யாழ்பாணம் நல்லூர் ஆறுமுக நாவலரின் 187வது ஜெயந்தி!

யாழ்பாணம் நல்லூர் ஆறுமுக நாவலரின் 187வது ஜெயந்தி! தமிழ்-தமிழ் என்று உயிர் விடும், உயிரை விடுவேன் என்று மிரட்டும் கோஷ்டிகள், குழுக்கள், புலிகள், சிறுத்தைகள் எல்லாம் இவர் பெயரை மட்டும் மறப்பது ஏன் என்று தெரியவில்லை!

தமிழர்கள் – தமிழ்நாட்டுத் தமிழர்கள், இலங்கைத் தமிழர்கள், அமெரிக்கத் தமிழர்கள், கனடா தமிழர்கள்…………………மற்ற உலகத் தமிழர்கள் ஏன் இவரைக் கண்டுகொள்வதில்லை?

Arumuga Navalar (1822-1879) http://vedaprakash.indiainteracts.in/2008/12/18/arumuga-navalar-1822-1879-december-18-is-his-186th-birthday-however-gthe-tamils-do-not-care/

The Tamil people in spite of the tall claims made about the Tamil, Tamil-culture etc., they do not care for the great Tamil savants, who sacrificed their whole lives for the survival of Tamil much against the odds. One of such greatest Tamilgiants Arumuga Navalar (1822-1879) was born on December 18, 1822 to L. Kanthappap Pillai and Sivagami Ammai as a last son in Nallur, Yazhpanam, Ceylon (Sri Lanka). Unlike the present, he studied the Indian clasiical language Sanskrit and also Tamil. He continued his studies in a Christian Missionary school. Recognizing his knowledge, he was asked to stay on at the Jaffna Wesleyan Mission School to teach students. Peter Percival, the principal, appointed him with a request to translate the Bible into Tamil. He worked with Percival from 1841 – 1848. He was responsible for the current Bible available in Tamil. The words, “Kartthar”, “Devan” etc., were used by him only. The missionaries continued to wage war carrying out the propaganda that  the Bible was already translated into Tami. “Even before Navalar became associated with Bible translation there were already two Tamil translations in the market, that of Philip Fabricius (1710-1791) and C. T. E. Rhenius (1790 – 1838). These translations had their precedents in the works of Phillipus Baldaeus (1632 – 1671) and Bartholomeus Ziegenbalg (1682 – 1719).” (see below). But, they were only partial and not complete. moreover, even for them, the translators had been only the paid Tamil Pundits, but they were printed with their names. இலங்கை இப்படி தபால்தலை வெளியிட்டுள்ளது. ஆனால் தமிழர்கள் என்ன செய்தார்கள்? ஏன் மறந்தார்கள்?

They founded schools and colleges of which the most famous was the Batticota Seminary, the precursor of the Jaffna College. In Batticota the students were taught among other sciences the Copernican heliocentric astronomy which conflicted with the Pur_an. ic teachings. The superiority of Western learning was proved by the eclipse of 20 March 1829. The Rev. Daniel Poor, principal of Batticota, demonstrated errors in the almanac of a _Saivite brahmin, Vicuvan_ata Aiyar. Although Western astronomy triumphed, astrology remained as popular as ever. However, the missionaries pursued their attack on the indigenous religion and published about seventyfive polemical tracts in the following years up to the 1840s.

Arumuga Navalar (1822-1879): He was the man who has translated Bible into Tamil. He was also responsible for the introduction of words Karttar to Jehova and Devan to Jesus Christ, which has become synonyms to God. As he worked for the Missionaries, he could understand their methodology of propaganda, misinformation campaign and cant. In fact, he was so infuriated and offended that his scholarship was used at one side and the Christians pretending as friends blasphemed his religion at the other side. He published the following tracts, booklets, books against the propaganda of Christian missionaries against Hindu religion (for full details, see “The Bible Trembled”):

  1. Saiva Dhushana Parigaram
  2. Sivanama Villakkam.
  3. Vigggiraga Vanakkai.
  4. Hindu Jaya Perigai – in Four Parts.
  5. Christtuvar Vidaigalin Maruppu.
  6. Viviliya Kucitam.
  7. Viviliya Kurcita Kandanadhikkaram.
  8.  Vajjiradangam.
  9.  Christu madha Triyegattuva Abhasam.

