An Extended Book Review: Thoughts of Iyothee thasa Pandithar

Before 2 years, happened to read about Iyothee thasa Pandithar briefly while I was searching something in internet. As it was a small essay, it gave only a very brief introduction about him and his thoughts. But I found a bit surprise to know his thoughts and his attempts to include Jainism in a broad Buddhist framework; also he created a pioneering framework to use Buddhism as a political tool to emancipate the depressed classes of India (but the roots were based in Tamil land only). In many aspects, he was the pioneer and forerunner of Dr. Ambedkar. In the late 80s and early 90s, attempts were taken to give resurrect to the thoughts of Pandithar as it were unrecognized and neglected in Tamil intellectual domain for the last 60 years. Thanks to Mr. G.Aloysius. He was the man who gave rebirth to the thoughts of Pandithar. He made persistent efforts to rediscover the archival documents, his articles from old weekly journals (Oru paisa Tamilan & Tamilan) and he translated and published his works constructively.  Without his persistent and constructive efforts, Pandithar’s thoughts would have been forgotten!

In contemporary period, the name, Iyothee Thasa Pandithar may be unknown to the people who are non-Tamils and the ones who are not aware of Buddhism. Iyothee thasa Pandithar has become a quite renowned name in Tamil Nadu for the past 25 years. His thoughts have been widely discussed in the intellectual domains. He is now considered as one of the foremost intellectuals who paved the seeds to revive Buddhism in modern India.

Iyothee thasa Pandithar

Iyothee thasa Pandithar (1845 – 1914) was a prominent anti-caste activist, Buddhist theoretician, siddha doctor, pioneer of Dravidian movement who made much influence in the early years of twentieth century. Pandithar was born in a traditional siddha doctor family. His ancestors were worked for Britishers in Ooty, Nilgiris district. He got traditional education through his family and he became expert in astrology, siddha, palm-leaf manuscript reading, indigenous medicine, Tamil literature, Pali texts, folk tales and proverbs. He converted to Buddhism and got Dheeksha in Ceylon with some of his colleagues and he made extensive researches and activities to resurrect the Buddhism in Tamil Land. According to Iyothee thass, pariayars of Tamil Nadu were the ancient Buddhists and original inhabitants of this land. They were deceived and conquered by Aryan Invaders and they insisted their religion on the original ancient Buddhists. So the ancient Buddhist have to go back to their original religion (Buddhism). 

Pandithar established Sakya Buddhist society in the year 1898 in Madras and he made extensive travels to northern and southern Tamil Nadu, Kolar (Karnataka) to research and preach Buddhism. Till the end of his life, he remained as a dedicated journalist. Through his journals (Oru Piasa Tamilan (One paisa Tamilan) and Tamilan) he wrote incisive articles to critique the casteist society and also he used the journals as a tool to preach Buddhism to the depressed masses of Tamil land. Pandithar might be the first man in India who contributed the organizational framework in constructing the Dalit identities and he is one of the foremost pioneers of modern India who paved the way for Buddhist revivalism.

Iyothee Thasa Pandithar (1845 - 1914) 

After reading a brief history of Pandithar (hereafter, I will use Pandithar to note Iyothee Thass. Personally, I prefer to use the word, Pandithar., it means erudite scholar), I was interested to read about him constructively. I wanted to read about him only in Tamil for two main reasons. i) the thoughts of Pandithar completely rooted in Tamil Land and the people who populated the land. ii) he deconstructed the ancient Tamil texts and he paraphrased and reinterpreted the texts for the construction of unique-alternative Buddhist history in Tamil land. If it happens to be an English book, it will make difficult to construe the meaning and the complicate thoughts of Pandithar. Moreover, I am completely comfortable with Tamil. Hence, I prefer to read his researches and thoughts in a Tamil book. Though it is too late, I purchase a book on Pandithar’s researches written by renowned Tamil intellectual and Socio-cultural critique, Prof. Raj Gowthaman. Apart from this book, he has written 11 books on socio-cultural issues, literary critiques and Dalitism. It should be noted that this book covers only the thoughts and activisms of Pandithar in brief. But this book will make us to  make us to read more about the contemporary relevance of Buddhism in social and political emancipation of depressed classes; also it explains why Buddhism is a powerful political tool to create an egalitarian society.

