Devapriyaji - True History Analaysed

·       Mullai - Tirumāl (Kṛṣṇa)

·       Kuruñci - Cēyon (Murugan)

·       Marutam - Ventan (Indran)

·       Neital - Varuṇan (Varuṇan)

·       Pāḷai - Durgā (Koṟṟavai)

māyōn mēya kāṭu uṟai ulkamumcēyōn mēya mai varai ulakamumvēntan mēya tīm puṉal ulakamumvaruṇan mēya peru maṇal ulakamummullai, kuruñci, marutam, naitaleṉac colliya muraiyāl collavum paṭume - p005-05The whole of Sangam literature is based on this classification. Sūtra 5. There is another Tolkāppiyam no 18 that speaks of several other constituents of each region like God, food, animals, tree, birds, drum, yāḻ, profession, inhabitants, flowers, river, village, etc. These factors are called karu. Naccinārkkiniyār, the commentator, gives a brilliant analysis of the with reference to each this region. A study of these constituents show us that depending upon the environment and predominant inhabitants the other factors are named as Mullai, Kuruñci, Marutam, Neital etc., Naccinārkkiniyār lists all these under each region, especially the God, food, animals etc., In addition he also gives the names of yāḻ and drums they used wihch show they were derived from their profession.The following are mentioned for forest regions (Mullai). The people inhabiting the region are called Āyars (Yādavas) cowherds and sheperds who rear cattle. Included among their livelihood is cattle lifting from nearby regions, and they use a particular type of drum while going on cattle lifting expedition called. "Torukkōl paṟai the cattle lifting drum. Their yāḻ is called Mullai Yāḻ.Similarly the Marutam people are called Uḻavar, their animal is buffaloe, their profession is planting and transplanting and harvesting of food crops. Their yaḻ is called Maruta Yāḻ. They use the drum called Maṇamuḻā; marriage drum and jaḷḷari.The Coatal people were called Nuḷayar or fishermen and they live on the sale of fish and salt. Their profession is fishing and so use the drum called fishing drum Mīṉ paṭu paṟai. By beating it they net a lot of fish.The people of Pālai are called Eyinar who live by highway robbery and their drum is called “highway robbery drum”.MurukiyamThus we find that every region has its own character. Under the scheme we find the people of Kuruñci are called Vēṭṭuvar, Kāṉavar and Kuravar. their animals are said to be Elephant. Tiger, Boar and Bear. Their Birds are Pea**** and Parrot. They generally practice honey gathering, chasing birds like parrot that destroy the grains, digging roots etc. Their yāḻ is called Kuruñci Yāḻ. Their drum is called MurukiyamPlease note the name of the drum they use during hunting is Murukiyam. It clearly indicates that the term Murukiyam is connected with hunting. That gives us the clue to the origin of the Murugan given to Cēyōn. The word for hunting in Sanskrit is Mṛg or Mṛgya. It is known Mṛga stands for animal and hunting is mṛgyam. Mṛgaya changes to Muruku in Sanskrit. Such change is quite commonly found from the Ṛg vedic times onwards. The word kṛu changed into kuru in the age of Ṛg veda itself; see karoti, kurutaḥ, kurvanti. See Monier Williams. Just kṛt becomes kuru, kurute etc. In Sanskrit Mṛg becomes Muruk. Muruga stands for hunter and also lord of hunters, Chief of hunters. Thus it is proved beyond doubt that the Muruku standing for Cēyōn (Kumara) is derived directly from Sanskrit as Varuṇa, Ventan, Kāman, Durgā etc. This has nothing to do with Pēy, or Bhūta or “Skeleton” as proposed by Mr. Mahādevan. Once this is understood then all the other Iconographic bdetails of Cēyōn fall into position. For exmple Cēyōn's flag is pea****, the bird of the Kurñci region, his mount is Elephant, Yāṉai again of Kuruñci, his weapon is spear the hunting weapon par excellence, he married a hunter's daughter Vaḷḷi, and was given honey and tinai māvu etc. It was given to him to destroy the demon who appeared as a mountain. We are right on the correct word that has the authority of linguistics, Puraṇic, Literary, and all other criteria. We are also relieved from twisting the meaning of the word Muruku from Murukku, to twisted bangles. We come to the irrefutable conclusion that the Murugan is derived from the Sanskrit Mṛg. We also relieved of the unbelievable speculation of calling it a Dravidian word prior to the Age of Sanskritisation and connecting it with Harappan skeletal figure which itself is a speculation. There is no connection between Murugan of Tamilnadu and the Harappans. It is established that the word Murugan is derived from the Mṛg to hunt.Before we proceed further we may examine two interesting words Amṛtam and Kaṇṇumai. Amṛtam is a Sanskrit word that denotes nectar or immortality. It appears as Amutam in Tamil is well known in which the syllable Mṛ becomes Mu in Tamil exactly as found in mṛ changing to mu. The other word is Kaṇṇumai appearing in Tolkāppiyam. The commentator Naccinārkkiniyār states that Kaṇmai is the word that stands for the nature of Kaṇ eye. kaṇṇiṉ taṉmai kaṇmai. Itai kaṇṇumai eṉa āciriyar vaḻaṅgiṉār. The conjunct sound "nma" is used as "numa". So when the word Murukiyam for the drum is used in hunting it is obviously from Sanskrit word mṛgaya.No other derivation can be given to the word Murukiyam. We therefore say that the word Murugan is also derived from the Sanskrit mṛgaya. See also the words Ṛg veda appearing as (1) rukku veda, and another word Bṛgu appearing in Tamil as Birugu riṣi.We may examine a few Sanskrit words that appear in Tamil. Please see the following common Sanskrit words as they appear in Tamil:

