Ramar Paalam/Rama Setu — Evidences

Ramar Paalam/ Rama Setu (Rama Dhanushkodi) – Evidences

By Rameshwaram Pakshi Shivam (December 2007) [Translation of attached Tamil booklet]

  1. Foreword
  2. Ramayana epoch – Rama Setu – Evidences
  3. Rama Setu in Tamil literature
    1. Sangam texts
    2. Thevaaram texts
    3. 1300 years of Tamil literature
  4. References to Rama Setu in foreign countries
  5. Historical evidences
    1. Rama Setu as a sacred place
    2. Setu yaatra, copper plate, inscriptional evidences
    3. Rama Setu adored and protected by Setupati Raja’s
    4. Setu yaatra – the route based on historical records
  6. Vaanaram – Human: scientific explanation
    1. Ramapithecus
    2. Archaeological basis
  7. Rameshwaram – geological features and uniqueness
    1. Floating stone
    2. Growing stone
    3. Twisted stone
  8. Soma paanam, suraa paanam – true explanation
  9. Veda expert Agnihotra’s distortion
  10. Conclusion

Acknowledgements:

  1. Tamilnadu Hindu Endowments Department, Rameshwaram temple
  2. Mir publishers, Russia
  3. Prof. S.L. Kamal
  4. Tirunelveli Shaiva Siddhanta Committee
  5. Dinamalar/Dinathanthi/Dinakaran Dailies/Thuglak/Nakkeeran/Junior Vikatan/Reporter magazines
  6. Reviewers, opponents, readers, supporters, printers.

Foreword

History of Tamilnadu is traced back to a period prior to 2nd century BCE, based on direct evidences of records, epigraphs, copper plate inscriptions. It is an unquestionable fact and acknowledged by historians that ancient Sangam age texts like Tolkaappiyam, Akananooru, Puranaanooru, Purappaadal, Paripaalak are written based on the realities of those times.

Historical evidences of over 5000 years – from the days of Tolkaappiyam and in Sangam texts — about lives of people in the Tamil-speaking land from Tirupati to Kanyakumari recount prayers to and belief in Supreme divinity, reference to for example: the Vedas, Yagas, temple worship, divinity (deyvam, kadavul, iraivan), spiritual trances (ayardal-vazhipadudal, veriyaadal), tree worship (kandazhi), shiva (aatiraiyaan, shivaperumaan), Vishnu (maayon, tirumaal). Tolkaapiyam invocatory verse reads:

Prayer should be directed to the divinity who can be attained not only by the devotee but all associated with the devotee.

Tolkaappiyam Meypaattiyal verse reads:

The head of the family explains to the home maker about the divinity and the guru. She is enthralled by the disciplined prayer and introspects, explains the editor of Tolkaappiyam.

Tolkaappiyar who wrote the work (of ancient Tamil grammar) organizes the Tamil people into four groups (varna), based on the presiding divinity for each group:

  1. Maayon into forest world — Vishnu
  2. Ceyon into oceanic world – Murugan
  3. Ventan (Indra) into world of fire – Worship of Indra
  4. Varuna into the earth – Worthip of Varuna

Mullai, Kurinji, Marudam, Neytal are the corresponding earth categories: forest, hill tract, arable land, marine zone.

In Akattinaiyiyal of Paripaadal, there are six devotional verses relating the divine form, the uniqueness of the avataara of the first divinity, Vishnu the all-pervasive.

Text which ante-date Tolkaappiyam are Akattiyam, Iraiyanar Akapporul, Maa Puraanam, Bhutapuraanam, Kalittogai. In all these texts, devotion to the divinity is explicitly documented. Tolkaappiyar in exquisite Tamil, rendering the grammar of the exquisite language explains emphatically to the intellectual community, that the lives of Tamil people were intertwined with devotion to divinity.

A. T. Litman, a Soviet indologist notes: I suspected that independent Russian researchers, and western researchers’ views were only based on religious practices. Because many Indian philosophical and spiritual-cultural traditions were not adequately researched, the neo-historians should be exposed to these traditions.

