There was casteism in India even before the emergence of Buddhism and Jainism
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seshadri sridharan
Jul 27, 2022, 11:03:44 AM7/27/22
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Ráŕh – 12.
1981, Kolkata
Long ago I said that the culture of the human race is one. But there are variations in the cultural expressions according to changes of time, place and person. These variations in expression are not cultural differences. If all the children in one family have different food habits and speak in different styles, then do they belong to different cultures? Nevertheless we speak much about culture, and we keenly observe cultural advancements and declines. The more introversial the movement of a culture is, the subtler it is.
It cannot be said just what the culture of Ráŕh was like at the dawn of human history. But it is obvious that it could not have been developed, because the movement of the human intellect is from crude to subtle.
If there is anything that is sweet and anything that is worth following in the culture of Ráŕh, it is due to the advent of Lord Sadáshiva. There is neither caste discrimination nor caste division in Shaeva Dharma, so where did the caste discrimination and caste division in today's Ráŕh come from? Another question may arise here: why do I bring up caste discrimination and caste division while talking about culture? It is because culture cannot move in an appropriate way if caste division, which is the expression of a fissiparous mentality, exists. Hence everything comes within the purview of a discussion on culture.
The Aryans entered India between seven and ten thousand years ago. This was well before the advent of Shiva. The conflict between the pre-Aryan civilization and that of the invading Aryans went on for centuries. Then in the course of time synthesis began to come. This state of synthesis went on for thousands of years and extended up to the Buddhist and Jain ages. The process of give-and-take between the pre-Aryan civilization and the invading Aryan civilization did take place, but not without much bargaining and many a tug-of-war. Of all the defective gifts of the Aryans that the indigenous Indians accepted, one was the system of caste division, which spread hatred between the high and the low.
The Aryan civilization came to a standstill at the threshold of the kingdom of Káshiirájya (Varanasi). Then a lot of strenuous efforts were made in order for Mithila to be accepted in Áryyavartta [Land of the Aryans], or Uttarápath [northern India]. But in the end Magadh did not win this acceptance. The word magadh means “a population which is opposed to the Vedic system”. Maga means “opposed to the Vedas” and dha means “one who abides by”. Ráŕh, which was located on the further [eastern] border of Magadh, had no opportunity to become “sanctified” by the touch of the Aryans' feet. But just as the system of caste division entered Magadh under the influence of Áryavartta, so also did it enter Ráŕh to some extent. Ráŕh too became segmented into so many castes, but thanks to the firmly-rooted Shaeva Dharma, caste-based hatred could not crystallize in Ráŕh.
That there was casteism in India even before the emergence of Buddhism and Jainism is best proven by the fact that Buddha came from a Kśatriya varńa [here, a sub-caste] belonging to the Malla branch of the Shakya pravara [dynasty]. (His father was a feudal king.) And Vardhaman Mahavir was born in a Vaeshya family of Bideha. His father, Siddhartha, was a businessman. So the caste system did exist in India. This caste system also reached a peak in Magadh in a later period. After the demise of Buddha, the kings – both Buddhists and non-Buddhists – said clearly that since Buddha was a Kśatriya, they were entitled to the ashes from his cremation. But it was not like this in Ráŕh. The caste system was made to grow among the common people in Ráŕh [inhabitants of Ráŕh].
There is no logic behind the contention that the Ráŕhiiya Utkal Brahmans came from outside. To say, based on imaginative stories, that the Brahmans of Ráŕh were outsiders, would not be logical. In clear terms I hereby refute the Kulatantrárńava of the Ráŕhii Brahmans.(1)
But it is true that caste discrimination came to Ráŕh much later. The Paoráńika Dharma of Shankaracharya weighed Ráŕh down and immobilized its social consciousness. It converted the spontaneous flow of life in Ráŕh into a stagnant pool and paved the way for countless weeds to burgeon. The defective mentality and way of life of Paoráńika Dharma became intolerable for people, hence a great number of people in Ráŕh-Samatat-Barendra-D́abák who came in contact with the more humanitarian Islam took shelter in it.
1981, Kolkata
Long ago I said that the culture of the human race is one. But there are variations in the cultural expressions according to changes of time, place and person. These variations in expression are not cultural differences. If all the children in one family have different food habits and speak in different styles, then do they belong to different cultures? Nevertheless we speak much about culture, and we keenly observe cultural advancements and declines. The more introversial the movement of a culture is, the subtler it is.
It cannot be said just what the culture of Ráŕh was like at the dawn of human history. But it is obvious that it could not have been developed, because the movement of the human intellect is from crude to subtle.
If there is anything that is sweet and anything that is worth following in the culture of Ráŕh, it is due to the advent of Lord Sadáshiva. There is neither caste discrimination nor caste division in Shaeva Dharma, so where did the caste discrimination and caste division in today's Ráŕh come from? Another question may arise here: why do I bring up caste discrimination and caste division while talking about culture? It is because culture cannot move in an appropriate way if caste division, which is the expression of a fissiparous mentality, exists. Hence everything comes within the purview of a discussion on culture.
The Aryans entered India between seven and ten thousand years ago. This was well before the advent of Shiva. The conflict between the pre-Aryan civilization and that of the invading Aryans went on for centuries. Then in the course of time synthesis began to come. This state of synthesis went on for thousands of years and extended up to the Buddhist and Jain ages. The process of give-and-take between the pre-Aryan civilization and the invading Aryan civilization did take place, but not without much bargaining and many a tug-of-war. Of all the defective gifts of the Aryans that the indigenous Indians accepted, one was the system of caste division, which spread hatred between the high and the low.
The Aryan civilization came to a standstill at the threshold of the kingdom of Káshiirájya (Varanasi). Then a lot of strenuous efforts were made in order for Mithila to be accepted in Áryyavartta [Land of the Aryans], or Uttarápath [northern India]. But in the end Magadh did not win this acceptance. The word magadh means “a population which is opposed to the Vedic system”. Maga means “opposed to the Vedas” and dha means “one who abides by”. Ráŕh, which was located on the further [eastern] border of Magadh, had no opportunity to become “sanctified” by the touch of the Aryans' feet. But just as the system of caste division entered Magadh under the influence of Áryavartta, so also did it enter Ráŕh to some extent. Ráŕh too became segmented into so many castes, but thanks to the firmly-rooted Shaeva Dharma, caste-based hatred could not crystallize in Ráŕh.
That there was casteism in India even before the emergence of Buddhism and Jainism is best proven by the fact that Buddha came from a Kśatriya varńa [here, a sub-caste] belonging to the Malla branch of the Shakya pravara [dynasty]. (His father was a feudal king.) And Vardhaman Mahavir was born in a Vaeshya family of Bideha. His father, Siddhartha, was a businessman. So the caste system did exist in India. This caste system also reached a peak in Magadh in a later period. After the demise of Buddha, the kings – both Buddhists and non-Buddhists – said clearly that since Buddha was a Kśatriya, they were entitled to the ashes from his cremation. But it was not like this in Ráŕh. The caste system was made to grow among the common people in Ráŕh [inhabitants of Ráŕh].