·       Vṛddha => Virutta

·       Kṛṣṇa => Kiruṣṇa

·       Kṛtayuga => Kirutayugam

·       Gṛham => Kiruham

·       Pṛtvi => Piruttuvi

·       Bṛndāvana => Piruntāvanam

·       Tṛthtiya => tirutiyai

·       Mṛtyu => mirutyu

·       Vṛkṣa => vrukṣa

·       Nṛttam => niruttam

·       Hṛdayam => hirutayam

·       Ṛk veda => (i) Ruk Veda

·       Ṛṣi => (i) ruṣi

·       Ṛtu => (i) rutu

·       Sṛṣṭi => Siruṣṭi

·       Sṛṅgāram => Siruṅkāram

·       Sṛṅgam => Sruṅkāram

Pages 143,144,146 are missing. also pages after 147 are missing.Such changes as mentioned earlier, are also noticed in some other cases as in the Tamil word KANMAI is used as KANNUMAI with the addition of “u” by Tolkāppiyar which is an example contemporary with Murugan appearing in Sangam works.So the drum used by Kuruñci people when they go on hunting is called Murukiyam indicating the word Muruku stands for hunt. The Sanskrit word for hunt is “Mṛg” which appears as Muruku. It is established that the Vedic word Mṛg is changed into Muruga to give the meaning Hunter, to Tamil “Ceyon.”MarutsThe origin of the legends, connected with Kārtikeya (F. 105-111), as the son of Agni and also as the son the river Gaṅgā are clearly rooted in the Ṛg veda in which the Maruts, are praised as the sons of Rudra and the river Pṛṣni (also The known Paruṣṇī) vedic reference shows that it is the rising son and rays that are referred to by the term Maruts and they are extolled as brothers. Six different children rolled into one as Ṣhaṇmukha is at the root of this legends. At another level it is known that there were four different bodies of Kārtihikeya as Skanda, Viśākha, Naigameya and Kumāra (sometimes also called Sakha). Four or six children originally were fused together and became Ṣhanmukha the son of Rudra and Gaṅgā. The origin of Kumāra always starts with multiple children or sons of Rudra and their river Paruṣṇi who are fused into one Ṣhaṇmukha in later times. The Vedic hymn interestingly also shows that the Maruts were brothers and that none of them was younger or older to the other. I give below the relevant Vedic passages that directly points to the origin and development of Ṣhaṇmukha.The strong heroes born together and nourished together have further grown real beauty. O you sons of Pṛṣṇī, you are armed with daggers and spears you wise, carrying good bows arrows and quivers possessed of good horses and chariots. (Maṇḍala V.57.2)They are frequently praised as “golden breasted and singers of the sky and every beauty is laid on their bodies.” (Maṇḍala V.57)Muruga means beauty and youth in Tamil and mostly praised as wearing, Vīra-caṅkili (heroic chains) called Channa-vira. It appears as a cross chain on his body in all sculptures in Tamilnadu.The same hymn praises Maruts as Rudras joined by Indra's friends on golden chariot, coming for the welfare of the singers, they are well grown manly youth.Indra is the King of the Devas and Muruga is called Deva-Senāpati the commander of the army of the Devas.At the outbreak there is none among them who is the eldest, youngest or the middle. They have grown by their own might, these sons of the Prsni noble by birth, the boys of Dyaus. (V. 59.6)When they appear the shafts of reddish sun's rays they appear together and so none can be called younger elder or middle.May Dyaus, Aditi roar for our feast, may the dew lighted dawn come striving together these the Maruts, poets, the sons of Rudra have shaken the heavenly koṣa (cloud) when they have been praised.This hymn clearly suggests Maruts are the dawns spoken of as the sons of Rudra and Dyaus and Aditi (Maṇḍala V. 59.8) This is again repeated in (Mandala V. 60.5)As brothers no one being youngest or eldest, they have grown up to