சுவாமி குறுக்கெழுத்துப் போட்டி 2912019 (Post No.6004)

Written by London swaminathan


Date: 29 JANUARY 2019
GMT Time uploaded in London –20-09
Post No. 6004
Pictures shown here are taken from various sources including google, Wikipedia, Facebook friends and newspapers. This is a non- commercial blog.

கட்டத்தில் உள்ள 5 சொற்களைக் கண்டு பிடிக்கவும். விடையும் கீழே   தரப்பட்டுள்ளது.


4. இந்தியாவுக்கும்  சீனாவுக்கும் இடையே உள்ள கணவாய். அந்தக் காலத்தில் வியாபாரிகள் பயன்படுத்திய வழி

5. பாண்டவர்க்கும் கௌரவர்க்கும் மூதாதையர்; தானம், தர்மம், தியாகம் மூலம் சிறப்பு அடைந்தவர்; மஹாபாரதம் குறிப்பிடும் மன்னன்’


1. சமண மதத்தின் கடைசி தீர்த்தங்கரர். புத்தரின் சமகாலத்தவர்.

2. இப்படி இருந்தால் பெண் கொடுத்து, பெண் எடுக்க மாட்டார்கள்; ஒரே முனிவர் மூலம் பிறந்தவர்கள்; சகோதர, சகோதரி போல

3. – ராமர் படைத் தலைவர்களில் ஒருவன்; கரடி வேந்தன்; சிவனுக்கும் பெயர்.


What is Religion? What is Philosophy? – Dr S. Radhakrishnan explains (Post 6003)

COMPILED  by London swaminathan


Date: 29 JANUARY 2019
GMT Time uploaded in London -18-38
Post No. 6003
Pictures shown here are taken from various sources including google, Wikipedia, Facebook friends and newspapers. This is a non- commercial blog.


28 more quotations from Dr S Radhakrishnan (a great philosopher and Formerly President of India.) sometime ago gave 30 quotations from his book in a month’s calendar. The quotations below are from his article on philosophy

February 2019 Important Days—4 Thai Amavasai, 9 Vasantha Panchami, 12 Ratha Saptami/ Bhishma Ashtami, 19 Masi Magam

Full moon day- 19, New moon day- 4,Hindu Fasting Days/ Ekadasi- 16



Hindu culture is directed towards that which is transcendent and beyond. Its great achievements in times past were due to the high tension of the spirit to which our age has no parallel. The purpose of religion is spiritual awakening and those who are awakened are delivered from the base delusions of caste and creed, of wealth and power.


Religion expresses itself in and discloses its quality by the morality which it demands.

Hinduism strove victoriously against the corruption of the ancient world, civilised backward people, transformed and purified the new elements and preserved the tradition of the spiritual and profane sciences.


Religion may start with an individual but it must end in a fellowship.

It is essential to liberate not only the bodies from starvation but minds from slavery.


Saintliness, when genuine, is marked by true humility and love. Religion is a search for truth and peace, not power and plenty.



In the name of religion we are often taught that the prevailing conditions are ordained by god. Thus it had been, was now and ever would be. Rightly interpreted, religion means courage and adventure, not resignation and fatalism.



Religion needs certainty, complete assurance, but this just the quality which scientific naturalism has pretty thoroughly rejected. Our need to believe, we are told, cannot be sufficient foundation for faith.


Religion, according to Santayana,a species of poetry, mythology (Croce), sociological phenomenon (Durkheim), or a narcotic for a decadent society (Lenin).



Religion, as a matter of history, has crippled the free flight of intelligence and stifled glad devotion to human values. It has fostered superstition and prescribed crime. It has comforted millions of suffering humanity with illusions of extra-terrestrial solace to compensate for the barrenness of their earthly lives.



The present class of priests, with rare exceptions, have lost their good breeding, kindliness and polish and have not gained in sureness of intellect, learning and adaptability.



A veritable renewal is what the world and not merely India stands in need of. To those who have lost their anchorage, to our age itself which is in a great transition, the way of the spirit is the only hope.


The present chaos in the world can be traced directly to the chaos in our minds.
The modern intellectual whose mind has been moulded to a degree seldom recognised by the methods and concepts of modern science, has great faith in verifiable facts and tangible results. Whatever cannot be measured and calculated is unreal. Whispers that come from the secret depths of the soul are rejected as unscientific fancies.


In India, philosophy has been interpreted as an inquiry into the nature of man, his origin and destiny.


To the Indian mind philosophy is essentially practical, dealing as it does with the fundamental anxieties of human beings, which are more insistent than abstract speculations. We are not contemplating the world from outside but are in it.



Since men began to think, there have always been sceptics. The wise man, said Arcesilaus, should withhold his assent from all opinions and should suspend his judgement. This admirable attitude for the scientific investigator is now turned to one of dogmatic denial which offers but an inadequate guide to life and action.


Human life is an infinitesimal speck on a tiny planet, in a system of planets revolving round an insignificant star, itself lost in a wilderness of other stars. Life is an accident arising in some unknown fashion from inert matter. It is wholly explicable, though not yet explained by mechanical laws.