There is no logic behind the contention that the Ráŕhiiya Utkal Brahmans came from outside. To say, based on imaginative stories, that the Brahmans of Ráŕh were outsiders, would not be logical. In clear terms I hereby refute the Kulatantrárńava of the Ráŕhii Brahmans.(1)
But it is true that caste discrimination came to Ráŕh much later. The Paoráńika Dharma of Shankaracharya weighed Ráŕh down and immobilized its social consciousness. It converted the spontaneous flow of life in Ráŕh into a stagnant pool and paved the way for countless weeds to burgeon. The defective mentality and way of life of Paoráńika Dharma became intolerable for people, hence a great number of people in Ráŕh-Samatat-Barendra-D́abák who came in contact with the more humanitarian Islam took shelter in it.
by Prabhat Ranjan Sarkar during 1981, Kolkata, Published in: Ráŕh: The Cradle of Civilization, Chapter: Rarh 12
Manivannan Shanmugam
Jul 27, 2022, 12:43:12 PM7/27/22
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Dear Sir.
Thank you very much for this article. This helped me a lot in knowing about the PR Sarkars " The Cradle of Civilisation" .
with regards,
Manivannan s
coimbatore
Manivannan S.
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seshadri sridharan
Jul 27, 2022, 11:59:20 PM7/27/22
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In the background of the Jainism that was introduced into the heart of Ráŕh 2500 years ago there was the same strong influence of the vaeshyas. The exponent and propounder of this religion, Vardhaman Mahavir, was himself born in a rich vaeshya family of Vaishali. His father's name was Siddhartha and his mother's Trishala. Almost at the same time, in the Terai region of Nepal (or, according to some, the Terai region of Uttar Pradesh), Siddhartha (who later became famous as the propounder of Buddhism) was born in the Kśatriya [warrior] Malla sub-tribe of the Shakya tribe. His father's name was Shuddhadhan and his mother's name Maya Devi. It is to be noted here that Mahavir Jain, the propounder of Jainism, belonged to a vaeshya family, whereas Buddhadeva, the propounder of Buddhism, was a kśatriya by birth.
Just as the people of Ráŕh had at one time settled in Samatat-Barenda-Vauṋgabhumi in the east, so they later migrated on a large scale to Magadh-Mithila and such regions in the west. At one time, just as in Ráŕh, the people of Magadh were followers of Shaeva Dharma. The people of both lands were accustomed to living a simple, unsophisticated life.
Both Vardhaman Mahavir and Buddha first started preaching their religions in Magadh. Buddha preached compassion, penance and karma sannyása [setting Supreme Consciousness, and not the world, as one's goal of life]. The people of Magadh listened to him with reverence, and a few accepted his ideology. Then he set out for Varanasi to preach his religion there. Later he passed away in Kushinagar.
[But for the most part] the people of Magadh did not accept the religion preached by Mahavir Jain. Out of many reasons that the people of Magadh did not wholeheartedly accept the Jain religion, the three main ones were: 1) Jainism's aversion to struggle. The interpretation of ahiḿsá(1) given by Mahavir in his religion was so unnatural and unrealistic that it was completely impossible for the common people of Magadh to accept it. For example, according to Jainism, it is forbidden to kill any living being. Since tilling the land may bring about the death of the insects in the soil, agriculture became impossible for the followers of Jainism. So that during respiration microbes should not enter the body through the nostrils and die, the nose must be covered with a piece of cloth. 2) Nirgranthaváda [no use of clothing on the body]. In the final stage of religious practice, nirgranthaváda (digambara) should be followed (one should remain naked). For people living in society, this nirgranthaváda cult failed to evoke any response. 3) Between Shaeva Dharma and Jainism there was a yawning gap. For the followers of Shaeva Dharma in Magadh, this atheistic Jainism appeared like a very far-off object.
Having found it futile to preach his religion in Magadh, Mahavir went to Astiknagar, the most ancient town in Ráŕh. It goes without saying that there also the common people could not easily accept his ideology of inaction. A handful of the rich merchant community, however, did pay recognition to Vardhaman Mahavir, not so much for any uniqueness of his religion, but rather to him as a representative of the vaeshyas. (மகாவீரர் நம் வைசிய/வணிக சாதி என்ற உணர்வு)
In spite of the vaeshya community of western Ráŕh having accepted Jainism, the common people there remained Shaevas in their minds and hearts. Of course, externally they called themselves Jains. Even though they offered worship in the Jain temples, Shaivism flowed deep in their hearts like the subterranean Phalgu River [of mythology]. All the Jain temples and idols that are found in Ráŕh were lavishly constructed by the Jain vaeshyas. They were not constructed by the kśatriya kings [or the common people]. Shiva temples, on the other hand, could be built at little expense by the common people. In Ráŕh Jain temples are found every ten miles, but a Shiva temple can be found in every village. This proves the deep commitment to Shaivism among the common people.
As a result of Shaivism and Jainism coexisting in this way in Ráŕh for a long time, they influenced each other in quite a natural way. So the Shiva of Shaeva Dharma became transformed into the Jain Shiva. Moreover, it was under the influence of Shaivism that Jain Tantra came into existence. The Ambiká Devii of the Ambiká Devii temple in the city of Kalna, Burdwan District, is a Jain Tantric goddess; she came into being under the Shaeva influence. Shaeva Tantra, Jain Tantra and Buddhist Tantra had a combined influence on the land of Anandanagar in western Ráŕh, though the influence of the latter is little.
Vardhaman Mahavir propagated Digambara Jainism [Jainism that enjoined nakedness] in Ráŕh, so all the idols of the Tiirthauṋkaras(2) that are found here are without clothes. The idols of the gods and goddesses are clothed and ornamented. However, the idols of those gods who enjoyed status equal to that of the Tiirthauṋkaras are naked.
The Jains established Paiṋcaratna(3) temples in different places. The name páncrá is derived from the word Paiṋcaratna. Many villages in Ráŕh bear the name Páncrá. The very name Páncrá indicates that there is, or was, a Jain Paiṋcaratna temple in the nearby area. There are villages bearing the name Páncrá near Asansol of Burdwan District and in the basin of the Kopai River in Birbhum District.
Just as the people of Ráŕh had at one time settled in Samatat-Barenda-Vauṋgabhumi in the east, so they later migrated on a large scale to Magadh-Mithila and such regions in the west. At one time, just as in Ráŕh, the people of Magadh were followers of Shaeva Dharma. The people of both lands were accustomed to living a simple, unsophisticated life.
Both Vardhaman Mahavir and Buddha first started preaching their religions in Magadh. Buddha preached compassion, penance and karma sannyása [setting Supreme Consciousness, and not the world, as one's goal of life]. The people of Magadh listened to him with reverence, and a few accepted his ideology. Then he set out for Varanasi to preach his religion there. Later he passed away in Kushinagar.
