Written by London Swaminathan 



Date: 6 JUNE 2018



Time uploaded in London – 16-31


Post No. 5081


Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.







Let us continue our study of Manu Smrti; We have already finished first two chapters out of the 12 chapters. Now look at the salient features of first 44 slokas/couplets in the Third chapter.


My Comments

The interesting points are….

1.Brahmins studied the Vedas for 36 years or 18 or 9 years; If it is three Vedas it took 36 years. Now we know the surnames such as Trivedi, Chaturvedi, Dwivedi mean study of three Vedas, or four Vedas or two Vedas. Those who are born in those families still keep those surnames. In Tamil Nakkirar, author of Tiru Murugatrup Padai said to have mastered the Vedas in 48 years. Indra advised one sage that he cant even finish the Vedas in three lifetime.’ what we learnt is of the size of a stone and what we have not learnt is the size of earth’ is a saying that came of the story. Each one studied only one ‘shaka’ i.e. branch from each Veda. Vedas has over thousand shakas/branches in the ancient days.


2.Coming to marriages, Manu wants one to choose a girl with good name, good body marks (samudrika Lakshnam). It is strange Manu bans girls with Nakshatra/Stars and Rivers’ names. Now a days it is common to see Ganga, Narmada, Sindhu, Kavei Swati, Krithika, Asvini, Bharani etc.

3.Gait of Hamsa or Elephant for a girl is typical Indian. It is found through out Tamil and Sanskrit literature. All these show our culture is indigenous not imported from outside the country.


4.Eight Types of marriages is also found in oldest Tamil book Tolkaappiam and other books. We see plenty of examples in Mahabharata, Ramayana and other scriptures for these types of marraiges.

5.Love marriage is known as Gandharva marriage.

  1. Manu discusses second marriage and so it was in practice in the ancient times. The inter-caste marriages also were in vogue from the days of epics.


7.Another interesting point is neither Swayamvaram marriage of Kshatriays nor eight different types of marriages were practised in any other culture ouside India. This is another proof that the Hindu culture originated and developed in this country. No one came from outside.


8.The study of Vedas or study of any other subject under Gurukula for 48 years also unique to Hindus. This is also another proof that the sons of the soil developed the culture here. No one came from outside. The use of water for marriages, boons, curses, rituals also show that this is a tropical culture.

9.Talking about 100 years life (decimal number) is also typical Vedic and not found in any other culture. One more proof to show that this culture evolved here in Bharat.Decimal system is found in every chapter of the Vedas.


  1. There is a reference to other Smrtis. If it is not an interpolation, we come to know Manu Smrti is not the only smrti that was followed in his times. If it is true one cannot blame the society only on the basis of Manu Smrti. When people were given choices, no one can find fault with Manu for certain slokas or rules.

11.Some of the rites (see 44) were not followed anywhere in India as far as we know. So Manu Smrti must be very ancient and later enlarged with more couplets. Particularly the slokas about the fourth caste- Shudra might have been later interpolations.

  1. The Hindu society was very health conscious. Manu warns about some diseases and advised people not to marry form those families.




3-1. The vow of studying the three Vedas under a teacher must be kept for thirty-six years, or for half that time (18 YEARS), or for a quarter (9 YEARS), or until the (student) has perfectly learnt them.

  1. A student who has studied in due order the three Vedas, or two, or even one only, without breaking the rules of studentship, shall enter the order of householders.
  2. He who is famous for (the strict performance of) his duties and has received his heritage, the Veda, from his father, shall be honoured, sitting on a couch and adorned with a garland, with the present of a cow and the honey-mixture/MADHUPARKA.


3-4. Having bathed, with the permission of his teacher, and performed according to the rule the Samavartana the rite on returning home, a twice-born man shall marry a wife of equal caste who is endowed with auspicious bodily marks.

  1. A damsel who is neither a Sapinda on the mother’s side, nor belongs to the same family on the father’s side, is recommended to twice-born men for wedlock and conjugal union.
  2. In connecting himself with a wife, let him carefully avoid the ten following families, be they ever so great, or rich in kine, horses, sheep, grain, or (other) property,



3-7. (Viz.) one which neglects the sacred rites, one in which no male children (are born), one in which the Veda is not studied, one (the members of) which have thick hair on the body, those which are subject to hemorrhoids, phthisis, weakness of digestion, epilepsy, or white or black leprosy.

  1. Let him not marry a maiden with reddish hair, nor one who has a redundant member, nor one who is sickly, nor one either with no hair on the bod) or too much, nor one who is garrulous or has red eyes,



3-9. Nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a mountain, nor one named after a bird, a snake, or a slave, nor one whose name inspires terror.