happiness. Young is their father Rudra, flowing with plenty their mother always kind the Maruts (V.60.5)Maruts are identified with Agni as well.Oh happy maruts whether you are in the highest, middle or the lowest heaven from thence, O Rudras or thou also Oh Agni take note of the libations which we offer.Marut's connection with Agni will recall Muruga's birth from Agni and so called Āgneya. Also the birth of Maruts from Rudra whose germ was received by the strong Pṛṣṇi (river).They who are the sons of bounteous Rudra and whom she indeed was strong enough to bear, she, the great is known as the mother, the great the very Pṛṣṇi conceived the germ for the strong one Rudra. (V. 66.3)This indicates the clear roots of the later legends of Rudra's germs deposited in the river Gangā who alone was able bear Shanmukha, Kartikeya. This hymn also further confirms the maruts identity with the rays of the rising sun.They rise upon their course, the beautiful, of rddish hue, the bulls above the ridge of the sky. (M.viii. v.7)They are the rays of the sun is clear enough in this hymn.The Maruts were the celestial dancers for the Rg vedic seers,O ye dancers, with golden ornaments on your chest even a mortal do ask for your brotherhood.Maruts were the liberal givers of the Soma. (M. viii. 20.3)Like rushing bulls these Maruts spring over the dark cows, clouds and then we perceive the mighty Maruts in heaven and earth. (M.v. 52.3)The is a clear reference to the shafts of the rising rays appearing on the eastern horizon above the waters, connecting the earth and sky. So they rise and become stronger. (M. II Rg v. 52. 17)They refer to the Yamuna which obviously shows that they were looking to the east, and later connected it with Gangā.An important verse in the (Rg v. 53.9) says to Maruts“Even your both was with fire and fury, Maruts” M. VII, ity. 58-v.2“Let not the rivers named Rasā, Anitabhā, Kubha, the Krumu and the Sindhu, delay; you. Let not the Sarayu prevent you”Probably these poets were standing on one side of these rivers and said “these rivers need not delay you rise”. Max Muller commenting on this “some interpreters have been inclined to take this Yamuna as reference to Paruṣṇi. “The Sindhu is Indus though it is difficult to say which part of it, while Sarayu is the affluent of the Gaṅgā”.That connects the appearance of Maruts with Gaṅgā in the time of the Ṛg Veda itself by connecting it with Yamuna. The joining of the six rivers into one, is probably the poetic imagery, that caused the six bodies into one body as Ṣhaṇmukha, later.One of the names of Subrahmaṇya is Gāṅgeya i.e., the son of the river Gaṅgā and another similar name is Āgneya i.e., the son of Agni. Thus there two legends about the birth of Subrahmaṇya one as the son of Agni and the other is the son of Śiva. Even the legend of the son of Agni is an extension of the son of Śiva for when Śiva's seed was let out no one other than Agni would hold and so Agni received the seed and later he also let the seed in the Himalayas according to one version while the other version said it was left in the River Gaṅgā and so he became Āgneya and Gāṇgeya. That he was the son of both Agni and Śiva (Rudra) was known to the Ancient Tamils. The poems on Muruga/Sevvel say that Guha was the son of Agni and also the son of Śiva as Gaṅgādhara. Evidently both the legends were known to the early Tamils. The basic concept in both these legends is that he was born in water-Rivers.Another significant aspect of Muruga is that he is likened to the rising son from the oceanic waters. This is also mentioned in the Ancient Tamil literature. An important Vedic hymn deserves attention in this connection. The hymn is addressed to Agni who is praised as one with the speed of Wind (Vāyu) and is born from the navel of Varua from the centre of the oceanic waters. He is also called the child of the river who came through the hills.