continues...
<span style='color:red'>Rama Sethu: Historic facts vs political fiction - II </span>
V SUNDARAM
I would assert my proud and unshakable constitutional right to be a Political Hindu, a Social Hindu, a Cultural Hindu, an Economic Hindu, a Religious Hindu and above all a Spiritual Hindu and declare from the house top that for more than 800 millions of Hindus in India and millions of Hindus outside India throughout the world the RAMA SETHU BRIDGE is as holy and as sacred as the Wailing Wall in Jerusalem to the Jews, the Vatican in Rome to the Roman Catholics, the Bodh Gaya in Bihar to the Buddhists and Mecca in Saudi Arabia to the Muslims.
In this timeless and transcendental cultural and religious continuum of ages past, I cannot help quoting the beautiful words of the great French philosopher and historian Etienne Gilson (1884-1978): 'History is the only permanent laboratory we have in which to test the consequences of our thought in the past, present and the future.' George Santayana (1863-1952) went to the extent of declaring 'A country without a memory is a country of madmen'.
Winston Churchill (1874-1965) not only made history but also wrote great history. He said 'History like a flickering lamp stumbles along the trail of the past, trying to reconstruct its scenes, to revive its echoes and to kindle with pale gleams the passions of former days'. These thoughts on history come in a flood to my mind when I try to survey the glorious history of the Rama Sethu Bridge. For an avid student of Indian history in general and India's cultural history in particular, the ancient and time-defying Rama Sethu of history and geography, of culture and tradition, of song and music , of legend and literature and above all the Rama Sethu of our minds and hearts can never change.
The great history of Rama Sethu through the ages presents the pleasantest features of poetry, drama and fiction?the majesty of the epic, the moving accidents of the drama, and the surprises and moral of the romance. What moves me and many others recount Rama Sethu through the Ages? I can only say with humility and reverence: 'I do so because it bridges the past with the future; it embodies the social memory of our civilization and is an inspiration to the present and future generations. After all, it is our Dharma, our responsibility to protect and safeguard the riches of this mother earth which we hold on temporary lease from our future generations.'
One of the greatest historians of all time Edward Gibbon (1737-1794) wrote his famous book 'The Decline and Fall of the Roman Empire'. Dr S.Kalyanaraman, the Edward Gibbon of India, is a great Cultural Historian and Linguistic Anthropologist who has authored several volumes on the history of Sindhu Saraswathi Civilization. I have been greatly moved and inspired by these words of Dr S Kalyanaraman: 'Rama Sethu is an ancient monument of national and international importance, a monument of pristine glory and sacredness at the confluence of the Punyabhumi with the life-giving waters of the Indian Ocean currents. It is a breath-taking geophysical reality, a metaphor of a civilization enshrining good triumphing over evil. Indeed, this millennial heritage of Bharatam is the very idiom of Sri Rama as vigrahavaan dharmah, Sri Rama as the personification of dharma venerated in many countries of the world and in particular, along the Indian Ocean Rim which constitute an Indian Ocean community (HINDUMAHAASAAGAR PARIVAAR). This Sethu is the bridge and a tirthasthana which bridges people and signifies the quintessence of the inclusive nature of Indian civilization. Archaeological, scientific, textual and cartographic evidences reinforce the imperative to declare and protect Rama Sethu as a World Heritage Site. Rama Sethu should become the inspiration to create an Indian Ocean Community, as a vibrant, developed comity of nations, inspired by the ideals of Sri Rama. The ideals venerated for generations is a legacy of an ideal human being who attained divinity; a prince, a son, a husband, a dharmaatmaa who was divine. Rama Sethu is an evocation of that sacred, indelible social memory of a civilization. The national poet, Kalidasa puts it eloquently in Raghuvamsa (sarga 13) ? Rama, while returning from Sri Lanka in pushpaka vimaana, says: 'Behold, Sita !, See my Sethu of mountains dividing this frothy ocean is like the milky way dividing the sky into two parts'. This sacred monument of world heritage shall be preserved, as politics encounters history.'
Dr S Kalyanaraman has compiled a detailed monograph titled 'Rama Sethu through the Ages'. I am presenting some vital and irrefutable facts gleaned from his study to show as to why Should Rama Sethu or Sethu Bandha be deemed to be an ancient monument of national and international significance?