3-10. Let him wed a female free from bodily defects, who has an agreeable name, the (graceful) gait of a Hamsa or of an elephant, a moderate (quantity of) hair on the body and on the head, small teeth, and soft limbs.

  1. But a prudent man should not marry a maiden who has no brother, nor one whose father is not known, through fear lest (in the former case she be made) an appointed daughter and in the latter lest he should commit sin.



3-12. For the first marriage of twice-born men wives of equal caste are recommended; but for those who through desire proceed to marry again the following females, chosen according to the direct order of the castes, are most approved.

  1. It is declared that a Sudra woman alone can be)the wife of a Sudra, she and one of his own caste the wives of a Vaisya, those two and one of his own caste the wives of a Kshatriya, those three and one of his own caste the wives of a Brahmana.
  2. A Sudra woman is not mentioned even in any ancient story as the first wife of a Brahmana or of a Kshatriya, though they lived in the greatest distress.
  3. Twice-born men who, in their folly, wed wives of the low caste, soon degrade their families and their children to the state of Sudras.



3-16. According to Atri and to (Gautama) the son of Utathya, he who weds a Sudra woman becomes an outcast, according to Saunaka on the birth of a son, and according to Bhrigu he who has (male) offspring from a (Sudra female, alone).

  1. A Brahmana who takes a Sudra wife to his bed, will ( after death) sink into hell; if he begets a child by her, he will lose the rank of a Brahmana.
  2. The manes and the gods will not eat the offerings of that man who performs the rites in honour of the gods, of the manes, and of guests chiefly with a LOW CASTE wife’s assistance, and such a ma) will not go to heaven.
  3. For him who drinks the moisture of a Sudra’s lips, who is tainted by her breath, and who begets a son on her, no expiation is prescribed.



3-20. Now listen to (the) brief (description of) the following eight marriage-rites used by the four castes (varna) which partly secure benefits and partly produce evil both in this life and after death.

  1. (They are) the rite of Brahman (Brahma), that of the gods (Daiva), that of the Rishis (Arsha), that of Pragapati (Pragapatya), that of the Asuras (Asura), that of the Gandharvas (Gandharva), that of the Rhashasas (Rakshasa), and that of the Pisakas (Paisaka).
  2. Which is lawful for each caste/ varna and which are the virtues or faults of each (rite), all this I will declare to you, as well as their good and evil results with respect to the offspring.
  3. One may know that the first six according to the order followed above are lawful for a Brahmana, the four last for a Kshatriya, and the same four, excepting the Rakshasa rite, for a Vaisya and a Sudra.
  4. The sages state that the first four are approved (in the case) of a Brahmana, one, the Rakshasa rite in the case of a Kshatriya, and the Asura (marriage in that) of a Vaisya and of a Sudra.
  5. But in these Institutes of the sacred law three of the five (last) are declared to be lawful and two unlawful; the Paisaka and the Asura (rites) must never be used.
  6. For Kshatriyas those before-mentioned two rites, the Gandharva and the Rakshasa, whether separate or mixed, are permitted by the sacred tradition.
  7. The gift of a daughter, after decking her (with costly garments) and honouring (her by presents of jewels), to a man learned in the Veda and of good conduct, whom (the father) himself invites, is called the Brahma rite.


3-28. The gift of a daughter who has been decked with ornaments, to a priest who duly officiates at a sacrifice, during the course of its performance, they call the Daiva rite.

  1. When (the father) gives away his daughter according to the rule, after receiving from the bridegroom, for (the fulfilment of) the sacred law, a cow and a bull or two pairs, that is named the Arsha rite.
  2. The gift of a daughter (by her father) after he has addressed (the couple) with the text, ‘May both of you perform together your duties,’ and has shown honour (to the bridegroom), is called in the Smriti the Pragapatya rite.
  3. When (the bridegroom) receives a maiden, after having given as much wealth as he can afford, to the kinsmen and to the bride herself, according to his own will, that is called the Asura rite.


3-32. The voluntary union of a maiden and her lover one must know (to be) the Gandharva rite, which springs from desire and has sexual intercourse for its purpose.

  1. The forcible abduction of a maiden from her home, while she cries out and weeps, after (her kinsmen) have been slain or wounded and (their houses) broken open, is called the Rakshasa rite.
  2. When (a man) by stealth seduces a girl who is sleeping, intoxicated, or disordered in intellect, that is the eighth, the most base and sinful rite of the Pisakas.



3-35. The gift of daughters among Brahmanas is most approved, (if it is preceded) by a libation of water; but in the case of other castes it may be performed by the expression of mutual consent.