Apart from this book, I have read more about Pandithar’s thoughts through the views of many other Tamil intellectuals, N Muthumohan, B Jeyamohan and T Dharmaraj (I have given the references at the end of this post). To critique about Pandithar and his thoughts, we must be well-versed with his thoughts. As I have said already, this book only covers the brief introduction about Pandithar’s work and his thoughts. Hence, I would prefer to stay myself from critiquing his thoughts. In fact, the author of this book make lots of critiques and sometimes make ridiculous comments on Pandithar’r thoughts with lucid justifications. But still this book makes me to raise many inevitable questions about the whole ideas and efforts of Pandithar. I have given it in the post. Now let’s move to Pandithar’s world!

Researches of Iyothee Thass (Translated from Tamil): Raj Gowthaman 

A brief historical background of 1850s:

Arya Samaj and Brahmo Samaj

Historically, in many aspects, the mid years of nineteenth century were a milestone in religious discourses in both India and as well as in Tamil land. Brahmo Samaj was founded in 1861 at Lahore by Pandit Nobin Chandra Roy. Brahmanical reformations and reformation in Hindu religion had already been started throughout India; the initial seeds for reformation were thrown by western-educated intellectuals of Bengal. But the interesting fact was that the western-educated liberal intellectuals made attempts to reform Hindu religion on the basis of Christianity. It intended to singularize Hindu religion and its traditions by denouncing its polytheistic nature and idol-worship. Most of the principles and frameworks apparently intended to imitate Christianity. Before going to discuss about the works and thoughts of Iyothi thasa pandithar, it would be pertinent to know the saivitic revivalism and the brief history of Buddhism in Tamil Nadu.

Saivitic revivalism

In Tamil land and Srilanka, Saivitic revivalism had been happened through many Saivitic intellectuals. Arumuga Navalar of Jaffna, Srilanka made efforts to revive the Saivite traditions through publishing the ancient Tamil saivite texts and forming the mutts in both Srilanka and Tamil Nadu. Here it must be noted that the main intentions of his revivalism efforts were only revive the ordhodox non-brahmin Saiva vellala castes religious and cultural practices; but not to include the depressed class in the broad Saivite traditions and to emancipate their lives.

The early roots of Christianity

The holy bible was translated from English to Tamil and it had been published by Lutheran mission in 1726; the first testament was published in Tamil in the year 1716. Before that, the Holy Bible and the first testament were not translated in any other regional languages of India. In India, the Holy Bible was translated firstly in Tamil and then only it was translated into other Indian regional languages. Beski came to northern Tamil Nadu and he initiated missionary activities in Tamil Nadu. Hence it is understood that the roots of Christianity and missionary activities were rooted in South India before the arrival of East India Company. Missionaries had already started their work in Tamil land to reform the social status of Untouchables and to convert them into Christianity.

The impacts of the works Constanzo Beschi & Robert Caldwell on Dravidian movement:

Christian missionaries started their activities in Tamil land in the early eighteenth century. One of the most influential Jesuite pracher, Constanzo Beschi (Veeramamunivar) came to Tamil land in 1711. He worked as a missionary and he built many churches in Southern Tamil Nadu and Thanjavur. Here he learned Tamil and he became a master in Tamil; he compiled Tamil grammar dictionaries and he gave marvelous contributions to classical Tamil literature. A book, ‘A Comparative Grammar of the Dravidian or South Indian Family of Languages’ was published by another most influential missionary, Bishop Robert Caldwell in the year 1856. Robert Cladwell strongly argued and gave evidences to show that Dravidian languages are a unique and distinct languages family than Sanskrit affiliated languages of India. Apart from this, he made theories and developed a history to describe how indigenous Drvidians were subdued by Aryan Invaders. Later, this book had become one of the canonical texts to the Non-Brahmin movement and Dravidian movements!