[But for the most part] the people of Magadh did not accept the religion preached by Mahavir Jain. Out of many reasons that the people of Magadh did not wholeheartedly accept the Jain religion, the three main ones were: 1) Jainism's aversion to struggle. The interpretation of ahiḿsá(1) given by Mahavir in his religion was so unnatural and unrealistic that it was completely impossible for the common people of Magadh to accept it. For example, according to Jainism, it is forbidden to kill any living being. Since tilling the land may bring about the death of the insects in the soil, agriculture became impossible for the followers of Jainism. So that during respiration microbes should not enter the body through the nostrils and die, the nose must be covered with a piece of cloth. 2) Nirgranthaváda [no use of clothing on the body]. In the final stage of religious practice, nirgranthaváda (digambara) should be followed (one should remain naked). For people living in society, this nirgranthaváda cult failed to evoke any response. 3) Between Shaeva Dharma and Jainism there was a yawning gap. For the followers of Shaeva Dharma in Magadh, this atheistic Jainism appeared like a very far-off object.
Having found it futile to preach his religion in Magadh, Mahavir went to Astiknagar, the most ancient town in Ráŕh. It goes without saying that there also the common people could not easily accept his ideology of inaction. A handful of the rich merchant community, however, did pay recognition to Vardhaman Mahavir, not so much for any uniqueness of his religion, but rather to him as a representative of the vaeshyas. (மகாவீரர் நம் வைசிய/வணிக சாதி என்ற உணர்வு)
In spite of the vaeshya community of western Ráŕh having accepted Jainism, the common people there remained Shaevas in their minds and hearts. Of course, externally they called themselves Jains. Even though they offered worship in the Jain temples, Shaivism flowed deep in their hearts like the subterranean Phalgu River [of mythology]. All the Jain temples and idols that are found in Ráŕh were lavishly constructed by the Jain vaeshyas. They were not constructed by the kśatriya kings [or the common people]. Shiva temples, on the other hand, could be built at little expense by the common people. In Ráŕh Jain temples are found every ten miles, but a Shiva temple can be found in every village. This proves the deep commitment to Shaivism among the common people.
As a result of Shaivism and Jainism coexisting in this way in Ráŕh for a long time, they influenced each other in quite a natural way. So the Shiva of Shaeva Dharma became transformed into the Jain Shiva. Moreover, it was under the influence of Shaivism that Jain Tantra came into existence. The Ambiká Devii of the Ambiká Devii temple in the city of Kalna, Burdwan District, is a Jain Tantric goddess; she came into being under the Shaeva influence. Shaeva Tantra, Jain Tantra and Buddhist Tantra had a combined influence on the land of Anandanagar in western Ráŕh, though the influence of the latter is little.
Vardhaman Mahavir propagated Digambara Jainism [Jainism that enjoined nakedness] in Ráŕh, so all the idols of the Tiirthauṋkaras(2) that are found here are without clothes. The idols of the gods and goddesses are clothed and ornamented. However, the idols of those gods who enjoyed status equal to that of the Tiirthauṋkaras are naked.
The Jains established Paiṋcaratna(3) temples in different places. The name páncrá is derived from the word Paiṋcaratna. Many villages in Ráŕh bear the name Páncrá. The very name Páncrá indicates that there is, or was, a Jain Paiṋcaratna temple in the nearby area. There are villages bearing the name Páncrá near Asansol of Burdwan District and in the basin of the Kopai River in Birbhum District.
by Prabhat Ranjan Sarkar during 1981, Kolkata, Published in: Ráŕh: The Cradle of Civilization, Chapter: Rarh 6
Just as the popular discontent with the ritualistic ostentations of the so-called dharma found expression in Buddhism, so emerged the philosophy of Jainism. Both these religions were in open revolt against the karmakáńd́a [ritualistic portions of the Vedas], but they were not so opposed to the jiṋánakáńd́a [philosophical portions], because these were quite popular with spiritual aspirants. Sádhaná or intuitional practice was almost unknown to the common masses; they were content with the Vedic rituals and with the guidance of a particular class of people, and mistakenly accepted this as the path of dharma. Both Buddha and Vardhaman Mahavir [the founder of Jainism] vehemently opposed the ritualistic sacrifices, especially of animals, and both of them protested against the hostile attitude of the so-called dharma towards morality. Although Buddha declared ahiḿsá [the doctrine of non-violence] to be the height of dharma, he also greatly emphasized morality; whereas Vardhaman Mahavir gave importance to ahiḿsá but was not emphatic about morality.
Philosophically both of them espoused the theory of nirváńa, although with some distinction. Buddha's concept of nirváńa was jiṋána nirváńa,(3) whereas Mahavir's concept of nirváńa was karma nirváńa.(4) Both sought to lead people along their paths, but Mahavir could not evoke as great a response from the people as Buddha, with his stirring call of compassion. Although Vardhamán did not altogether deny the existence of the world, he was somewhat detached from practical life.
The Jain religion, based on rigorous austerity and renunciation, tended to ignore, to some extent, human life and its pains and pleasures in the practical world. But Shiva was just the opposite. He inspired and motivated people to move forward in all spheres of life, and He also came forward personally to lead them.
Philosophically both of them espoused the theory of nirváńa, although with some distinction. Buddha's concept of nirváńa was jiṋána nirváńa,(3) whereas Mahavir's concept of nirváńa was karma nirváńa.(4) Both sought to lead people along their paths, but Mahavir could not evoke as great a response from the people as Buddha, with his stirring call of compassion. Although Vardhamán did not altogether deny the existence of the world, he was somewhat detached from practical life.
The Jain religion, based on rigorous austerity and renunciation, tended to ignore, to some extent, human life and its pains and pleasures in the practical world. But Shiva was just the opposite. He inspired and motivated people to move forward in all spheres of life, and He also came forward personally to lead them.
Burdwan was one of the many important hubs of Jain culture and Jain civilization. Having been somewhat disappointed in preaching his religion in Magadh, Vardhaman Mahavir came to this town, and with the town as his nucleus, he preached the Jain religion in Ráŕh for eight years. The town is very ancient. Its Sanskrit name was Ástiknagar. Later on it came to be known as Atthinagar in Prákrta. The meaning of the name is “a town whose inhabitants believe in God”. After Mahavir had come to this town, a handful of vaeshyas [capitalists] first accepted him, and with their cooperation, the Jain religion struck its roots in Ráŕh. It was these vaeshyas of the city who renamed that city Vardhaman (Burdwan), after Vardhaman Mahavir. This happened 2500 years ago. Burdwan is the most ancient of all towns not only in Ráŕh, but in the whole of Bengal. It is one of the oldest towns in India also. As the laterite soil of Ráŕh is the oldest soil and as Ráŕhiiya habitations are the most ancient human habitations and the most ancient human civilization, it will not be unjust to assume that Burdwan is the oldest town in the world.
To the far north of Burdwan, there is a town Sainthia, the Sanskrit name of which is Svámiisthána, which was within the territory of the ancient Gopabhum kingdom (now Birbhum District). Vardhaman Mahavir himself came to this town on foot in order to preach Jainism. Hence Sainthia is also an important holy place for the Jains. Situated on the bank of Mayurakshi, this town also is over 2500 years old.