  1. Listen now to me, ye Brahmanas, while I fully declare what quality has been ascribed by Manu to each of these marriage-rites.

TEN GENERATIONS (decimal system)

3-37. The son of a wife wedded according to the Brahma rite, if he performs meritorious acts, liberates from sin ten ancestors, ten descendants and himself as the twenty-first.

  1. The son born of a wife, wedded according to the Daiva rite, likewise (saves) seven ancestors and seven descendants, the son of a wife married by the Arsha rite three (in the ascending and descending lines), and the son of a wife married by the rite of Ka (Pragapati) six (in either line).
  2. From the four marriages, (enumerated) successively, which begin with the Brahma rite spring sons, radiant with knowledge of the Veda and honoured by the Sishtas (good men).

100 YEARS LIFE! (Decimal System)

3-40. Endowded with the qualities of beauty and goodness, possessing wealth and fame, obtaining as many enjoyments as they desire and being most righteous, they will live a hundred years.

  1. But from the remaining (four) blamable marriages spring sons who are cruel and speakers of untruth, who hate the Veda and the sacred law.
  2. In the blameless marriages blameless children are born to men, in blamable (marriages) blamable (offspring); one should therefore avoid the blamable (forms of marriage).
  3. The ceremony of joining the hands is prescribed for (marriages with) women of equal caste (varna); know that the following rule (applies) to weddings with females of a different caste (varna).


3-44. On marrying a man of a higher caste a Kshatriya bride must take hold of an arrow, a Vaisya bride of a goad, and a Sudra female of the hem of the bridegroom’s garment.


to be continued…………



COMPILED by London Swaminathan 


Date: 25 May 2018


Time uploaded in London –  15-29


Post No. 5046


Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.




Manu was a great genius; he thought of possible loopholes which may be used for sex abuse. He says respect your teacher’s son but don’t touch him. You can do massaging or shampooing to your aged Guru and but not to his son even if he sits in the teacher’s seat.

The amazing thing about Manu Smrti is that he knww the human psychology thoroughly and discusses it in a very refined way; not using vulgar words.

You can respect your mother and sister, but never ever sit alone with the women. He knows that one in a million can go wrong. Apart from that, sister may be cousins; mothers may be step mothers or sisters of mothers.

Durga Sapta Sati says ‘Jnaninaam api chetami Devi Bhagavati hi sa balad aksrushya mohaya’……………. (Even saints will be falter if Goddess decides to attract one into illusionary pleasures)


ॐ ज्ञानिनामपि चेतांसि देवी भगवती हि सा।
बलादाकृष्य मोहाय महामाया प्रयच्छति॥१॥

He talks about Guru Dakshina (Fees to Guru during convocation) and advised to do it according to one’s ability. Manu was a practical man. With the original gems of Manu Smrti lot of gem like stones are also mixed up. So one must be careful to get rid of the chaff from the grains.

Since Manu talks about Sarasvati River and not saying anting about some later customs like Sati, he must have live during the Vedic times. Later many things were added for good or bad.


In the continuation of second chapter please see the highlights:-

Showing respect to Low caste women (2-210)

Learning from Low cate people (2-241)

Treating Teacher’s son (2-209)

Spending time with women (2-215)

Students’ Hair Style (2-219)

What is good?  (2-224)

Respect three people (2-225)



Manu Smrti Second Chapter (about Vedic School Students)



2-206. This is likewise ordained as his constant behaviour towards other instructors in science, towards his relatives to whom honour is due, towards all who may restrain him from sin, or may give him salutary advice.

2-207. Towards his betters let him always behave as towards his teacher, likewise towards sons of his teacher, born by wives of equal caste, and towards the teacher’s relatives both on the side of the father and of the mother.

  1. The son of the teacher who imparts instruction (in his father’s stead), whether younger or of equal age, or a student of the science of sacrifices or of other branches/Angas, deserves the same honour as the teacher.



2-209. A student must not shampoo the limbs of his teacher’s son, nor assist him in bathing, nor eat the fragments of his food, nor wash his feet.

  1. The wives of the teacher, who belong to the same caste, must be treated as respectfully as the teacher; but those who belong to a different caste, must be honoured by rising and salutation.
  2. Let him not perform for a wife of his teacher (the offices of) anointing her, assisting her in the bath, shampooing her limbs, or arranging her hair.
  3. A pupil who is full twenty years old, and knows what is becoming and unbecoming, shall not salute a young wife of his teacher (by clasping) her feet.
  4. It is the nature of women to seduce men in this (world); for that reason the wise are never unguarded in (the company of) females.
  5. For women are able to lead astray in (this) world not only a fool, but even a learned man, and (to make) him a slave of desire and anger.



