians know the history of Rwanda or Burundi. These countries are inhabited by two different so-called ethnic groups, namely Hutu and Tutsi. The ethnic composition of these countries is as follows:
1) Rwanda – Hutu 84%, Tutsi 15%, Twa (Pygmies) 1%
2) Burundi – Hutu 85%, Tutsi 14%, Twa (Pygmies) 1%
Among these the minority Tutsis are believed to be the Hamitic people, a race which was often intermixed with the whiter races from North, particularly from Ethiopia and Egypt, which on their turn were intermixed by the Asiatic people, mainly Hittites, by the repeated invasions from the North. And these people are said to have arrived from North and thus not the native people of Rwanda.
The majority of Hutus are believed to be Bantu, the original African race which spilled out from the mid-Western African coast of Nigeria, Cameroon, Ghana, Togo, Benin, Cote d’ Ivoire and the inland countries of Burkina Faso and some other parts of the neighbouring countries.
Tutsis are considered to be the foreigners, invaders or migrants in the Rwanda-Burundi region. Hutus are said to be a much older race but not the original one. The original inhabitants of the Rwanda-Burundi region are said to be the Pygmies, who consist only 1% of the population of the region. It is said that Tutsis despite being the minorities, consider themselves superior in race and constitute the reigning elite and aristocracy of Rwanda-Burundi and they have subjugated the more indigenous Hutus from centuries and have forced them to agriculture and to the inferior position. Now, the crystallization of the theory. Hutus and Tutsis are two completely separate races, with Black Hutus forming the oppressed majority and the more original inhabitants of Rwanda-Burundi, and the fairer Tutsis forming the oppressing minority and the foreign invaders.
This accounts for a Rwandan version of the Aryan Invasion Theory, namely the Tutsi Invasion theory.
Here we have some startling parallels with the Aryan Invasion theory here. Northern Indians, namely Aryans are said to be the ultimate foreign invaders or migrants. Southern Indians, namely Dravidians are said to be the much older inhabitants of Indian sub-continent who were invaded by the Aryans and were oppressed and driven in the interiors and to the South of the Indian continent, with the ultimate consequence of being incorporated into the Hindu fold of caste system and occupying the lowest rung of Indian society. And even these so-called Dravidians are not considered as the original inhabitants of the India. There is said to be a Dravidian migration into India long before that of the Aryans, and some so-called aboriginals (such as Santhals) are considered to be the originals of India, which were forced into the jungles by the invasions, migrations of Dravidians, followed by Aryans.
About Aryan Invasion theory and the cause of its origin much has been said in this debate, and will be said in future so here I go for the explanation of Tutsi Invasion theory, its cause and origin and its socio-political consequences.
Hutus and Tutsis never as such existed as two different ethnic groups or races and were never at war with each other. The history of ethnic violence in the region began with the advent of colonialism in Africa and Rwanda-Burundi. Rwanda-Burundi was a part of German East Africa but after the World War I, it was occupied by Belgium and made a Belgian colony. It was these colonial Belgian masters of Rwanda-Burundi who started entertaining strange ethnic differences and racial differences between the two so-called different groups Hutus and Tutsis, and created the Hutu-Tutsi rift. They invented two separate races, the racist Tutsi Invasion theory and invented the divide between them, labeling Tutsis as aristocratic rulers and Hutus as the oppressed masses.
It seems that skin colour superiority is so deeply embedded in the psyche of West that they rarely get out of it.
While the Hutu and Tutsi are often considered by the followers of this Tutsi Invasion theory, as two separate ethnic groups, scholars point out that they speak the same language, have a history of intermarriage, and share many cultural characteristics. Traditionally, the differences between the two groups were occupational rather than ethnic. Agricultural people were considered Hutu, while the cattle-owning elite were identified as Tutsi. Supposedly Tutsi were tall, thin and fair, while Hutu were short, black and square, but it is often impossible to tell one from the other. (as reported by the Time Almanac)
This distinction was increased and racialized in 1933 by the Belgian government requirement that everyone carry an identity card indicating tribal ethnicity as Tutsi or Hutu, in order to play the power politics between the inhabitants of the nation and thus letting them bogged down in civil war.
Since, independence, repeated violence in both Rwanda and Burundi has increased ethnic differentiation between the groups. Some 2.5 million Tutsis and Hutus are massacred in mutual ethnic cleansing, and genocide. The usual opportunist African leaders are much common in Rwanda-Burundi and they have exacerbated the ethnic tensions of their countries by inciting the hatred between the two groups on the basis of the supposed ethnic difference between the two. Hutu leaders have described Tutsis as cockroaches and they used to telecast their views on radio during the 1994 Rwandan genocide of Tutsis, which inspired the common Hutus to massacre the Tutsis, in a bid to annihilate them completely.
So a peaceful, placid nation with a common populace was destroyed and annihilated by the colonialist, racist view of the Tutsi Invasion theory.
But why are we learning this? Because Tutsi Invasion theory has ominous parallels with Aryan Invasion theory as explained above. The cause of the origin of TIT is also the same as that of AIT. And the ethnic tension and violence was also incited between the North Indians and the South Indians. The DMK, AIADMK and all the other anti-Hindu, anti-Brahmin movements (namely the Periyar movement) were the consequence of this racist Aryan Invasion theory. If not for Hinduism and its cultural ethos, India would have gone the way of Rwanda and Burundi. (Remember, Rwandans and Burundians have been converted to Christianity) But anti-Hindu leadership of India, and the Marxist academia and media is bent on defending the Aryan Invasion theory/AMT, in league with their traitorous aims, and anti-Hindu, anti-Indian designs. By keeping the various sections of Hindu society at war with each other they can maintain their political hold over India, and AIT is a proven tool for their designs.
The opposition of AIT is derided as an emotional, chauvinist handiwork of Hindu nationalist or fundamentalists. But the difference between Tutsis and Hutus is denied by the modern genuine Western scholars (non-Witzels). Is it also a handiwork of an emotional, chauvinist Tutsi nationalists?
The answer lies in the correct reading of the indigenous history through various new tools of Science and Archaeology and the deconstruction of the colonial edifice which has so far promoted the racist theories in order to prove the White supremacy.
