Thursday, 11 October 2018

சம்புகன் சம்பாரன் சாம்பவர் தமிழர் சம்பு மகரிஷி சம்புவரையர் சம்புவராயர் சம்பா டைனஸ்டி ஆப் வியத்னாம் (அன்னம்) சாம்பவர் வடகரை திருநெல்வேலி மாவட்டம் சம்போ சிவ சம்போ சிவன் பழந்தமிழன் சாம்பவர் சாதி?

Cham Dynasty is related to Sambasuran Sambavar Vadakarai Tirunelveli District Tamilnadu Sambavar Munivar Sambavar Maharishi. Champa Dynasty also it is called. Champa Samba people are also ancient Tamil + Gondi DNA people who became SC ST due to war with Upper Caste Tamils who later on captured Tamil brother territories lands countries.

Just like Agathiyar Atri Vasittar Thirumoolar Kachiyappar Sivachariyar thus Champa Sambavar Maharishi also came down south Tamilnadu and settled in south Tamilnadu after loosing their territories countries in South East Asia.

Shambhuvarman are even today found in Vanniyar Palli Pallela Pallelar Pallar Pallavar Kulam people who are known as Sambuvarayars Sambuva Rayars (Sambhu Maharishi Kulam Shivan People Kings).

Sambuvarayars Sambuva Samban Saambaan Sambavar are all even today names of Tamil SC ST MBC people who were won by other caste Tamils.

The Story of Sambukan is given in Ramayanam Mahabharatam also in that story also he was clearly mentioned as lower caste Tamil but he was allowed to be a King of neighbouring countries.


My Son Sanctuary is located in Duy Phu Commune, Duy Xuyen District, Quang Nam Province, about 69 km from Danang City and about 20 km from Tra Kieu ancient citadel. It is composed of several Cham Pa Monuments in a valley. diameter about 2 km, surrounded by hills. This was the place of worship of the Cham dynasty as well as the tomb of the Cham king or prince, the national interest. My Son is considered one of the main centers of Hindu temples in Southeast Asia and is the only heritage of this genre in Vietnam.

My Son sanctuary was chosen by UNESCO as one of the World Heritage Sites at the 23rd session of the World Heritage Committee (C) (II) as a good example of literary exchange. and the C (III) standard as the only evidence of Asian civilization has disappeared.

My Son was probably started in the 4th century. For many centuries, this shrine was added to the great and small towers that became the main relic of Cham culture in Vietnam. In addition to the functions of the ritual, helping the dynasties reach out to the gods, My Son was also the center of culture and beliefs of the Champa dynasties and was the place for burial of powerful kings and priests. The earliest relics are found dating to the reign of King Bhadravarman I (reigning from 381 to 413). The king built a mosque for the worship of linga and Shiva. My Son is greatly influenced by India in terms of architecture - reflected in towering temples in the glory of the past, and in culture - reflected in the ancient Sanskrit inscriptions on the stela. .
 
Based on other inscriptions, it is said that there has been a first temple made of wood in the 4th century. More than two centuries later, the temple was destroyed in a major fire. At the beginning of the 7th century, King Sambhuvarman (reigned from 577 to 629) used brick to rebuild the temple that still exists today (perhaps after moving the capital from the Tea Zone Kieu). The kings then continued to repair the old temples and build new temples to worship the gods. Brick is a good material to retain the memory of a mysterious people and the technique of building Cham towers so far is still a mystery. People still do not find the appropriate solution for the material, the method of firing bricks and construction.

The towers and tombs date from the 7th to 14th centuries, but the excavation results show that Cham kings were buried there in the 4th century. The total number of buildings is over 70 . My Son may be the religious and cultural center of the Cham state when the capital of this country is Tra Kieu or Dong Duong.

At My Son, there is a temple built of stone, it is also the only stone temple of the Cham. The temple was last restored by stone in 1234. Today, this shrine has collapsed (perhaps due to American bombs in the Vietnam War, because the tower was a pit right now. but its foundation suggests it is over 30 m high and this is the highest shrine of this holy place. The material collected around this temple suggests that this is probably the location of the first temple in the fourth century.

With more than 70 brick-and-stone constructions built between the 7th and 13th centuries, My Son became the most important architectural center of the Champa Kingdom. The main temples in My Son worship a Linga or the image of Siva - the protector of the Champa lineage. The god who is worshiped in My Son is Bhadrésvara, the king who founded the first king of the Amaravati region in the late 4th century together with the god Siva, became the main religious worship god - king and royal ancestors. .