The most important source book for demonstrating, establishing and proving the importance and relevance of Rama Sethu is 'A HISTORICAL ATLAS OF SOUTH ASIA' edited by Joseph E Schwartzberg, published by the University of Chicago in 1978. In Schwartzberg's Atlas, on page-99, in a graphic map Holy Places of South Asia have been clearly indicated which includes all the holy places of Hinduism in India and South Asia. The legends shown on this map clearly demonstrate the importance of Rameshwaram and the link to Tirukketisvaram (in Sri Lanka) as a holy tirtha. Rameshwaram is recognized as one of the twelve jyotirlingas of Shiva. Sri Lanka gets associated with Naga. Historical sources attest to the fact that Rama Sethu was a land bridge linking Bharatam and Lanka for many millennia.
The Epics refer to the link between Kapaata and Lanka. From the time of the pre-Mauryan and Mauryan Empire (from 6th century BCEE), the holy site called Koti gained prominence. This is the short-form of Dhanushkoti, evoking the Ramayana narration of Sri Rama confronting Samudra Raja (King of Ocean) by fixing the end of his bow at this island which linked with Lanka at Tambapanni or Tamraparni (at a place called Mahatittha, meaning Maha Tirtha, or Great Tirthasthaana) through Sethu Bandha. Thus, the link between Dhanushkodi and Mahatittha has constituted the tirthasthaana for over two millennia, famed in history and tradition, song and legend.
During the Satavahana-Saka-Kusana age, c. A.D. 1-300, Rameshwaram close to Dhanushkodi gained prominence as a holy place. Puranic India (Bharata) recognized Sethuka as the bridge connecting Bharatam (Pandyan kingdom) and Lanka (then called Simhala). Koti (Dhanushkodi) and Mahatittha continued to be holy, religious places during post-Mauryan period, from circa 200 BCEE.
The region across the Rama Sethu constituted the limits of regions under the control of Rastrakuta during the age of the Gurjara-Pratiharas, Palas, and Rastrakutas, circa 700-975.
Gulf of Mannar Naval expedition to southeast Aia leading to conquest of Srivijaya and its dependencies proceeded from Gangaikondacholapuram and contacts were also established with Maldive islands circa 1000 going through the Gulf of Mannar. Thus we have an exquisite Ajanta fresco depicting the arrival of King Vijaya in this region.
During the period of Islamic expansion and changing Western views of South Asia, between 7th-12th centuries, the Rama Sethu (bridge) between Rameshwaram and Marqaya was also called Sethu Bandha, evoking the Prakrit kavya written in the 6th century by King Pravarasena with the title Sethu Bandha or Ravana Vaho. It was during this period, ca. 12th century that Sethu gets bracketed and referred to as Adam's Bridge linked to Islamic mythology (noted in the District Gazetteer of Ramanathapuram published by Tamilnadu Government in 1972 ).
During the days of Khaljis and Tughluqs, c. 1290-1390 the island on Lanka side was referred to as Mannara (later called Talaimannar).
At the height of the Bhakti Movement from the 13th to the 15th century which coincided with the expansion of Islamic rule in India, the Sethu Bridge area and its environs got referred to as SETHUBANDHA RAMESHWARAM, as a holy tirtha. Two maps of Netherlands drawn in 16th and 17th centuries and a French map of 18th century, clearly refer to Adamsbrug (or Pont) as a functioning bridge between Rameshwaram and Talaimannar.
Coming to the 20th century, it is interesting to note that the great and pioneering film maker Phalke in an early talkie-movie immortalised the historic and religious significance of Sethu Bandha. He gave the same title to this movie ought to culturally shock all the third grade and rabidly communal politicians of Tamilnadu, with their own convoluted connections with the film world.
Even as NASA and Indian Space Research Organization images dramatically establish the land bridge between Bharatam and Sri Lanka today, these historical references to Rama Sethu come alive, aflame with fire and aglow with light, as an indestructible part of the imperishable tradition of the Bharatiya civilization. Finally what should not be lost sight of is that the Gulf of Mannar region got recognized by the United Nations Educational Social and Cultural Organisation (UNESCO) as the first Marine Biosphere of South and Southeast Asia, in 1956. The Gulf of Mannar Biosphere Reserve covers an area of 1,050,000 hectares on the south-east coast of India across from Sri Lanka. It is one of the world's richest regions from a marine biodiversity perspective. Gulf of Mannar is the first marine area in India to be declared as World Biosphere Reserve under UNESCO's Man and Biosphere Programme. As a part of the conservation initiatives of the Government of Tamilnadu, a Gulf of Mannar Biosphere Reserve Trust (GOMBRT) has been formed with the support of Global Environmental Facility (GEF).
(To be contd...)