Return to topics
An Article by Saumitra Sen
The concept of Aryan Invasion theory being a handiwork of the German for the sake of proving the superiority of the European Caucasian races is not an isolated case. There exist a similar theory in other part of the world, involving other nations and other ethnicities and I wonder why hasn’t anyone yet given an attention over that.
If we see the map of middle Africa, we see two little countries named Rwanda and Burundi, bordering Zaire (or Democratic Republic of Congo). With the name Rwanda it suddenly flashes in our mind, the picture of ethnic violence, civil war, genocide and military juntas. Few Indians know the history of Rwanda or Burundi. These countries are inhabited by two different so-called ethnic groups, namely Hutu and Tutsi. The ethnic composition of these countries is as follows:
1) Rwanda – Hutu 84%, Tutsi 15%, Twa (Pygmies) 1%
2) Burundi – Hutu 85%, Tutsi 14%, Twa (Pygmies) 1%
Among these the minority Tutsis are believed to be the Hamitic people, a race which was often intermixed with the whiter races from North, particularly from Ethiopia and Egypt, which on their turn were intermixed by the Asiatic people, mainly Hittites, by the repeated invasions from the North. And these people are said to have arrived from North and thus not the native people of Rwanda.
The majority of Hutus are believed to be Bantu, the original African race which spilled out from the mid-Western African coast of Nigeria, Cameroon, Ghana, Togo, Benin, Cote d’ Ivoire and the inland countries of Burkina Faso and some other parts of the neighbouring countries.
Tutsis are considered to be the foreigners, invaders or migrants in the Rwanda-Burundi region. Hutus are said to be a much older race but not the original one. The original inhabitants of the Rwanda-Burundi region are said to be the Pygmies, who consist only 1% of the population of the region. It is said that Tutsis despite being the minorities, consider themselves superior in race and constitute the reigning elite and aristocracy of Rwanda-Burundi and they have subjugated the more indigenous Hutus from centuries and have forced them to agriculture and to the inferior position. Now, the crystallization of the theory. Hutus and Tutsis are two completely separate races, with Black Hutus forming the oppressed majority and the more original inhabitants of Rwanda-Burundi, and the fairer Tutsis forming the oppressing minority and the foreign invaders.
This accounts for a Rwandan version of the Aryan Invasion Theory, namely the Tutsi Invasion theory.
Here we have some startling parallels with the Aryan Invasion theory here. Northern Indians, namely Aryans are said to be the ultimate foreign invaders or migrants. Southern Indians, namely Dravidians are said to be the much older inhabitants of Indian sub-continent who were invaded by the Aryans and were oppressed and driven in the interiors and to the South of the Indian continent, with the ultimate consequence of being incorporated into the Hindu fold of caste system and occupying the lowest rung of Indian society. And even these so-called Dravidians are not considered as the original inhabitants of the India. There is said to be a Dravidian migration into India long before that of the Aryans, and some so-called aboriginals (such as Santhals) are considered to be the originals of India, which were forced into the jungles by the invasions, migrations of Dravidians, followed by Aryans.
About Aryan Invasion theory and the cause of its origin much has been said in this debate, and will be said in future so here I go for the explanation of Tutsi Invasion theory, its cause and origin and its socio-political consequences.
Hutus and Tutsis never as such existed as two different ethnic groups or races and were never at war with each other. The history of ethnic violence in the region began with the advent of colonialism in Africa and Rwanda-Burundi. Rwanda-Burundi was a part of German East Africa but after the World War I, it was occupied by Belgium and made a Belgian colony. It was these colonial Belgian masters of Rwanda-Burundi who started entertaining strange ethnic differences and racial differences between the two so-called different groups Hutus and Tutsis, and created the Hutu-Tutsi rift. They invented two separate races, the racist Tutsi Invasion theory and invented the divide between them, labeling Tutsis as aristocratic rulers and Hutus as the oppressed masses.
It seems that skin colour superiority is so deeply embedded in the psyche of West that they rarely get out of it.
While the Hutu and Tutsi are often considered by the followers of this Tutsi Invasion theory, as two separate ethnic groups, scholars point out that they speak the same language, have a history of intermarriage, and share many cultural characteristics. Traditionally, the differences between the two groups were occupational rather than ethnic. Agricultural people were considered Hutu, while the cattle-owning elite were identified as Tutsi. Supposedly Tutsi were tall, thin and fair, while Hutu were short, black and square, but it is often impossible to tell one from the other. (as reported by the Time Almanac)
This distinction was increased and racialized in 1933 by the Belgian government requirement that everyone carry an identity card indicating tribal ethnicity as Tutsi or Hutu, in order to play the power politics between the inhabitants of the nation and thus letting them bogged down in civil war.
Since, independence, repeated violence in both Rwanda and Burundi has increased ethnic differentiation between the groups. Some 2.5 million Tutsis and Hutus are massacred in mutual ethnic cleansing, and genocide. The usual opportunist African leaders are much common in Rwanda-Burundi and they have exacerbated the ethnic tensions of their countries by inciting the hatred between the two groups on the basis of the supposed ethnic difference between the two. Hutu leaders have described Tutsis as cockroaches and they used to telecast their views on radio during the 1994 Rwandan genocide of Tutsis, which inspired the common Hutus to massacre the Tutsis, in a bid to annihilate them completely.
So a peaceful, placid nation with a common populace was destroyed and annihilated by the colonialist, racist view of the Tutsi Invasion theory.
But why are we learning this? Because Tutsi Invasion theory has ominous parallels with Aryan Invasion theory as explained above. The cause of the origin of TIT is also the same as that of AIT. And the ethnic tension and violence was also incited between the North Indians and the South Indians. The DMK, AIADMK and all the other anti-Hindu, anti-Brahmin movements (namely the Periyar movement) were the consequence of this racist Aryan Invasion theory. If not for Hinduism and its cultural ethos, India would have gone the way of Rwanda and Burundi. (Remember, Rwandans and Burundians have been converted to Christianity) But anti-Hindu leadership of India, and the Marxist academia and media is bent on defending the Aryan Invasion theory/AMT, in league with their traitorous aims, and anti-Hindu, anti-Indian designs. By keeping the various sections of Hindu society at war with each other they can maintain their political hold over India, and AIT is a proven tool for their designs.