From burnt bricks and sandstone, for many centuries the Cham has erected a unique architectural complex of temples, temples: the main temple worshiping Linga-Yoni symbol of creative power. Next to the main tower (Kalan) are the towers worship other gods or worship the lost king. 

Although the same time war has turned many towers into ruins, but the sculptures and architecture left to this day still leave the style of the period of Cham art history, masterpieces marking a time of the Champa culture and architecture as well as of Southeast Asia.

My Son has two hills, opposite each other in the east-west direction at the intersection of a stream, the tributaries of the stream divide this area into 4 areas. This division is in line with feng shui, avoiding the fragmentation of each piece of architecture of each tower, former French archaeologist H.Parmentier published in 1904.

Section A consists of towers and relics lying on the eastern hill

Zone B consists of towers and relics lying in the hills to the west

Zone C consists of towers and monuments in the south, with two zones C1 and C2

Zone D consists of towers and monuments in the north

Zone A has five architectures: one main tower and four sub-towers

Zone A can be considered as the holiest part of it describing the entire philosophy of the kingdom and the Champa people or Shimhapura region alone. The lion or male genitals symbolize male and female sex. Ancient sculptures and artists from Champa are not as stylized as other works, and the genitals are worshiped here, in addition to Zone A. the entire architectural complex of the most peculiar philosophy and worship of art using bricks and terracotta to decorate the tower of the Champa nation during the golden age of the kingdom. All 46 architectures can be counted in approximately 70 of the Holy Land architecture.

Zone B has 4 buildings: one main tower and three sub-towers

Area B  is relatively the smallest in the architectural community here, the main tower does not have full substructures accompanied by Fire Tower, Water Tower ... like other towers of Champa, however there are Siva statue became the main theme of this area.

Zone C is divided into C1 and C2, C1 is to the east surrounded by a stream of 16 buildings (4 scattered and 12 scattered): 2 main towers with 8 auxiliary towers, 1 main tower and 2 auxiliary towers and some stone sculptures. C2 in the west consists of 26 architectures (6 outside and 20 inside): 3 main towers and 12 auxiliary towers with some statues, bas reliefs and sculptures, stone religious tablets. Zone C is home to many towers and sculptures.

Zone D has 12 buildings (one out and 11 in): two main towers, and four sub-towers, including one main tower with no auxiliary tower and some stone sculptures.

Some of the terracotta works are still beautifully painted, with its characteristic features, although it has been sunk in the sun for almost 1500 years and remains unharmed. The scene of the ruined My Son, dreary as remarks more than a century and a half of the book Dai Nam Nhat Thong Chi.

In addition to the towers, the walls are about 4 m long with decorative leaf-shaped S-shaped pattern, the ornaments are sculptures made of sandstone Makara, Apsara dancer picture, the elephant, bird god Garuda.

My Son recognized it as a historical relic of mankind in 1999, give it back to My Son Holy Land, it is also human self-esteem, not afraid of a The curse of King Bhadravarman is the one who started the construction of this holy place with curses as follows: "If any one uses force to seize or destroy, the people will not sin, but sin will be for that person "

My Son, although still majestic, but also bring in many of the pain of the past, we cherish, for the future and also for the past.----@@@My Son - Quang Nam
 02/06/2014

Cham Dynasty is related to Sambasuran Sambavar Vadakarai Tirunelveli District Tamilnadu Sambavar Munivar Sambavar Maharishi. Champa Dynasty also it is called. Champa Samba people are also ancient Tamil + Gondi DNA people who became SC ST due to war with Upper Caste Tamils who later on captured Tamil brother territories lands countries.

Just like Agathiyar Atri Vasittar Thirumoolar Kachiyappar Sivachariyar thus Champa Sambavar Maharishi also came down south Tamilnadu and settled in south Tamilnadu after loosing their territories countries in South East Asia.

Shambhuvarman are even today found in Vanniyar Palli Pallela Pallelar Pallar Pallavar Kulam people who are known as Sambuvarayars Sambuva Rayars (Sambhu Maharishi Kulam Shivan People Kings).

Sambuvarayars Sambuva Samban Saambaan Sambavar are all even today names of Tamil SC ST MBC people who were won by other caste Tamils.

The Story of Sambukan is given in Ramayanam Mahabharatam also in that story also he was clearly mentioned as lower caste Tamil but he was allowed to be a King of neighbouring countries.


Wikipedia
Rama slays Shambuka.