Social groups are formed in the interests of survival. They have no other purpose than furthering their own material good, by force and fraud, if necessary. Economic welfare is the end of all existence. The principles of evolution offer a scientific basis for militaristic imperialism. When powerful groups exploit the weaker races of the earth, they are but instruments for furthering the evolution of higher biological forms which has brought us from amoeba to man and will now complete the journey from Neanderthal man to scientific barbarians of the modern world.



Life has become a carnival or a large circus in progress, without structure, without law, without rhythm.


The need of the world today is for a religion of the spirit, which will give a purpose to life, which will not demand any evasion or ambiguity, which will reconcile the ideal and the real, the poetry and the prose of life, which will speak to the profound realities of our nature and satisfy the whole of our being, our critical intelligence and our active desire.



Hindu systems of thought believe in the power of human mind to lead us to all truth. Our ordinary mind is not the highest possible order of the human mind. It can rise to the level almost inconceivable to us.


The essential truth is expressed in the language of religion as the in dwelling of the Logos. There is the image of god in man, an almost deathless longing for all that is great and divine.


Ours is an age which is justly proud of its rationalism and enlightenment. But any sound rationalism will recognise the need for intuition.



Descartes , though a thorough going rationalist and admirer of the geometrical method, uses the intuitive principle. While he employs the process of doubt to free the mind from error and prejudice and insists that we should accept only what presents itself to the mind so clearly and distinct ly as to exclude all ground s of doubt, he finds what is clear and distinct in his kno.edge of himself as a thinking being.


Intuition is not used as an apology for doctrines which either could not or would not be justified on intellectual grounds. It is not shadowy sentiment or pathological fancy fit for cranks and dancing dervishes. It stands to intellect as a whole to a part, as the creative source of thought to the created categories which works more or less automatically.

Intuition requires cultivation quite as much as the powers of observation and thought.



Nature cannot be completely tamed to do man’s bidding. Her caprices, her storms and tempests, her cyclone s and earth will continue to shatter his works and dash his hopes. Fortunes vagaries and the fickleness of man will continue to operate. Peace of mind is a remote hope until and unless we have a vision of perfection and is glimpse eternity to prevail against the perspective of time. Security without which no happiness is possible cannot come from mastery of things. Mastery of the self is the prerequisite.



In the great cities in the East as well as in the West we meet with young men, cold and cynical with a swagger and a soldierly bearing, energetic and determined to get on, waiting for a chance to get into a place in the front rank, men who esteem themselves masters of life and makers of the future , as Byron said, they lead the world because they go to bed late. Their self-assertive, offhand manner, their vulgarity and violence, their confident insolence and cocksureness , their debasing of the law and derisive disregard of justice show the utter  demoralisation through which the world is passing.


SWAMI’S ENGLISH CROSS WORD2912019 (Post No.6002)

Written by London swaminathan


Date: 29 JANUARY 2019
GMT Time uploaded in London -8-54 am
Post No. 6002
Pictures shown here are taken from various sources including google, Wikipedia, Facebook friends and newspapers. This is a non- commercial blog.



1.- one of the nine planets, Nava Graha; nearest to sun.

5.-Sanskrit word for one thousand; goes with 1000 names of several gods

6.- Indonesian leader, though a Muslim, named his son after a great character in Mahabharata; that son became the first President of Indonesia with the Hindu name

7.means Forest; name of a great nationalist of Bengal; he stood against partition of Bengal; …… Chandra Pal


2. Husband of Uma

3. One of four types of women; Mother of Hari; a Sanskrit metre/chandas

4. Wife of Varuna, God of Waters, ocean



1.BUDHA- one of the nine planets, Nava Graha; nearest to sun

5.SAHASRA-Sanskrit word for one thousand; goes with 1000 names of several gods

6.SUKARNO- Indonesian leader, though a Muslim, named his son after a great character in Mahabharata; that son became the first President of Indonesia with the Hindu name

7.B/VIPIN- means Forest; name of a great nationalist of Bengal; he stood against partition of Bengal; …… Chandra Pal


2.UMAPATI- Husband of Uma

3.HARINI- One of four types of women; Mother of Hari; a Sanskrit metre/chandas

4.VARUNI- Wife of Varuna, God of Waters, ocean


image of Varuna

இஸ்லாமியர்களை விரட்டி அடித்த ஹிந்து மன்னர்கள்! – 7 (Post No.6001)

Written by S Nagarajan

Date: 29 JANUARY 2019

GMT Time uploaded in London – 7-52 am

Post No. 6001

Pictures shown here are taken from various sources including google, Wikipedia, Facebook friends and newspapers. This is a non- commercial blog. ((posted by swamiindology.blogspot.com AND tamilandvedas.com))