Russian Professor Nicolai Retih notes that Ramayana presents a unified perspective of Indian thought. The unequalled spiritual strength of Indian people, their devotion to protection of their heritage, find expression in Indian thought formed over millennia, not only through art but also through their lives.

Indo-Soviet cultural relations book notes that Rama, Sita, Lakshmana were adored by Russians as embodiments of humanism.

The winner of India’s Nehru Prize, Ragli Abashitchev says that every Georgian family has a copy of the Georgian translation of Ramayana in their homes. It is disheartening indeed that we Indians do not have even the pride that Russians have in the Ramayana heritage. When this is the truth…

Rationalists counter that Ramayana is a fairy tale, themselves imagining that Sri Rama lived 17 lakh years ago, Sri Rama lived 1,81,44,000 years before present, they dismiss the episodes as myths. Why do these rationalists also aver incoherently and erratically, that Ramayana is only a battle between Dravida and Arya, that Sri Rama is a northern Arya, that Ravana is a Dravida, that Rama drank Soma (and hence a drunkard), that Rama was not born in Bharatam but in Central Asia. This ‘rationalism’ is comparable to scientists’ assertions of yester years that Pluto was a planet of the Sun family and who now assert that Pluto is not a planet but only a star.

Why haven’t those who consider themselves ‘rationalists’ and who ridicule that Ramayana, Sri Rama, Rama Setu are falsehoods, opposed the beliefs in other religions which are not ‘rational’? This is for them to introspect. Taking the help of Jesuit scientists, they try to justify their imaginary notions. For the devotees, there are many texts which contain references to Setu: 1. Rigveda, 2. Krishna Yajurveda, 3. Dhanu Smruti, 4. Galavasmruti, 5. Gautama smruti, 6. Marichi Smruti, 7. Devala Smruti, 8. Parasara Smruti, 9. Valmiki Ramayanajm, 10. Adhyatma Ramayanam, 11. Ananda ramayanam, 12. Tulsidas Ramayanm, 13. Agneya Puranam, 14. Bhagavata Puranam, 15. Padma Puranam, 16. Shiva Puranam, 17. Karma Puranam, 18. Skanda Puranam, 19. Markandeya Puranam, 20. Brahmanda Puranam, 21. Matsya Puranam, 23. Deyva Ganapati, 24. Periya Puranam, 25. Tiruppugazh, 26. Thaayumaanavar songs, 28. Dayaasatakam, 29. Venkatadri Vishvaguna Darsam, 30. Tiruvilaiyadam Puranam, 31. Devaiyulaa, 32. Setu Puranam. Apart from there, it is rare to find any Baratilla language ancient literature without reference to Setu. (Acknowledgement: Hindu Endowment Department officer, Shri K. Sundaramurthy, IAS, Chennai, 1980).

If all these are excerpted and published, over 1000 pages will be filled. This monograph is intended to present only evidences to inform believers of Hindu traditions and heritage based on Tamil literature, Tamil historical documents, researches of Anthropologists, to prove the reality of Rama (Dhanushkodi) Setu only near Rmeshwar and is a place considered sacred by Hindu devotees.

Ramayana epoch – Rama Setu Evidences

Hindus believe that Ramayana epoch relates to Treta yuga and that the events of Ramayana occurred in the latter part of this yuga.

The manvantara system of time-reckoning of Bharata nation:

12 Suryamaana months = 1 Deva day

360 Deva days = 1 Deva year

1200 Deva years = 1 Catur Yuga

71 Catur Yuga = 1 Manvantara

14 Manvantara = 1 Kalpa

This is the basis of reckoning Yuga periods (and it will be erroneous to reckon based on current practices).

The periods elapsed in Yugas in the Hindu tradition:

Kretayuga period 17,28,000

Tretayuga period 12,96,000

Dwaraparayuga period 8,64,000

Kaliyuga period 4,32,000

When the Caturyuga according to Hindu reckoning is only 27,64,800 years, without reading carefully the Hindu astronomical traditions, it is not an exaggeration to state that, based on western Jesuit doubts, people argue that it is impossible to accept that Sri Rama lived 17 lakh years before present – 1,81,44,000 years before present.