Buddhism in 3^rd to 6^th century BC

The book by Raj Gowthaman begins with a short history of Buddhism in Tamil Nadu. It then explains how Buddhism had much influence in 3^rd to 6^th century BC (Kalabhras dynasty). Kalabhras dynasty was often been described as ‘dark age’ by historians. But Pandithar strongly criticized this view and he described it as ‘Golden age of ancient Buddhists’ as the creation of early Buddhist Tamil literatures, Manimegalai, Silapathikaram Kundalakesi and Veera Sozhiyam etc., (Ancient Buddhist Tamil texts). Here we have to consider the fact that none of the great five Tamil epics (Silappatikaram, Manimekalai, Seevaka Cinthamaṇi, Valayapathi, Kundalakesi) were written by Hindu authors. All of them were written by Buddhist and Jain authors. Pandithar considered all the five great Tamil epics are Buddhist literatures and the ‘dark age’ story about Kalabhras dynasty were fabricated by Pseudo-Brahmins as the rulers of Kalabhras dynasty were Buddhist rulers and they were they greatly patronized Buddhism. Anatmaa is the one of the basic foundations of Buddhism which neglected the essentiality of self and asserts the importance of equality and justice, says Pandithar.

The author, Raj Gowthaman begins with giving a brief picture about the fall of Buddhism in Tamil Nadu. By explaining this, he tends to discuss about the reasons of the fall of Buddhism in Tamil Nadu. Apart from political and philosophical reasons, he also pointed out the defects/shortcomings of Buddhism to organize into a mainstream religion for marginalized people.

Pandithar’s alternative history

He constructed the alternative history of Buddhism on the basis of ancient Tamil literatures and Pali texts. Pandithar has good proficiency in Pali also! By quoting ancient Buddhist Pali texts and ancient Jaina literatures, Pandithar constructed the history and theories of Buddhism in ancient Tamil Nadu. According to Pandithar, Buddhism and Jainism had no differences and conflicts in practice. In fact, he considered both as same and he quoted it as Shramanic traditions. He made the argument by constructing the entire people of ancient India practice Buddhism. Their country was known as ‘Indira Desam’. The complete theories and researches of Pandithar in constructing the alternative history comes from ancient Tamil and Pali texts. Though his theories have many complicate meanings, it appears simple in some contexts. Here I made an attempt to simply summarize the basic thoughts of Pandithar.  Ancient Dravidas (Poorva Boudhaas/Tamils/Paraiyas) are good and compassionate people. The outsiders’ infiltrated the ancient Buddhist nation and they invaded our culture. Pandithar’s knowledge on Buddhism in ancient Tamil texts and research in constructing the alternative history oral folk arts, siddha and salivate texts are unquestionable. But I could not find any remarks of Pandithar on ancient Sanskrit texts. Throughout the book, I could not find any remarks of the author.

Since the book is completely about the works and thoughts of Pandithar, the author has extensively used his works (as quotations) throughout the book. Pandithar researched and worked extensively till the last bend of his life. He was a dedicated journalist throughout his life and hence his thoughts can only be construed through his works in his journals (Tamilan & Oru Paisa Tamilan). He used the journals to spread awareness about Buddhism, caste and untouchability issues and also he used the journals to criticize the hypocrisy of Brahmans in Swadeshi movement. In such case, his thoughts were also similar to the views of Jyothirao Phule. But his intellectual prowess was incomparable to anyone in his contemporary period.