10. Esuvai Nanbinal Ratchippu Adaiyalama?

11. Esu Christu Manithane.

12. Milecha madha Kandanam.

13. Christuvar Gnanodhaya Abasa Vilakkam.

14. Christu madhattin Kuruttu Nambikkai.

15. Bible eral Ezhudhap pattadhu?

16. Padhirigalukk Or Sarbutti.

17. Egovavin Asangiya Mozhi.

18. Christu Madha Uyapagamum, Kolaigalum, Anidhigalum. 19. Esu Madha Sangarpa Niragaranam.

Rise of Hindu protest: The first to protest against such characterisations and write against Christianity was Muthukumara Kavirajar (1780-1851). His works, which were printed later, became an important weapon in the armoury of the Saivites. The first collective action on the part of the Saivites of Jaffna was a meeting held by a group drawn from the elite Vellala, Brahmin and Chettiar communities, at the Siva temple at Vannarpannai in September 1842.  Among the leading lights present were Sathasiva Pillai, Swaminatha Iyar, Viswanatha Iyar, Arumuga Pillai, Kandaswamy Pillai and Arumuga Chettiar. The group decided to set up a “Veda-Agama” School to teach children the Vedas, the Agamas (temple worship) and the elements of Saivisim. The plan was to discourage parents from sending their children to Christian mission schools. It was also decided to purchase a printing press to counterthe media war unleashed by the missionaries. Though the purchase of a printing press took time, the Veda Agama school started functioning in 1842.Definitely, the Christians were afraid of him, as they wrote a book, “The Bible Trembled”!

Arumuga Navalarby Dr. Charles Hoole, Principal, Baldaeus Theological College, February 2003.

There are numerous myths surrounding the figure of Arumuka Navalar whose mission was to revive Hinduism. Myths about his contribution to Christianity has even infected the church and can be evidenced in the speeches and writings of Christian leaders. Yet these myths are fictive statements that conceal reality. This letter briefly looks at the real person of Navalar and his accomplishments.

A reply to a HinduChelvatamby Maniccavasagar”s choice of Arumuga Navalar as one of the `Great men that freed their motherland from British rule” (Daily News, 4 February) is somewhat puzzling. Navalar”s interests were very narrow and sectional, restricted to his own Vellalar caste. It is no doubt true that during the colonial period `a large mass of people were oppressed by those who claimed to be superior simply on the basis of birth”, but Navalar never worked against this kind of oppressive system based on birth and privileges. He in fact worked toward revitalizing the ancient caste system, whose elites saw their power and privileges grow within the British colonial system.

In his ceaseless missionary activities he aimed to elevate the status of the Vellalars, the dominant caste in Jaffna. When he began his first school, for instance, all the pupils enrolled in the first class were from the upper castes: three Brahmans, three Vellalars, and one Cetty. During the severe famine in 1876, Navalar distributed food only to Vellalars, and certainly not to the low castes, whose plight under those circumstances would have been worse than that of others. The food distribution was in line with his teaching in the fourth Palar Padam, that requires cattiram (gifts, alms) to be given not only to Brahmans, but to the deserving Vellalar poor as well.

Evidently, Navalar was not inclined towards liberating the oppressed, dalits, on the contrary, his sole concern was to reify an oppressive caste system. His activities in the orthodox temples were equally sectarian. The temples that Navalar chose for his “Prasangams” were all exclusively dedicated to various members of Siva”s family. He would not tolerate rivals competing for devotees; thus he launched a successful crusade against the goddess Pattini/Kannaki. By claiming that she was an heretical Jain goddess, he managed to banish her from the Jaffna soil. In the temples he aimed his teaching and preaching at people of `respectable” family and caste. His intention was, in part, to acquaint them with a strictly textual religion so that they may be enabled to fulfil their ritual/caste duties correctly and be proper Saivites.

Navalar of course was not blindly reasserting a traditional religion. In a carefully worked out strategy he was advancing certain claims on behalf of his own Vellalar caste, with the aim of upward mobility. Traditionally Vellalars were regarded as Sudras in the varna order, however, owing to their historic alliance with the Brahmans their status had remained somewhat anomalous. Navalar however attempted to elevate their ritual status by ascribing to them the right to wear the Punul and the right to read the Vedas. Implicitly, therefore, he did elevate them to the status of the twice-born. This is, of course, a well known `brahmanical” device used by the lower castes to climb the social ladder within the varna order, but this kind of pursuit had little to do with the struggle for equality, dignity and freedom! Chelvatamby Maniccavasagar”s short account of Navalar exhibits a few glaring errors.