But Islamic invaders and plunderers did the opposite of these very rules of Dharma followed by Hindu kings in warfare. They followed the tactics of treachery, deception and cruelty. They plundered kingdoms, pillaged land, killed the weak and innocent, raped women and took them as slaves, stabbed warriors from behind, destroyed standing structures and temples, and what not! Converting the defeated people to Islam was one of their key strategies. Akbar, deemed ‘the GREAT’ ordered the slaughter of around 40,000 unarmed old men, women and children of Chittorgarh after he captured it on 23 February 1568 as per accounts by Abul Fazl and Badauni, Muslim historians. Rajput women started committing /Jauhar /only to save themselves from disgrace at the hands of Muslim invaders. ((posted by swamiindology.blogspot.com AND tamilandvedas.com))

In 1226, Raja Bir Singh of Birsinghpur in Bengal defeated the Turks led by Giasuddin Iwaz Khilji. Facing defeat, the Turks hatched a plan of treachery. To easily subjugate the Hindu army of Raja Bir Singh, Giasuddin Iwaz Khilji used cattle in the battlefield. Each horn of the cows was wrapped with a piece of cloth soaked in flamable liquid. The horns were lit up when the battle was about to begin. The Muslim army followed the cattle that ran berserk towards the Hindu army. As cows were sacred to the Hindus, the Hindu army did not give resistance.

Giving a resistance would harm the cows. Using this trick of treachery, Khilji won the second battle. In 1639, he treacherously murdered Kasturi Ranga, the king of Sera, a small South Indian kingdom, during a meeting. Shivaji went to meet Afzhal Khan after equipping himself with weapons hidden from view. Because he knew Afzhal Khan might secretly attack him. In the meeting, Afzhal Khan applied his treacherous tactics and secretly attacked Shivaji during an embrace. Shivaji immediately reciprocated, disemboweling him with /the wagh nakh/ and stabbing him with the /bichu/. A combat followed. Sambhaji Kavji, Shivaji’s bodyguard killed the heavily injured Afzhal Khan.

நன்றி: ட்ரூத் ஆங்கில வார இதழ் – தொகுதி -86- இதழ் 35 ; 28-12-2018 இதழ்

Soruce Truth, Kolkata weekly vol 86 issue 35 dated 28-12-2018

((posted by swamiindology.blogspot.com AND tamilandvedas.com))




Written by London swaminathan


Date: 28 JANUARY 2019
GMT Time uploaded in London -18-17
Post No. 6000
Pictures shown here are taken from various sources including google, Wikipedia, Facebook friends and newspapers. This is a non- commercial blog.

There are many unravelled secrets in the world; even after a great advancement in scientific methods and scientific instruments, we are not able to decipher the Indus script. We are not able to get the full history of the great Hittites, Kassites and Mitanni civilizations of West Asia. Even big libraries like SOAS, University of London, has got only two books on Mitannis. But they are the greatest civilization that ruled Turkey and Parts of Syria with Hindu names Dasaratha and Pratardhana. Because they are Hindu names no scholar has come forward to study the civilization in details. Hindus must learn the Sumerian and Akkadian languages and study the 60,000 plus clay tablets in Cuneiform script. So far we know about Dasaratha’s letters that were found in Amarna in Egypt.

The name Mitanni is connected with Mithras of Vedas. Their capital Washukanni is connected with Vedic god Vasu (Asta vasus). The kings names have words like Satya, Seela (Truth and character).

Syria came from Surya (Sun God in the Vedas), Turkey came from Turaga/horse, Assyria came from Ashura, Iran came from the word Aryan. So we see all Vedic names there.

But the few people who researched on these things agree on one thing: Hittites, Kassites and Mitannis spoke a language related to Sanskrit. Dasaratha (Tushratta in Mitanni inscriptions) married his two daughters to Egyptian Pharaoh. Mitannis made agreement in the name of Vedic Gods. In Turkey, horse manuals in Sanskrit are found. All these have been in western encyclopaedias for over 100 years; but no Indian history book taught these things to our children till this day! This is another mystery.

No scholar disputed the following four important things or their dates- around 1400 BCE.

1.Dasaratha wrote letters to Egyptian king, married his two daughters to an Egyptian King, sent a statue of Goddess (may be Lakshmi or Durga)

2.Mitanni kings made and sealed an agreement in the name of Vedic Gods. Even Indus Valley scholar Asko Parpola pointed out that the names of the Gods are in the same order that is found in the Rig Vedic hymn. This explodes Max Muller’s dating of the Vedas.

3. All the scholars agree that they spoke an Indo-European language (related to Sanskrit)

4.All the scholars agree that the oldest horse manual found in Turkey has instructions in Sanskrit.

What do these show?

People who recited Vedas did not come to India from Siberia or Steppes; but they slowly spread to West Asia from India around  1800 BCE.

Now let me summarise what the latest book on West Asian Civilizations say (published by Thames and Hudson in 2008) about The Mitannis:–

Hurrian and Kassite: Two mystery languages

This is the title in a box inside the article. It adds

“The Hurrian language is not properly understood. It has some similarities to Urartian, a language from the Lake Van region f the Trans Caucus that was written in the first millennium BCE.”

My comments

Because it is later than the Mitanni inscription, Hindus migrated later to that area.