2-215. One should not sit in a lonely place with one’s mother, sister, or daughter; for the senses are powerful, and master even a learned man.

  1. But at his pleasure a young student may prostrate himself on the ground before the young wife of a teacher, in accordance with the rule, and say, ‘I, N. N., (worship thee, O lady).’
  2. On returning from a journey he must clasp the feet of his teacher’s wife and daily salute her (in the manner just mentioned), remembering the duty of the virtuous.
  3. As the man who digs with a spade (into the ground) obtains water, even so an obedient (pupil) obtains the knowledge which lies (hidden) in his teacher.



2–219. A student may either shave his head, or wear his hair in braids, or braid one lock on the crown of his head; the sun must never set or rise while he lies asleep in the village.

  1. If the sun should rise or set while he is sleeping, be it that he offended intentionally or unintentionally, he shall fast during the next day, muttering (the Savitri).
  2. For he who lies sleeping, while the sun sets or rises, and does not perform that penance, is tainted by great guilt.
  3. Purified by sipping water, he shall daily worship during both twilights with a concentrated mind in a pure place, muttering the prescribed text according to the rule.



2-223. If a woman or a man of low caste perform anything leading to happiness, let him diligently practise it, as well as any other permitted act in which his heart finds pleasure.

  1. Some declare that the chief good consists in the acquisition of spiritual merit and wealth, others place it in the gratification of desire and(the acquisition of wealth, others in the acquisition of spiritual merit alone, and others say that the acquisition of wealth alone is the chief good here below; but the correct decision is that it consists of the aggregate of those three.



2-225. The teacher, the father, the mother, and an elder brother must not be treated with disrespect, especially by a Brahmana, though one be grievously offended (by them).

  1. The teacher is the image of Brahman, the father the image of Pragipati (the lord of created beings), the mother the image of the earth, and an (elder) full brother the image of oneself.
  2. That trouble (and pain) which the parents undergo on the birth of (their) children, cannot be compensated even in a hundred years.
  3. Let him always do what is agreeable to those (two) and always (what may please) his teacher; when those three are pleased, he obtains all (those rewards which) austerities (yield).
  4. Obedience towards those three is declared to be the best (form of) austerity; let him not perform other meritorious acts without their permission.
  5. For they are declared to be the three worlds, they the three (principal) orders, they the three Vedas, and they the three sacred fires.



  1. The father, forsooth, is stated to be the Garhapatya fire, the mother the Dakshinagni, but the teacher the Ahavaniya fire; this triad of fires is most venerable.

(These three fires are 3 different fire places in a Brahmin’s House; 2000 year old Tamil Sangam literature praises Brahmins as the Worshipers of Three Fires)

  1. He who neglects not those three, even after he has become a householder, will conquer the three worlds and, radiant in body like a god, he will enjoy bliss in heaven.
  2. By honouring his mother he gains this (nether) world, by honouring his father the middle sphere, but by obedience to his teacher the world of Brahman.
  3. All duties have been fulfilled by him who honours those three; but to him who honours them not, all rites remain fruitless.
  4. As long as those three live, so long let him not independently perform any other meritorious acts; let him always serve them, rejoicing to do what is agreeable and beneficial to them.
  5. He shall inform them of everything that with their consent he may perform in thought, word, or deed for the sake of the next world.
  6. By honouring these three all that ought to be done by man, is accomplished; that is clearly the highest duty, every other act is a subordinate duty.
  7. He who possesses faith may receive pure learning even from a man of lower caste, the highest law even from the lowest, and an excellent wife even from a base family.
  8. Even from poison nectar may be taken, even from a child good advice, even from a foe a lesson in good conduct, and even from an impure substance gold.
  9. Excellent wives, learning, the knowledge of the law, the rules of purity, good advice, and various arts may be acquired from anybody.


2-241. It is prescribed that in times of distress a student may learn the Veda from one who is not a Brahmana; and that he shall walk behind and serve such a teacher, as long as the instruction lasts.

  1. He who desires incomparable bliss in heaven shall not dwell during his whole life in the house of a non-Brahmanical teacher, nor with a Brahmana who does not know the whole Veda and the Angas.
  2. But if a student)desires to pass his whole life in the teacher’s house, he must diligently serve him, until he is freed from this body.
  3. A Brahmana who serves his teacher till the dissolution of his body, reaches forthwith the eternal mansion of Brahman.