Shambuka (IAST: śambūka) is, in Hindu mythology, a character in some versions of the Ramayana. According to that version, Shambuka, a shudra ascetic, was slain by Rama for attempting to perform penance in violation of dharma, the bad karma resulting from which caused the death of a Brahmin's son. It is believed that Shambuka was beheaded in a hill at Ramtek, near Nagpur in Maharashtra.[1]

Source of the storyEdit

The killing of Shambuka appears in the 'Uttarakanda' [Final Chapter], sargas 73-76, in the Adhyatma Ramayana version of Ramayana.[2] Scholars such as Purushottama Candra Jaina,[3] and John Brockington[4] write that this story "is of late origin".

StoryEdit

Following is the English translation of chapter 73–76 done by Hari Prasad Shastri in his book "The Ramayana of Valmiki: Translated by Hari Prasad Shastri".[2]

An aged peasant, a brahmin, bearing his dead child in his arms came to the palace gate, weeping and crying out again and again "What sin did I commit in a previous existence?" Overcome with paternal grief, he repeated "O My Son, My Son! Ah! Of what fault was I formerly guilty in another body that I should see mine only son meet with death ? This boy had not yet reached adolescence, his fourteenth year not having been completed! To my misfortune, before his time, this dear child has been struck down by death! In a few days, I and thy mother too will die of grief, O Dear Child! I do not recollect ever to have uttered a lie; I do not remember ever inflicting an injury on any animal or doing harm to any person! People perish under the unrighteous rule of an impious monarch. The evil conduct of a king brings about the premature death of his subjects. When, in the cities and country, crimes are committed and no supervision is exercised, then death is to be feared! Undoubtedly the king will be held to be at fault in city and country, hence the death of this child." Such were the countless recriminations that the unfortunate father addressed to the king whilst he clasped his son to his breast. The piteous lamentations of that unfortunate brahmin reached the ears of the king and he, in the profound distress, called together his ministers, Vasishtha and Vamadeva, with his brothers and the elders of the city also. Then eight brahmins were ushered into the king's presence by Vasishtha, who resembled a God, and they said "May prosperity attend thee!" Thereafter those foremost of the Twice-born, Markandeya, Maudgajya, Vamadeva, Kashyapa, Katyayana, Javali, Gautama and Narada took their seats, and those Rishis being assembled, Rama paid obeisance to them with joined palms. Then the ministers and citizens received a cordial welcome, as was fitting, and all those highly effulgent persons being seated near him, Raghava informed them of the reproaches of that Twice-born One. Hearing the words of the prince, who was fined with distress, Narada himself made this memorable reply in the assembly of the Sages "Learn, O King, what has caused the untimely death of this child! When thou art conversant therewith, do what thou considerest to be thy duty ! O Prince, Joy of the Raghus, formerly in the Krita Yuga, the brahmins alone practiced asceticism; he who was not a brahmin in no wise undertook it. At the close of that age, all was consumed and absorbed into Brahman. Thereafter the 5 brahmins were re-born enlightened and endowed with the gift of immortality. In that age, none died prematurely and all were wise. The Treta Yuga followed when the sons of Manu were born, one who practiced austerities; these noble men were the rulers, and full of power and heroism. In that era, Brahmins and Kshatriyas were equal in power nor could any distinction be found amongst them; it was then that the four castes were established. In the Treta Yuga, brahmins and warriors practiced asceticism and the rest were under the supreme obligation of obedience, proper to the Vaishya and Shudra classes; the Shudras' duty being to serve the other three. O Great King, in the Dwapara Yuga, untruth and evil increased, unrighteousness having placed a second foot on the earth, and then the Vaishyas began to practice penance, so that dharma, in the form of asceticism, was performed by the three castes, but the Shudras were not permitted to undertake it during that time, O Foremost of Men. O Prince, a man of the lowest caste may not give himself up to penance in the Dwapara Yuga; it is only in the Kali Yuga that the practice of asceticism is permitted to the Shudra caste. During the Dwapara Yuga it is a great crime for one of Shudra birth to perform such practices. At this time, in thine empire, a rigid penance is being undertaken by a wretched Shudra, O Prince, and this is the cause of the death of that child. An act of mortification that is prescribed is well done and a sixth of the merit goes to the king who rules with justice. But how should he, who does not protect his people, enjoy the sixth portion? O Lion among Men, thou should investigate the happenings in thy kingdom and put down evil wherever it is practised, so righteousness may flourish, man's life be prolonged and the child be revived." Rama makes a Tour of Inspection of his Kingdom hearing the nectar-like words of Narada, Rama was delighted and said to Lakshmana "O Dear Friend, thou who art faithful to thy vows, go and console that leading brahmin and cause the body of the child to be placed in a jar of oil with precious unguents and fragrant salves so that it is covered and does not suffer decomposition. Act in such a way that the body of the child does not dissolve or decay." Having issued this command to Lakshmana, who was endowed with auspicious marks, the highly illustrious Kakutstha thought of Pushpaka, and said "Come hither!" Conscious of his intention, the golden chariot appeared before him in the same hour and bowing, said to him "Behold, I am here at thy service, O Long-armed Prince! Listening to the gracious words of Pushpaka, Rama paid obeisance to the great Rishis and ascended the chariot. Armed with his bow, his two quivers and his glittering sword, Raghava left the city in the charge of his two brothers, Saumitri and Bharata, and thereafter that monarch directed his course to the western region which he explored on every side; then he went to the northern region bounded by the Himalayas, but found no one. No trace of evil-doing there; later the eastern region was carefully searched by him and that long-armed Prince, from on high in his chariot, beheld people of pure morals there, as stainless as a mirror. Then he, who causes felicity to the great Rishis, ranged the southern region and, on the side of the Shaivaja Mountain, a vast lake appeared to him, on the banks of which the blessed Raghava beheld an ascetic practicing an extremely rigorous penance, his head hanging downwards. On this that Prince approached the one who had given himself up to rigorous practices and said "Blessed art thou, O Ascetic, who art faithful to thy vows ! From what caste art thou sprung, O Thou who hast grown old in mortification and who art established in heroism. I am interested in this matter, I, Rama, the son of Dasaratha. What purpose hast thou in view? Is it heaven or some other object? What boon dost thou seek by means of this hard penance? I wish to know what thou desire in performing these austerities, oh Ascetic. May prosperity attend thee! Art thou a brahmin ? Art thou an invincible Kshatriya? Art thou a Vaishya, one of the third caste or art thou a Shudra? Answer me truthfully!" Then the ascetic, who was hanging head downwards, thus questioned by Rama, revealed his origin to that Prince born of Dasaratha, the foremost of kings, and the reason why he was practicing penance. Hearing the words of Rama of imperishable exploits, that ascetic, his head still hanging downwards, answered "O Rama, I was born of a Shudra alliance and I am performing this rigorous penance in order to acquire the status of a God in this body. I am not telling a lie, O Rama, I wish to attain the Celestial Region. Know that I am a Shudra and my name is Shambuka." As he was yet speaking, Raghava, drawing his brilliant and stainless sword from its scabbard, cut off his head. The Shudra being slain, all the Gods and their leaders with Agni's followers, cried out, "Well done! Well done!" overwhelming Rama with praise, and a rain of celestial flowers of divine fragrance fell on all sides, scattered by Vayu. In their supreme satisfaction, the Gods said to that hero, Rama "Thou hast protected the interests of the Gods, O Highly Intelligent Prince, now ask a boon, O Beloved Offspring of Raghu, Destroyer of Thy Foes. By thy grace, this Shudra will not be able to attain heaven!"