To the far north of Burdwan, there is a town Sainthia, the Sanskrit name of which is Svámiisthána, which was within the territory of the ancient Gopabhum kingdom (now Birbhum District). Vardhaman Mahavir himself came to this town on foot in order to preach Jainism. Hence Sainthia is also an important holy place for the Jains. Situated on the bank of Mayurakshi, this town also is over 2500 years old.
1981, Kolkata, Published in: Ráŕh: The Cradle of Civilization, Chapter: Rarh 28 . The Temples of Rarh
Although Shiva was accepted in the Vedic Age, He himself did not follow the Vedic cult. He accepted only the Tantric cult and adhered to it very strictly, and persuaded others to do the same. You know that the Jain religion was introduced a little more than two thousand years ago, but the Shiva Cult is much older than the Jain religion. Some people claim that the Tiirthauṋkars (the original Jain prophets) existed even before the advent of Vardhaman Mahavir; they propagated Jainism, but it was undoubtedly long after Shiva. When Jainism was spreading in India, Shiva had already become a god of the people; He had penetrated into all walks of Indian life and become intimately associated with each and every aspect of social life. This was not only because of His extraordinary personality and genius, but because of His pervasive influence in all spheres of human life. Though Jainism is quite old, and efforts were made to propagate it, the people of that age accepted it only superficially. Jainism received quite a good response in India, particularly in the Ráŕh area, but Shaeva Dharma maintained its existence like a subterranean flow in the people's minds.
Perhaps many of you know that Jainism is divided into several branches, and the two main branches are Digambara and Shvetámbara. By historical research, it has been found that Jainism is mainly Digambara.(2) But later a time came when the Nirgranthaváda of Digambara Jainism (granthi means “knot”, so nirgranthi means “not using the knots of clothes” – that is why the doctrine was known as “Digambara”) was not appreciated by the householders, and it was primarily they who introduced the Shvetámbara doctrine,(3) although Jainism is primarily Digambara. Later this Nirgranthaváda of Jainism was associated with Shaivism. People were outwardly Digambara Jain, but in the core of their hearts they were Shaivites. All the idols of Digambara Tiirthauṋkars which have been found are naked. Now let us move to another topic.
In the prehistoric age, before even the Vedic Age started, people used to follow the system of phallic worship. I have mentioned in my book on Ráŕh that in those days there were severe conflicts among the different clans. They were never secure, neither at night nor during the day; so they always wanted to increase their numbers. Thus they worshipped the phallus as the symbol of their earnest desire to multiply. This phallic worship was more or less in vogue in almost all the countries of the world, not just in one particular country. Phallic worship was common in India, Southeast Asia, and Central Asia, and also widely prevalent in Central America – that is, in the southern part of North America and northern part of South America. Some think that this phallic worship was brought to America from India during the Shriishaelendra Empire of Andhra under the Pahlava, Pandya, and Chol Dynasties of South India. The phallus worshippers of Central America belonged to the Mayan civilization; thus America is called Máyádviipa [Mayan Island] in Sanskrit. However, the fact is that those people followed this phallic worship from prehistoric times more as a social custom than as a spiritual or philosophic cult.
In the Jain age, the naked idols of the Tiirthauṋkars aroused a new thought in the minds of the people, and thus for the first time phallic worship was introduced as part of the spiritual cult of Digambara Jainism. Shaeva Dharma existed side by side with Digambara Jainism; alongside the Jain and Buddhist doctrines, there existed Shaeva Tantra(4) also in a metamorphosed form, which may be designated as Post-Shiva Tantra. In this way the worship of Shiva-liuṋga [linga or phallus] was introduced in Post-Shiva Tantra through the influence of Jainism. Thus the prehistoric phallic worship, being associated with a newer spiritual awareness and philosophical outlook, produced a new trend of thought. (It should be remembered that metaphysics had already emerged by that time, for Jainism and Buddhism were propounded after the great sage Maharshi Kapila.) Thus the worship of Shiva-liuṋga was introduced about 2500 years ago. But the phallic worship of the pre-historic age, and the worship of Shiva-liuṋga in medieval India (around 2250 years ago), were not the same. The latter, invested with a novel philosophical and spiritual significance, awakened a new trend of human thought. The people of that time started worshipping Shiva-liuṋga with a new outlook, just as they gave new significance to the Tiirthauṋkaras. The intention behind the prehistoric phallic worship, as I have already said, was the worshippers' earnest desire to increase their numbers – because they had to fight day and night to survive. But in later times, when Shiva-liuṋga worship was introduced in Jain Tantra, Buddhist Tantra, and Post-Shiva Tantra, it received a new interpretation, Liuṋgate gamyate yasmin talliuṋgam [“The entity [[from which all things originate and]] towards which all things are moving is liuṋgam”]. All the psychic flows and existential vibrations are flowing in the mahákásha, the mahávyoma [the eternal void], and these vibrational expressions will finally terminate in that Supreme Principle of Transmutation, that Supreme Metamorphosis. So this Shiva-liuṋga is the final destination of all expressions, the culminating point of all existence. Thus the mode of worship of Shiva-liuṋga was altogether transformed.
Perhaps many of you know that Jainism is divided into several branches, and the two main branches are Digambara and Shvetámbara. By historical research, it has been found that Jainism is mainly Digambara.(2) But later a time came when the Nirgranthaváda of Digambara Jainism (granthi means “knot”, so nirgranthi means “not using the knots of clothes” – that is why the doctrine was known as “Digambara”) was not appreciated by the householders, and it was primarily they who introduced the Shvetámbara doctrine,(3) although Jainism is primarily Digambara. Later this Nirgranthaváda of Jainism was associated with Shaivism. People were outwardly Digambara Jain, but in the core of their hearts they were Shaivites. All the idols of Digambara Tiirthauṋkars which have been found are naked. Now let us move to another topic.
In the prehistoric age, before even the Vedic Age started, people used to follow the system of phallic worship. I have mentioned in my book on Ráŕh that in those days there were severe conflicts among the different clans. They were never secure, neither at night nor during the day; so they always wanted to increase their numbers. Thus they worshipped the phallus as the symbol of their earnest desire to multiply. This phallic worship was more or less in vogue in almost all the countries of the world, not just in one particular country. Phallic worship was common in India, Southeast Asia, and Central Asia, and also widely prevalent in Central America – that is, in the southern part of North America and northern part of South America. Some think that this phallic worship was brought to America from India during the Shriishaelendra Empire of Andhra under the Pahlava, Pandya, and Chol Dynasties of South India. The phallus worshippers of Central America belonged to the Mayan civilization; thus America is called Máyádviipa [Mayan Island] in Sanskrit. However, the fact is that those people followed this phallic worship from prehistoric times more as a social custom than as a spiritual or philosophic cult.