The roots of Pandithar’s works:

It must be noted that all the thoughts and researches of Pandithar rooted on Tamil land and ancient Tamil land. Pandithar made a grand attempt to construct an alternative history of Tamil land and culture of Tamils which is completely based on Buddhitst ethos. He extensively used ancient Siddha texts to construct the history. Also, here it is to be considered the siddha background of Pandithar. Pandithar originally was a traditional siddha doctor. He learned siddha medicine through ancient siddha texts traditionally. Ancient siddha traditions had some of its roots in Buddhim, Jainism and later (after the revival of Saivite tradition in the eighteenth century, siddha tradition became obsolete! Also, saivite tradition absorbed much of siddha tradition). Hence, we have to understand Pandithar’s thoughts and his grand work of the creation of alternative Buddhist history on the basis of his Siddha background only). But here we have some questions: Why these alternative narratives play an essential role in understanding our history? As the substantial roots of these narratives lie on mythical and ancient texts, does it have veracity in creating and understanding the history in contemporary scientific era? Writer B. Jeyamohan answered these questions in a succinct way. He noted that these pluralistic narratives have their own value to understand our spiritual history in contemporary period. He also noted that much of our Tamil history and its spiritual roots are not uncovered. The pathway and the thoughts of Pandithar and his way of creating alternative history will open the new gates to understand our ancient spiritual traditions.    

Pandithar’s thought on Brahmanism: Some questions

Pandithar also argued that Brahminism (Saivism and Vaishnavism) nabbed many religious symbols, festivals, cultural practices and names of the Gods from Buddhism and appropriated to their regions in a different way. He argued that these practices were originally hailed from Buddhism. Pandithar wisely put many arguments and he substantiated these through many ancient texts. He did not make criticisms only to Brahminic religions; his criticisms and polemics also extended to Christianity, hypocrisy of Swadeshi movement and casteism among the upper caste non-brahmins. He repeatedly questioned the hypocrisy of non-brahmin upper castes (especially vellalas) and suspected the non-Brahmin movement in creating the casteless equal society. 

Here some questions arise. 1) Panithar’s theory on Buddhism and the construction of alternative history really had inclusive nature or it was just a kind of conspiracy theory? Unquestionably, the answer is inclusive. The intention of Pandithar is very clear. He constructed the alternative history to create a casteless and classless society which is completely based on justice and moral. In this aspect, Pandithar is the foremost pioneer of Buddhist revivalism in modern India. Pandithar named Buddhism as ‘Adhi vedham’ and ‘Poorva Bautham’ (Ancient Buddhism) as Buddhism was not just a religion to the people of ancient India’ it was a way of life and it was the one and only guide to explain the philosophical aspects and cultural ethos of this country.

Pandithar and Christianity

Pandithar’s intellectual prowess extended not just to Hindu and Buddhist texts but also ancient Christian texts. He reinterpreted the ancient Christian texts and he made Jesus as one of the Buddhist monks. Also he reinterpreted the Old Testament texts and he made Moses, Elias as old Buddhist monks. Pandithar’s argument on converting the ancient Vedas, Upanishads and Old testaments into distorted and co-opted Buddhist texts is brilliant and it sometimes, ridiculous!! But, here it must be noted about the erudition of Pandithar in analyzing the ancient Christian texts.

Pandithar’s attempts to include Jainism in Buddhist framework

He also abundantly quotes Jaina literature but he re-interpreted them for Buddhist culture. He made numerous attempts to erase the boundaries between Jainsim and Buddhism. It is not quite surprising why Pandithar intended to erase the boundaries and why he found Jainism is one of the obstacles to his project of creating casteless compassionate society. Jainism somehow allows space to castes, soul, inequality in society and in practical, Jainism strictly asks its followers to practice the rules of the religion. But, in practical, the conflicts between Buddhism and Jainsims is quite low. Throughout the history there were not much evidences about the conflicts between Buddhism and Jainism. In his Journal, Tamilan, Pandithar answered to one of his readers question on the differcnes between Buddhism and Jainism. In that answer, he somehow accepted that Buddhism and Jainism are different religions; but in practice, both are same. Pandithar was close to the sects of Digambara Jains and he re-interpreted the concept of nirvana.

Pandithar’s Conspiracy theory?

While constructing the alternative history of ancient India and Tamil Nadu, Pandithar describes how Aryan Brahmins entered into the Buddhist nation and how they vanquished the political space of this country by surreptitious way. In such settings, ancient Buddhists (ancient Buddhists/Dravidians/original inhabitants of ‘Indira thesam’) lost their influence and they were defeated by Aryan Brahmins in all the social, political and religious spaces and finally they became untouchables; Buddhist philosophies were distorted and Aryan Brahmins appropriated into their religions. According to Pandithar, caste system was introduced into the social sphere of people of this nation only after the domination of Aryan Brahmins, So the foremost duty of the “Poorva Bouthaas” is to revive their ancient religion (Buddism) and follows the eight-fold path.