The opposition of AIT is derided as an emotional, chauvinist handiwork of Hindu nationalist or fundamentalists. But the difference between Tutsis and Hutus is denied by the modern genuine Western scholars (non-Witzels). Is it also a handiwork of an emotional, chauvinist Tutsi nationalists?
The answer lies in the correct reading of the indigenous history through various new tools of Science and Archaeology and the deconstruction of the colonial edifice which has so far promoted the racist theories in order to prove the White supremacy.
Return to topics
Myth of Chinese Martial arts origin
As legend has it, the evolution of karate began over a thousand years ago, possibly as early as the fifth century BC when Bodhidharma arrived in Shaolin-si (small forest temple), China from India and taught Zen Buddhism. He also introduced a systematized set of exercises designed to strengthen the mind and body, exercises which allegedly marked the beginning of the Shaolin style of temple boxing. Bodhidharma's teachings later became the basis for the majority of Chinese martial arts.
Let us analyse facts to see the legend.
Sholin martial history
It is well known that China has had thousands of years of martial arts development. What is not easily known is where the monk's skills and techniques originated. The often-repeated legend of the Indian Buddhist monk, Bodhidharma, or Da Mo in Chinese, states that he began teaching the Shaolin monks (around the year 600 AD) special stretching and aerobic exercises designed to build up their health and strength for enduring long periods of sitting meditation. He is said to have initiated three sets of exercises: the Book of Muscle-Tendon Changing (Yi Jin Jing), the Book of Bone Marrow and Brain Washing (Xi Shui Jing) and the Eighteen Hands of the Lohan (Lohan Shi Ba Shou). From these three, a set of self-defence techniques was developed and the Shaolin fighting arts (Quan Fa) are thought to have been born.
However, these legends did not appear until hundreds of years after this event was said to have occurred, and there is no mention at all from India or Persia that Da Mo ever existed. What's more, written records show Shaolin as having fighting monks protecting its grounds before Da Mo's said arrival (the temple being in operation since the late 300 AD). Ba Tuo, the Indian monk who founded Shaolin thirty years before Da Mo was said to have arrived, had two disciples, Hui Guang and Seng Chou, who were noted for their fighting skills. In fact, in recent news from China, archaeologists found ancient manuscripts that pre dated Shaolin by many years and which contain illustrations that closely match those of Yi Jin Jing and Xi Shui Jing! So what are where are the roots of Shaolin Quan Fa?
In ancient times- before Shaolin- the martial arts were practiced for military reasons. Usually, only the nobility and professional soldiers were allowed to openly study martial arts. Besides empty handsets, much attention was spent on spear and sword sets. This was true for almost two thousand years before the start of Shaolin. Through the various Chinese dynasties, wars, marauding mercenaries, and highway bandits made fighting and self-defence a survival necessity.
According to the most commonly accepted versions of the legend, the Chinese martial arts trace their origin to thousands of years ago in China. As the Chinese writing system traces back to the Shang Dynasty (1766 BCE - 1122 BCE), claims of entire books regarding the martial arts being written at earlier times are suspect. The Art of War, written during the 6th century BCE by Sun Tzu, deals directly with military warfare. There are passages in the Zhuang Zi that pertain to the psychology and practice of martial arts. Zhuang Zi, the author of the same name, is believed to have lived in the 4th century BCE. The Tao Te Ching, often credited to Lao Zi, contains principles that are applicable to martial arts, but the dating of this work is controversial. Archery and charioteering were a part of the "six arts" (Traditional Chinese: Simplified Chinese: pinyin: liu yi, also including rites, music, calligraphy and mathematics) of the Zhou Dynasty (1122 BCE - 256 BCE), according to the text Zhou Li. According to legend, the reign of the Yellow Emperor (traditional date of ascension to the throne, 2698 BC) introduced the earliest forms of martial arts to China.
The Yellow Emperor is described as a famous military general who, before becoming China’s leader, wrote a lengthy treatise about martial arts. He allegedly developed the practice of Jiao di or horn-butting and utilized it in war. Jiao di evolved during the Zhou Dynasty into a combat wrestling system called Jiao li (between tenth and third century BCE). The practice of Jiao li in the Zhou Dynasty was recorded in the Classic of Rites]] This combat system included techniques such as strikes, throws, joint manipulation, and pressure point attacks. Jiao li became a sport during the Qin Dynasty (221 BCE - 207 BCE).[1] Currently, Jiao li is known as Shuai jiao, its modern form.
Taoist monks are claimed to have been practicing physical exercises that resemble Tai Chi Chuan at least as early as the 500 BCE era. In 39-92 CE, "Six Chapters of Hand Fighting", were included in the Han Shu (history of the Former Han Dynasty) written by Pan Ku. Also, the noted physician, Hua T'uo, composed the "Five Animals Play" - tiger, deer, monkey, bear, and bird, around 220 CE. As stated earlier, the Kung Fu that is practiced today developed over the centuries and many of the later additions to Kung Fu, such as the Shaolin Kung Fu style, later animal forms, and the drunken style were incorporated from various martial arts forms that came into existence later on in China and have accurate historical data relating to their inventors.
I may not go here to suggest anything here. But what we can infer martial arts existed since ancient times in all parts of the world and chinese are no exception. To say all the martial arts skills were taught byDA MO is too much. But since the martial arts form of Shaolin temple is the most famous and legends associated with carry till today shows that there could be some truth to it.
In ancient times- before Shaolin- the martial arts were practiced for military reasons. Usually, only the nobility and professional soldiers were allowed to openly study martial arts. Besides empty handsets, much attention was spent on spear and sword sets. This was true for almost two thousand years before the start of Shaolin. Through the various Chinese dynasties, wars, marauding mercenaries, and highway bandits made fighting and self-defence a survival necessity.