It says further,

“Kassite, the language of the dynasty which ruled Babylon from the sixteenth century BCE is another poorly understood language. No Kassite texts have been attested. There are however , two lexical texts which contain 200 basic words (terms for colors, chariot parts, irrigation and plants) and a handful of personal names. From them it is apparent Kassite is unrelated to any known language living or dead.

My comments

The very word Kasi is a Sanskrit word ; It stands for Varanasi. Elsewhere they say that the Kassites are of Indo European origin. If is not related to known language, then are they from Indus Valley? The dates are nearly same . If we study those 200 words, will we be able to decipher the Indus script?

So it is imperative Tamil and Sanskrit scholars must focus their attention to Mitannis,Kassites and Hittiles. Scholars like Mr Kalyanaraman (author of Arya Tarangini, Chennai based) has done some research in this area.

Hatti may be Kshatria; Hurrian may be Aryan.

Instead of guessing, we must do proper research  scanning through 60000 plus inscriptions. (Please read my articles on the similarities between Hindu and Sumerian civilizations).

Now I will add what the Thames and Hudson book says about the Mitanni

“The history of the Mitanni state can only be partially reconstructed. The earliest king is believed to be certain Kirta, the father of Shuttarna.

Both are Sanskrit names!

Kirti. Sudarsan etc. Strangely all the names are Vaishnavite names from Vishnu Sahasranama or Ramayana.

Hindu names and rites get corrupted in proportion to the distance they are away from India. If you look at the names and Hindu rites  in Sri Lanka, Malaysia, Bali/Indonesia, Mauritius, South Africa, Guyana and Fiji , you will understand how they change, modified or corrupted. The more distance in area and time they are, the more corrupted.

The earliest attestation of Hurrians  is in the late third millennium BCE (even before the Indus Valley/ Saraswati Valley civilization). Mitanni rose to power in 1600 BCE.

Strangest thing about these civilizations is only two pages are given in most of the encyclopaedias. But they ruled a vast area for at least 200 years.

Indian government must allocate more funds to all the universities that are ready to do research in this area.

My old articles

A Hindu Story in Sumerian Civilization | Tamil and Vedas


11 May 2014 – Sanskrit words such as Tiamath, Sumukhan,Azigi, Vizigi (snake gods) in Sumeria can be explained only through Vedic literature. … The story of Garuda (eagle) and Amrita is in Hindu mythology and Sumeriancivilization. … I give below two stories from Sumerian andHindu scriptures.

3000 Gods in Mesopotamia! Similar to Hindus!! | Tamil and Vedas


18 Sep 2014 – In short, Hindu concept of God was propagated to the Near East by the Hittites, Kassites … Please read my earlier posts on Sumer– India link.

You’ve visited this page 2 times. Last visit: 11/09/16

Did Indra attack Ur in Sumeria? | Tamil and Vedas

9 Oct 2014 – In short they were respected and they did HinduYagas. … Scholars admit that Sumeria was a melting pot of many language speakers and …

Missing: links ‎| ‎Must include: ‎links


River Ganges in Sumerian Culture – Swami’s Indology Blog


17 Mar 2017 – Holy River Ganga (Ganges) is so famous and so holy that wherever Hindus went they named at least one river after Ganga. We see Ganga in …

Magic in Hindu, Sumer and Egyptian Culture | Swami’s Indology Blog

2 Aug 2015 – This article is about the Hindu beliefs of burying hair and bones at the place of an enemy to eliminate him/her and hanging ugly faces to ward …

There are more in my blogs.


விஷ முறிவுக்கு ரத்னங்கள், -மூலிகைகள் மநு நீதி நூல் தகவல் (Post No.5999)

Written by London swaminathan


Date: 28 JANUARY 2019
GMT Time uploaded in London -9-45 am
Post No. 5999
Pictures shown here are taken from various sources including google, Wikipedia, Facebook friends and newspapers. This is a non- commercial blog.

மநு நீதி நூல்- பகுதி 38 (7-162 to 7-226)

இன்று ஏழாவது அத்தியாயத்தை முடித்து விடுவோம். மநு நீதி நூல் நிறைய, சட்டத் தொடர்பில்லாத விஷயங்களையும் தருகிறது. மேலும் பல உரைகாரர்கள், அவர் சொல்லும் ஒவ்வொரு விஷயத்துக்கும் தரும் விளக்கங்கள், ஒரு கலைக்களஞ்சியத்துக்கும் மேலான தகவல்களை அளிக்கிறது. தமிழில் இது கிடைக்கதது நமது துரதிருஷ்டமே. இந்தியிலும், ஸம்ஸ்க்ருதத்திலும், ஓரளவுக்கு ஆங்கிலத்திலும் மட்டும் கிடைக்கிறது.

ஏழாவது அத்தியாயத்தின் இறுதிப் பகுதி பெரும்பாலும் போர் தொடுக்கும் முறை, நண்பர்கள், எதிரிகள் யார், மன்னரின் அன்றாடப் பணியில் எடுக்க வேண்டிய முன்னெச்சரிக்கை நடவடிக்கைகள் என்ன, உளவாளிகள் ரிப்போர்ட் ஆகியன பற்றியதே. ஆயினும் அவர் சொல்லும் சுவையான விஷயங்களை புல்லட் பாயிண்டுகளில் தருகிறேன். முடிந்தால் இணைப் பையும் படியுங்கள். இன்னும் ஐந்து அத்தியாயங்கள் உள. அவைகளையும் வரிசையாகக் காண்போம்.