In the Jain age, the naked idols of the Tiirthauṋkars aroused a new thought in the minds of the people, and thus for the first time phallic worship was introduced as part of the spiritual cult of Digambara Jainism. Shaeva Dharma existed side by side with Digambara Jainism; alongside the Jain and Buddhist doctrines, there existed Shaeva Tantra(4) also in a metamorphosed form, which may be designated as Post-Shiva Tantra. In this way the worship of Shiva-liuṋga [linga or phallus] was introduced in Post-Shiva Tantra through the influence of Jainism. Thus the prehistoric phallic worship, being associated with a newer spiritual awareness and philosophical outlook, produced a new trend of thought. (It should be remembered that metaphysics had already emerged by that time, for Jainism and Buddhism were propounded after the great sage Maharshi Kapila.) Thus the worship of Shiva-liuṋga was introduced about 2500 years ago. But the phallic worship of the pre-historic age, and the worship of Shiva-liuṋga in medieval India (around 2250 years ago), were not the same. The latter, invested with a novel philosophical and spiritual significance, awakened a new trend of human thought. The people of that time started worshipping Shiva-liuṋga with a new outlook, just as they gave new significance to the Tiirthauṋkaras. The intention behind the prehistoric phallic worship, as I have already said, was the worshippers' earnest desire to increase their numbers – because they had to fight day and night to survive. But in later times, when Shiva-liuṋga worship was introduced in Jain Tantra, Buddhist Tantra, and Post-Shiva Tantra, it received a new interpretation, Liuṋgate gamyate yasmin talliuṋgam [“The entity [[from which all things originate and]] towards which all things are moving is liuṋgam”]. All the psychic flows and existential vibrations are flowing in the mahákásha, the mahávyoma [the eternal void], and these vibrational expressions will finally terminate in that Supreme Principle of Transmutation, that Supreme Metamorphosis. So this Shiva-liuṋga is the final destination of all expressions, the culminating point of all existence. Thus the mode of worship of Shiva-liuṋga was altogether transformed.
The Buddhist Age and the Jain Age occurred simultaneously. Lord Mahavir was about fifty years older than Lord Buddha. There was a pervasive influence of Maháyána Buddhism in some parts of India, China and Tibet. At that time, the Maháyána branch of Buddhism split into two sections, both of which embraced Tantric culture. The Shiva of Post-Shiva Tantra was accepted in Buddhist Tantra, and the followers of the latter also preferred to worship the Shiva-liuṋga instead of worshipping idols of Shiva.
12 May 1982, Calcutta, Published in: Namah Shiváya Shántáya, Chapter: Shiva Throughout the Ages Discourse 5
seshadri sridharan
Jul 28, 2022, 2:52:58 AM7/28/22
to வல்லமை
/// Ráŕh, which was located on the further [eastern] border of Magadh, had no opportunity to become “sanctified” by the touch of the Aryans' feet. ///
அடேங்கப்பா!!!
இங்கே ஆரியர் என்பது அரசர், வணிகர், பிராமணர் உள்ளிட்ட அனைத்தையும் குறிக்கும் ஆனால் இங்கே திராவிடம் சொல்வது போல பிராமணர் மட்டுமே என்பதல்ல!!!!! வெள்ளைத்தோல் உள்ள வெள்ளாளர் உட்பட அனைவரும் ஆரியரே!! சிங்கத்தை ஏவும் அளவிற்கு பிராமணர் படைவீரர் அல்லர்.
I have said before and will say again now that Samatat, Vauṋgá and Barendrabhúmi, which had come up from the sea, were not the habitats of lions, but of large tigers. And Ráŕh was the habitat of large and medium-sized maned lions. It cannot be said, however, that there were not a small number of tigers in western Ráŕh. (In western Ráŕh, in common parlance, lions are called tigers.) Tigers like damp climates and dense jungles, while lions like dry weather and less-dense forests. So it is assumed that tigers came via the north-east corner from the direction of China; but lions came to Ráŕh from no direction; lions are children of the soil of Ráŕh. As ancient Ráŕh abounded with lions, the word siḿha [lion – “Sinha”] is associated with the names of many a person and many a village. Scattered all around in the east of Ranchi District, and all around the Bagmundi, Dalma, Meghasini, Tilabani, Jaychandi and Panchakot hills in the west of Purulia District, and around [the Shushunia Hills], there are heaps of different fossils, known, or unknown, or unrecognized – the fossils of all those lion, mammoth, rhino, monkey and human species.
The small-sized indigenous cows that are found in Ráŕh, besides being small, do not give so much milk; but the milk is very nice-tasting and nice-smelling. These cows are the descendants of the ancient cow-type forest animals of Ráŕh. Once upon a time the forests in Ráŕh teemed with wolves. The traditional story goes that when the Aryans first tried to enter Ráŕh, the people of Ráŕh, from their side, set their pet lions and wolves on them. It forced the Aryans to declare Ráŕh as Páńd́avavarjita [forsaken by the Páńd́avas] or anáryyávartta [not part of Áryyávartta, the land of the Aryans]. As long as King Shashanka was alive, the Aryans were unable to exert a pervasive influence on Ráŕh. Of the many reasons for this, one was Ráŕh's fearful forests. After the death of Shashanka, there was no one with governmental power to save Ráŕh. So the land-hungry Aryans entered Ráŕh through different waterways and did everything to rob Ráŕh of its freedom, and later on destroyed the priceless asset of Ráŕh, its forest cover. In the wake of the destruction of the forests came the destruction of Ráŕh's wildlife and natural beauty. Today Ráŕh is no better than a neglected desert. This all happened about 1750 years ago. Since then Ráŕh, bereft of its own rhythm of life, has remained as a colony of Áryyávartta. Ráŕh has never been recognized as a part of Áryyávartta, but it had to live a life of disgrace under the rule of Áryyávartta.
1981, Kolkata, Published in: Ráŕh: The Cradle of Civilization, Chapter: Rarh 17 Animals of Rarh.
Rarh என்றால் செம்மண் என்பது பொருள். இதாவது தாமோதர ஆற்றுப் பள்ளத்தாக்கு முதல் ஆந்திராவின் விசாகைப்பட்டினம் வரை விரிந்த நிலப்பகுதி இது . இங்கு தான் அதிக அளவில் யோகிகள் தோன்றியதாக பிரபாத்து ரஞ்சன் சர்க்கார் கூறுகிறார். ஏனெனில் இங்கத்து மக்கள் உள்முகர் (introvert ) என்கிறார். அர் என்பது செந்நிறத்தை குறிக்கும் அதில் இருந்து பிறந்ததே Rarh
On Wed, 27 Jul 2022 at 20:32, seshadri sridharan <ssesh...@gmail.com> wrote:
seshadri sridharan
Jul 29, 2022, 1:25:23 AM7/29/22
to வல்லமை
/// The Aryans entered India between seven and ten thousand years ago. ///இவ்வாறு ஆண்டுகளை காலத்தில் முற்படுத்திக் காட்டுவது சிந்துவெளி நாகரிகத்தை சரஸ்வதி என்று உரிமை கோருபவர்களின் முயற்சி,கிடைக்கும் தொல்லியல் தரவுகள் அறிவியல் மரபணு தரவுகள் ** அல்லது கிடைக்காத குதிரை போன்றவைஇன்றிலிருந்து சுமார் 4000ஆண்டுகளுக்கு முன்னர் நிகழ்ந்தது ஆரியரின் இந்திய ஊடுருவல் என்று மட்டுமே காட்டும்.