Arumuka Navalar was born in 1822, not 1882 and died in 1879. Also it is very misleading to state that he “translated the Bible into Tamil at the request of Rev. Peter Percival”. This statement can imply that Navalar was solely responsible for translating the Bible and that he was the first to do so, infact, such claims are widespread. Unfortunately these claimants are ignorant of the history of Tamil Bible translation. Even before Navalar became associated with Bible translation there were already two Tamil translations in the market, that of Philip Fabricius (1710-1791) and C. T. E. Rhenius (1790 – 1838). These translations had their precedents in the works of Phillipus Baldaeus (1632 – 1671) and Bartholomeus Ziegenbalg (1682 – 1719). Based in Jaffna, the Dutch Predikaant, Baldaeus broke new ground when he translated the gospel of Matthew into Tamil by 1660.

A few decades later in Tranquebar, south of Madras, German missionary Ziegenbalg, had translated the entire New Testament into Tamil by March , 1710. When both of them began their work there was no Tmail prose work which could be used as a standard to guide them. Certainly there was plenty of Tamil poetry but it was very different from the every-day language of the people. Their successors, Adrian de Mey of Nallur, Jaffna and Benjamin Schultze of Tranquebar were then able to build on the work of these two pioneer translators. The translation of Fabricius, the “Golden Version” is no doubt the most famous. He was a saintly and devoted German missionary, whose New Testament was published in 1772 and Old Testment in 1791. He translated from the original Greek and Hebrew texts, and his version”s faithfulness to the originals has commanded the respect of all subsequent translators. Although he never lived to see it, Fabricius” version of the Bible was revised and printed in 1796. Later, the Madras Bible Society published the same version in 1824. Hence it is not surprising that Fabricius” translation is now the real base of the Tamil Bible which is now widely in use.

So in what sense did Navalar contribute to Bible translation? The Tentative Version of the Bible or the Jaffna Version associated with Navalar was produced in 1850 by the Jaffna Bible Society. It was however rejected by the Bible Society of Madras on the grounds that it was too heavily loaded with Sanskrit words and that it did not stick closely to the originals. More importantly it departed too much from the standardized “Christian Tamil” of the Fabricius version, hence the regular users were unlikely to endorse it. The result is that the Jaffna Version never reached the market; and another version based on Fabricius was produced in 1871 by Rev. Bower assisted by poet Krishnapillai. All this means that Maniccavasagar is referring to a version of the Bible that hardly anyone could have seen or used in the history of Tamil Christianity. In any case that particular version could never be the product of Navalar alone.

The fact is, he simply did not know Greek, Hebrew, or Latin, the languages of the original text – whose exact meaning the translator had to discover before rendering it into Tamil. The Jaffna Version was translated by a six member committee, headed by Peter Percival, Principal of Central School. Jaffna at that time had a tremendous fund of scholarship from which to draw, both on the side of Western missionaries as well as on that of Jaffna Tamils. Among the American missionaries were Levi Spaulding, H. R. Hoisington, Samuel Hutchings, Daniel Poor and Miron Winslow. Two Tamil pundits, Arumuka Navalar and Elijah Hoole were enlisted by Percival to help with the style, while the missionary scholars took final responsibility for the version”s accuracy. Under these circumstances it would be an exaggeration to claim that Navalar translated even this extinct version of the Tamil Bible. As Percival”s assistant he worked under the guidance and supervision of a team of eminent missionary scholars. With Elijah Hoole, he no doubt helped the missionaries to purify the idiom and polish the language, but Navalar could hardly be considered as a major contributor to this translation work. The Jaffna Version was a product of a committee, whose chairman was Peter Percival, hence it would be more accurate to associate this translation with his name.

The above account shows that it has now become virtually impossible to know the Navalar of history. Virtually every significant development in the nineteenth century, actual or imagined, is being attributed to him by his biographers. In the Geertzian sense, whatever Navalar originally was or did as an actual person, has long since been dissolved into an image. The image of Navalar as a social reformer, religious revivalist and a great national leader is so well established in people”s minds that it is virtually impossible to distinguish fact from fiction or myth from reality. Dr. Charles R. A. Hoole Principal, Baldaeus Theological College Trincomalee —– Young and Jebanesan write that their mutual [i.e. common] interest in the Hindu-Christian controversies of nineteenth century North Ceylon goes back to 1980. Notwithstanding the troubled times that lay ahead they have been able to continue their research on this interesting but little known topic. Most of the information on these controversies is found in Tamil pamphlets and archival documents in English. Protestant missionaries arrived in the beginning of the nineteenth century in Jaffna: British Wesleyan Methodists in 1814, American Congregationalists and  Presbyterians in 1816 and British Anglicans in 1818.