1.முதலில் பல ஸ்லோகங்களில், படையெடுக்க இரண்டு முறைகள், நண்பர்களை ஏற்படுத்த இரண்டு முறைகள், முகாமிட,அணி வகுத்துச் செல்ல இரண்டு முறைகள் என பல விஷயங்களை இரட்டை இரட்டையாகப் பிரித்து இருக்கிறார்.

2.ஸ்லோகம் 7-180 ல் அரசியலில் விவேகமான செயல் என்ன என்று விளம்புகிறார்.

3.ஸ்லோகம் 7-182ல் படை எடுக்க மார்கழி முதலிய மாதங்கள் உகந்தன என்று செப்புகிறார். இந்தியாவில் அந்த மாதங்களில் பருவநிலை சாதகமாக இருக்கும்; உணவு தான்யங்கள் அதிகம் கிடைக்கும் என்று இது பற்றி பாஷ்யக்காரர்கள் வியாக்கியானம் செய்கின்றனர்.

4.ஸ்லோகம் 7-185 ல்மூன்று வகை சாலைகள் பற்றிப் பேசுகிறார்.

5.ஸ்லோகம் 7-187 ல் படைகளை அணிவகுக்கும் வியூகங்கள் பற்றி அறிவுரை பகர்கிறார்; மஹா பாரத யுத்ததில் இதை அதிகம் காண்கிறோம். அபிமன்யு, சக்ர வியூகத்தில் இருந்து வெளியே வரக் கற்காத குற்றத்தையும் சிற்பங்களில் காண்கிறோம்.

6.ஸ்லோகம் 7-193 ல் எந்த நாட்டு சிப்பாய்களை முன்னனியில் நிறுத்த வேண்டும் என்றும் மொழிகிறார். அந்த தேச வீரர்கள் மற்றவர்களை விட உயரமானவர்கள் என்பது வியாக்கியானக் காரர்களின் விளக்கம்.

7.ஸ்லோகம் 7-210ல் பயங்கர எதிரி யார் என்று விளக்குகிறார். அறிவுள்ள எதிரியைக் கண்டு அஞ்ச வேண்டும் என்பார்.

8.ஸ்லோகம் 7-218 ல் உணவில் விஷம் கலக்காமல் பார்த்துக்கொள்ள வேண்டும் என்று எச்சரித்துவிட்டு மந்திரங்கள், ரத்தினங்கள், மூலிகைகள் மூலம் உணவை விஷமற்றதாக்க ஆக்கலாம் என்கிறார்.

9.ஸ்லோகம் 7-223 ல் தினமும் ரஹஸியமாக உளவு அறிக்கைகளைப் பெற வேண்டும் என்பார்.

10.இறுதிப் பகுதியில் ஒரு மன்னன் அன்றாடம் செய்ய வேண்டிய டைம் டேபிள் time table ,கால அட்டவணை- தருகிறார்.

11.ஸ்லோகம் 7-206 ல் ஒரு போரினால் கிடைக்கும் மூன்று ஆதாயங்கள் புது நண்பர்கள், தங்கம், நாடு என்று சொல்கிறார்.

இணைப்பில் மேல் விவரம் காண்க.


SWAMI’S CROSS WORD 2812019 (Post No.5998)

picture by Lalgudi Veda

Written by London swaminathan


Date: 28 JANUARY 2019
GMT Time uploaded in London -7-10 am
Post No. 5998
Pictures shown here are taken from various sources including google, Wikipedia, Facebook friends and newspapers. This is a non- commercial blog.



1. Hindu girls name; desire

4. – weapon of Lord Shiva and Goddess Kali

7. desire; delusion

8. acquiring  in Sanskrit

9. – Nine Planets in Hindusim

12. – Roja in English

14. – Water in Sanskrit and other langauges

16. – girls name ; morning in ,dawn in Sanskrit

17 – Belly button; son of Agnidhara, Year governed by—- Varsha


1. – Pranava

2. – A star name that goes with Uttara and Purva

3. Vedic goddess

5. – Dependable, reliable; goes with …….. friend

6. – seed; many mantra roots also have this name

9. – means Man; coupled with + Narayana

10.– They are group of eight Vedic gods; means wealth , brilliance

11. – common name of King; found in masculine name from Kashmir to Kandy

13. – God in Sanskrit, particularly Shiva

15.- fearless; used as a preposition in Sanskrit … Vriddhi etc.