The reckoning of total time is NOT based on human life-years, but on earth-time.

For earth-time, 60 naalika = 1 shvaasa, 21,600 shvaasa = 1 day.

21,600 X 80 = 17,28,000 years

21,600 X 60 = 12,96,000 years

21,600 X 40 = 8,64,000 years

21,600 X 20 = 4,32,000 years

Thus, yuga periods are reckoned based on earth-years, and NOT based on human life-years.

Russian and American space research organizations have confirmed that this reckoning is scientific: if man were to live outside of the earth’s rotational path, his life-span will be higher than the life-span on earth. When this is the explanation, how is it fair to talk without researching the facts?

Rama Setu structure

As mentioned in Valmiki Ramayana, the evidences for its location in Rameshwaram-Dhanushkodi are provided : atra purvam mahadevah prasaam asoorot prabhu.

While returning to Ayodhya, together with Sita Devi, after killing Ravana, there are episodes related from Pushpaka Vimaana. Sri Rama notes, pointing to the starting point of Setu (Dhanushkodi), that Sri Mahadeva granted anugraha to Sri Rama at this place.

Rama Setu is 100 yojanas long, 10 yojanas wide, according to Valmiki Ramayana. This ratio of 10:1 is evidenced by the dimensions of Rama Setu at Rameshwaram-Dhanushkodi.

The pre-colonial Indian linear measure reckoning table was as follows:

24 angula = 1 muzham

4 muzham = 1 dhanu

2 dhanu = 1 danda

50 danda = 1 kooppidu

4 kooppidu = 1 yojana

This is the basis for determining the 100 yojana length. Any other way of linear measurement will be like the blind figuring out an elephant.

One yojana is the longest distance traveled by sound – of a call from a tall place; the sound distance (300 metres or 1050 feet).

10 yojanas wide = 300 m X 10 = 3000 metres = 10,500 ft.

100 yojanas long = 300 m X 100 = 3,00,000 metres = 10,50,000 ft.

Thes actual dimensions of Rama Setu can be seen by everyone.

Even if we follow the argument of Jesuit scientists that it is only 10,00,000 years since human beings evolved, Hindu people believe that Ramayana events occurred in the latter part of Treta yuga and hence, assuming that Ramayana occurred in the 1,00,000th year of Treta yuga + Dwapara yuga 8,32,000 years, uptodate Kali 5107 total 9,37,107 years. We can explain that Ramayana occurred 62,893 years after the evolution of modern man. Thus, instead of researching objectively, if the objective is just to ridicule Hindu belief systems, any efforts to argue ‘scientifically’ will not be effective.

Rama Setu in Sangam literature, evidence from 2300 years before present

If we accept as factual evidence the kings, events mentioned in Sangam literature, 2300 years before present evidences for Rama Setu, Purattirattil Ramayana, Sri Rama, Vaanara species are provided in: Akanaanooru, Puranaanooru, Kalittogai, Paripaadal.

Puranaanooru 378

Akanaanooru 70:13.17 (which refers to tolmudu kodi = very old Dhanushkodi).

Tolkaappiyam Purattinaiyiyal. Scholiast Naccinaarkkiniyar provides the example from Purattirattu which praises Sri Rama to explain a Tolkaappiyan reference to a person who ignores those who ridicule and those were ridiculed.

In the explanatory work of Professor Marapiyal, vaanara are referred to as species with five senses. There also references to Vaanara in Tolkaapiyam Porul adhikaaram.

Manimekalai refers to the exploits of Vaanara.

When the Sangam texts undoubtedly refer to Ramayana, what to say of those who claim that there is no refernce to Rama in Sangam literature?

Devaaram texts – evidences for Rama Setu, 1400 years before present

Appar 2834 says: mountains amidst the ocean…the temple of Rameswaram given by Mahadeva.

Tirujnana Sambandar Devaaram: He who made the bridge to cross the ocean…from Rameshwaram…

For over 1400 years, Rameshwaram Ramanatha Swamy temple is said to be close to the Rama Setu (Tiruvanaikkarai, Ramar Paalam). What more emphatic evidence is needed than this text from Devaaram?