The migrating Aryans first settled in the hilly valleys of northern India. Although there was not much intermixture of blood between the Aryans and the inhabitants of this area, the Aryans were greatly influenced by non-Aryan culture. The Aryans settled down in this area, which was known as Kash (or Khash) after defeating its ancient non-Aryan inhabitants. Using the original name, Kash, they renamed the area “Kashmeru” or “Kashmiira” [Kashmir]. Although the Aryans of Kashmiira did not give up their Vedic study, in the spiritual field they did cultivate the indigenous Indian Tantra.
As the southern part of Kashmiira was littered with pebbles resembling the jambu fruit [Eugenia jambolana Lam], the Aryans named it “Jambu Dviipa” (modern Jammu). Subsequently, Jambu Dviipa came to mean the whole of India. Possibly in the sandy beds of the many rivers that transect Jambu Dviipa they discovered gold for the first time, and so gold came to be known as jámbunada. When still later they settled throughout the entire land of India, they realized that it was ideal not only for habitation, but also for self-development. Thus they named it “Bháratavarśa”. Bhara means “that which feeds”; ta means “that which gives”, or “that which helps in the process of expansion”; and varśa means “a vast stretch of land”. Thus, bháratavarśa means “a vast expanse of land which helps in the all-round development of its inhabitants”.
The Aryans did not have their own script and thus were first introduced to the [written] alphabet after coming in contact with the Dravidians. The Dravidians of the Harappa and Mahenjodaro civilizations of India were already using a script, the Saendhavii script; after the Aryan migration into India, that script became transformed into the Bráhmii and Kharośt́hi scripts.
The inconvenience that the non-Indian Aryans had faced for want of script no doubt disappeared after the Indianized Aryans learned it, but owing to their old superstitions, most of the Aryans were reluctant to put the Vedas in black and white. They refused to believe that the reason that the Vedas were not written at the time of their composition was simply the lack of script. They adhered to their illogical reasoning even after the scripts came into being: they thought that the rśis had not written out the Vedas, one, because it was improper, and two, because the Vedas were named shruti. However, much later, in Kashmiira,(1) the Vedas were written down in the Sáradá script in use there at the time. There was really no alternative to writing them down, because there was almost nobody left who knew all the Vedas by heart, and the number of people who knew even parts of them was very small. When the Kashmiira scholars finally did write down the Vedas, it was discovered that many parts of them were missing for good.
As the southern part of Kashmiira was littered with pebbles resembling the jambu fruit [Eugenia jambolana Lam], the Aryans named it “Jambu Dviipa” (modern Jammu). Subsequently, Jambu Dviipa came to mean the whole of India. Possibly in the sandy beds of the many rivers that transect Jambu Dviipa they discovered gold for the first time, and so gold came to be known as jámbunada. When still later they settled throughout the entire land of India, they realized that it was ideal not only for habitation, but also for self-development. Thus they named it “Bháratavarśa”. Bhara means “that which feeds”; ta means “that which gives”, or “that which helps in the process of expansion”; and varśa means “a vast stretch of land”. Thus, bháratavarśa means “a vast expanse of land which helps in the all-round development of its inhabitants”.
The Aryans did not have their own script and thus were first introduced to the [written] alphabet after coming in contact with the Dravidians. The Dravidians of the Harappa and Mahenjodaro civilizations of India were already using a script, the Saendhavii script; after the Aryan migration into India, that script became transformed into the Bráhmii and Kharośt́hi scripts.
The inconvenience that the non-Indian Aryans had faced for want of script no doubt disappeared after the Indianized Aryans learned it, but owing to their old superstitions, most of the Aryans were reluctant to put the Vedas in black and white. They refused to believe that the reason that the Vedas were not written at the time of their composition was simply the lack of script. They adhered to their illogical reasoning even after the scripts came into being: they thought that the rśis had not written out the Vedas, one, because it was improper, and two, because the Vedas were named shruti. However, much later, in Kashmiira,(1) the Vedas were written down in the Sáradá script in use there at the time. There was really no alternative to writing them down, because there was almost nobody left who knew all the Vedas by heart, and the number of people who knew even parts of them was very small. When the Kashmiira scholars finally did write down the Vedas, it was discovered that many parts of them were missing for good.
The courage, strength and physical beauty of the Aryans was conspicuous in the north, south and east of India, so in these areas, the non-Aryans were very eager to establish social relations with the Aryans, and often proudly called themselves Árya-Vipras [Vipra = Bráhmańa, or Brahman], Árya-Kśatriyas or Árya-Vaeshyas. Although the Aryans' predominance was mainly political, and the non-Aryans maintained social and cultural predominance, the Aryan influence over the language spread everywhere. Moreover, the influential leaders of society everywhere began to introduce themselves as Aryans. The anti-Aryan sentiment gradually weakened, causing a widespread inferiority complex to take root among the non-Aryan population. This inferiority complex proved extremely detrimental to the interests of the non-Aryans.
As a result of co-existing with the non-Aryans for a long time, the Aryans learned many things from them. In fact there is hardly anything of Aryanism left in them today. Of course, the non-Aryans also took on certain Aryan traits, among them their fair complexion, their proficiency in various activities, and their ostentatious lifestyle. From the non-Aryans the Aryans acquired a well-knit social system, a subtle insight, spiritual philosophy and Tantra sádhaná.
As a result of co-existing with the non-Aryans for a long time, the Aryans learned many things from them. In fact there is hardly anything of Aryanism left in them today. Of course, the non-Aryans also took on certain Aryan traits, among them their fair complexion, their proficiency in various activities, and their ostentatious lifestyle. From the non-Aryans the Aryans acquired a well-knit social system, a subtle insight, spiritual philosophy and Tantra sádhaná.
With the exception of a few munis and rśis, the militant (kśatriya-predominant) Aryans used to view the world with an extoversial outlook. After major battles they would kill the men of the conquered community, employ their children as servants, and either marry the women or employ them as maid-servants. For that reason there was a large number of male and female slaves in their society.