— The Ramayana of Valmiki: Translated by Hari Prasad Shastri p1585, [2]

Criticism and apologeticsEdit

Hindu authors adopt other means to explain the reason behind Rama's killing of Shambuka. The Pushtimarg Vaishnavite tradition of Gujarat points out that the Ramayana refers to other Shudras, such as Shabari, who lived in the forest. Shambuka therefore deliberately violated dharma in order to get Rama's attention, and attained salvation when he was beheaded.[5] The celebrated Kannada poet Kuvempu, in his play Shudra Tapasvi shows Rama as having to both carry out his duty by punishing Shambuka, and simultaneously protect Shambuka, as a pious and devout sage, from persecution, and thereby turns the story into a critique of Brahminical attitudes and a defense of Rama.[6]

Other authors argue that not all tapas is done for a pious purpose. Ravana, a Brahmin killed by Rama, had also performed penance but not for pious reasons. They argue that Shambuka was killed for conducting penance with a motive of attaining a celestial power with his material body, which is not an unselfish motive for which penance is meant to be performed. It is particularly forbidden (e.g. story of Trishanku) in Hindu mythology to aspire for entering heaven with a material body. The belief is that the material body, i.e. Annamaya Kosha, is mortal and is meant only for performing ones Karma on earth.[citation needed



No comments:

Post a Comment

Sivas Province Sivas City Sivas District in Turkey Turkmenistan on Silk Road Hittite Tamil Kings times Ottaman Ottagam Magan Ottaman Sulei Man Sulei Magan Shiva Muslims Shia Muslims Hindu Link

The route of the  Silk Road  and the  Persian Royal Road  run through Sivas. According to the written historical sources, the region of Siva...