'Know your roots' series narrates the why, where and how of the Tamil People's history, from a multi disciplinary perspective, that lends a contemporary relevance to this oldest living civilization.

Hello everyone, in today's episode of Veergalai Thedai, we are going to look at the similarities between Tamil Nadu and Sindhu

Now, what the anthropologists who were working on the New York Fossil Reef, Rita Wright, say is that the architects who designed those places, the architects, what they have done is

of the mountain range is in the middle of the mountains Kirtar mountain range is a mountain range in the middle of Sindh and Baluchistan mountains in Pakistan The mountain range from top to bottom is 1260 meters above sea level and it is getting lower as we go east.

Mohenjo-daro is a city in the east and it was built at a height of 60 meters.

The West East Dichotomy is divided into the upper part, the upper part, the part where the important people lived, and the common area in the middle.

had a stage set at an altitude of 18 meters.

If you imagine the height of a room in our house as 3 meters, If you imagine it as a cubic meter, it is about 4

It is a massive platform made of clay, bricks and other materials.

They have established a social hierarchy through this.

Now, where is this very interesting for us?

At the base of the language, the word Merku and Kizhaku does not stop at West and East, but also in Tamil, it has become Mel and Keel.

The word Mel-Kil has been used in the name of the river For example, if you take the Kaveri region Kaveri is a river that flows from north to south It is a system of Mel-Varambu, Kil-Varambu, Mel-Neer, Kil-Neer, Mel-Pasunam, Kil-Pasunam The people who live in the Mel region are the landowners They would give it to the lower class.

During those days, in Kaveri, people were not able to get a lot of jaggery.

We are going to see how the people built the stone palace to reduce the suffering of the people.

So, who will be affected when the floods come?

The farmers who were doing the farming in the lowlands.

In this base, today in Tamil Nadu, there are about 800 towns with the prefix Mel-Keel.

Out of them, about 333 towns are dichotomous,

that is, they are with the association Mel-Keel.

There are about 800 villages with the prefix of Kizhagiri.

villages are of a dichotomous, that is, upper-lower association.

Above 70% of them are set up as upper-lower or lower-east.

This is what Sri Balakrishna has explained in his Journey of a Civilization book.

We know that there are 2 pillars in Madurai, the lower and upper.

Now, in Arasalapuram, a hero stone was found, that is, a stone.

There is another indication that it was added to the Meercheri.

Both Meercheri and Meercheri are monoword place names in Pakistan.

But more importantly, in an industry discovered in Pakistan, a form of Sewer Chanda has also been identified.

Even today, Sewer Chanda is Chanda in Sindh Mahana in Pakistan.

In the areas of Indian border, where there are Dravidian languages, the Sivar Chanda has been prevalent.

We know that even today, when the government is trying to stop the Seivar Chandai, the villages are still fighting over it.

In the Kadambanam Tamil Panpatam festival that we organized, the youth from the neighbouring villages.

They feel proud of the service we have provided.

They will do a small demonstration for our devotees.

This is a tradition that we have not left behind.

When we say that the origin of this tradition comes from Sindusamaiveli, it is a very important thing for us.

Next, when we think of village games in our village, we think of Jallikattu.

Jallikattu is the name we use today It is a game we used to play in our childhood Look at this seal This is a Sindhu Samavidhi seal It is a form of a bull called Zebu bull

Many warriors fly around the bull The shape of the bull is similar to the 1 in many seals Many warriors

are flying around the bull Some are lying on the ground If we could read the writing, it would have been written as Eru Thazhuvathal Eru Thazhuvathal was considered a game of courage in ancient times In many places in the Sangam literature, how a leader would raise a bull from a young age When the wedding day was approaching, a warrior would give his heart to the bull Anjuvaanei Marumaiyum Pullaalei Aayamahal in Kalithoge, Mullai Kali This is mostly in Mullai Nilath, which is called the pastoral lands There are many songs about this This is also a very brave game.

Udarsoriya kuthi kulaippathan thottram kaanu Athavathu, uruvam padarindha netriye udaya Kariya kaalai kombu nala kuthi vaitha kilichu Veeranode kodal laan tharaila sarinji ratthathoda thonguthu Paaru vin tholi kamchu Athe eppidi irukkaan Padaarani andhi pasungan kadavul Idariye ettu erumei nenjidarndittir In this era of darkness, a warrior will come and climb on a buffalo and take the

stomach of the warrior and take the intestine inside and say

that it looks like the ghost devil has killed it.