1.ASHA- Hindu girls name; desire

4.SULA- weapon of Lord Shiva and Goddess Kali

7.MOHA- desire; delusion

8.APTI- acquiring  in Sanskrit

9.NAVAGRAHA – Nine Planets in Hindusim

12.ROSE- Roja in English

14.JALA- Water in Sanskrit and other langauges

16.USHA- girls name ; morning in ,dawn in Sanskrit

17.NABI- Belly button; son of Agnidhara, Year governed by—- Varsha


1.AUM- Pranava

2.ASADA- A star name that goes with Uttara and Purva

3.ILA- Vedic goddess

5.APTA- Dependable, reliable; goes with …….. friend

6.BIJA- seed; many mantra roots also have this name

9.NARA- means Man; coupled with + Narayana

10.VASU – They are group of eight Vedic gods; means wealth , brilliance

11.RAJAN- common name of King; found in masculine name from Kashmir to Kandy

13.ESA- God in Sanskrit, particularly Shiva

15.ABI- fearless; used as a preposition in Sanskrit … Vriddhi etc.


இஸ்லாமியளர்களை விரட்டி அடித்த ஹிந்து மன்னர்கள்! – 6 (Post No.5997)

Written by S Nagarajan

Date: 28 JANUARY 2019

GMT Time uploaded in London – 5-48 am

Post No. 5997

Pictures shown here are taken from various sources including google, Wikipedia, Facebook friends and newspapers. This is a non- commercial blog. ((posted by swamiindology.blogspot.com AND tamilandvedas.com))

Prithviraj is considered to be the greatest warrior of India, and also one of the greatest in the world. He succeeded to the throne of Ajmer at the age of thirteen, in 1179, when his father died in a battle. His grandfather Angam, ruler of Delhi, declared him heir to the throne of Delhi after hearing about his courage and bravery. He once killed a lion on his own without any weapon. He was known as the warrior king. Chauhan was the last independent Hindu king, before Hemu, to sit upon the throne of Delhi. He succeeded to the throne in 1169 CE at the age of 20, and ruled from the twin capitals of Ajmer and Delhi.

His love story with his enemy, Jaichand’s daughter, Samyukta/Sanyogita is very famous. He rode off with her on the day of her ‘Swayamwara’.

Prithviraj Chauhan pardoned Mohammad Ghori when he asked for pardon though the latter attacked him several times. At one instance Prithviraj saw Ghori fleeing from the battlefield but he did not attack the running enemy. On the final (16th according to few sources) attack, Ghori defeated Prithviraj. Did Ghori pardon Prithviraj? No! He raped the king’s wife Sanyogita in front of him several times and took him prisoner to Ghor where he tortured him to death. Ghori plundered Delhi, slaughtered to death soldiers and civilians, took women as sex slaves, destroyed temples, and the list of atrocities is endless. Had Prithviraj killed Ghori, history would have been different.

நன்றி: ட்ரூத் ஆங்கில வார இதழ் – தொகுதி -86- இதழ் 35 ; 28-12-2018 இதழ்

Soruce Truth, Kolkata weekly vol 86 issue 35 dated 28-12-2018

சுவாமி குறுக்கெழுத்துப் போட்டி 2712019 (Post No.5996)

Written by London swaminathan


Date: 27 JANUARY 2019
GMT Time uploaded in London -18-49
Post No. 5996
Pictures shown here are taken from various sources including google, Wikipedia, Facebook friends and newspapers. This is a non- commercial blog.


1. பிராமி மொழியின் தமிழ்நாட்டு வடிவம்

4.கேலி, கிண்டல் செய்தல்

5. – மயிர்நீப்பின் வாழாத மான்

6. – சாமான்களைப் பாதுக்காக்க  உதவும் ; பயணத்தின்போது பொருட்களை எடுத்துச் செல்ல உதவும்


1. வடவேங்கடம் முதல் தென்குமரி வரையுள்ள உள்ள நிலம்

2. கீழிருந்து மேலே செல்க- பெரிய குற்றச்சாட்டு

3. தண்ணீரை, காய்ச்சிய  நெய்யை, ரசாயனப் பொருட்களை, அசுத்தப் பொருட்களிலிருந்து பிரிக்க உதவும் சானம்

கட்டத்தில் உள்ள 7 சொற்களைக் கண்டு பிடிக்கவும். விடையும் கீழே   தரப்பட்டுள்ளது



Written by London swaminathan


Date: 27 JANUARY 2019
GMT Time uploaded in London –18-00
Post No. 5995
Pictures shown here are taken from various sources including google, Wikipedia, Facebook friends and newspapers. This is a non- commercial blog.


On 30-12-2018 I covered up to160 slokas of seventh chapter of Manu Smrti. Today we will deal with the rest of the slokas in seventh chapter.

Though the concluding part deals mainly with waging wars, making alliances and maintaining personal safety there are some interesting points (see below):


1.In the beginning he divided everything into Twos.

Two kinds of wars, two kinds of all; alliances and two kinds of marching and camping.

2.Sloka 7-180 is an advice; A quotation on Political Wisdom

3. Sloka 7-182 specifies good months for an attack or invasion; commentators say that the Indian weather would be good and there would be plenty of food supply.

4.Sloka 7-185 talks about three kinds of roads.

Army Formations

5.Sloka 7-187 says about army formations; We see the importance of several Vyuhas/ formations in the Mahabharata war as well.