In the dictionary made by Tamil genius Veeramaa Munivar in 1928, some terms are explained:

Tidal = tittai, medu

Tittai = tidar padukkai

According to this, tidal means a place made of stones, sand and water. Appar refers to Rama Setu as Tidal.

Rama Setu-Rameshwaram is a sacred tirtham in the ocean. The term, Setu, is explained in Tamil Dictionary 1928 NV Press, Choolai, Madras as: red artificial bund; this is in the ocean close to Rameshwaram near Setubandhanam.

In the Comparative Grammar of Dravidian languages of Coldwell (1875), Koti – Koru is explained as a Tamil word also called Dhanushkodi in Tamil. Rama’s bow is Dhanu. What is mentioned here is Rameshwaram.

Historical personalities, the Adiyaar who spread the shaiva siddhanta have clearly stated that Rama Setu is near Rameshwaram, Ramanatha Swamy temple, that Rama Setu is in Dhanushkodi.

Rama Setu – 7th century and later periodliterary evidences

Kalingattu Parani: refers to Vaanara reaching beyond the ocean across a bund.

Kamba ramayanam: refers to Rama Setu near Rameshwaram across the ocean; also notes that the Gandhamaadana mountain is near Rama Setu (Kamba. Meetcip. 21-22).

Rama Setu in Periyaazhvar Paasuram: vaanara…building bridge… to Srilanka…carrying stones and wood to make the bridge to cross the ocean…

Rama Setu in Kodai Naacciyaar Paasuram: Setubandham…

Rama Setu in Villipputtur Mahabharatam: Arjuna visits sacred Setu…

15th century work Setu Puranam clearly states that Setu is near Rameshwaram.

This is an unshakeable belief of Hindus, unassailable historical truth that for over 2300 years from the days of Sangam literature Sri Rama build the Setu by bunding the ocean with the help of vaanara and this is what makes it sacred Setu Dhanushkodi punya kshetram.

Rama Setu in foreigners’ accounts — evidences from 1000 years before present

Al Biruni (1030 Common Era) is a Persian traveler who has left historical accounts. In these accounts, Ummal Naaraa or Rameshwar is a place on the opposite shore of Srilanka. The ocean in-between is 12 farsang. From Panchayavaar, Rameshwaram is at a distance of 40 farsang. From Rameshwaram, Setu Bandar is at a distance of 2 farsang. Setu bandha means a bund formed in the ocean. Dasaratha Chakravarti’s son Rama constructed this bridge. This bridge was to link the land to Srilanka fort. This looks like different islands today. Betwixt these islands are ocean waves. (Sachau, Alberuni’s India, Vol. I, pp. 208-10 quoted by KA Neelakanta Shastri in his foreign notices of South India (1972), pp. 131-132.

Historical evidences

For over 1000 years, Rama Dhanushkodi Rama Setu is a sacred tirthasthaana for Hindus. There is historical evidence for this. That this is a sacred heritage is continuously accepted by kings and by people who have been engaged in Setu yatra and in making offerings at Dhanushkodi (Rama Setu). There is continous evidence for these facts, according to researcher S.L. Kamal.

Rashtrakuta king, Krishna III in 901 Common Era, Chola kings set up a victory tower in Setu end (Rameshwaram) after winning over Srilanka king. (Kolhapur Copper plate).

In 10th century, 932 CE, Parantaka Chola performed Tulaabhaara in Rameshwaram and donated gold to the temple, brahmanas. (Velanjeri Copper plate).

1187 CE Nissanga Malla stayed in Rameshwaram and built a temple for Nissangeshwara (Stone inscription in Pali language).

1377-1404 CE Harihara kings Virupaksha and Goppadippa came to Rameshwaram.

1408 CE Vijayanagara emperor Narasimha came on Rameshwaram Yatra and performed 18 daanas.

1617 CE Vijayanagara emperor Krishnadeva Raya performed Rameshwaram sthala yatra, stayed in Rameshwaram for 3 days and performed 32 daanas.

Dhanushkodi (Rama Setu) held sacred and protected by Ramanathapuram, Setupati Rajas

From 1606 CE, many copper plate inscriptions of Setupati Rajas confirm that Dhanushkodi is Rama Setu.