(The writer is a retired IAS officer)
http://newstodaynet.com/2007sud/may07/080507.htm
<span style='color:red'>Rama Sethu: Historic facts vs political fiction - II </span>
V SUNDARAM
I would assert my proud and unshakable constitutional right to be a Political Hindu, a Social Hindu, a Cultural Hindu, an Economic Hindu, a Religious Hindu and above all a Spiritual Hindu and declare from the house top that for more than 800 millions of Hindus in India and millions of Hindus outside India throughout the world the RAMA SETHU BRIDGE is as holy and as sacred as the Wailing Wall in Jerusalem to the Jews, the Vatican in Rome to the Roman Catholics, the Bodh Gaya in Bihar to the Buddhists and Mecca in Saudi Arabia to the Muslims.
In this timeless and transcendental cultural and religious continuum of ages past, I cannot help quoting the beautiful words of the great French philosopher and historian Etienne Gilson (1884-1978): 'History is the only permanent laboratory we have in which to test the consequences of our thought in the past, present and the future.' George Santayana (1863-1952) went to the extent of declaring 'A country without a memory is a country of madmen'.
Winston Churchill (1874-1965) not only made history but also wrote great history. He said 'History like a flickering lamp stumbles along the trail of the past, trying to reconstruct its scenes, to revive its echoes and to kindle with pale gleams the passions of former days'. These thoughts on history come in a flood to my mind when I try to survey the glorious history of the Rama Sethu Bridge. For an avid student of Indian history in general and India's cultural history in particular, the ancient and time-defying Rama Sethu of history and geography, of culture and tradition, of song and music , of legend and literature and above all the Rama Sethu of our minds and hearts can never change.
The great history of Rama Sethu through the ages presents the pleasantest features of poetry, drama and fiction?the majesty of the epic, the moving accidents of the drama, and the surprises and moral of the romance. What moves me and many others recount Rama Sethu through the Ages? I can only say with humility and reverence: 'I do so because it bridges the past with the future; it embodies the social memory of our civilization and is an inspiration to the present and future generations. After all, it is our Dharma, our responsibility to protect and safeguard the riches of this mother earth which we hold on temporary lease from our future generations.'
One of the greatest historians of all time Edward Gibbon (1737-1794) wrote his famous book 'The Decline and Fall of the Roman Empire'. Dr S.Kalyanaraman, the Edward Gibbon of India, is a great Cultural Historian and Linguistic Anthropologist who has authored several volumes on the history of Sindhu Saraswathi Civilization. I have been greatly moved and inspired by these words of Dr S Kalyanaraman: 'Rama Sethu is an ancient monument of national and international importance, a monument of pristine glory and sacredness at the confluence of the Punyabhumi with the life-giving waters of the Indian Ocean currents. It is a breath-taking geophysical reality, a metaphor of a civilization enshrining good triumphing over evil. Indeed, this millennial heritage of Bharatam is the very idiom of Sri Rama as vigrahavaan dharmah, Sri Rama as the personification of dharma venerated in many countries of the world and in particular, along the Indian Ocean Rim which constitute an Indian Ocean community (HINDUMAHAASAAGAR PARIVAAR). This Sethu is the bridge and a tirthasthana which bridges people and signifies the quintessence of the inclusive nature of Indian civilization. Archaeological, scientific, textual and cartographic evidences reinforce the imperative to declare and protect Rama Sethu as a World Heritage Site. Rama Sethu should become the inspiration to create an Indian Ocean Community, as a vibrant, developed comity of nations, inspired by the ideals of Sri Rama. The ideals venerated for generations is a legacy of an ideal human being who attained divinity; a prince, a son, a husband, a dharmaatmaa who was divine. Rama Sethu is an evocation of that sacred, indelible social memory of a civilization. The national poet, Kalidasa puts it eloquently in Raghuvamsa (sarga 13) ? Rama, while returning from Sri Lanka in pushpaka vimaana, says: 'Behold, Sita !, See my Sethu of mountains dividing this frothy ocean is like the milky way dividing the sky into two parts'. This sacred monument of world heritage shall be preserved, as politics encounters history.'
Dr S Kalyanaraman has compiled a detailed monograph titled 'Rama Sethu through the Ages'. I am presenting some vital and irrefutable facts gleaned from his study to show as to why Should Rama Sethu or Sethu Bandha be deemed to be an ancient monument of national and international significance?