GURU DAKSHINA (Student’s Fees)

2-245. He who knows the sacred law must not present any gift to his teacher before the Samavartana/ convocation; but when, with the permission of his teacher, he is about to take the final bath, let him procure a present for the venerable man according to his ability,

  1. (Viz.) a field, gold, a cow, a horse, a parasol and shoes, a seat, grain, even vegetables, and thus give pleasure to his teacher.
  2. A perpetual student must, if his teacher dies, serve his son provided he be endowed with good qualities, or his widow, or his Sapinda, in the same manner as the teacher.
  3. Should none of these be alive, he must serve the sacred fire, standing by day and sitting during the night, and thus finish his life.
  4. A Brahmana who thus passes his life as a student without breaking his vow, reaches (after death) the highest abode and will not be born again in this world.






Written by London Swaminathan 


Date: 12 May 2018


Time uploaded in London – 13-0 (British Summer Time)


Post No. 5004


Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.






Satya Vrat Shastri of Delhi University gives very interesting details of Tamil Brahmins settled in Thailand, probably 1000 years ago. They still recite the famous Tiruppavai of Andal and Tiruvempavai of Manikka vasagar, the Tamil saints who lived 1500 years ago. Though the Brahmins  speak only Thai language now, they still do the Tamil poems. Buddhism is the main religion of Thailand now; but Hinduism and Sanskrit are at all levels of the society.


Now I give below some facts about the Brahmins in Thailand from Shastri’s book ‘Sanskrit and Indian culture in Thailand’:-

Thailand Rajaguru with Kanchi Shankaracharya


Not everyone born in a Brahmin family is called a Brahmin. Those who are initiated i.e. those who have Diksha are called  Brahmins.

Raja guru gives the initiation and he is selected from among the Brahmins. Next to him is Huana Phram. They get a very meagre grant from the king.


Annual Worship

It is of two kinds. One is Triyampavaaya and another is Tripavaaya (The first is Thiruvempavai on Lord Shiva and the second Thiruppaavai is on Lord Vishnu; both are popular in Tamil Nadu)


Tiruvempavai is celebrated in three stages: Invoking the god, placing the idol in the swing and the third is bathing the idol. Prasad offered to the deities is distributed to the public. An annual festival is held in December. At the time those who want initiation takes a vow. They stay inside the temple, eat vegetarian food and lie on the floor.

During Tiruvempava festival, they worship Ganesh, Uma and Shiva for ten days.


Tamil Brahmins wear only white clothes head to foot. Some wear dhotis.

During the Swing ceremony Lord Siva is placed in between two pillars with a cup of water. There is a story behind it. Brahma who created the world asked Isvara (Shiva) to protect it. Siva thought that the earth was not strong enough to support the living beings. To test its strength, he just set one of His feet on it. He then asked the Nagas to shake the mountain at the ends of the oceans. The Nagas did shake it but nothing untoward happened. Siva was pleased. Here the two pillars stand for the two mountains and the cup of water represents the ocean.


Tiruppavai in praise of Lord Vishnu is also celebrated in the similar way. People wear new clothes and decorate their houses during the festival period. In Tamil Nadu it is celebrated for 30 days during the Tamil month Markazi corresponding to December/ January.



The Ploughing rite is an ancient Hindu rite practised from the  Vedic days. Tamil literature also has references to this rite. Sita Devi was discovered and received by Emperor Janaka during such a rite. Brahmins play a main role in it.

Brahmins fix a date after consulting the almanac (Panchang). They do the Puja after the Buddhists start it in the Temple of Emerald Buddha (Wat Phra Keao). The king comes at the appointed time and he sends his deputy to act on his behalf. The priest worships Gauri, Ganga and Dharani (earth). Brahmins sprinkle water with the grains. Auspicious things are carried by the women. Bulls are also brought with the plough. The king’s nominee does the symbolic ploughing after worshipping the bulls. When all the ploughing finished, the bulls are sent to its place. In front of them seven things are placed: Paddy, Pulses, Corn, Sesame seeds, Water, Wine and Grass. When they show them to the bulls, naturally they run towards them ; the priests watch what they eat first.

If the bulls eat the corn or paddy or the pulses first, it is believed that the crops would be good the year round. If they eat grass or sesame seeds first, it is said that the crops (harvest) world be moderate. If, however, the bulls take to water first, the belief is that there would be floods and the crops would be damaged. If by chance, the bulls take to wine the belief is that drought conditions would prevail leading o unrest everywhere. After the announcement of the future position of the crops, the ceremony comes to an end.

Temple of Emerald Buddha

There are many more rites the Brahmins perform.



Good and Bad Brahmins: Chanakya’s Definition! (Post No.4775)

Date: 22 FEBRUARY 2018


Time uploaded in London- 15-28


Written by London swaminathan


Post No. 4775


PICTURES ARE TAKEN from various sources. They may not be directly related to the article. They are only representational.