In those days, we know that in the song of Sangai Lakya, a woman is being chased by a tiger in Kollapuram.

If she was brave enough, her husband would have been brave too.

In this scene, a brave man is holding 2 tigers with both hands.

In this scene, this is a scene taken near Karur from Manjanaikkan Patti.

When we see a tiger, we see that it is the symbol of King Solam Similarly, we see the fish in the bottom of the temple We saw that the fish is the symbol of Pandiyar The relationship between these 2 is being shown In the Sangam Eelakiyam, there are many descriptions of animals that are not related to the law of this Tamil Nadu.

When I read those descriptions, it feels like I have seen it with my own eyes and absorbed the experience.

Someone saw this, they sang it, and it became a tradition.

It was heard word for word, and many generations have come and it has been written in Tamil by these Sangapullavars in Etti.

In this way, we will see some of the words.

We have already seen that there is no palace in Tamil Nadu.

1 of them is, a sea wave brings The branches of the Ahil tree are brought and brought and It is bent in the sea sand When you see the formation of those branches It looks like a big cave where the tiger is sleeping Ongunilai Ottaham Thuil Madindhan Veeenguthirai Konarndha Viremaravirahen is the song Look at another song than this Ongunilai

ottaham thuil madindhan ne veenguthirai konarinda virai mara virahen ap dingarathu paadalvari itha vada innooru oru paattu

paaranga kurumpurai unangum thatharvel Enbu kadungal ottagathu algupasithirppum kal nedum kavalaiya kaanam neendhi In the scorching heat of a scorching evening, there is no food or water What does the camel do?

It eats bones Usually, a bunch of bones are eaten by a lion.

So, how did the Sangha sing this song like they saw it with their own eyes?

Another example is, in a pali nilai parappu, the Sangha songs called Koveru Kaluthu are sung in a wild way.

Now, the Kaluthu in our area is domesticated.

He says that the donkey is divided into 2 parts.

Since there was an animal similar to that there, the wild horse from Upankali was named after it.

The Tamil people named the donkey after it.

களிச்சேரு ஆடிய கனைக்கால் அத்திரி குளம்பினும் சேயிரா ஓடிங்கின The elephant is covered in mud and the elephant's legs are covered in mud.

in mud and the elephant's legs are covered in mud.

She climbed on the horse and saw the chief at day time It was evening, the sun was setting, he was leaving for home The donkey was very tired, he was walking on tiptoe The chief was very sad She was crying thinking that the chief is leaving Look how beautifully she is singing aninda narumensayal maanalam sitheya yeengi kaluzha andha kanna vandha abdi gubukkuna thanni vandhu ava azhagai aduka paakra maanalam sitheya na ava mohothoda azhaga nala seranjupodhu itha kamuchu thol enna solra kalichura erinda punthal athiri nedu neer irungali parimalundu asai, valvel ilayarodu elli sellathu serndane seline sithaiguvathu undho.

It's time for you to come to the donkey's farm.

It is a lump of a shark in the marshland.

In our village, we know this lump as a shark.

From Ranof Kutch in Gujarat to Dola Vira in Indus region There are a lot of these pollinators In summer, after being completely dried, it forms a sandy beach In fact, it is still a tourist attraction in Gujarat.

But the important thing is that there is a whale shark in that area.

So, if you want to know which part of the world is more suitable for the view of the Sangam people than Tamil Nadu, So, if we compare the songs sung by Sangam people to the Tamil Nadu region, in this Gujarat region, if we want to see another animal from this, this voice, we all know, Mayir neepin vazha kavarima annar, veer neepar maanam varin If you lose your honor, you should let go of your life Like what?

Mayir neegin naal uveer vidum kavari maa poole When Parimelazhagar writes the script for this he uses the word kavari maa and it is a cow that was from the Himalayas that is called yak he is clarifying that but what the people who came after him did was and they made it as a temple not at all another thing is, since it is a cold region the whole body is covered with a robe called yoke if you wear that robe you will die for sure as you can't bear the cold another thing is, the wall is big and thick it is called Kauri in olden days, kings used to display this samara what is the use of samara?