6.Sloka 7-193 says which country people must be placed in the front. Commentators say those soldiers are taller than others.

7.Sloka 7-210 describes the worst enemy.

8.Sloka 7-218 is about wearing jewels to nullify poison. He also deals with personal safety. Everything must be examined.

9.Sloka 7-223 is about Spy Report.

10.Last part is about the day to day schedule of a king.

11.Sloka 7-206 lists the Three Fruits of War.

7-161. Having carefully considered the business (in hand), let him resort to sitting quiet or marching, alliance or war, dividing his forces or seeking protection (as the case may require).

162. But the king must know that there are two kinds of alliances and of wars, (likewise two) of both marching and sitting quiet, and two (occasions for) seeking protection.)

163. An alliance which yields present and future advantages, one must know to be of two descriptions, (viz.) that when one marches together (with an ally) and the contrary (when the allies act separately).

164. War is declared to be of two kinds, (viz.) that which is undertaken in season or out of season, by oneself and for one’s own purposes, and (that waged to avenge) an injury done to a friend.

165. Marching (to attack) is said to be two fold, (viz. that undertaken) by one alone when an urgent matter has suddenly arisen, and (that undertaken) by one allied with a friend.

166. Sitting quiet is stated to be of two kinds, (viz. that incumbent) on one who has gradually been weakened by fate or in consequence of former acts, and (that) in favour of a friend.

167. If the army stops (in one place) and its master (in another) in order to effect some purpose, that is called by those acquainted with the virtues of the measures of royal policy, the twofold division of the forces.

168. Seeking refuge is declared to be of two kinds, (first) for the purpose of attaining an advantage when one is harassed by enemies, (secondly) in order to become known among the virtuous (as the protege of a powerful king).

169. When (the king) knows (that) at some future time his superiority (is) certain, and (that) at the time present (he will suffer) little injury, then let him have recourse to peaceful measures.

170. But when he thinks all his subjects to be exceedingly contented, and (that he) himself (is) most exalted (in power), then let him make war.

171. When he knows his own army to be cheerful in disposition and strong, and (that) of his enemy the reverse, then let him march against his foe.

172. But if he is very weak in chariots and beasts of burden and in troops, then let him carefully sit quiet, gradually conciliating his foes.

173. When the king knows the enemy to be stronger in every respect, then let him divide his army and thus achieve his purpose.

174. But when he is very easily assailable by the forces of the enemy, then let him quickly seek refuge with a righteous, powerful king.

175. That (prince) who will coerce both his (disloyal) subjects and the army of the foe, let him ever serve with every effort like a Guru.

176. When, even in that (condition), he sees (that) evil is caused by (such) protection, let him without hesitation have recourse to war.

177. By all (the four) expedients a politic prince must arrange (matters so) that neither friends, nor neutrals, nor foes are superior to himself.

178. Let him fully consider the future and the immediate results of all undertakings, and the good and bad sides of all past (actions).

179. He who knows the good and the evil (which will result from his acts) in the future, is quick in forming resolutions for the present, and understands the consequences of past (actions), will not be conquered.

Gist of Political Wisdom

7-180. Let him arrange everything in such a manner that no ally, no neutral or foe may injure him; that is the sum of political wisdom.

181. But if the king undertakes an expedition against a hostile kingdom, then let him gradually advance, in the following manner, against his foe’s capital.

7-182. Let the king undertake his march in the fine month Margasirsha, or towards the months of Phalguna and Caitra, according to the (condition of his) army.

183. Even at other times, when he has a certain prospect of victory, or when a disaster has befallen his foe, he may advance to attack him.

184. But having duly arranged (all affairs) in his original (kingdom) and what relates to the expedition, having secured a basis (for his operations) and having duly dispatched his spies;

185. Having cleared the three kinds of roads, and (having made) his six fold army (efficient), let him leisurely proceed in the manner prescribed for warfare against the enemy’s capital.

186. Let him be very much on his guard against a friend who secretly serves the enemy and against (deserters) who return (from the enemy’s camp); for such (men are) the most dangerous foes.

Army Formations

7-187. Let him march on his road, arraying (his troops) like a staff (i.e. in an oblong), or like a waggon (i.e. in a wedge), or like a boar (i.e. in a rhombus), or like a Makara (i.e. in two triangles, with the apices joined), or like a pin (i.e. in a long line), or like a Garuda (i.e. in a rhomboid with far-extended wings).

188. From whatever (side) he apprehends danger, in that (direction) let him extend his troops, and let him always himself encamp in an array, shaped like a lotus.

189. Let him allot to the commander-in-chief, to the (subordinate) general, (and to the superior officers) places in all directions, and let him turn his front in that direction whence he fears danger.

190. On all sides let him place troops of soldiers, on whom he can rely, with whom signals have been arranged, who are expert both in sustaining a charge and in charging, fearless and loyal.

191. Let him make a small number of soldiers fight in close order, at his pleasure let him extend a large number in loose ranks; or let him make them fight, arranging (a small number) in the needle-array, (and a large number) in the thunderbolt-array.