War-loving races are generally careful to honour the rules and laws of war, and frame new laws to suit the convenience of warring armies. Thus, the Aryans displayed a commendable sense of discipline during war. Being a war-loving race, it was but natural for them to do so. The non-Aryans, however, were backward in this regard. During their battles with the Aryans they did not respect the rules and laws of war (such as not to strike at the defenceless, not to employ more than one fighter against another, not to kill a retreating or surrendering soldier or a soldier begging for mercy). Not only was this highly irritating to the Aryans; the lack of a disciplined military mentality was actually one of the main reasons for the non-Aryans' defeat. (பிராமணர் போர்புரிபவர் அல்லர். குசராத்தில் இருந்து வந்த ஆரிய இருங்கோவேள் பாண்டிய மரபினர் தான் இன்றைய வெள்ளாளர் என்பதை நினைவில் கொள்ள வேண்டும்)
War-loving races are generally careful to honour the rules and laws of war, and frame new laws to suit the convenience of warring armies. Thus, the Aryans displayed a commendable sense of discipline during war. Being a war-loving race, it was but natural for them to do so. The non-Aryans, however, were backward in this regard. During their battles with the Aryans they did not respect the rules and laws of war (such as not to strike at the defenceless, not to employ more than one fighter against another, not to kill a retreating or surrendering soldier or a soldier begging for mercy). Not only was this highly irritating to the Aryans; the lack of a disciplined military mentality was actually one of the main reasons for the non-Aryans' defeat. (பிராமணர் போர்புரிபவர் அல்லர். குசராத்தில் இருந்து வந்த ஆரிய இருங்கோவேள் பாண்டிய மரபினர் தான் இன்றைய வெள்ளாளர் என்பதை நினைவில் கொள்ள வேண்டும்)
Usually the non-Aryans were content with little. What was developed in them was their introspective nature, which not only made them devotees of God, but infused in them a surging love for spiritual philosophy. The religious practices of the Aryans, however, entailed performing certain sacrifices in order to attain certain materialistic gains. That is, their religious observances were mainly ritualistic. On the whole, the non-Aryans were followers of Tantra, or subjective sádhaná. Of course the non-Aryans, depending on their different degrees of intellectual development, ranged all the way from animists to Brahma sádhakas [intuitional practitioners whose goal is the Absolute]; but in general, individual sádhaná ranked very high. The religion of the Vedic Aryans was, as a rule, one of prayer. It did not include even the subtlest hint of any intuitional meditation. And here lies the difference between the Brahmaváda of the Vedas and the Upanishads on the one hand, and that of Tantra on the other.
As previously mentioned, by “non-Aryans” no particular ethnic group was meant. When the Aryans first migrated to India, the non-Aryans were, on the whole, divided into three populations. Of these, the Negro-Austric Dravidians were the most developed intellectually and spiritually. Their Tantra sádhaná bore a predominance of jiṋána and bhakti. The next groups deserving mention are those of the Mongolian population. In their Tantra sádhaná, karma and bhakti were predominant. The groups which constituted the Austric population were almost equal to the Aryans intellectually, but in the practical and spiritual spheres they gradually lagged behind due to the comparative lack of dynamism of their society. This Austric society was content to practise the extroversial aspects of Tantra (witchcraft, invultuation, magic, magical incantation for evil purposes, hypnotism, etc.)
As previously mentioned, by “non-Aryans” no particular ethnic group was meant. When the Aryans first migrated to India, the non-Aryans were, on the whole, divided into three populations. Of these, the Negro-Austric Dravidians were the most developed intellectually and spiritually. Their Tantra sádhaná bore a predominance of jiṋána and bhakti. The next groups deserving mention are those of the Mongolian population. In their Tantra sádhaná, karma and bhakti were predominant. The groups which constituted the Austric population were almost equal to the Aryans intellectually, but in the practical and spiritual spheres they gradually lagged behind due to the comparative lack of dynamism of their society. This Austric society was content to practise the extroversial aspects of Tantra (witchcraft, invultuation, magic, magical incantation for evil purposes, hypnotism, etc.)
In the life of Bengal, Tantra has surrendered to Veda only with respect to language. In fact there was no alternative but to acknowledge this defeat: The Bengalees of those days were followers of Tantra who spoke many different languages. When they decided to formulate a new language of their own, they were bound to accept the language of the foreign Aryans due to its highly expressive power. The Dravidian and Mongolian languages [although also a form of Sanskrit] were not so expressive as the Sanskrit language of the Vedas.
The present social system of India (which is fundamentally Tantric) was developed by Shiva. After accepting Shiva as God without any reservation, the Aryans appropriated everything good of the Dravidians and the other non-Aryans. Of course this did not diminish the Aryans' prestige (பிராமணர்) – rather it enhanced it. After this appropriation there was a propaganda attempt to prove that Tantra was originally propounded by the Aryans themselves.
May 1959, RU, Muzaffarpur, Published in: Chapter: Tantra and IndoAryan Civilization
here are three branches of the Caucasian race – Nordic, Alpine and Mediterranean. The meaning of the word “Nordic” is “northern”; it comes from the Latin word nord. The Alpine people lived neither so far north nor so far south, that is, they were the residents of central Europe, the tablelands of the Alps.
The Nordic people have high noses, blond hair, ruddy complexion and are tall in stature. The Alpine people are relatively short in stature. They are not so ruddy in complexion, have bluish hair and blue eyes. The Mediterranean people are fair-complexioned with black hair, black eyes and are somewhat shorter than the Alpine people. The collective name for these three branches is “Aryan”. The English word “Aryan” comes from German and originally from the Vedic word árya. As far as it can be determined, the word árya comes from the Vedic verbal root r which means “to cultivate” or “to plough”, so the meaning of the word árya becomes “that person or community whose culture thrives through cultivation”. (பிராமணர் உழவர் அல்லர்) The original homeland of the Aryans was Europe and the areas lying near the Caucasian mountains in central Russia. In northwest India and in Kashmir there is a good number of people of Aryan lineage, however their numbers in the rest of India is quite insignificant. The few who are there are mostly of mixed blood. Trying to search and pick them out would be quite difficult.
The Nordic people have high noses, blond hair, ruddy complexion and are tall in stature. The Alpine people are relatively short in stature. They are not so ruddy in complexion, have bluish hair and blue eyes. The Mediterranean people are fair-complexioned with black hair, black eyes and are somewhat shorter than the Alpine people. The collective name for these three branches is “Aryan”. The English word “Aryan” comes from German and originally from the Vedic word árya. As far as it can be determined, the word árya comes from the Vedic verbal root r which means “to cultivate” or “to plough”, so the meaning of the word árya becomes “that person or community whose culture thrives through cultivation”. (பிராமணர் உழவர் அல்லர்) The original homeland of the Aryans was Europe and the areas lying near the Caucasian mountains in central Russia. In northwest India and in Kashmir there is a good number of people of Aryan lineage, however their numbers in the rest of India is quite insignificant. The few who are there are mostly of mixed blood. Trying to search and pick them out would be quite difficult.
(பிராமணர் உழவர் அல்லர் உண்மையான உழவர் வெள்ளாளர் தான். அவரே உண்மையான ஆரியர்!!!! ஆனால் கதையை மாற்றி சொல்லுகின்றனர். ஆரியர் இந்தியாவில் பரவும் போது பிராமணர் என்போர் உருவாகியிருக்கவேயில்லை. ஏதோ வேதம் ஓதுவதால் மட்டுமே பிராமணரை ஆரியர் என்கின்றனர். இது தவறு. ஆனால் பிராமணர் என்போர் தந்திர யோகத்தையும் பயின்றவர். இமாச்சலத்தில் தான் அவர்களுக்கு மலையை குறிக்கும் கோத்திரம் ஏற்பட்டது. ஆரிய பூசகருக்கு கோத்திரம் கிடையாது நல்ல ஒழுக்கமும் கிடையாது.