जातस्य जूतिं वरुणस्य नाभिं अश्वं जज्ञानं सदिरस्य मध्येशिशुं नदीनां हरिं अद्रि बध्नं अग्ने मा हिंसीः परमे व्योमन् ॥।............................. Śukla Yajuveda Ad. 13This verse should be read with the previous verse, which extols Sūrya. Here also Agni is mentioned as Sūrya who rises from the ocean and moves swiftly through space as a horse. So Sūrya is like a horse who sometimes comes through hills, or some times one sees him through the rivers (especially for those who live on the banks of a river). So he is also called the child of the river.आदित्यं गर्भः पयसा समहिथ, सहस्तस्य प्रतिमां विश्वरूपम् ।परिवृङ्ध हरसा माभिमस्य, शतायुषं कृणुहि चीयमानः ।Evidently it is the rising Sun who is praised as the child of the waters at times seen on the banks of the rivers, at times from the ocean and at times on the pond of the Himalayas and at other times he is seen emerging through the hills. So he is the child of the Sūrya the celestial Agni and called Āgneya or Gāṅgeya. It is the poetic description of the rising Sun called the son of Sūrya/Agni by the ancient Ṛṣis of India, that is the root of Kumāra. As he comes through the hills he is called the lord of the hills “Adri-bhudhnam”. He destroyed the Aśura, the darkness of night by splitting the hill or we may say coming through the hill.There are two birds associated with Muruga the **** and pea**** one is on his flag and the other is his vehicle. The **** is associated with dawn as it announces the coming dawn in early hours of morning. As he comes through the hills with his rays spreading like the plumes of the pea**** that flies from the hill down. It is nature's phenomenon that is at the root of Kumāra. And these vedic hymns are found in the earliest collection of Śukla Yajurveda samhita, Adhyāya 13.Maruts the sons of Rudra and the river PṛṣṇiWe have seen in late Puranic legends Kārtikeya is spoken the son of the River Gaṅgā and hence was called Gāṅgeya. According to the Mahābhārata and also the Rāmāyaṇa the birth and growth of Kārtikeya is given. One and the same work gives and slightly varies as well. All of them speak of him as the son of the seed of Rudra deposited in Gaṅgā (or the Saravaṇa tank of the Himalayas) who was unable to bear the heat of the same deposited it on the slopes of the Himalayas where the child was suckled by six stars, Kṛittikās and so they had different bodies and later were united with six heads and one body and henceforth called Kārtikeya or Ṣhaṇmukha. According to another version Agni sported with the stars, Nakṣatras Kṛttikās and a child born to each were later united into one body with six heads. As Agni and Rudra are identical there is no insurmountable difficulty in reconciling the two versions. Whatever the case may be originally Kārtikeya was born as six children and later united into one body. That he Was born of Rudra/Agni and the river Gaṅgā called Gāṅgeya. It is also known that at the beginning Kārtikeya was also have had four different persons as Viśākha, Naigameya, Kārtikeya and Sakha (Srahasena?) in and their worship later integrated into one God, Similarly we are struck with similarities in the birth of Maruts sung in the Vedas. The exact number of Maruts are not unfortunately given in any Vedic poems but they were always addressed as a number of brothers, all born at the same time and none Older, Younger or Middle. This is found earliest strata of Ṛg Vedic hymns where the Maruts are spoken of as the sons of Rudra and the river Pṛṣṇi and are said to most later legends of Karikasa beautiful, powerful and not adorned with aractive jewels. All