The copper place inscriptions and epigraphs of Setupati Rajas establish that this is the sacred Rama Setu adored by Hindus.

Rajas who protected Setupati call themselves proudly – protectors of Setu, setukkaavalar – Rama Dhanushkodi kaavalar (protectors). They made their donations at Setu Rama Dhanushkodi. In all copper plate inscriptions, the beneficial effect is mentioned as equivalent to the pratishthaana of one crore shivalingas. This is an undeniable, transparent historical evidence.

“Glorious Sri Rama, Dhanushkodi protector, starting from Setu.”

“Protecting Setu, protecting Madurai, protector of divine, sacred Dhanushkodi.”

Such statements show that the protection of Rama Setu was more important than their lives and that they discharged this divine responsibility with great fervour.

1606 CE From the rulership of Setupati janapada, First Setumoola Raksha Durandan, Setumoola Durattaan, Setupati Kaatta Devar, Duraikkaavalan, Setukaavalan, Ramadhanushkodi, Kodi Dhanushkodi Teerhamaadiya Sugandham.

1414 CE When the predecessors of Setupati were the first kings, on the road through Ramanadu, Madurai, Thanjavur, Pudukkottai, for Setu yatra, many free anna chatrams, water fountains, shelters were provided and ensure the safe yaatra for the people. These are historical truths.

Setu yatra, Rama Setu (Dhanushkodi point) worship, Ashadha amavasya, Tai amavasya, Ardhodaya, Mahodaya, Purattaasi Amavasya, days of Grahanas, Mahaamagam, Dakshinaayana, Uttaraayana punyakaala are special sacred days on which thousands of people have visited the sacred place for several hundreds years before present.

Setupati Rajas’ copper plate inscriptions report that Rama Dhanushkodi is a worshipful place for gaining punyam. Even today, the worship continues.

16th century literary works extol the sacred Rama Setu as: ardhodayam, mahodayam, even thinking of Dhanushkodi or praising Dhanushkodi or visiting Dhanushkodi are sacred virtues.

Because Setu kings offered Hiranyagarbha daanam at Setu Rama Dhanushkodi, the kings added an additional attribute to their title: Hiranya Garbhayaaji.

Setu yatra pilgrimage route – 41 grama daanas offered by Setupati Kings

The Chola nadu, Pandiya nadu, Cera nadu remind us of the Setu yatra pilgrimage routes join at Rameshwaram Rama Setu Dhanushkodi.

First route: From Chola des’am moving south, along the eastern coastline, Kottaipattinam, Chandrapandiya pattinam, Tondi, Tiruppalaikkudi, Aatraangarai, Mandapam reaching Dhanushkodi.

Second route: From Pandiya Nadu from Madurai moving east southern bank of Vaigai river Maanamadurai, Paramakkudi, Ramanathapuram, Naagaacci Mandapam reaching Dhanushkodi.

Third route: From Cera nadu from Kanyakumari, Tirunelveli region coastline, northern bank of Vempaar, Saayalkudi, Kadukuccandai, Sikkal, Uttirakosa Mangai ekkakudi, Tiruppullaani, Veedaalai reaching Dhanushkodi.

These three routes link with Rama Setu through Pamban Kundukaal Tangaccimadam, Akkaalmadam, Nambukovil. Even today, these three routes are used for transport systems, a historical fact.

There are historical evidences along these chains of routes. Recently government departments destroyed stone buildings which are of historical buildings on this routes. It is a matter for regret that Tamilnadu Archaeological Department did not make any efforts to save these monuments.

On these Setu routes are: anna chatram, water fountains, shelters built by Setu Rajas, 41 gramas donated by Setu kings. Some people of Ramanathapuram call these Danukkodi. Without conducting any archaeological investigations and researches, hurting the sentiments of over 70 crore Hindus, what use is the so-called religious freedom afforded by the Constitution?