According to the most commonly accepted versions of the legend, the Chinese martial arts trace their origin to thousands of years ago in China. As the Chinese writing system traces back to the Shang Dynasty (1766 BCE - 1122 BCE), claims of entire books regarding the martial arts being written at earlier times are suspect. The Art of War, written during the 6th century BCE by Sun Tzu, deals directly with military warfare. There are passages in the Zhuang Zi that pertain to the psychology and practice of martial arts. Zhuang Zi, the author of the same name, is believed to have lived in the 4th century BCE. The Tao Te Ching, often credited to Lao Zi, contains principles that are applicable to martial arts, but the dating of this work is controversial. Archery and charioteering were a part of the "six arts" (Traditional Chinese: Simplified Chinese: pinyin: liu yi, also including rites, music, calligraphy and mathematics) of the Zhou Dynasty (1122 BCE - 256 BCE), according to the text Zhou Li. According to legend, the reign of the Yellow Emperor (traditional date of ascension to the throne, 2698 BC) introduced the earliest forms of martial arts to China.
The Yellow Emperor is described as a famous military general who, before becoming China’s leader, wrote a lengthy treatise about martial arts. He allegedly developed the practice of Jiao di or horn-butting and utilized it in war. Jiao di evolved during the Zhou Dynasty into a combat wrestling system called Jiao li (between tenth and third century BCE). The practice of Jiao li in the Zhou Dynasty was recorded in the Classic of Rites]] This combat system included techniques such as strikes, throws, joint manipulation, and pressure point attacks. Jiao li became a sport during the Qin Dynasty (221 BCE - 207 BCE).[1] Currently, Jiao li is known as Shuai jiao, its modern form.
Taoist monks are claimed to have been practicing physical exercises that resemble Tai Chi Chuan at least as early as the 500 BCE era. In 39-92 CE, "Six Chapters of Hand Fighting", were included in the Han Shu (history of the Former Han Dynasty) written by Pan Ku. Also, the noted physician, Hua T'uo, composed the "Five Animals Play" - tiger, deer, monkey, bear, and bird, around 220 CE. As stated earlier, the Kung Fu that is practiced today developed over the centuries and many of the later additions to Kung Fu, such as the Shaolin Kung Fu style, later animal forms, and the drunken style were incorporated from various martial arts forms that came into existence later on in China and have accurate historical data relating to their inventors.
I may not go here to suggest anything here. But what we can infer martial arts existed since ancient times in all parts of the world and chinese are no exception. To say all the martial arts skills were taught byDA MO is too much. But since the martial arts form of Shaolin temple is the most famous and legends associated with carry till today shows that there could be some truth to it.
surviving Indian martial arts
Kallaripayattu :
Kallari is the Malayalam (language spoken in Kerala) word, for a special kind of gymnasium, in which the martial art known as Kallari Payattu, is practiced. It had its origins in the 4th century A. D. Legends claim, that the art began with the sage Parasurama, who posssessed mystical powers. He built temples and also introduced martial arts, which have influenced and shaped many other arts. The art reached its peak in the 16th century, in the days of Thacholi Othenan - a celebrated chieftain of north Malabar.
A Kallari Payattu demonstration includes physical exercises and mock duels - armed and unarmed combat. It is not accompanied by any music or drumming, but is a silent combat, where style matters the most. Kalari Payattu is practiced by women also. Unniyarcha was a legendary heroine, who won many battles with distinction. Today, Kallari Payattu is a method of physical fitness, and an empty-handed means of self-defence. Yet, it is tied to traditional ceremonies and rituals.
Kallari Payattu consists of various techniques and stages. Among them are:
Uzhichil Uzhichil, or the massage with the Gingerli oil, is used for imparting suppleness to the body, but only persons with a thorough knowledge of the nervous system, and the human body, conduct the 'uzhichil'.
Maipayattu Body exercises or Maippayattu includes the twists and turns of the body, leaps and jumps, and poses, designed to gain control over various parts of the human body.
Sticks of Kolthari This is the next stage where training in handling various staffs of wood or canes of different lengths are imparted. The long stick is called 'kettukari' and the short ones are called ' kuruvadi'.
Otta The otta is an 'S' shaped staff, with a knob at one end, made of the toughest portions of the tamarind tree.These sticks, which are about 2 feet long, are specially suitable for attacks on the nervous system.
Metal weapons or Anga Thari Weapons of various metals are used in training and combat sessions, like the sword, sword and shield, two types of knives, daggers, the spear and the 'urumi', which is a flexible two sided sword. Various exercises are performed with these weapons.
Puliyankam (Sword Fight) Wielding the sword in an efficient manner, is considered to be the peak of perfection in Kallari Payattu. Various methods in the use of the sword, as a weapon of offence and defence, are being practiced today, but the most awsome amone these is the Puliyankam, where the combatants fight like tigers.
The Spear vs the Sword In this combat, one contestant is armed with a sword and shield, and the other with a spear. Due to the length of the spear, the swordsman faces a disadvantage, but if he knows how to exploit all the weak points of the spear-man, and take advantage of all the opportunities, that come his way to get under his opponent's guard, he can easily triumph over his opponent.
Barehanded Fight or Verumkai In unguarded moments, there are some special ways of getting out of a tight situation, by using one's hands or a piece of cloth or a rope. Locks and blows are in vogue. Attacks on the nervous system by the edge of one's palm, are enough to paralyse the opponent. Various types of blows with different effects are, therefore, practiced to perfection.
ChakrumThe Chakram (or Chackrum or Chackram or Chackra) is a metal ring that has been used as a throwing device by the Sikhs of India for many hundreds of years. The Sikhs became martial under Guru Govind Singh and used the Chackra effectively against the Moghul dynasty. The Chackrum has a history that is as old as Indian civilization itself. It's useage is embedded in Indian myth and legend. In the epics..the Mahabharata for instance...an asura trying to get heavenly nectar from the moon had his head chakra-ed off. Still he tries to swallow the moon and succeeds ever so often before the moon escapes through the cut neck...an eclipse myth. Sculptures and paintings of many gods and godesses show the chakra being twirled.
Thang-TaThang-Ta is the term used to represent all of the Manipuri martial arts. Thang-Ta literally means "sword and spear" because these are the mains weapons used, however, other weapons are used as well, including shields, daggers, sticks, and axes.