The most important source book for demonstrating, establishing and proving the importance and relevance of Rama Sethu is 'A HISTORICAL ATLAS OF SOUTH ASIA' edited by Joseph E Schwartzberg, published by the University of Chicago in 1978. In Schwartzberg's Atlas, on page-99, in a graphic map Holy Places of South Asia have been clearly indicated which includes all the holy places of Hinduism in India and South Asia. The legends shown on this map clearly demonstrate the importance of Rameshwaram and the link to Tirukketisvaram (in Sri Lanka) as a holy tirtha. Rameshwaram is recognized as one of the twelve jyotirlingas of Shiva. Sri Lanka gets associated with Naga. Historical sources attest to the fact that Rama Sethu was a land bridge linking Bharatam and Lanka for many millennia.
The Epics refer to the link between Kapaata and Lanka. From the time of the pre-Mauryan and Mauryan Empire (from 6th century BCEE), the holy site called Koti gained prominence. This is the short-form of Dhanushkoti, evoking the Ramayana narration of Sri Rama confronting Samudra Raja (King of Ocean) by fixing the end of his bow at this island which linked with Lanka at Tambapanni or Tamraparni (at a place called Mahatittha, meaning Maha Tirtha, or Great Tirthasthaana) through Sethu Bandha. Thus, the link between Dhanushkodi and Mahatittha has constituted the tirthasthaana for over two millennia, famed in history and tradition, song and legend.
During the Satavahana-Saka-Kusana age, c. A.D. 1-300, Rameshwaram close to Dhanushkodi gained prominence as a holy place. Puranic India (Bharata) recognized Sethuka as the bridge connecting Bharatam (Pandyan kingdom) and Lanka (then called Simhala). Koti (Dhanushkodi) and Mahatittha continued to be holy, religious places during post-Mauryan period, from circa 200 BCEE.
The region across the Rama Sethu constituted the limits of regions under the control of Rastrakuta during the age of the Gurjara-Pratiharas, Palas, and Rastrakutas, circa 700-975.
Gulf of Mannar Naval expedition to southeast Aia leading to conquest of Srivijaya and its dependencies proceeded from Gangaikondacholapuram and contacts were also established with Maldive islands circa 1000 going through the Gulf of Mannar. Thus we have an exquisite Ajanta fresco depicting the arrival of King Vijaya in this region.
During the period of Islamic expansion and changing Western views of South Asia, between 7th-12th centuries, the Rama Sethu (bridge) between Rameshwaram and Marqaya was also called Sethu Bandha, evoking the Prakrit kavya written in the 6th century by King Pravarasena with the title Sethu Bandha or Ravana Vaho. It was during this period, ca. 12th century that Sethu gets bracketed and referred to as Adam's Bridge linked to Islamic mythology (noted in the District Gazetteer of Ramanathapuram published by Tamilnadu Government in 1972 ).
During the days of Khaljis and Tughluqs, c. 1290-1390 the island on Lanka side was referred to as Mannara (later called Talaimannar).
At the height of the Bhakti Movement from the 13th to the 15th century which coincided with the expansion of Islamic rule in India, the Sethu Bridge area and its environs got referred to as SETHUBANDHA RAMESHWARAM, as a holy tirtha. Two maps of Netherlands drawn in 16th and 17th centuries and a French map of 18th century, clearly refer to Adamsbrug (or Pont) as a functioning bridge between Rameshwaram and Talaimannar.
Coming to the 20th century, it is interesting to note that the great and pioneering film maker Phalke in an early talkie-movie immortalised the historic and religious significance of Sethu Bandha. He gave the same title to this movie ought to culturally shock all the third grade and rabidly communal politicians of Tamilnadu, with their own convoluted connections with the film world.
Even as NASA and Indian Space Research Organization images dramatically establish the land bridge between Bharatam and Sri Lanka today, these historical references to Rama Sethu come alive, aflame with fire and aglow with light, as an indestructible part of the imperishable tradition of the Bharatiya civilization. Finally what should not be lost sight of is that the Gulf of Mannar region got recognized by the United Nations Educational Social and Cultural Organisation (UNESCO) as the first Marine Biosphere of South and Southeast Asia, in 1956. The Gulf of Mannar Biosphere Reserve covers an area of 1,050,000 hectares on the south-east coast of India across from Sri Lanka. It is one of the world's richest regions from a marine biodiversity perspective. Gulf of Mannar is the first marine area in India to be declared as World Biosphere Reserve under UNESCO's Man and Biosphere Programme. As a part of the conservation initiatives of the Government of Tamilnadu, a Gulf of Mannar Biosphere Reserve Trust (GOMBRT) has been formed with the support of Global Environmental Facility (GEF).
(To be contd...)
(The writer is a retired IAS officer)
http://newstodaynet.com/2007sud/may07/080507.htm