192. On even ground let him fight with chariots and horses, in water-bound places with boats and elephants, on (ground) covered with trees and shrubs with bows, on hilly ground with swords, targets, (and other) weapons.

Soldiers from Four Countries

7-193. (Men born in) Kurukshetra, Matsyas, Pankalas, and those born in Surasena, let him cause to fight in the van of the battle, as well as (others who are) tall and light.

194. After arranging his troops, he should encourage them (by an address) and carefully inspect them; he should also mark the behaviour (of the soldiers) when they engage the enemy.

195. When he has shut up his foe (in a town), let him sit encamped, harass his kingdom, and continually spoil his grass, food, fuel, and water.

196. Likewise let him destroy the tanks, ramparts, and ditches, and let him assail the (foe unawares) and alarm him at night.

197. Let him instigate to rebellion those who are open to such instigations, let him be informed of his (foe’s) doings, and, when fate is propitious, let him fight without fear, trying to conquer.

198. He should (however) try to conquer his foes by conciliation, by (well-applied) gifts, and by creating dissension, used either separately or conjointly, never by fighting, (if it can be avoided.)

199. For when two (princes) fight, victory and defeat in the battle are, as experience teaches, uncertain; let him therefore avoid an engagement.

200. (But) if even those three before-mentioned expedients fail, then let him, duly exerting himself, fight in such a manner that he may completely conquer his enemies.

Worship god, honour brahmins

7-201. When he has gained victory, let him duly worship the gods and honour righteous Brahmanas, let him grant exemptions, and let him cause promises of safety to be proclaimed.

202. But having fully ascertained the wishes of all the (conquered), let him place there a relative of the (vanquished ruler on the throne), and let him impose his conditions.

203. Let him make authoritative the lawful (customs) of the (inhabitants), just as they are stated (to be), and let him honour the (new king) and his chief servants with precious gifts.

204. The seizure of desirable property which causes displeasure, and its distribution which causes pleasure, are both recommendable, (if they are) resorted to at the proper time.

205. All undertakings (in) this world depend both on the ordering of fate and on human exertion; but among these two (the ways of) fate are unfathomable; in the case of man’s work action is possible.

Triple Fruits of War

206. Or the king, bent on conquest, considering a friend (ally), gold, and land to be the triple result of an expedition, may, using diligent care, make peace with his foe and return to his realm.

207. Having paid due attention to any king in the circle (of neighbouring states) who might attack him in the rear, and to his supporter who opposes the latter, let (the conqueror) secure the fruit of the expedition from (the prince whom he attacks), whether (he may have become) friendly or (remained) hostile.

208. By gaining gold and land a king grows not so much in strength as by obtaining a firm friend, (who), though weak, (may become) powerful in the future.

209. A weak friend (even) is greatly commended, who is righteous (and) grateful, whose people are contented, who is attached and persevering in his undertakings.

210. The wise declare him (to be) a most dangerous foe, who is wise, of noble race, brave, clever, liberal, grateful, and firm.

211. Behaviour worthy of an Aryan, knowledge of men, bravery, a compassionate disposition, and great liberality are the virtues of a neutral (who may be courted).

212. Let the king, without hesitation, quit for his own sake even a country (which is) salubrious, fertile, and causing an increase of cattle.

213. For times of need let him preserve his wealth; at the expense of his wealth let him preserve his wife; let him at all events preserve himself even by (giving up) his wife and his wealth.

214. A wise (king), seeing that all kinds of misfortunes violently assail him at the same time, should try all (the four) expedients, be it together or separately, (in order to save himself.)

215. On the person who employs the expedients, on the business to be accomplished, and on all the expedients collectively, on these three let him ponder and strive to accomplish his ends.

216. Having thus consulted with his ministers on all these (matters), having taken exercise, and having bathed afterwards, the king may enter the harem at midday in order to dine.

217. There he may eat food, (which has been prepared) by faithful, incorruptible (servants) who know the (proper) time (for dining), which has been well examined (and hallowed) by sacred texts that destroy poison.

Every day schedule

Wear gems, Test food for poison

218. Let him mix all his food with medicines (that are) antidotes against poison, and let him always be careful to wear gems which destroy poison.

219. Well-tried females whose toilet and ornaments have been examined, shall attentively serve him with fans, water, and perfumes.

220. In like manner let him be careful about his carriages, bed, seat, bath, toilet, and all his ornaments.

221. When he has dined, he may divert himself with his wives in the harem; but when he has diverted himself, he must, in due time, again think of the affairs of state.

222. Adorned (with his robes of state), let him again inspect his fighting men, all his chariots and beasts of burden, the weapons and accoutrements.

223. Having performed his twilight-devotions, let him, well armed, hear in an inner apartment the doings of those who make secret reports and of his spies.

224. But going to another secret apartment and dismissing those people, he may enter the harem, surrounded by female (servants), in order to dine again.

225. Having eaten there something for the second time, and having been recreated by the sound of music, let him go to rest and rise at the proper time free from fatigue.

226. A king who is in good health must observe these rules; but, if he is indisposed, he may entrust all this (business) to his servants.