From this Kauri The word Kauri is derived from the word Kauri, which is used to refer to the goddesses in the temples.

to use these things, we can understand it by comparing it.

Another animal that is not found in Tamil Nadu is the Lion.

The description of the Lion is also found in many places in

Even today, Indian lion is found in Gujarat.

But in those days, it was found in Sindh, Bengal, Mayyapahadi, Gangetic plains, and even in Narmada.

In the past, it was hunted and destroyed.

Today, this lion is only found in Gujarat.

From the Gangetic Plains to the Narmada River.

Today, the Lion's Den is only in Gujarat.

But what they say is that even today, the Narmada River does not have lions on this side in South India.

In the Sangam Elakiyam, in many songs, the descriptions of the lion are mentioned.

In the song, Mamoolanar Padi, in the Akhna noot, Vandu padathadha indha kanni onkalal Uruvakuthirai malavar oottiyam murgan narpor neduvel aavi aruottiyanei podhini aangan In this, the this, who is shown as a warrior like Neduvel, Aavi, Murugan, Murugakadavul is a leader of the Aaviyar clan We saw last week itself, how Bhagan, Aaviyar, Puthir show this Puthini as a palm tree We saw that it is not suitable for Puthir In this, how brave is his elephant, he goes and drives the lion into the forest.

In another song, the lion chased the elephant.

If there is no lion in the forest, how could the elephant chase it?

When we create this form, we have to think about whether the elephant would have been somewhere else after the Sangam songs.

Starting from here, the jewels that we use today, in the Sangam era, the jewels that were used were Sangu Valaiyal.

this jewelry, many of them were shown during the Sangam era.

The jewels made from this Valampuri chang were worn by the leader.

The biggest industry in this region is IVC.

In Lothal, Gola Dora, Maharashtra and Gujarat, factories made by women have been discovered in research.

Even today, we see in this film, that women are using plastic to make the sangu valayal.

out how the Sangu Vazhal is made in the areas of Porundal, Kolumanal and Mudaliya

He also says that the technique used for making the Vazhal is the same as the 1 used in the IBC region.

In the next slide, we see the techniques used in the IBC region.

In our Tamil tradition, we have given a very important place for games.

In the Torah, in the book of Genesis, there is a verse Selvam pulane punarvu vilayattenru allal neetha uvahai naange The 4 things that make people happy are wealth, the pleasure of getting these 5 jewels, the pleasure of getting lust, and then playing.

The play has been given such an important place, and we have records of it in many Sangam songs.

How men and women played in water, how they danced in the water in Nidinalwada, Vaihi, we have many beautiful scenes.

When we see the Great Bath in Mohenjo-daro, we should appreciate this.

Not only that, there are some toys there.

The most important is the dice called Dayakattai.

In all the cities in the IBC region, they have used terracotta clay to build the boards.

We all grew up playing this game Not only that, there are also stories about how elders played this game in the Sangam elakiyam and how villages left some places for them to play Look at this photo This is in the village of Podukampatti, which is next to our Kadamavanam If you go there today, you can see an elderly person playing there at 11 am So, the traditional rituals have been going on for 2000, 3000, 4000 years This is the big thing If you see below, you can see the Pandi Chilla So, how do we continue to use these rituals is the most interesting thing to us Thank you.


Speaker 0: Music

Speaker 1: Hello everyone, in today's episode of Veergalai Thedai, we are going to look at the similarities between Tamil Nadu and Sindhu

Speaker 0: Samavalli Nadu. And how it is the same. If you look at the structure of each

Speaker 2: city, the upper part is

Speaker 1: very high and the lower part is low. Now, what the anthropologists who were working on the New York Fossil Reef, Rita Wright, say is that the architects who designed those places, the architects, what they have done is

Speaker 0: The structure

Speaker 1: of the mountain range is in the middle of the mountains Kirtar mountain range is a mountain range in the middle of Sindh and Baluchistan mountains in Pakistan The mountain range from top to bottom is 1260 meters above sea level and it is getting lower as we go east. Mohenjo-daro is a city in the east and it was built at a height of 60 meters. The West East Dichotomy is divided into the upper part, the upper part, the part where the important people lived, and the common area in the middle. The architects in those days

Speaker 0: had a stage set at an altitude of 18 meters.