14 August 1983, Calcutta, Published in: Varńa Vijinána, Chapter: PsychoAcoustic and Inferential Acoustic Notes Discourse 9
So when people say that Párvatii was the daughter of the Himalayas, it does not mean that she was the daughter of a person named Himálaya, but that she was a person born in the Himalayan Range. This Párvatii was fair-complexioned; that is, she was an Aryan girl.
After the Aryan settlement in India a great man was born into the non-Aryan society. Born into a Mongolo-Aryan family, this great man had a high nose and fair complexion. He was a great Tantric - a great yogi. The name of this Mahápuruśa of the non-Aryan society was Shiva. For one man to have so many qualities and endowments at the same time was beyond the comprehension of the people, so He was called Guńátiita or Nirguńa [Transcendental or Non-Attributional] Puruśa. As the result of His Tantra sádhaná He attained extraordinary powers, which He employed for the good of humanity. It was He who systematized the science of Tantra and thus He was the guru or the father of Tantrics and yogis. To this Self-realized Mahápuruśa there was no distinction of high and low. People of all classes, from the highest to the lowest, were dear to Him. Irrespective of class - Aryan, non-Aryan, Dravidian, Austric or Mongolian – all flocked to Him. He showered His grace on them all equally. As the battles raged between the “gods” on the one hand and the “demons” and “monsters” on the other (needless to say, “gods” meant the handsome Aryan leaders, and “demons” meant the non-Aryans in general), the non-Aryan “demons” and “monsters” became more and more powerful through the blessings of this Shiva. All the rákśasas and asuras were Shiva's obedient devotees and followers. With the help and blessings of Shiva they destroyed the might and power of the “gods”. According to Sanskrit stories, when the gods would seek the help of Brahmá and Viśńu, even those two would not dare to oppose Shiva; rather they would save the gods through a compromise with Him.
Enthralled by the physical grace and the virtues of Shiva, Princess Gaorii, the daughter of the Aryan king Dakśa, was attracted towards Him. King Dakśa was not at all in favour of his daughter marrying a non-Aryan, but eventually he gave way before her adamant attitude. And so Shiva and Princess Gaorii were married. But envy born out of his knowledge of Shiva's formidable influence over both the Aryan and the non-Aryan societies had already made King Dakśa mad. Thus one day he publicly insulted Shiva at a large sacrifice specially planned for the purpose. Shiva's devotees, unable to bear the insult, made a pandemonium of Dakśa's ceremonial sacrifice. It is written in the books of the Aryans that Shiva's two servant-spirits, Nandii and Bhrngii, destroyed Dakśa's yajiṋa. Actually, Nandii and Bhrngii, the alleged spirits, were none other than two ardent non-Aryan Tantric devotees of Shiva.
Many Aryans supported the marriage of Gaorii and Shiva, because, on account of Shiva's extraordinary influence, they felt it would be more in their interest to establish kinship with Him than to remain hostile to Him. Whatever the reason, after Dakśa's yajiṋa, in Shiva's presence, all the Aryan and non-Aryan clashes and disputes came to a permanent end. In other words, the Aryans accepted the predominance of Shiva.
The non-Aryans were very happy to have Gaorii in their midst. Just as they revered Shiva as their god, they regarded Gaorii as their goddess. The non-Aryans were yellow-, black- or brown-complexioned, but Gaorii, being of purely Aryan origin, was white-complexioned. It was for this reason that she was named “Gaorii” [which means “white-complexioned”]. After the marriage, Gaorii lived in the Himalaya Mountains, and was thus often called “Parvata Kanyá” [“Daughter of the Mountains”], or “Párvatii” in common language. I told you a little while ago that the non-Aryans used to do Tantra sádhaná according to their respective intellectual development. They worshipped a pair of gods – Puruśa and Prakrti. Whatever their intellectual and spiritual standards, all of them regarded their primary god as Shiva, or, in subsequent periods, some avatára [incarnation] of Shiva; and their primary goddess as Gaorii, or, later, some partial manifestation of Gaorii.
Enthralled by the physical grace and the virtues of Shiva, Princess Gaorii, the daughter of the Aryan king Dakśa, was attracted towards Him. King Dakśa was not at all in favour of his daughter marrying a non-Aryan, but eventually he gave way before her adamant attitude. And so Shiva and Princess Gaorii were married. But envy born out of his knowledge of Shiva's formidable influence over both the Aryan and the non-Aryan societies had already made King Dakśa mad. Thus one day he publicly insulted Shiva at a large sacrifice specially planned for the purpose. Shiva's devotees, unable to bear the insult, made a pandemonium of Dakśa's ceremonial sacrifice. It is written in the books of the Aryans that Shiva's two servant-spirits, Nandii and Bhrngii, destroyed Dakśa's yajiṋa. Actually, Nandii and Bhrngii, the alleged spirits, were none other than two ardent non-Aryan Tantric devotees of Shiva.
Many Aryans supported the marriage of Gaorii and Shiva, because, on account of Shiva's extraordinary influence, they felt it would be more in their interest to establish kinship with Him than to remain hostile to Him. Whatever the reason, after Dakśa's yajiṋa, in Shiva's presence, all the Aryan and non-Aryan clashes and disputes came to a permanent end. In other words, the Aryans accepted the predominance of Shiva.
The non-Aryans were very happy to have Gaorii in their midst. Just as they revered Shiva as their god, they regarded Gaorii as their goddess. The non-Aryans were yellow-, black- or brown-complexioned, but Gaorii, being of purely Aryan origin, was white-complexioned. It was for this reason that she was named “Gaorii” [which means “white-complexioned”]. After the marriage, Gaorii lived in the Himalaya Mountains, and was thus often called “Parvata Kanyá” [“Daughter of the Mountains”], or “Párvatii” in common language. I told you a little while ago that the non-Aryans used to do Tantra sádhaná according to their respective intellectual development. They worshipped a pair of gods – Puruśa and Prakrti. Whatever their intellectual and spiritual standards, all of them regarded their primary god as Shiva, or, in subsequent periods, some avatára [incarnation] of Shiva; and their primary goddess as Gaorii, or, later, some partial manifestation of Gaorii.
May 1959, RU, Muzaffarpur, Published in:Chapter: Tantra and IndoAryan Civilization.
From the unknown past until this day, the various branches of the human society have given rise to different civilizations. The Alpines and the Mediterraneans (two branches of the white race) produced the Hellenic, Sumerian and Egyptian civilizations. The Nordics and the Dravidians were responsible for the Indus Valley civilizations. And the yellow race produced the Chinese and Japanese civilizations. The Red Indians built up the American civilizations.
There is an admixture of blood of different races. In India, all the four prominent races – the Aryans, the Mongolians, the Austrics and the Negroes – have been inseparably mixed up.
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