Arumuga Navalar – by K. V. Ramakrishna Rao in Indian Express (Express Weekend), December 22, 1990

This refers to A. Theva Rajan’s article ‘Arumuga Navalar’: A pioneer printer and publisher” (IE Weekend, Dec.8, 1990). As for as the Jaffna scholar’s printing and publishing works are concerned, the author has not mentioned many important details.

As Navalar had closely worked with Christian missionaries, he came to know about their activities against Hinduism. He left Peter Percival in September, 1848 and started devoting his time for the development of Saivism, when Christian missionaries were having printing press at Manippai and publishing a Christian magazine “Udhaya Tharakai”, circulating pamphlets and booklets for Christian propaganda, and also brought out magazine, boks and pamphlets attacking Hindu Gods, scripture etc., he decided to start a press. Accordingly, he went to Madras and brought back a printing press with all accessories. He installed at Vannarpannai giving a new name “Vidhyanupalana Yanthiram” to the machine. With this, he not only published his works and many other works about and of Saivism to make Hindus know more about their religion, but also brought out books refuting and criticising Christian propaganda and blasphemy on Hinduism, Hindu Gods and scripture.

The books published under the former category are too well known to be repeated here and they are available at Vidhyanupalana Achagam, No. 300, Mint street, Madras. Under the later category, he published the wotrks of Muthukkumara Kavirayar of Sunnagam, “Jnana Gummi” (The dance of Wisdom) and ‘Yesu matha parikaram’ (An abrogation of the religion of Christ), through Vinayaka murthu Chetty of Nallur. In his own book “Saiva dhushana parikaranam” (An atonement to the blasphemy of Saivism), he repled tyo all their objections about Saivism. When published a magazine blaspheming Lord Subramanya, he immediately refuted them with his magazine entitled “Suppirabotham”. He als published another wrk “Vachirathandam” (A Strong Weapon) criticising and condemning Christianity. The Christian missionaries have mentioned about his discourses and books in their book “Hindu Pastor”.

Another friend of him, Sankara Pandithar of Sunnagam wrote as per the directions of Navalar, “Yesumatha kandanam” (Criticism of the religion of Christ) and “Mlecha matha vigarpam” (Diversities and Absurdities of the alien religion) and were published.

That is why the Christian missionaries aptly remarked, when he died in 1879 that the Saiva religion was saved only because of him!

R. F. Young and S. Jebanesan, The Bible Trembled: The Hindu Christian Controversies of 19th Century Ceylon, this book gives picture how the impact of the Navalar had been on the missionaries even today.

For further reading: http://www.tamilnation.org/sathyam/east/navalar.htm http://newstodaynet.com/col.php?section=20″catid=33″id=4706

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32 பதில்கள் to “யாழ்பாணம் நல்லூர் ஆறுமுக நாவலரின் 187வது ஜெயந்தி!”

  1. sathasiva Says:

    Arumuga Navalar live in the heart of Jaffna Tamils. My table got his photo of him in front of me.

  2. sathasiva Says:

    Tamil i learned now replaced by silly words these days. I am told in singapore jaffna tamil chindren find it difficult to comprened tamis taught by imported indian tamil as teachers.As a result tamils of jaffna origin abandon tamil or give up studies in singapore go abroad.
    idu or idukkai? what sort of tamil is this?

  3. sathasiva Says:

    I find it difficult to comprehend that some one who helped to translate bible into tamil and helped chritianity to flurish in jaffna who be condemed by the christians for enlightening tamils of jaffna that the true religious belief of tamils was hinduism more than 5000 years ago.

  4. sathasiva Says:

    Good to see Arumuga navalar a multi talented saint who inspired the founder of Sathasiva English school in 1885.see
    http://www.youtube.com/sathasiva1885
    Have a great day.

  5. Sivapathasundaram Says:

    Great Arumugam of Nallur, Jaffna was staying a few years in the Varany Madam situated at No.11, Swami Gnanapiragasar Veedi, Chithamparam, South India, which was built by Thillainathar Thambiran , Head of Varany Aadheenam, which manages the Sri Vedaranyam Sivan Koil, at Nagapattnam Dist., India during 1630 AD. Arumugam was awarded the title “Navalar” title by the Thiruvavaduthurai Aadheenam for the oratarial speeches and for establishing a hindu school in Chithamparam and efor establishing a press to publish books on hindusim

  6. Ganesh Waran Says:

    I am trying to reach a Dr, who is very closely related to Arumuga Navalar, who is living in Australia. I have no idea about his name, but I was told that there was an interview around amonth back (early part of 2011 or later part of 2010) on Sun Tv in India. Please let me know if you have some information on this Dr.