Historical personalities who visited Rama Dhanushkodi:

1659 Thanjavur king Vijayaraghunatha Naicker

1677 Chatrapati Shivaji

1792 Travancore Raja

1795 Kattabomma Naicker

1795 Sarafoji Raja

1795 Chennai Governor Hobert

1804 Valentine Prabhu

1808 Mysore Diwan Purnaiah

1894 Thar Samsthaan Rani

1893 Swami Vivekananda

1896 Mysore Raja

1911 Ramakrishna Paramahamsa’s wife Sharada Devi

Nepal princes’ principal responsibility is to visit Rameshwaram Rama Dhanushkodi immediately after ascending the throne.

1964 Even after Dhanushkodi was submerged during the cyclone, many citizens, bhaktas, officials, taking sankalpa that this is a bridge to pass the ocean of birth cycles, visit on four-wheeled vehicles visit the spot where the sacred Rama Setu begins at Dhanushkodi.

In 17th century the name of Adam’s Bridge was given by James Rennel not on the basis of any faith. Thousands of years before the British regime began, Dhanushkodi has been worshipped as a sacred place, this is historical, this is tradition.

Geology, anthropology – scientific expanations

Vaanaram – evidence for monkey species. First man neanderthal’s predecessors

In 1981 Soviet scientist Dr. Mihail Nestoorh wrote about human species and provided evidence of monkey species existence. North of Delhi in Shivalik mountain ranges, bone fragments, teeth, jaws of monkeys, predecessors of humans. Many crore years ago, in Myocene times, these are referred to as tripothecus, ramapithecus bone fragments.

Further, in South East Ais were found fossils of jaigatopithecus, meganthiroppus human antecents.

Dividing earth-time into four parts, over 1.02 crore years ago, monkey as human predecessor had appeared. In the fourth earth-time era, about 10 lakh years before present, the modern human appeared. In the third earth-time era stage itself, homo erectus had appeared eating roots and pulses using stones and sticks, in the land regions of south asia, in indo-malay region.

Nehru who supports the theory of Ramayana war as Dravida-Arya war and opposes the linguistically based division of people by Thos, Allen Dubois, Max Mueller, Caldwell. But on the first page of his book, he claims that all people of Bharatam are of multiple races and that colour of the skin is due only to the blowing winds and solar rays. He also clearly notes that to impose their supremacy by a divide-and-rule policy, the western European nations created the divisions among Aryans and Dravidians.

This Socialist Russia’s book by M. Nestoorh explains that Aryan-dravidian conflict is an imperialist conspiracy. This book on Human Races clearly establishes that Vaanara are the ancestors of the human race.

Vaanara (monkey human)—arcaheological evidence

In Ethiopia skeleton parts of a monkey-human of over 30 lakh years ago (based on Carbon dating) have been found. Recently, in the desert close to Egypt, a fossil human footprint has been discovered, stated to be before 30 lakh years.

Printed on clay, as the clay became stone, the footprint is intact. Archaeological research is ongoing. Researches have also found that monkeys and their offsprings conversed using sign language and that they performed human-like activities. Just as Europeans occupied America and destroyed the Amerindians, it will be no exaggeration to say that modern human destroyed the Vaanara race.

Rameshwaram – Geological feature, uniqueness

A lady scholar of Sangam age, Cirukaakkaipaatiniyaar in her poem notes that the border of Tamilnadu is Ten Kumari. In this southern region, Pahruli river, Panainadu, Kapaatapuram, Ten Madurai flourished and because of geological changes, sea incursions occurred. This sea incursion has been established by many scientific researches. This also shows that before Kanyakumari was formed as the end-point, Rameshwara Dhanushkodi region of southeast Tamilnadu was the end-point. This is confirmed by Caldwell.

Upto 1480 Rameshwaram was only an island as shown in Ramanathapuram Manual and South Indian epigraphs.

Rameshwaram is referred to as Tenmudukoti in Sangam texts. This dweepam was truncated during the cyclone of 1480. On this island are found limestone (called nay muruku kal), growing stones (called Mundukkal).

Using these stones were constructed, in 1508, Rameshwaram Ramanathaswamy Temple first praakaaram, second praakaaram, departure mandapam, praakaara circular wall. In ancient times, houses, palaces, inns were built using these stones.