The Manipuri people have a long history of combat. Their methods involved specific elements of etiquette. For example, if an unarmed man was challenged to do battle, he was given time to obtain his weapon(s) before engaging in a fight.
Another example involved combatants who used spears to do battle. These warriors would agree on a set distance between them. When this distance was reached, the two rivals would begin to throw spears at each other. Receiving even a small scratch was enough for a participant to lose this dual and the defeated man would bravely accept death as his fate. Many times before he would die, he would share a meal with the victor. By allowing himself to be executed, the vanquished warrior was actually following what he believed to be God's laws, the violation of which would be viciously avenged.
The arts of Thang-Ta are serious forms of self-defense, even aggression, now choreographed into well-performed movements on stages. All performances of Thang-Ta often differ greatly from one another, yet they are executed with the utmost skill and precision. Anything less would result in the injury, or even death of one, or both of the participants.
Kallaripayattu :
Kallari is the Malayalam (language spoken in Kerala) word, for a special kind of gymnasium, in which the martial art known as Kallari Payattu, is practiced. It had its origins in the 4th century A. D. Legends claim, that the art began with the sage Parasurama, who posssessed mystical powers. He built temples and also introduced martial arts, which have influenced and shaped many other arts. The art reached its peak in the 16th century, in the days of Thacholi Othenan - a celebrated chieftain of north Malabar.
A Kallari Payattu demonstration includes physical exercises and mock duels - armed and unarmed combat. It is not accompanied by any music or drumming, but is a silent combat, where style matters the most. Kalari Payattu is practiced by women also. Unniyarcha was a legendary heroine, who won many battles with distinction. Today, Kallari Payattu is a method of physical fitness, and an empty-handed means of self-defence. Yet, it is tied to traditional ceremonies and rituals.
Kallari Payattu consists of various techniques and stages. Among them are:
Uzhichil Uzhichil, or the massage with the Gingerli oil, is used for imparting suppleness to the body, but only persons with a thorough knowledge of the nervous system, and the human body, conduct the 'uzhichil'.
Maipayattu Body exercises or Maippayattu includes the twists and turns of the body, leaps and jumps, and poses, designed to gain control over various parts of the human body.
Sticks of Kolthari This is the next stage where training in handling various staffs of wood or canes of different lengths are imparted. The long stick is called 'kettukari' and the short ones are called ' kuruvadi'.
Otta The otta is an 'S' shaped staff, with a knob at one end, made of the toughest portions of the tamarind tree.These sticks, which are about 2 feet long, are specially suitable for attacks on the nervous system.
Metal weapons or Anga Thari Weapons of various metals are used in training and combat sessions, like the sword, sword and shield, two types of knives, daggers, the spear and the 'urumi', which is a flexible two sided sword. Various exercises are performed with these weapons.
Puliyankam (Sword Fight) Wielding the sword in an efficient manner, is considered to be the peak of perfection in Kallari Payattu. Various methods in the use of the sword, as a weapon of offence and defence, are being practiced today, but the most awsome amone these is the Puliyankam, where the combatants fight like tigers.
The Spear vs the Sword In this combat, one contestant is armed with a sword and shield, and the other with a spear. Due to the length of the spear, the swordsman faces a disadvantage, but if he knows how to exploit all the weak points of the spear-man, and take advantage of all the opportunities, that come his way to get under his opponent's guard, he can easily triumph over his opponent.
Barehanded Fight or Verumkai In unguarded moments, there are some special ways of getting out of a tight situation, by using one's hands or a piece of cloth or a rope. Locks and blows are in vogue. Attacks on the nervous system by the edge of one's palm, are enough to paralyse the opponent. Various types of blows with different effects are, therefore, practiced to perfection.
ChakrumThe Chakram (or Chackrum or Chackram or Chackra) is a metal ring that has been used as a throwing device by the Sikhs of India for many hundreds of years. The Sikhs became martial under Guru Govind Singh and used the Chackra effectively against the Moghul dynasty. The Chackrum has a history that is as old as Indian civilization itself. It's useage is embedded in Indian myth and legend. In the epics..the Mahabharata for instance...an asura trying to get heavenly nectar from the moon had his head chakra-ed off. Still he tries to swallow the moon and succeeds ever so often before the moon escapes through the cut neck...an eclipse myth. Sculptures and paintings of many gods and godesses show the chakra being twirled.
Thang-TaThang-Ta is the term used to represent all of the Manipuri martial arts. Thang-Ta literally means "sword and spear" because these are the mains weapons used, however, other weapons are used as well, including shields, daggers, sticks, and axes.
The Manipuri people have a long history of combat. Their methods involved specific elements of etiquette. For example, if an unarmed man was challenged to do battle, he was given time to obtain his weapon(s) before engaging in a fight.
Another example involved combatants who used spears to do battle. These warriors would agree on a set distance between them. When this distance was reached, the two rivals would begin to throw spears at each other. Receiving even a small scratch was enough for a participant to lose this dual and the defeated man would bravely accept death as his fate. Many times before he would die, he would share a meal with the victor. By allowing himself to be executed, the vanquished warrior was actually following what he believed to be God's laws, the violation of which would be viciously avenged.
The arts of Thang-Ta are serious forms of self-defense, even aggression, now choreographed into well-performed movements on stages. All performances of Thang-Ta often differ greatly from one another, yet they are executed with the utmost skill and precision. Anything less would result in the injury, or even death of one, or both of the participants.
Life and Time controversies of Zarathushtra
Let us see some of the controversies associated with Zarathushtra
Date of Zarathushtra
No one knows where or when the Prophet was born. Some legends place his birth in western Iran, perhaps near Tehran; others, which are somewhat more likely due to the eastern Iranian language of his poetry, place his birthplace in the east. As for the date of his birth, it has been since ancient times a matter of controversy. Greek sources placed him as early as 6000 B.C., a reckoning derived from poorly transmitted Zoroastrian legends; few if any scholars take that date seriously. The traditional Zoroastrian date for Zarathushtra's birth and ministry is around 600 B.C. This is derived from a Greek source that places him "300 years before Alexander" which would give that date; other rationales for the 600 BC date identify the King Vishtaspa of Zarathushtra's Gathas with the father of the Persian King Darius, who lived around that time.