The theory of Pandithar in constructing the alternative history raises some compelling questions about his understanding about the formation of castes in India. It is to be noted that Pandithar lived in between the mid of nineteenth century and he died in the early years of twentieth century. At that period, the scientific studies on the of formation of castes in Indian society were not initiated. In fact, he was one of the foremost pioneers who made deep researches about caste and caste-free Buddhist society in modern India. He, along with foremost Buddhist scholar, Lakshmi Narasu and Collonel Olcot, formed the ‘Sakhya Buddhist society’ in Madras in the year 1898. 

Till the end of his life, he ceaselessly engaged with constructing the organizational framework in creating the casteless, classless Buddhist society which is completely based on morality, compassion, fraternity and justice. He found the roots of Buddhism in ancient Tamil texts. But, we don’t have much evidence about his understanding about ancient Tamil texts such as (Pathu Pattu, Aga naanooru, and Pura nanooru). At his life period, revered Tamil scholar and Publisher Mr. U.V.Saminatha Iyer and his team were fervently researching and publishing these ancient Tamil texts. But these initiatives had not been gained wide popularity in the public domain, author noted. Pandithar explained that all his ‘understandings’ about the ancient Tamil Buddhist society came from his researches and re-interpretations on Seevaka Chinathamani, Silapathikaram, Veera Sozhiyam and numerous Siavite and Siddha texts. Here, it must be noted that Pandithar considered Tamil Siddhars as early Buddhists.

Lakshmi Narasu, a forerunner of Navayana Buddhism (Picture Courtesy: Keetru)

Indira thesam

Pandithar’s construction of the nation ‘Indira thesam’ was simple and as well as complex. It raises many questions and implies many shortcomings. I am just summarizing Pandithar’s conclusion on how ancient Buddhists (Tamils/Dravidians) were deceived by Aryan-mlechas. Pandithar begins the theory with a quite affluent country, casteless, classless, non-violence country, Indira desam. This nation was completely populated by the people who believe in Buddhism and their culture was entirely based on Buddhist morality and ethos. It was ruled by a great Buddhist King, Nandan. This country was infiltrated by Aryan-Mlechaas (Aryan-Brahmans). They belonged to Kumaraadi country (a mythical country). Since they belonged to the community of nomads, they were well-versed with the regional languages of this country. At one point of time, they wished to dominate this country. Since their population and their strength in the social, economic and political spheres of this country is comparably low, they used the alternative deceptive strategies and they deceived the ‘ancient Buddhists’. 

Ancient Buddhists were always against the inequality and injustice thoughts of Aryan-Brahmans. Aryan-Brahmans conquered the ancient Buddhists through fake rituals and finally took over the Buddhist traditions; they absorbed, co-opted and re-appropriated those traditions in their religions in a different way. Originally, the concept of low caste and high caste were not in the Buddhist ethos and the social spheres of the lives of the people of ‘Indira desam’. Later, after the invasion of Aryan-Brahmans and the formation of their religions, these inequalities and injustice among the communities were formed. They deliberately induced that through ‘vedas’ and ‘puranas’ to justify the concept of low and upper castes.

Some ‘contradictions’ of Pandithar:

The author also remarked the contradictions of the thoughts of Pandithar in some passages. For example, Once Pandithar wrote about the roots of the words, ‘India’ and ‘Indian’. He propounded that the words ‘India’ and ‘Indian’ can only be suitable to the people who are early Buddhists (Poorva Bouthass) and all others are infiltrants. The reason is: Buddha gained the name ‘Indiran’ and ‘Devendran’ after conquering the five desires. Ancient Buddhists celebrated ‘Indira’ by forming many ‘Vikaras (Buddhist Vikaras) and they him. The people who worshipped Indira were the people of India. By time, the word ‘Indira’ became ‘India’ and the people who followed Buddha ‘sanmaarkam’ were ‘Indians’. But in the year, 1912, Pandithar contradicted by writing the word ‘Hindu’ might have originated from ‘Sindh’!