Speaker 1: If you imagine the height of a room in our house as 3 meters, If you imagine it as a cubic meter, it is about 4

Speaker 0: million

Speaker 1: cubic meters of clay. It is a massive platform made of clay, bricks and other materials. They have established a social hierarchy through this. Now, where is this very interesting for us? At the base of the language, the word Merku and Kizhaku does not stop at West and East, but also in Tamil, it has become Mel and Keel.

The word Mel-Kil has been used in the name of the river For example, if you take the Kaveri region Kaveri is a river that flows from north to south It is a system of Mel-Varambu, Kil-Varambu, Mel-Neer, Kil-Neer, Mel-Pasunam, Kil-Pasunam The people who live in the Mel region are the landowners They would give it to the lower class. During those days, in Kaveri, people were not able to get a lot of jaggery. We are going to see how the people built the stone palace to reduce the suffering of the people. So, who will be affected when the floods come? The farmers who were doing the farming in the lowlands.

In this base, today in Tamil Nadu, there are about 800 towns with the prefix Mel-Keel. Out of them, about 333 towns are dichotomous,

Speaker 0: that is, they are with the association Mel-Keel. There are about 800 villages with the prefix of Kizhagiri. Of which, about 333

Speaker 1: villages are of a dichotomous, that is, upper-lower association. Above 70% of them are set up as upper-lower or lower-east. This is what Sri Balakrishna has explained in his Journey of a Civilization book. We know that there are 2 pillars in Madurai, the lower and upper. Now, in Arasalapuram, a hero stone was found, that is, a stone.

Who is the stone for? For a servant. There is another indication that it was added to the Meercheri. Both Meercheri and Meercheri are monoword place names in Pakistan. But more importantly, in an industry discovered in Pakistan, a form of Sewer Chanda has also been identified.

Even today, Sewer Chanda is Chanda in Sindh Mahana in Pakistan. In the areas of Indian border, where there are Dravidian languages, the Sivar Chanda has been prevalent. The Seivar Chandai has been

Speaker 0: a big

Speaker 1: issue. We know that even today, when the government is trying to stop the Seivar Chandai, the villages are still fighting over it. In the Kadambanam Tamil Panpatam festival that we organized, the youth from the neighbouring villages. They feel proud of the service we have provided. They will do a small demonstration for our devotees.

This is a tradition that we have not left behind. When we say that the origin of this tradition comes from Sindusamaiveli, it is a very important thing for us. Next, when we think of village games in our village, we think of Jallikattu. Jallikattu is the name we use today It is a game we used to play in our childhood Look at this seal This is a Sindhu Samavidhi seal It is a form of a bull called Zebu bull

Speaker 0: Many warriors fly around the bull The shape of the bull is similar to the 1 in many seals Many warriors

Speaker 1: are flying around the bull Some are lying on the ground If we could read the writing, it would have been written as Eru Thazhuvathal Eru Thazhuvathal was considered a game of courage in ancient times In many places in the Sangam literature, how a leader would raise a bull from a young age When the wedding day was approaching, a warrior would give his heart to the bull Anjuvaanei Marumaiyum Pullaalei Aayamahal in Kalithoge, Mullai Kali This is mostly in Mullai Nilath, which is called the pastoral lands There are many songs about this This is also a very brave game. For example, look at these lines. Udarsoriya kuthi kulaippathan thottram kaanu Athavathu, uruvam padarindha netriye udaya Kariya kaalai kombu nala kuthi vaitha kilichu Veeranode kodal laan tharaila sarinji ratthathoda thonguthu Paaru vin tholi kamchu Athe eppidi irukkaan Padaarani andhi pasungan kadavul Idariye ettu erumei nenjidarndittir In this era of darkness, a warrior will come and climb on a buffalo and take the

Speaker 0: stomach of the warrior and take the intestine inside and say

Speaker 1: that it looks like the ghost devil has killed it. What a terrible story this is. In those days, we know that in the song of Sangai Lakya, a woman is being chased by a tiger in Kollapuram. If she was brave enough, her husband would have been brave too. But her life was very difficult.