As the linguists of both Europe and India worked on the Gathas, however, it became clear that the language of the Gathas attributed to Zarathushtra was far older than the language spoken in Iran at the time of King Darius' father. Gathic Avestan was very close to the Sanskrit of the Indian Rig-Vedas, which can be dated from the period 1500-1200 BC. This would mean that Zarathushtra lived far earlier than the "traditional" date. Some scholars have said that the 600 BC date is still plausible if Gathic Avestan was actually an artificially preserved sacred language, somewhat like Latin, which continued in literature and rituals thousands of years after it had ceased to be spoken.
Recent work by Martin Schwartz and Almut Hintze tends to discount this theory, as the linguists show that the Gathas are not the work of an academic writing in a dead language; they show all the signs of poetry composed and recited in an oral tradition, similar to the heroic poetry of Homer or the Rig-Vedas. These studies would confirm the earlier date for Zarathushtra.
The problem of Zarathushtra's time will never be solved, unless some improbable archaeological find turns up. Most scholars agree on a time-frame for Zarathushtra which could be as early as 1700 B.C. or as late as 1000 B.C.
The name Zarathustra is a Bahuvrihi compound in the Avestan language, of zarata- "feeble, old" and usatra "camel", translating to "having old camels, the one who owns old camels". The first part of the name was formerly commonly translated as "yellow" or "golden", from the Avestan "zaray", giving the meaning "having yellow camels".
A more romantic, but inaccurate, translation of the name in the past has been Bringer of the Golden Dawn, based on the mistaken assumption that the second part of the name is a variant of the Vedic word "Ushas" meaning "dawn".
This last translation seems to have derived from a desire to give a more fitting meaning to the prophet's name than "owner of feeble camels."
An alternate reading is "old camel." Animals such as camels and horses were essential and even sacred to the people of Zarathushtra's age, and thus a name containing one of these animals marks a person as important. A similar naming practice occurred among the ancient Greeks where names containing "-ippos" or horse denoted high birth - such as Philippos (lover of horses), Aristippos (best horse), or Xanthippos (yellow horse).
The later Zoroastrians, perhaps embarrassed by their prophet's primitive-sounding name, said that the name meant "Golden Light," deriving their meaning from the word zara and the word ushas, light or dawn. There is no doubt about Zarathushtra's clan name, which is Spitama - perhaps meaning "white." Zarathushtra's father was named Pouruchaspa (many horses) and his mother was named Dughdova (milkmaid). His birthday is celebrated on March 26, as part of the Iranian New Year Festival.
Life if ZarathushtraZarathushtra is said to have had six children, three boys and three girls. This is not exact information, since the number and gender equals that of the six Amesha Spentas and may be only symbolic. But the last Gatha is composed for the marriage of Zarathushtra's daughter Pouruchista (Full of Wisdom) so he is known to have had at least one child. Zarathushtra, in the legends, had three wives (in sequence) of whom the last was Hvovi (Good Cattle) the daughter of King Vishtaspa's prime minister. Thus Zarathushtra married into the king's court; Pouruchista, in turn, married the prime minister.
There is no exact or provable information about Zarathushtra's life at court, though it may be assumed that it was here that he composed the Gathas, and the names of king and court appear in the poetry as if, in oral recitation, they were there listening to him. The prophet may have spent almost three decades there, before his death at age 77.
Again, no one knows how Zarathushtra died. Many legends, and Zoroastrian tradition, say that he was killed, while praying in the sanctuary, by a foreign enemy of the king. But there is no holiday commemorating the martyrdom of the Prophet, as there would be in other religions (Christianity, for instance) and other Zoroastrian traditions, and scholars, say that Zarathushtra died peacefully.
One of the controversies about Zarathushtra concerns whether he was a priest. He did not live in a religious vacuum, but was born into a society that practiced the polytheistic rites of ancient Indo-Iranian religion. This religion already had a well-developed system of priesthood and service. In one verse of the Gathas (Y,33, 6) Zarathushtra calls himself a "zaota" which in later Zoroastrian usage is the word for officiating priest. The word, though, literally means "invoker" and both Taraporewala and Jafarey translate it simply, claiming that Zarathushtra never meant to call himself a priest. It is very possible that Zarathushtra, if not a priest, had priestly training (how else would he know the highly technical spiritual language found in the Gathas, as well as the ability to compose philosophical/religious poetry?). Other Zoroastrians, including more traditionally minded ones, say that Zarathushtra was indeed a priest and the first of the millennia-old tradition of Zoroastrian ritualizing priesthood.
In the later Avesta, Zarathushtra is used as a character in dialogue with Ahura Mazda; he is featured in ritual texts and in law- texts, and great amounts of ritual and doctrine are thus attributed to him, whether he was their originator or not. In much later Zoroastrian traditions, some of which were not recorded until centuries after the Arab conquest, the life of the Prophet abounds with miracles and divine interventions.
His mother glowed with the divine Glory usually reserved for kings; the soul of the prophet was placed by God in the sacred Haoma plant (which Z. condemned in the Gathas) and the prophet was conceived through the essence of Haoma in milk (though the birth is not a virgin birth, but the natural product of two special, but earthly parents.). The child laughed at his birth instead of crying, and he glowed so brightly that the villagers around him were frightened and tried to destroy him. All attempts to destroy young Zarathushtra failed; fire would not burn him nor would animals crush him in stampedes; he was cared for by a mother wolf in the wilderness.
He spent years in the wilderness communing with God before his first vision, in which Vohu Manah came to him in the form of a huge Angel. All the heavenly entities, the Amesha Spentas, instructed Zarathushtra in heaven, and he received perfect knowledge of past, present, and future. Zarathushtra's preaching to King Vishtaspa was enhanced by miracles, especially the healing of a paralyzed horse that convinced the king to accept the new religion.