  7. S.Sivapathasundaram, (Varany , Sri Lanka) Says:

    Great Navalar had bought a land in Chithamparam, South India and inaugarated a press. After that he had puiblished many books. Very recently, the relatives of Navalar had erected a “Madam” in rememberance of Navalar there.Navalar had also inaugurated a school called “Saiva Piragasa Vidyalayam” in Chithamparam, India for which Varany Aadheenam also donated money along with others to erect the school around 1840 A.D, which is still in existance.

  8. anitha Says:

    missionary

  9. anitha Says:

    1). missionary
    2). commitment
    3). partnering
    4).adopt
    5). exited

  10. S.Sivapathasundaram, (Varany , Sri Lanka) Says:

    Arumuga Navalar (1822-1879) was born on December 18, 1822 to L. Kanthappap Pillai and Sivagami Ammai as a last son in Nallur, Yazhpanam, Ceylon (Sri Lanka). He who made an appeal to the hindus to renovate the Thirukkwtheeswaram Koil, situated in Mannar District, Sri Lanka. Then all the prominent hindus of Jaffna District made an appeal to the then Govt. Agent, Jaffna (Sir William Thuvinam, C.C.S.) to give back the land where the Koil stood earlier. This Koil was situated in a 40 acre land with many ‘Veedis” and high rising walls,which was built by Mayan (Father in law of mighty king Rawana). When Portugese had captured the Mannar Island, which was apart of Jaffna Kingdom in 1560 AD, they wanted to build a fort in that island. For building that fort, the portugese had demolished this koil and used the stones to build the fort.

    Even the Catholics of the area wanted this land for building a church. As such, G.A. of the Northern Province wanted to dispose the land by a public auction at the Jaffna Kachcheri. Various people took part in the auction. At last, RM.AR .Arunachalam Chettiar, a chettiar from ‘Nagrathar’ community bought the land for Rs.3,100/=.

    Thereafter, they allowed the hindus to build the present sivan koil on this land. However, ‘Nagarathar’ community had managed this temple upto 1949 AD. Now this koil is being managed by Thirukketheeswaram Restoration Society.

    We all must remember and thank Arumuga Navalar for his appeal made to the hindus.

  11. S.Sivapathasundaram (Varany) Says:

    I regret to inform you that I had mentioned in my article of 17 May 2011 (mentioned above) as that the land where the Thirukketheswaram Koil was standing prior to the arrival of Portugese to Sri Lanaka was bought by Mr RM AR Arunachalam Chettiar .on the acution day of 13/12 /1859 at Kachcherri, Jaffna for Rs. 3100/=. Actually the said land was purchased by Mr RM AR Palaniappa Chettiar on behalf of his pricipals who resided in Thevakottai, Chettinad, South India. The said RM AR Palaniyappa Chettiar was the agent for the trading concerns of “RM AR” of 243, Sea Street,Colombo 11, Ceylon (now Sri Lanka), during that period of 1850-1899 AD. The heriditory trustee (MR RM AR Arunachalam Chettiar) is managing the Nagarathar Sri Old Kathiresan Koils at Sea Street, Colombo 11, Sri Lanka and at 123, Galle Road, Bambalapitiya, Colombo 4, Sri Lanka

    The error is regretted

  12. thomas Says:

    i want bible copy

    • vedaprakash Says:

      Bibles are given / distributed freely in India and elsewhere.

      In fact, you can get by post also freely by making a request by letter or e-mail.\

      As you are a Christian, you can get Bible very easily.

      Of course you have to choose the Bible of your denomination (Roman-Catholic, Protestant, Sevent day Adventist, Jehovah witnesses, Trinitarian, anti-Tirinitarian, Baptist, Ana-Baptist………….etc., there have been more than 4000 denominations and different versions of Bibles available).

  13. S.S.Suntharam Says:

    To the best of my knowledge, Navalar statue was housed in a land near the “Nallur Kandasamy Koil”, Jaffna, Sri Lanka. I do not know why the statue was removed from there? What is the so called “NavalarSabai” is doing? Why didn’t hey object when it was removed Are they also instumental to this then?

    • vedaprakash Says:

      Thank you for your comments. I could gather only the following details:

      Since 1960s Theva Rajan was associated with the organization of a number of societies such as the committee for the installation of the statue of Arumuga Navalar in 1969, society remembering a Tamil scholar Sathaavathaanam Kathiraivet Pillai and Fr. Thaninayagam Foundation .