the descriptions found in the correspond to the descriptiontion of the Maruts, as given in Ṛg veda hymns.I give below two verse, from the Ṛg Vedas where the Maruts are described as the sons of the river Pṛṣṇi.They the wise, Maruts, the lords who, when there was enquiry for the kindred, told me of the Cow, they told me of Pṛṣṇi as their mother, and of the strong Rudra as their father. V.h.52, v 16.Which should be taken as contextual poetic requirement, in which the term Rudra is used and another place Agni is used.prayaṁ me bandhveṣe gāḥ vocanta sūrayaḥpṛśinaṁ vocanta mātaraṁ athā pitaraṁ iṣminaṁrudraṁ vocanta śivavasaH m-5, am4, adh, 3, h13sapta me sapta śākinaḥ, ekaṁ ekā śatā daduḥ .yamunāyāṁ adhi ṛtamudrādho gavyaṁ mṛje nirādho aśvyaṁ mṛje .This verse in the Ṛg Veda is ascribed to Syāvāsva Ātreya who address the Maruts which is found in the Ṛg Veda Maṇdala V, Hymn 52, Aṣṭaka 4, Adhyāya4, Varge 8-10, Translation by Max Müllar. Max Müllar also notes that according to Sāyana the terms Pṛṣṇi stands for Paruṣṇi, the name of the river in the Punjab called in modern times as Ravi. Evidently the word Paruṣṇi had been understood as the name of River in Punjab region.Another hymn from the same mandala number 60 also calls the Maruts as the sons of father Rudra and their mother as Prṣṇi.As brothers no one being elder or the youngest, they have grown up together, to Happiness, Young is the clever father Rudra, flowing with plenty is Pṛṣṇi (their mother) always kind to Maruts. (verse 5) the birth of multiple children through a river is thus rooted in the Ṛg veda.The seven and seven heroes, gave me each a hundred, On the banks of Yamunā, I clear of glorious wealth in cows. I clear wealth in horses, m. h. 52, v. 17.The verse cited earlier is interesting from another point of view. The Poet who composed that Vedic hymn also mentions in the next verse the river Yamuna which means when the poem was composed the Vedic people were well established in the Yamuna Gaṅgā doab. The legend has conveniently been shifted to the River Gaṅgā when it became more well known and so the Maruts who were associated with Prṣṇi and Yamuna was now associated with Gaṅgā and Kārtikeya came to be called Gāṅgekya.There are several other verses in the Ṛg Veda where in the Maruts are praised and attributes given to them correspond to the legends and description given in later Purāṇas to Skanda, The second verse cited above gives another point of interest which extols Maruts with Rudra also called Agni in the same verse.“Happy Maruts whether you are in the higher or in the middle or in the lower heaven, from thence O Rudras or thou also Agni take notice of the libations which we offer.” (verse 6)Evidently the poet had no doubt in his mind when he sang them as the sons of Maruts.अजेष्टासः अकनिष्टाजः एते सं भ्रातरः वाहदुः सौभगाय ।ध्रुवा पिता स्वपा एषां सुदुधा पृश्निः सुदिना मरुद्भ्य: ॥ m 5, A 4यदुत्तमे मरुतः मश्यमे वा यद्वा अवमे सुभगासो दिविष्ट ।अतो नो रुद्राः उत वा न्सस्याग्रे वित्तात् हविषो यत् यजाम ॥वशीमन्तः ऋष्टिमन्तः सुधन्वानः इष्टमन्तः निषङ्गिनःसु अश्वा: स्थ सु रथाः सु मातरःसु आयुधाः मरुतः यातनाः शुभम् 5-4-3-2I may cite only a few and comment on them rather than cite all for want of space. It is known that the very name Muruga given to Kārtikeya by the Tamils stand for Beauty. Many verses in the Ṛg veda praise the beauty of the Maruts, and also their ornaments. Like rich suitors the Maruts have themselves adornes themselves their bodies with golden ornaments more glorious for glory and powerful on their chariots they have broughts together splendours on their bodies. V4“On your shoulders are the spears, on your feet rings, on your chest golden chains, O Maruts, on your chariots gems, fiery lightning in your fists and