Most of these motifs are familiar from the lives of other culture heroes such as Romulus, Moses, and Jesus. Whether any of this literally happened is a matter for belief, not scholarship. Tradition-minded Zoroastrians do accept these legends as truth about Zarathushtra. Other, more modern Zoroastrians, who rely more on the Gathas as a scriptural source, discount the legends as pious fantasies, noting that there are no miracles or supernatural interventions in the Gathas.
Unlike Mohammed's recitation of the Koran, the Gathas of Zarathushtra are not "channeled" - that is, the Gathas are regarded as the inspired composition of a poet-prophet rather than a text dictated by a heavenly being. Zarathushtra was inspired by God, through the Bounteous Immortals of Vohu Manah, Asha, and the others - but he was not a passive recipient of the divine wisdom. In accordance with Zoroastrian philosophy, he reached God through his own effort simultaneously with God's communication to him.
Zarathushtra was never divine, not even in the most extravagant legends. He remained a man like all others, though divinely gifted with inspiration and closeness to Ahura Mazda. His life is an inspiration for Zoroastrians of all persuasions, traditionalist and modern - in his innovation, loving relationship with God, and spiritual courage he is a model for all his followers. After his death. Zarathushtra's great soul attains almost the level of a Bounteous Immortal, but still is not merged in the divinity.
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Origin of Marathi
Marathi is the language of more than fifty million people mostly residing in Maharashtra, the region in western India with Bombay as its capital. However, the name Maharashtra does not occur in the Ramayana, nor in the Mahabharata. The Chinese traveler Yuan-Chwang referred to this area, in the seventh century as Mo-ha-la-cho. In tenth century Al Beruni mentions the Marhatta region with Thane as its capital. Till then Konkana was not included in this area; Soparak was its other name (modern Sopara, the harbour).
There is no unanimity amongst scholars about the origin and antiquity of this language. The first written form is in Vijayaditya's Copper-plate, dated 739 A.D., found in Satara. In 983 A.D., the stone inscription at the feet of Shravanabelgola Gomateshwar- Chavundarajen Karaviyalen (Built by Chavandaraja, the king), is considered to be the oldest. An interesting couplet in the Jain monk Udyotan Suri's Kuvalayamala in the eighth century, refers to a bazar where different people speak differently, selling their goods: the Marhattes speak Dinnale, Gahille (given, taken).
About the geneology of the language scholars have different views: C.V. Vaidya maintained that it developed from Sanskrit, Sten Knonow maintained that it developed from Maharashtri Apabhramsa, others regard it as one of the Pancha Dravida (five Dravidian) groups. Khaire has recently found several loanwords in early and spoken Marathi from Tamil (adgule-madzule). There were many borrowings from Telugu (tup, tale) and Kannada words are the highest in Marathi spoken under Yadavas (1180-1320). In 1290A.D. the Hoyasala minister Perusmala at Mailangi made ``provision for masters to teach Nagar, Kannada, Telugu and Marathi'' (B. Lewis Rice in Mysore and Coorg from inscriptions) Later Marathi, in Shivaji's times imbibed many words from Persian, Arabic, Portugese and English Maharashtra Shabdakosh (in eight volumes edited by Y.G. Date and C.G. Karve) has 1,12,189 words, out of which the words from Persion-Arabic stock are 2,900 and from European stock 1,500. The script used for Marathi writing is the same as Devanagari, with an additional ``L'', old Marathi historical documents are found in Modi script. In 1622, Father Stephans wrote Khrista-Purana in chaste Marathi. The language was enriched by several writers who were Muslims (like saint Sheikh Muhammad, the Sufi) or Rev. N.V. Tilak (1865-1919).
So how did marathi originate?Lot of people say it originated from Maharastri Prakrit. But however we find no evidence of both Maharastri prakrit and marathi before 13h century AD. Vijayaditya plate, Shravanabelgola incription are said to be Prakrit. And Jain monk Udyotan commentry is said to be in Konkani. So there is no definite works before 13h century until seunas or Yadava period, when later part of their rule they also made marathi official language.
Though Marathi was called Deshi or a Desha-bhasha in Narada-Smriti, as Dr. Tulpule writes in the An Old Marathi Reader, ``Marathi can be rightly described as a re-oriented form of its immediate predecessor viz. Apabhramsa, with a number of borrowed Sanskritisms. . . This linguistic change must have synchronized with the revival of the Vedic religion at the hands of Shankaracharya'' in the ninth century.
The Mahanubhava sect founded by Chakradhar, a Gujarati princely Brahmin, in 1267 A.D., had its holy books written in cryptic scripts (Sagala, Sundari), in prose and deal with Krishna bhakti or the devotion to Dattatreya, the three-headed god, combing Brahma, Vishnu and Shiva in one, followed by four dogs (the four Vedas). This was a sect which deliberately flouted the upper caste monopoly of Sanskritic learning. In Mhai-Bhata's Lila Charitra (1286 A.D.) or in the first Marathi poetess Mahadaisa's Dhavale songs, one finds this script of revolt.
The other important devotional sect was Varakari Panth. It was a combination of the Natha Panth of Gorakhnath and the Yoga practises of the Siddhas, combining the worship of God in the form of Vitthala or Vithoba, a form of Vishnu, whose main shrine is in Pandharpur. Around this god, both Aryan and Dravidian, Vaishnava and Shaiva forms of worship centred many important saint-poets beginning with Jnanadeva or Jnaneshwara (1271-93), who composed a remarkable classic in verse Jnaneshwari, a comentary on Gita in 9000 stanzas, composed at the age of nineteen. He proclaimed the equality of man in the eyes of God and openly revoked against caste tyranny and orthodoxy.
Namdev (1270-1350) was another great saint-poet, tailor by caste, who composed poems in Marathi, Hindi and Punjabi (61 of his padas are found in Adi Granth, the Sikh scripture).
From 1350 to 1550 A.D. it was a dark period, as wars and famine disturbed the people. After the great saint-poets like Eknath (1548-99) and Tukarama (1588-1649).
Mukteshwara (1608-60) translated Mahabharata, Vamana Pandita (1615-78), Raghunath Pandita (C-1650), Shridhar (1678-1728) and Mayur Pandita or Moropanta (1729-94) were the well-known scholar poets, who were well-versed in Sanskrit and mostly verified the epics, on the classical lines. Now Marathi language was highly Sanskritized and became restricted to the Brahmanic elite class. Samartha Ramdas Swami (1608-82), with his Dasbodh, introduced a more virile and forthright note and his poetry reached to the rustics by its rhetoric.