      In 1969, a decision was taken to erect a statue for Navalar in Nallur and the statue was taken to all the villages and towns in Jaffna peninsula before being installed at the planed location in Nallur. In Valvettithurai, the birth place of LTTE leader Pirapaharan, Navalar’s statue was not allowed to pass through the town because of Navalar’s caste chauvinism . It’s a well-known fact that the Valvettithurai Hindu/Saivite institutions were very critical about Navalar’s teachings. It is extremely difficult to link up Navalar with modern Tamil nationalism. The irony is T. Sivaram, one of the founder editors of the Tamilnet wrote a very comprehensive and convincing argument that the legacy of Arumuga Navalar has nothing to do with modern Tamil nationalism.

      http://www.globalpeacesupport.com/globalpeacesupport.com/post/2011/01/15/State-Sponsored-Destruction-and-Desecration-of-Hindu-Temples.aspx
      The statues of Arigngnar ‘ThenPuloly’ Kanthamurugesanar and Sathavathani Kathiravetpillai are appeared to have been restored.
      http://www.asiantribune.com/news/2010/09/29/icons-two-tamil-scholars-continue-endure-jaffna-despite-34-years-devastation

      Wikipedia mentions about the memorial constructed for Sri-la-Sri Arumuga Navalar, but I am able to any details about the statue.

  14. Raguwaran Says:

    நம் நாட்டு கலாச்சாரத்தை இனிவரும் காலங்களிலும் பின்பற்ற வேண்டும் என்பதே நமது ஆசை.

  15. kanakathurkka Says:

    kaddajamaga nam kalasaara paatampatijangal pinpattappada vendum hthudan avattin valarsikku paadupadda naavalataium potta venndum.

  16. Raja Lawrence Says:

    vedaprakash அவர்களே! கிறிஸ்தவத்தில் 4000த்திற்கும் மேற்பட்ட பிரிவுகளும் பலவகை வேதபுஸ்தகங்களும் உள்ளதாக நீங்கள் கூறும் கருத்து தவறானது! கிறிஸ்தவத்தில் அநேகம் பிரிவுகள் உள்ளன என்பது உண்மைதான்! (நீங்கள் எந்த கணக்கெடுப்பை வைத்து 4000 எனக் கூறுகிறீர்கள் என விளங்கவில்லை!) ஆனால் அந்த அனேக பிரிவுகளுக்கும் தனித்தனி வேதாகமம் இல்லை! ஒரே வேதாகமம் தான்!!! அதில் பல மொழிபெயர்ப்புகள் வந்தன வந்துகொண்டும் இருக்கிறன என்பதும் உண்மையே! இன்றையதினத்தில் நாங்கள் உபயோகிக்கும் தமிழ் வேதாகமத்தில் அநேக சம்ஸ்கிருத வார்த்தைகள் உபயோகப்படுத்தப்பட்டுள்ளது. ஆகவே இப்போதுள்ள தமிழ் வேதாகமத்திலும் புதிய மொழிபெயர்ப்பு நடைபெற்றுவருகிறது.

    • vedaprakash Says:

      தங்கள் கருத்திற்கு நன்றி. நான், “Of course you have to choose the Bible of your denomination (Roman-Catholic, Protestant, Sevent day Adventist, Jehovah witnesses, Trinitarian, anti-Tirinitarian, Baptist, Ana-Baptist………….etc., there have been more than 4000 denominations and different versions of Bibles available)“, என்று குறிப்பிட்டுள்ளதை வைத்து அக்கருத்தைப் பதிவு செய்துள்ளீர்கள் என்று தெரிகிறது. “Rebuilding a lost faith” என்ற புத்தகத்தில் பக்கங்கள் 82-84ல் கிருத்துவத்தில் இவ்வாறு பிரிவுகள் உள்ளனவே என்று, “This led me to investigate the number of divisions into which Protestantism had thus far resolved itself. The following list, though doubtless incomplete, and referring almost entirely to England and America, gives some idea of its disintegration“, என்று குறிப்பிட்டு சுமார் 175 பிரிகளைக்குறிப்புட்டு “etc” போட்டு விட்டு, தொடர்கிறார், “To define the distinctive features of all these various sects, even if it were desirable, would be impossible within the limits of this volume; but from that fact it must not be supposed that such societies are more shadows without substance” என்கிறார் அப்புத்தகத்தின் ஆசிரியர். இங்கிலாந்து மற்றும் அமெரிக்காவில் மட்டு அப்படி “175… etc” என்று குறிப்பிட்டு மற்ற நாடுகளில் உள்ளப் பிரிவுகளைக் குறிப்பிடாததால், அவ்வாறு குறிப்பிட்டேன். ஏனெனில், இந்தியாவிலேயே அத்தகைய நூற்றுக்கணக்கானப் பிரிவுகள் உள்ளன. இவற்றில் கத்தோலிக்கப் பிரிவுகள் சேர்க்கப்படவில்லை என்று தெரிகிறது. பைபிள்களின் எண்ணிக்கை – பைபிள் என்பது புத்தகம் என்று அர்த்தம். முதல் நூற்றாண்டுகளில் ஆயிரக்கணக்கானப் புத்தகங்கள் / பைபிள்கள் இருந்தன. அவை நைஸியா மாநாட்டில் அழிக்கப்பட்டு, குறிப்பிட்ட பைபிள்கள் மட்டும் ஏற்றுக் கொள்ளப்பட்டன. அதற்குப் பிறகு பலமுறை பைபிள் மாற்றப்பட்டு, 18ம் நுற்றாண்டில் “Authorized James version” வெளியிடப்பட்டது. ஆகவே, ஆரம்பத்தில் இருந்த “கிருத்துவ பைபிள்கள்” எனப்பட்டவையெல்லாம், கிருத்துவமத பைபிள்கள் அல்ல. ஞாஸ்டிக், மணிக்கிய முதலிய நம்பிக்கையாளர்களின் பைபிள்கள் எல்லாம் கிருத்துவமதத்துடையது என்று எடுத்துக் கொண்டார்கள். அப்புத்தகங்களை அழிக்காமல் விடுத்திருந்தால், அக்குழுக்கள் அப்புத்தகங்களை வைத்துக் கொண்டிருப்பர். அப்பொழுது உண்மை தெரிந்திருக்கும். உதாரணத்திற்கு, கேரளாவில் “ஜேகோபைட் பைபிள்” என்று ஒன்று இருந்தது. அதைப்படித்துப் பார்த்தால், ஏதோ “பாகவதப் புராணம்” படிப்பது போல இருக்கும், அதாவது கிருஷ்ணரைப் பற்றிய புத்தகம் போல இருக்கும். அதனால் போர்ச்சுகீஸியர் அதனை அழித்து விட்டார்கள். வாடிகனில் ஒரு பிரதி இருப்பதாக கேள்வி! “New Testament Apocrypaha” படித்துப் பார்த்தால் இந்த உண்மை விளங்கும்.

  17. Kamal Sharma Says:

    The lite Hindus headed by Arumuga Navalar aimed at retaining the caste system, so that they can stay above the lower castes. They deprived the lower catses from education and even worship or reading the vedas. But the Missionaries treated all equally. So the elites rose against the missionaries, fearing that they may bring about a reformation among the lower castes. That is the truth.

  18. anu Says:

    tamil

    • S.Suntharam Says:

      My opinion on this matter are as follows:-

      During Great Arumuga Navalar’s time, caste system was in existance in Jaffna. Arumuga Navalar even though he might had supported the caste system earlier because of his family members as he depended from them for money for his work such as establishig a press and school in Chithamparam, India , later he realised it was wrong. He admitted all children (hindus) irrespective of any (so called caste), or creed in his school called “saivappiragasa vidiyasalai’ which is still in existance in Vannarpannai, Jaffna. As such, we should not brand the great Arumuga Navalar as a person who always propagated Caste System.

      Even today, there are people writing articles in the newspapers /journals supporting a non caste system, privately they find grooms for their children/grantchildren/sibilings from famalies who are said to be high caste. In privately they say that ” writing articles are for the public only but not for our own kith and kin”!!!!

  19. S.Siva Says:

    I am of the opinion that the caste system in the world in large and in particular among the Hindus cannot be eradicated unless the following are stopped.

    1 As long as a separate caste officiate the poojas in hindu kovils;

    2. In the ‘Card packs’ and ‘Chess’ games distinction such as ‘king’,
    ‘queen’ are classified;

    3. Names of certain villages in Jaffna still remind the name of certain
    castes are not changed[eg of some such villages:
    ‘Vannarpannai’, ‘Thachchanthoppu’, ‘Kollangkaladdy; etc.;

    4. Even in the beehive cells, bees are named as ‘queen,’, ‘workers’
    etc. This should be stopped;

    5. Even in the Western Countries, people still respect the Royal
    families (Eg. UK).

    Unless these changes are done, caste system will continue, I feel. Therefore, no point in blaming Sri Arumuga Navalar as a person who supported the caste system.