Various Types of Brahmins- Chanakya Niti


Chanakya classifies Brahmins according to the work they do and the virtues they possess. Some are called Rishis and others are called Mlechchas (Foreigners, barbarians)


A Brahmin who living life in a forest all times performs Sraadhdha with fruits and roots growing in untilled land every day is called a Rishi


akrusshta pala muulena vanavaasarataha sadaa

kurute aharahaha sradhdham rushi  vipraha sa ucyate




One Meal a Day!


A Brahmin who is satisfied with only one meal and keeps himself engaged continuously in six activities and has coition with his wife in the period favourable for conception is called Dwija.


eka ahaarena santushtaha shatkarma nirataha sadaa

rtukaalaabigaamii ca sa vipro dwija ucyate



(Six activities of Brahmins: Teaching, Studying, Performing sacrifice, Helping others to perform sacrifice, Giving  charity and receiving charity)


Vaisya Brahmana


A Brahmin who keeps himself busy in worldly affairs, looks after animals and engages himself in trade and agriculture is called a Vaisya.

laukike karmani rataha pasuunaam paripaalakaha

vaaniijya krsi kartaa yaha saha vipro vaisya ucyate



A Brahmin who sells lac and the like, oil, indigo, saffron, honey, ghee, liquor and meat is called a Sudra.


laakshaaditaila niilaanaam kusumba madhu sarpishaam

vikrato madhya maamsaanaam sa vipraha suudra ucyate



Brahmin Cat

A Brahmin who puts spokes in the form of others, is hypocritical, selfish, deceitful, envious, gentle and cruel is said to be Maarjaara, a he cat


parakarya vihantaa ca daampikaha svaartha saadhakaha

chalii dveshii mruduhu kruuro vipro maarjaara uchyate




Mlechcha/ Foreigner Brahmin!

A Brahmin who has no compunction in destroying an oblong reservoir of water, well and tank, garden and temple is called a Mleccha.


vaapii kuupa tadaagaanaam aaraamsu ravesmanaam

uchcheedane niraasankaha sa vipro mlechcha uchyate



(Real meaning of Mlecha is reflected in it; Foreigners distort the meaning  and attribute it to Dravidians, aborigines etc. But Mlechas are foreigners who destroyed Hinduism and India; in short Anti Hindus are called Mlechas; it is in Sangam Tamil literature as well.)



Chandala/ outcaste Brahmin

A Brahmin who steals the money given as an offering to gods as also to teachers, outrages the modesty of the wives of others, and can get along with all kinds of people is called Caandaala


devadravyam  gurudravyam paradaaraabhimashanam

nirvaahaha sarvabuteshu viprascaandaala uchyate


Foreigners always distort the meaning of Chandala and the real meaning is Anti Social elements, immoral elements and thieves.




Feed the Brahmins

That is the food which is the left over of the Brahmins, friendship is that which is cultivated for the sake of others, wisdom is that which does not commit sin (= Which does not allow one to commit sin), Dharma is that which is followed with no show.


tad bhojanam yad dwija bukta sesham

tat sauhrudam yat kriyate parasmin

saa praakjnataa yaa na karoti papam

dambam vinaa yaha kriyate sa dharmaha


Since Chanakya and Manu insist that Brahmins should not save or accumulate money and ask them to beg for ever, Chanakya asks everyone to feed them; unless Brahmins are in begging condition, they would be lazy and woudn’t  go to any distant place for performing Yagas and Yajnas. If they are in begging condition, they would happily travel from village to village for getting Dakshina (fees). They are not allowed to save money like we save today.


Looking at the strict conditions Chanakya places, not many people can claim Brahminship today!


Source Book for verses: Canakyaniti, Translated by Satya Vrat Shastri


xxx SUBHAM xxxx






Written by London Swaminathan 


Date: 24 JANUARY 2018


Time uploaded in London – 17-53


Post No. 4657

Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks.







There are two stories in Tamil Nadu about lighting a lamp in the house when the sun sets. Even today most of the Tamils follow it despite electric lights in every room of a house. We do follow it in London despite the fire hazards.


In the days before electricity came to Indian towns and villages it was a must. But even today people follow the ancient custom of lighting the traditional lamp in the prayer room or a corner of a house.


To illustrate the importance of it there are some folk tales. Mr Natesa Sastri was a scholar who collected them from old people and published them in 1886 in Tamil and English. But I give below my own translation.


There was a farmer in a village who had two daughters. One of them got married locally and another was married to a Sozian ( a man form Chola country) in a nearby town. The eldest one who was married locally lost her husband and father in course of time. She had no issue. She made her living by working in the paddy fields. She had an unusual habit of consuming a large quantity of food i.e two measures of rice every day. Actually, ten people can eat in two measures of rice. (A Tamil measure is bigger than one litre). She was very shy and so she did not tell anyone about it and never sought a reason for it.