Speaker 0: And be a brave man. His life

Speaker 1: was so difficult. In this scene, a brave man is holding 2 tigers with both hands. This is a Sindhu Samavedi scene. In this scene, this is a scene taken near Karur from Manjanaikkan Patti. This unity of forms is very surprising.

When we see a tiger, we see that it is the symbol of King Solam Similarly, we see the fish in the bottom of the temple We saw that the fish is the symbol of Pandiyar The relationship between these 2 is being shown In the Sangam Eelakiyam, there are many descriptions of animals that are not related to the law of this Tamil Nadu. When I read those descriptions, it feels like I have seen it with my own eyes and absorbed the experience. How is this possible? Someone saw this, they sang it, and it became a tradition. It was heard word for word, and many generations have come and it has been written in Tamil by these Sangapullavars in Etti.

The American poet David Schulman. In this way, we will see some of the words. For example, the word Ottaham. Ottaham is a palace area. We have already seen that there is no palace in Tamil Nadu.

In Sribanathru padai, there are

Speaker 0: 2 beautiful songs with the

Speaker 1: hut in both places. 1 of them is, a sea wave brings The branches of the Ahil tree are brought and brought and It is bent in the sea sand When you see the formation of those branches It looks like a big cave where the tiger is sleeping Ongunilai Ottaham Thuil Madindhan Veeenguthirai Konarndha Viremaravirahen is the song Look at another song than this Ongunilai

Speaker 0: ottaham thuil madindhan ne veenguthirai konarinda virai mara virahen ap dingarathu paadalvari itha vada innooru oru paattu

Speaker 1: paaranga kurumpurai unangum thatharvel Enbu kadungal ottagathu algupasithirppum kal nedum kavalaiya kaanam neendhi In the scorching heat of a scorching evening, there is no food or water What does the camel do? It eats bones Usually, a bunch of bones are eaten by a lion. So, how did the Sangha sing this song like they saw it with their own eyes? We feel like thinking about it. Another example is, in a pali nilai parappu, the Sangha songs called Koveru Kaluthu are sung in a wild way.

Now, the Kaluthu in our area is domesticated. That is, we use ordinary things. We saw about him in the last week. He says that the donkey is divided into 2 parts. Kalu and Uday.

Kalu is a Upankali. Uday is an animal called Uday. Since there was an animal similar to that there, the wild horse from Upankali was named after it. The Tamil people named the donkey after it. Now let's see the song.

களிச்சேரு ஆடிய கனைக்கால் அத்திரி குளம்பினும் சேயிரா ஓடிங்கின The elephant is covered in mud and the elephant's legs are covered in mud.

Speaker 0: The elephant's legs are covered

Speaker 1: in mud and the elephant's legs are covered in mud. She climbed on the horse and saw the chief at day time It was evening, the sun was setting, he was leaving for home The donkey was very tired, he was walking on tiptoe The chief was very sad She was crying thinking that the chief is leaving Look how beautifully she is singing aninda narumensayal maanalam sitheya yeengi kaluzha andha kanna vandha abdi gubukkuna thanni vandhu ava azhagai aduka paakra maanalam sitheya na ava mohothoda azhaga nala seranjupodhu itha kamuchu thol enna solra kalichura erinda punthal athiri nedu neer irungali parimalundu asai, valvel ilayarodu elli sellathu serndane seline sithaiguvathu undho. It's time for you to come to the donkey's farm. The donkey is very tired now. Not only that, it has a lump in its leg.

This lump is called Kalichura. It is a lump of a shark in the marshland. In our village, we know this lump as a shark. Look at the sea there. There is no big shark there.

There is no shark in the sea. From Ranof Kutch in Gujarat to Dola Vira in Indus region There are a lot of these pollinators In summer, after being completely dried, it forms a sandy beach In fact, it is still a tourist attraction in Gujarat. But the important thing is that there is a whale shark in that area. So, if you want to know which part of the world is more suitable for the view of the Sangam people than Tamil Nadu, So, if we compare the songs sung by Sangam people to the Tamil Nadu region, in this Gujarat region, if we want to see another animal from this, this voice, we all know, Mayir neepin vazha kavarima annar, veer neepar maanam varin If you lose your honor, you should let go of your life Like what? Mayir neegin naal uveer vidum kavari maa poole When Parimelazhagar writes the script for this he uses the word kavari maa and it is a cow that was from the Himalayas that is called yak he is clarifying that but what the people who came after him did was and they made it as a temple not at all another thing is, since it is a cold region the whole body is covered with a robe called yoke if you wear that robe you will die for sure as you can't bear the cold another thing is, the wall is big and thick it is called Kauri in olden days, kings used to display this samara what is the use of samara?