As Pandithar strongly suggested Buddhism is the one and only religion to eradicate all the social issues of untouchables, he was not in favor of folk deity’s worship and blood sacrifice rituals. He emphasized Tamils to give up these customs as there were not the customs of ancient Buddhists.  

Some final questions and ‘possible’ critiques

As it has been mentioned above, the whole book is an introduction of Pandithar’s thoughts. If anyone who wish to know Pandhithar’s thought on Buddhism, he (she) has to read Pandithar’s exceptional work, ‘Aadhi vedham’ (this book has not been translated to English; also currently it is not available to sale in Tamil). But still, Raj Gowthaman’s book on Pandithar’s thoughts makes an inquisitive reader to think of the simple but inevitable moot questions. 1) Does Pandithar’s thoughts and his monumental researches on Buddhism are relevant to contemporary political period. If yes, how? 2) Much of Pandithar’s work were based on ancient Tamil and Pali texts which were available in Tamil land and he did not make any constructive researches on Buddhism other than Tamil land, some parts of Karnataka (Kolar) and Srilanka. In such context, what is the veracity of Pandithar’s thought on Buddhism? 3) Pandithar abundantly use the word ‘psuedo-brahmins’ throughout all his works. It naturally makes us to ask this question: If Pandithar had accepted the concept of pseudo-brahmin, did he unknowingly back the concept of true-Brahmins and his polemical thoughts back the existence of Brahmanism in Tamil land? Here, I have to mention my limited understanding about Pandithar’s thoughts on Brahmanism.

Regarding this, I, personally have some questions. Pandithar’s thoughts quoted by the author of this book were mainly polemical against Brahmans. He, himself made extensive researches on how castes acted in reality; he made extensive direct visits to many ‘untouchable’ villages in northern districts of Tamil Nadu and he inferred that caste system and untouchability acts NOT in top to bottom, linear, occupation-based and purity based structures; but in non-linear way! In fact, his thoughts on caste system and untouchability were path-breaking ideas; at that time, no western-educated thinkers and the researchers who used scientific tools to study the caste system proposed this theory. But Pandithar did it. Also, Pandithar’s field knowledge on indigenous tribes such as Kurumbas, Kuravas were also immense. But still, Pandithar did not make much efforts to create an alternative, inclusive Buddhist history to include depressed castes other than Paraiyas and mountain tribes of Tamil Nadu. 

We can speculate that though Pandithar had immense knowledge on caste system and untouchability, his intellectual profess mostly centered on Northern Tamil Nadu and Paraiyas. Here we should not think in the present context; we have to consider the period in which Pandithar made these researches. In the early ninetheenth century, there was very less transport facilities. Pandithar made wanderings by bullock cart and walk. Also, in northern Tamil Nadu, Paraiyas were the mostly populated low caste and they were violently dominated by orthodox non-brahmin upper caste Vellalas and Brahmans. Hence it was natural to use his wisdom to construct the theory on the basis of his own life settings which was completely based on Northern Tamil Nadu.

After reading the whole book, I have got some questions. 1) Somehow I have found some proud about his own caste (Paraiya) in his thoughts. I might be wrong as this book only comprises a small introduction of his whole thoughts. But, if it was somehow true, does it make a good way to annihilate caste and create a casteless, classless, equal society? To get answers for the above questions, I need to read further works of Pandithar and his close colleague, one of the foremost Buddhist theoreticians of modern India, Dr. Lakshmi Narasu.