One day the eldest one felt sick. Sozian’s wife visited her elder sister. It was getting darker and the sun had set. The eldest one started cooking by adding an extra half a measure  because of her younger sister’s visit.


Two things surprised her younger sister. Firstly, two and half measures of rice for two people! Secondly, cooking in a pitch dark place. She slowly spoke to her elder sister. She asked why she was cooking in a pitch-dark place and why she cook for ten to twelve people. Her elder sister answered her saying that she had no money to buy oil and more over she was eating two measures of rice every day and she did not know why.

Then her younger sister insisted she must go and get some oil for the lamp, otherwise she could not stay there for night. At last she went out and got some oil for half a measure of rice and lighted the lamp and finished the cooking. When both of them felt contented after eating they saw three fourth of their rice was still in the cooking pot. While both of them were wondering how was it that after eating little they felt full in stomach.

At that time they heard a loud noise. One voice asked the other voice, ‘Oh Sokka, do we get food or not tonight?’ The other voice replied ‘Oh, No, Sozian came and spoiled it’. Both the sisters were puzzled by that noise because no one else was in that house. When they gathered enough courage, they asked who they were. One voice replied that he was a ghost and came to this house every day to take the food because it was dark. Today the Sozian made her to light the lamp and so they were running away from the place. Now the younger one reasoned out that was why her elder sister consumed two measures of rice every day. When the ghosts went out of the house the eldest daughter returned to her normal eating schedule.

Picture by Karthik Raghavan sent from Kaladi in Kerala


A crocodile story

There was a Brahmin youth in a village. He got married to a woman in a village nearby. After the traditional four day marriage, the first night was arranged. The newly married Brahmin youth went to the nearby tank (pond) for evening prayers and water ablution. The tank had several man eating crocodiles. No one warned the bridegroom. Suddenly a crocodile pulled him into water.


The bridegroom had the shock of his life. But in a moment, he managed to say a few words. ‘Oh Crocodile Unlce! leave me alone for this night. I am newly married and my wife is waiting for the first night meeting. Let us have our honey moon tonight and I will definitely come tomorrow morning and then you may eat me. If you swallow me  now, my wife and her aged father would die of sorrow and you would incur the sin of killing three Brahmins.”


The crocodile said to him, “Ok, you may go now and return tomorrow. Because you are a Brahmin who never go back on his words, I trust you”.

The young Brahmin returned home and went to bed with his wife. In the middle of night he explained everything that happened on that day. His wife told him, “Oh, My Darling! Don’t wait till tomorrow morning; others may not allow you to go to die; So go to the tank now!”


He was shocked to hear such horrible words from his new wife. He thought women must be devils; so, it is better to die in the pond by the crocodiles instead of living with this cruel woman. He came back to the tank and called the crocodile. The crocodile sprang upon him. At that moment, a sudden flash of light appeared in the place and disappeared. The crocodile said to him, Oh No, I can’t eat you. The light has gone out. No living being eats if the lights go out. Sorry, You may go home”.


When he turned back he saw his wife coming running with tears of joy in her eyes. She said to him,

“Oh My Darling I prayed to all the Gods in the world that my plan should work. I lighted a lamp in a pan ad covered it. When the crocodile sprang upon you I showed it to him and put it off. You know what happened then”

Then he hugged his wife and said to her, “Darling You are the most beautiful woman in the world. You are the most intelligent woman in the world;  all the people in the world would come to know the significance of lighting a lamp in the house through you”. From that day onwards village folk lighted lamps inside the house and put one lamp in the niche on the outside wall.


Both these stories are in wide circulation among villagers in South India.







Written by London Swaminathan 


Date: 19 JANUARY 2018


Time uploaded in London 17-15




Post No. 4636

Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks.







Chanakya says some strange things about the Brahmins and the End of Kali Yuga


Chanakya says in his Chanakya Niti Sastra,

“Lakshmi’s words to Vishnu: O Lord, in disgust I avoid always the house of the Brahmins because the angry one (Agastya) drank my father (ocean), the sage Bhrgu hit with his foot my husband (Vishnu), right from childhood Brahmins carry my adversary (Sarasvati) in the cavity of their mouth, day and day out destroy my house (the lotus) for offering worship to Siva.”


Chapter 15, sloka 16


This sloka reveals two things:

1.There is a proverb in Tamil, Where is money (Panam), there is no Virtue (Gunam). In other words Lakshmi, Goddess of wealth never resides where there is Sarasvati, Goddess of Education. This is very true in Indian context. Most of the poets lived in acute poverty. Bharati, the greatest of the modern Tamil poets, suffered from poverty till his death. So the message is that Money and virtue don’t go together.