From the above stanzas one can see this is a language developed in opposition to the braminical sanskrit. Eventhough today it is called sanskrit language today.
Lot of confusion regarding maharastri prakrit, Marathi -Language, Maratha- caste, Maharastra -state exist. Even today there is opposition to being called maratha in Vidarba and konkan areas.
So marathi is language that has developed in Opposition to brahminical sanskrit domination. And its origins are definitely prakrit, the language borrows heavily from languages spoken in that area, mainly Kannada, telugu,gujarati , persian and tamil ( where marathas ruled with tanjore as base).
There is no unanimity amongst scholars about the origin and antiquity of this language. The first written form is in Vijayaditya's Copper-plate, dated 739 A.D., found in Satara. In 983 A.D., the stone inscription at the feet of Shravanabelgola Gomateshwar- Chavundarajen Karaviyalen (Built by Chavandaraja, the king), is considered to be the oldest. An interesting couplet in the Jain monk Udyotan Suri's Kuvalayamala in the eighth century, refers to a bazar where different people speak differently, selling their goods: the Marhattes speak Dinnale, Gahille (given, taken).
About the geneology of the language scholars have different views: C.V. Vaidya maintained that it developed from Sanskrit, Sten Knonow maintained that it developed from Maharashtri Apabhramsa, others regard it as one of the Pancha Dravida (five Dravidian) groups. Khaire has recently found several loanwords in early and spoken Marathi from Tamil (adgule-madzule). There were many borrowings from Telugu (tup, tale) and Kannada words are the highest in Marathi spoken under Yadavas (1180-1320). In 1290A.D. the Hoyasala minister Perusmala at Mailangi made ``provision for masters to teach Nagar, Kannada, Telugu and Marathi'' (B. Lewis Rice in Mysore and Coorg from inscriptions) Later Marathi, in Shivaji's times imbibed many words from Persian, Arabic, Portugese and English Maharashtra Shabdakosh (in eight volumes edited by Y.G. Date and C.G. Karve) has 1,12,189 words, out of which the words from Persion-Arabic stock are 2,900 and from European stock 1,500. The script used for Marathi writing is the same as Devanagari, with an additional ``L'', old Marathi historical documents are found in Modi script. In 1622, Father Stephans wrote Khrista-Purana in chaste Marathi. The language was enriched by several writers who were Muslims (like saint Sheikh Muhammad, the Sufi) or Rev. N.V. Tilak (1865-1919).
So how did marathi originate?Lot of people say it originated from Maharastri Prakrit. But however we find no evidence of both Maharastri prakrit and marathi before 13h century AD. Vijayaditya plate, Shravanabelgola incription are said to be Prakrit. And Jain monk Udyotan commentry is said to be in Konkani. So there is no definite works before 13h century until seunas or Yadava period, when later part of their rule they also made marathi official language.
Though Marathi was called Deshi or a Desha-bhasha in Narada-Smriti, as Dr. Tulpule writes in the An Old Marathi Reader, ``Marathi can be rightly described as a re-oriented form of its immediate predecessor viz. Apabhramsa, with a number of borrowed Sanskritisms. . . This linguistic change must have synchronized with the revival of the Vedic religion at the hands of Shankaracharya'' in the ninth century.
The Mahanubhava sect founded by Chakradhar, a Gujarati princely Brahmin, in 1267 A.D., had its holy books written in cryptic scripts (Sagala, Sundari), in prose and deal with Krishna bhakti or the devotion to Dattatreya, the three-headed god, combing Brahma, Vishnu and Shiva in one, followed by four dogs (the four Vedas). This was a sect which deliberately flouted the upper caste monopoly of Sanskritic learning. In Mhai-Bhata's Lila Charitra (1286 A.D.) or in the first Marathi poetess Mahadaisa's Dhavale songs, one finds this script of revolt.
The other important devotional sect was Varakari Panth. It was a combination of the Natha Panth of Gorakhnath and the Yoga practises of the Siddhas, combining the worship of God in the form of Vitthala or Vithoba, a form of Vishnu, whose main shrine is in Pandharpur. Around this god, both Aryan and Dravidian, Vaishnava and Shaiva forms of worship centred many important saint-poets beginning with Jnanadeva or Jnaneshwara (1271-93), who composed a remarkable classic in verse Jnaneshwari, a comentary on Gita in 9000 stanzas, composed at the age of nineteen. He proclaimed the equality of man in the eyes of God and openly revoked against caste tyranny and orthodoxy.
Namdev (1270-1350) was another great saint-poet, tailor by caste, who composed poems in Marathi, Hindi and Punjabi (61 of his padas are found in Adi Granth, the Sikh scripture).
From 1350 to 1550 A.D. it was a dark period, as wars and famine disturbed the people. After the great saint-poets like Eknath (1548-99) and Tukarama (1588-1649).
Mukteshwara (1608-60) translated Mahabharata, Vamana Pandita (1615-78), Raghunath Pandita (C-1650), Shridhar (1678-1728) and Mayur Pandita or Moropanta (1729-94) were the well-known scholar poets, who were well-versed in Sanskrit and mostly verified the epics, on the classical lines. Now Marathi language was highly Sanskritized and became restricted to the Brahmanic elite class. Samartha Ramdas Swami (1608-82), with his Dasbodh, introduced a more virile and forthright note and his poetry reached to the rustics by its rhetoric.
From the above stanzas one can see this is a language developed in opposition to the braminical sanskrit. Eventhough today it is called sanskrit language today.
Lot of confusion regarding maharastri prakrit, Marathi -Language, Maratha- caste, Maharastra -state exist. Even today there is opposition to being called maratha in Vidarba and konkan areas.
So marathi is language that has developed in Opposition to brahminical sanskrit domination. And its origins are definitely prakrit, the language borrows heavily from languages spoken in that area, mainly Kannada, telugu,gujarati , persian and tamil ( where marathas ruled with tanjore as base).
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