Conclusion

Since the book covers only the activities, intellectual prowess and his contributions in a very brief way, it is difficult to understand him and make opinion/criticize on his thoughts. This review is just a beginning to understand the intellectual contributions of Pandithar to the revival of Buddhism and the construction of alternative history. This book itself made many criticisms on the thoughts of Pandithar after making altruistic and egalitarian motives of Pandithar. In fact, the author of the book himself registered the veracity of the thoughts of Pandithar and sometimes he made some ridiculous comments on his intentions (especially, Pandithar’s deliberate attempt to integrate Buddhism and Jainism as a single religion/culture, which in fact both of them have separate rich history). T. Dharmaraj, professor of folk lore literature asserts that ‘Despite all criticisms on Pandithar, he was the foremost intellectual who rediscovered Buddhism and he re-interpreted Buddhism through his cultural memories and the indigenous traditions of Tamil land. 

In many aspects, he was the forerunner of Dr.Ambedkar’s Navayana Buddhism’. In contemporary intellectual domain, no intellectuals and activists can discuss about Dalit politics and the human freedom of depressed classed by avoiding the thoughts of Pandithar. Pandithar will always remain the most influential thinker who questioned the Brahmanical hegemony constructively and in the period no one can ever dreamt of! Even in his deathbed, Pandithar had deep thoughts about the revivalism of Buddhism in Tamil land.

(P:S): Poorva Bauthaas: Ancient Buddhists

Pandithar (In Tamil): Erudite scholar. The man who have deep knowledge in ancient texts, traditions and culture. It does not mean ‘priest’! (Rough translation)

Silappatikaram, Manimekalai, Seevaka Cinthamaṇi, Valayapathi, Kundalakesi (In Tamil): The five great epics of Tamil literature.

Pandithar asserted that entire Tamils were ancient Buddhists. We must note that the basic roots of researches of Pandithar extensively lied on Tamil land; the researches of Pandithar entirely rooted on ancient Tamil texts and Pali texts. He asserted that early Tamils were the ancient Buddhists and they were the original inhabitants of this land.  But in the book, I noticed that, Pandithar used the word ‘Dravidian’ also. As per my understanding, Pandithar’s researches mostly centered on his own caste ‘Paraiyas’; he considered that in early period (before the entry of Aryan-Brahman invaders), there was no differences among Paraiyas-Tamils-Dravidians. After their invasion, caste differences and conflicts happened as they successfully infiltrated into the traditions of original habitants of this land. Hence, we can assume, in certain circumstances, Pandithar singularizes the pluralistic nature of Tamils and Dravidians. He simply divided into two categories (Original Inhabitants-Aryan-Brahman invaders) and he constructed his theory. Since the book gives only a good &basic introduction about the researches and the thoughts of Iyothee thass, it would be good if we stay back to say our critiques. It would be better if we read some more works of Pandithar and then we can make an attempt to critique. But, in many aspects, I strongly recommend this book to the Tamil readers to know about the researches and thoughts of Pandithar. It is a well-planned and amazing work of Prof.Raj Gowthaman!

References:

Book:

   Thoughts of Iyothee thasa Pandhithar: Raj Gowthaman (Tamil Book)

Articles:
1)  Dr. N Muthmohan on Iyothee Thasa Pandithar (Available both in Tamil and English) 
2) Writer B. Jeyamohan on Iyothee Thasa Pandithar (Only Tamil)
3) Dr. T.Dharmaraj on Iyothee thasa Pandithar (Only in Tamil. A small essay is available in English)

Apart from Prof. Raj gowthaman book on Pandithar, the writings of the above-mentioned three authors (N Muthumohan, B.Jeyamohan, T.Dharmaraj) were useful to understand the thoughts of Pandithar in different platform. So, for those who wish to know about Pandithar in a different platform, I strongly suggest the writings of the three above-mentioned authors. I have constructed and developed my thoughts on Iyothee thass through the writings of these four authors only. All of them are available in online. But most of their writings are in Tamil. 

For more readings: 

1) Essence of Buddhism: P. Lakshmi Narasu

2) Bouthamum Tamilum (Tamil and Buddhism): Mayilai. Seeni Venkatasami.

3) Iyothee Thassar & Tamil Buddhist Movement: G.Aloysius (Editor)

4) Naan Poorva Bauthan (I am ancient Buddhist): T.Dharmaraj.