These limestone rocks are found in Callimalai, vadakaadu, erakaadu, olaikkudaa regions. Even today, mundukkal (valarpaarai) is used for foundations. The uniqueness of this stone is that it is composed of clay and limestone and adheres effectively. Only the stone found along the ocean coast even when heavy has the characteristic of a floating stone which floats in water.

The stone is porous and allows for flow of air. Many layers of the eastern gopuram are built using this stone. Even today, fragments are being discovered.

Soma paanam – suraa paanam Soutrapuraanam – evidence

Soma paanam is made of wood pith and juice of leaves (comparable to the tea, cane juice, fruit juices that we imbibe today).

Suraapaanam is saaraayam, kallu, paangu, intoxicating drinks. To say that he drank Soma and hence is a drunkard is not to realize the basic difference between Soma paanam and Suraa paanam. This is like saying that my mortal eye cannot see Budha and hence Budha planet does not exist.

Veda texts explain the process of preparing Soma in many instances. Without researching how Soma paanam is prepared, what are its ingredients and what is the difference between Soma paanam and Suraa paanam, it is amazing that comments are being made.

Veda pundit’s bizarre, contradictory opinions

In 1976, in Ramanathaswamy Kumbabhisheka Souvenir, Venerable Sri Agnihotram Ramanuja Thathachariar wrote an article titled, Vaishnavam and Rameshwara Kshetram.

Atra purvam mahadevah prasaam asoorot prabhuh This is the basis for the Rameshwara kshetram. Thathachariar refers to the event when Sri Rama shows the Setu from Pushpaka Vimaana to Sita Devi and records Dhanushkodi (Rameshwaram) as the place where Mahadeva blessed Sri Rama.

In 2007, to say that there is no prastaapam (uniqueness) about Rama Setu, that we should not destroy our economic development based on futile belief is surprising. What to take as the truth? Let bhaktas decide.

Conclusion

Discovery of copper age Dwaraka, discovery of proof for the existence of River Sarasvati, for the events of Mahabharata are remarkable archaeological achievements. In independent Bharatam after 50 years of independence, it is a matter of regret that we have not established effective research projects related to Ramayana, the place names linked with Ramayana in the Deccan plateau, but are following the opinions of western indologists.

No attempts have been to preserve and protect the over 600 years old monuments along the Rama Setu yatra routes. Callimalai, Gandhamaadaparvatam, Sundara mudaiyaan, Railway station, Dakshina murti, buddha pratimaa found in Aariyar kunru, many palaces, inns are not being protected and no research projects are in place. The Buddha statue lies unattended in Ramanathapuram Ramalinga Vilas Palace. In archaeological parlance, these are time mirrors of truth.

In Rameshwaram region, Pallavar, Pandiyar, Chola, Chalukya, Srilanka Parakrama Bahu, Bauddha, Samana, prehistoric evidences exist to conduct such researches. Without undertaking such researches, to say that Rama Setu does not exist is to hurt the sentiments of over 70 crore Hindus. Indian Constitution guarantees religious freedom, right to sacred pilgrimage places, right to faith. These have to be protected by any project.

Tiruvalluvar said: Meyporul kaanpadarivu. On this basis, scientific investigations have to be carried out and results of researches made known to people of India. This is the responsibility of the state and of the Archaeological Survey of India.

Tamil literary, Tamil historical tradition and evidences together with scientists’ findings clearly establish the truth that Rama Setu is near Rameshwaram.

What the late PM Lal Bahadur Shastri said about Rama Setu: I am very happy to visit this yatra sthalam linked with unforgettable historical events of Bharata des’am. This big yatra reminds us of Sri Rama. Many hundreds and thousands of people have come here to get inspired and spiritually uplifted. Still they are coming. This is the truth.

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2 Responses to “Ramar Paalam/Rama Setu — Evidences”

  1. Vijayalakshmi Says:

    The evidences to prove the authenticity of Sri Rama and Ramayana is itself as voluminous as the Ramayana, it would seem. The knowledge and erudition of all the scholars who contributed to the compilation of this treatise is highly commendable. Indeed,this is a classic example that knowledge is power.

  2. gps Says:

    Where is book available? Address?

    GPS

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