From this Kauri The word Kauri is derived from the word Kauri, which is used to refer to the goddesses in the temples. Now that

Speaker 0: we are able

Speaker 1: to use these things, we can understand it by comparing it. Another animal that is not found in Tamil Nadu is the Lion. The description of the Lion is also found in many places in

Speaker 0: the Sangam literature.

Speaker 1: Even today, Indian lion is found in Gujarat. But in those days, it was found in Sindh, Bengal, Mayyapahadi, Gangetic plains, and even in Narmada. In the past, it was hunted and destroyed. Today, this lion is only found in Gujarat. From the Gangetic Plains to the Narmada River.

In the past, everything was destroyed. Today, the Lion's Den is only in Gujarat. But what they say is that even today, the Narmada River does not have lions on this side in South India. In the Sangam Elakiyam, in many songs, the descriptions of the lion are mentioned. In the song, Mamoolanar Padi, in the Akhna noot, Vandu padathadha indha kanni onkalal Uruvakuthirai malavar oottiyam murgan narpor neduvel aavi aruottiyanei podhini aangan In this, the this, who is shown as a warrior like Neduvel, Aavi, Murugan, Murugakadavul is a leader of the Aaviyar clan We saw last week itself, how Bhagan, Aaviyar, Puthir show this Puthini as a palm tree We saw that it is not suitable for Puthir In this, how brave is his elephant, he goes and drives the lion into the forest.

In another song, the lion chased the elephant. If there is no lion in the forest, how could the elephant chase it? When we create this form, we have to think about whether the elephant would have been somewhere else after the Sangam songs. Starting from here, the jewels that we use today, in the Sangam era, the jewels that were used were Sangu Valaiyal. The jewels we use today, in

Speaker 0: this jewelry, many of them were shown during the Sangam era.

Speaker 1: Sangam jewels. The jewels made from this Valampuri chang were worn by the leader. The leader's wife, she was in pain. Her hands were twisted. The jewels were mixed and fell down.

We have read the songs. The biggest industry in this region is IVC. In Lothal, Gola Dora, Maharashtra and Gujarat, factories made by women have been discovered in research. Even today, we see in this film, that women are using plastic to make the sangu valayal. We don't do much research on this, but

Speaker 0: Rajan has found

Speaker 1: out how the Sangu Vazhal is made in the areas of Porundal, Kolumanal and Mudaliya

Speaker 2: in Tamil

Speaker 1: Nadu. He also says that the technique used for making the Vazhal is the same as the 1 used in the IBC region. In the next slide, we see the techniques used in the IBC region. Next slide shows some games. In our Tamil tradition, we have given a very important place for games.

In the Torah, in the book of Genesis, there is a verse Selvam pulane punarvu vilayattenru allal neetha uvahai naange The 4 things that make people happy are wealth, the pleasure of getting these 5 jewels, the pleasure of getting lust, and then playing. The play has been given such an important place, and we have records of it in many Sangam songs. How men and women played in water, how they danced in the water in Nidinalwada, Vaihi, we have many beautiful scenes. When we see the Great Bath in Mohenjo-daro, we should appreciate this. Not only that, there are some toys there.

The most important is the dice called Dayakattai. In all the cities in the IBC region, they have used terracotta clay to build the boards. This is a game that we still play. We all grew up playing this game Not only that, there are also stories about how elders played this game in the Sangam elakiyam and how villages left some places for them to play Look at this photo This is in the village of Podukampatti, which is next to our Kadamavanam If you go there today, you can see an elderly person playing there at 11 am So, the traditional rituals have been going on for 2000, 3000, 4000 years This is the big thing If you see below, you can see the Pandi Chilla So, how do we continue to use these rituals is the most interesting thing to us Thank you.

See all PRABANJAS TAMIL TREASURES transcripts on Youtube

Ep13 |The Indus Connect - Cultural| Tamil| Know Your Roots|Chitra Ganapathy