  20. thuva Says:

    Tamil

  21. thamizhan Says:

    மிகக் கொடுமையானது நாவலரை புனிதர் என்று கொண்டாடுவது, தீண்டாமையைத் தீட்டு எனும் கொடும் வழக்கை வாழ்க்கை ஆக்கியவர் இவர்.
    இவர் ஒரு சமூக சாபத்தின் சாதியை சாதித்தவர்.
    தமிழர் இன்றும் பிரிந்து குலப்பெருமைக்குள் குடிகெடுவதர்க்கு இவரும் ஒரு முக்கிய காரணம்.
    இல்லாமையும் இயலாமையும் போகவும் பாடுபட்டால் அவன் புனிதன். எவ்வளவு இலக்கியம் யாத்து என்ன ?
    அன்பில்லாதவன் என்பில்லாதவன்.
    தமிழ் வாழட்டும்.
    தமிழர் தன்மானத்தோடு வாழட்டும்..
    இன்னொரு தமிழனைப் பட்டால் தீட்டு என்று சாதித்தால் நீ எங்கே நிற்கிறாய்.
    நாவலரை நிந்திப்பது எனது நோக்கல்ல, சாதிஎனும் வேர் தமிழரின் சாபம் என்று சுட்டுவது எனது நோக்கம்.
    எனவே நாவலரை ஏற்கமுடியாது.

    • vedaprakash Says:

      நீங்கள் குறிப்பிட்டுள்ளதற்கு ஆதாரங்களைப் பதிவு செய்யுங்கள்.

      ஏனெனில், முதன் முதலில் அத்தகைய குற்றச்சாட்டுகளை வைத்துள்ளீர்கள்!

      • thamizhan Says:

        https://thinkworth.wordpress.com/2013/04/09/arumuka-navalar-castigated-over-tamil-translation-of-bible-jaffna-version/

        Arumuka Navalar, the Casteist

        Arumukam, later Arumuka Navalar with the title Navalar (powerful-tongued), after 6 years in traditional vernacular schools, joined Percival’s school, the Wesleyan Mission School, when it opened its doors in 1834. He was aged 12. He never graduated after 13 years of mission school studies at a time when most finished in half that time, and in 1847 organized a walk out of more than half the students when a Gabriel Jerony, a 15 year old boy of the Nalavar caste (Indian equivalent Nadar, Chanar) was admitted. Today, objective folk would call Navalar a rowdy for this.

        Affirming that reputation as a casteist as further confirmed by the next section, in his book in Tamil (The State of Religion in Jaffna – Yaalpaanach Chamaya Nilai) Navalar strongly berates a person for having drunk coffee at the missionary’s house because the cook was a Pariah (kusinip pariyandai kopi). TamilNet has taken on the impossible task of showing this Navalar who taught children that meritorious charity is only to Vellalahs, Chetties and Brahmins, to not be a casteist. They say attributing caste prejudice to him goes against “the spirit of Navalar’s own writings in Pirapanthath-thiraddu.”[47] They obviously have not read Navalar’s Paalar Paadam on charity or his comments on the kusinip paraiyan’s kopi in Yaalpaanach Chamaya Nilai or the Morning Star account of the next section. Prof. A.R. Venkadachalapathy of the Madras Institute of Development Studies avers that even generally liberal Marxists like the late Prof. K. Kailasapathy[48] “betray their pro-Saivite ideological position in papering over Arumuka Navalar’s virulent anti-Buddhism/Jainism.”[49] Because of the way in which Navalar has been built up among Jaffna Hindus, even lower caste Hindus below Vellala Sudras adore him, showing the poor, brain-washed-from-school, intellectual climate in Jaffna…….
        ————————————————

        மேலே சொல்லப்பட்ட விடயங்களை விடவும், சைவ வினாவிடை எனும் இவரின் புத்தகத்தில் இவரின்
        அ. போசனம் யாருடன் செய்யலாம் எனும் விதியைப் பாருங்கள்.
        ஆ . கோயிலுக்குள் யாரெல்லாம் பிரவேசிக்கலாம் என்பதற்கான விதியைப்பாருங்கள்.

        இவரின் கூற்றுப்படி மற்ற மனிதன் காற்றே படக் கூடாது, இன்றைய நாகரீக சமுகத்தின் மனித உரிமைகள் சட்டப்படி இவரின் அந்த இரண்டு கூற்றுகளும் சர்வதேசநீதிமன்றத்தின் கவனத்திற்குரிய மனித உரிமை மீறல்கள்.

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