golden Headbands tied round your heads.”The spears, are the weapon especially associated with Muruga who is called Velan in Tamil. In all the North Indian sculptures of Kārtikeya spear with a long handle is distinguishing weapon in his hand. In all the south India Sculptures of Murka a Golden cross belt of Chain called Channavia or vīra caṅkili (in Tamil) is invariable ornament. It stands for his Carrior like appearance as Senapati/Commander. Another distinguishing ornaments specially associated with Kārtikeya in Tamilnadu is the golden garland on his forehead appearing as hand band. These special characteristic found in the Ṛk veda are invariably associated with Maruts the sons of Rudra in these hymns (maṇḍala v, hymn 54, verse 11).“Let not the Rasa, the Anitabha, the Kubha, the Krumu, let not the Sindhu delay you. Let not the Sarayu prevent you. May your favour be with us alone.”The names Rasa, Anitabha, the Kubha, the Krumu and the Sindhu are names of the rivers in the Panjab region. Similarly the Sarayu is also a name of a tributary of Gaṅgā was known to this poet Syāvāsvā Ātreya. The poet seems to suggest that these rivers should not delay the arrival the Maruts, the Rising sun.“The Maruts with their rings appeared like the heavens with their stars, they shown like wide streams from clouds as soon as Rudra, the strong man was, born for you. O golden breasted Maruts in the bright lap of Pṛṣṇi.”The rings are the heronic anklets mentioned as vīra kaḻal. Rudra is always spoken as a very strong man in many verses as the father of Maruts. This leads on to the later legend which speaks of the seminal seed of Rudra which became so unbearable it was let into the Ganges who alone could bear it. Here again the Maruts are spoken of as the sons of Rudra and Pṛṣṇi (mandala 2, hymn 34, verse 2).A people of “Trina-skanda” is mentioned in association with Maruts. Does this reference led to Skanda? Maṇḍala I, Hymn 172, verse 3. This hymn is ascribed to Agastya with Skanda in later legends.“In their manly arms there are many good things, on their chest golden chains, flaring ornaments, on their shoulders speckled deer skins, on their fellies sharp edges, as birds spread their wngs, they spread out splendours behind.”This verse again praises the golden chain on their chest.The Maruts are often called in the Ṛg. Vedas as Rudras or even as Rudrīya reach the worshipper with their protection. They do not fail the sacrificer. (maṇḍala 1, hymn 166).This is one of the most important trait of the Maruts that they never fail in the Tamil tradition. Four gods are praised in the Sangam work Purnanuru. They are Rudra, Balarāma, Kṛṣṇa and Muruga, each one is ascribed with a unique character like Rudra is known for his ferocious attack on enemies like death, Balarama for his tremendous strength, Kṛṣṇa is known for fame in destroying his enemy, and Muruga who will fulfill all undertakings. This is a Vedic Tradition that is found in Tamil.All knowing, surrounded with wealth endowed with powers singers, men of endless prowess, with strong rings they, the archers have taken the arrows in their hands. (maṇḍala 1, hymn 64).The Maruts are praised in many Khymns as celestial singers and dancers. Among the great musicians and dancers. Skanda is one who is praised in an inscription of 8th cent.The youthful Rudras who never grow old the slayers of demons have grown irritable like mountains. They thrown down with their strength all beings even the strongest in earth and in heaven.“Thou who created where there was no light, O men where there was no form, hast been born together with dawns.”“There upon the Maruts according to their want assumed again the form of new born babes, taking their sacred names.” (mandala 1, hymn 6.)