2.The second thing is a compliment to Brahmins, not a complaint against the Brahmins. Sarasvati lives in their tongues from their early childhood. This means they are well versed in the Vedas. Vak Devi and Sarasvati are praised in the Rig Veda, the oldest religious book in the world. And the Brahmins used the lotus flower for Siva Puja (flower offering to Lord Siva)

Fame comes from Luck!


In another sloka, Chanakya praises Lord Vishnu indirectly.

“A small hillock on the earth was held by you on a finger with ease. Because of this your praise is sung under the name of Govardhana both in the heaven and the earth.

Yasoda’s remark “I cary you, O Kesava,  the carrier of all the worlds, on the tips of my breasts. (Still nobody sings my praises), O Kesava, enough of words. Fame comes from luck”

Chanakya Niti, Chapter 15, sloka 19.


These are called Nindha Stutis. That is you criticise someone in words explicitly, but the real implicit meaning is that you praise him or her. You have to read between the lines.


Chanakya’s Strange Prediction

Chanakya, the greatest genius of ancient India, made a strange prediction in one of the slokas:-


“Hari leaves the earth with the passage of ten thousand years in Kali Yuga, in the half of that period does the Ganga water and in the half of that village deity”.


It is very strange that the village deity disappears first, then the River Ganges disappears and then only God leaves the earth. So we may measure  the progress of Kaliyuga  by the Ganges.

The sloka is as follows:

Kalau dasa shasreshu Harisyajati medhiniim

tadardhe jahnaviitoyam tadardhe gramadevataa

Chapter 11, sloka 4

We have already passed 5000 year limit In Kaliyuga. But Ganga is still flowing but not with its original pristine purity. So Chanakya might have mentioned Deva year and not the human year.



Written by London Swaminathan 


Date: 9 JANUARY 2018


Time uploaded in London-8-09 AM




Post No. 4598

Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks.



Don’t Walk In between Two Brahmins- Chanakya’s Advice; Tamils Agree!


Chanakya, the genius of ancient India, gives some strange advice. But It is found in later Tamil literature as well. Chanakya alias Kautilya lived 2300 years ago.


Here is the sloka/verse:

One should not walk in between two Brahmins, a Brahmin and fire, husband and wife, master and servant, the plough and the bull


Viprayorvipravahnyoho swamibhtyayoho

antarena nagantavyam halasya vrushabhasya ca

Chanakya Niti, Chapter 7,verse 5




One should not point feet towards fire, teacher, a Brahmin, a cow, a maiden, an old man and a child.

paadaabhyaam na sprusedagnim gurum braahnameva ca

naiva gaam wa kumariim ca vrudhdham na sisum tathaa

Chanakya Niti, Chapter 7,verse 6



Don’t be Over simple! Be crooked!

People should not be over simple; go to a forest and see. Straight trees are lumbered there while the crooked ones stay put.

naatyantam saralairbhaavyam gatvaa pasya vanasthaliim

chidhyante saralaastatra kubjaastishtanti paadapaahaa

Chanakya Niti, Chapter 7,verse 12




If the following seven are asleep, one should awaken them: a student, a servant, a wayfarer, one tormented by hunger, one tremulous in fear, the store keeper and a gate keeper .

vidhyarthii sevakah paantha; kshudhaartaa bayakaatarah

bhandaari ca pratihaari sapta suptaan prabhodhayet

Chanakya Niti, Chapter 9,verse 6



These seven, if asleep, one should not wake up: a snake, a king, a tiger, a boar, a child, somebody else’s dog and a fool.

arhi nrupam ca saarduulam kiti ca baalakam  tathaa

parasvaanam ca muurkham ca sapta suptaan na bhodhayet.

Chanakya Niti, Chapter 9,verse 7




TIRIKADUKAM (Tri Kaduka) is one of the 18 minor didactic works. The author Nallaathanaar warns that one should deal with Brahmins carefully. One should treat a Brahmin like fire; don’t close too near; it will burn you; don’t go too far; you will feel cold and suffer. The message is treat them with due respect. Since Brahmins of the golden days—Krta Yuga—and the olden days  were pure in character, their words came came true; and if it was a  good word it  benefitted one; if it was a curse it harmed one.

Nallaathanaar says,

Oh, farmers! Wise men say three things are good for you—

1.Dont try to get money through gambling

2.Even if you know a Brahmin for long, fear him like fire

3.Do farming with interest


Tiruvalluvar, the author of Tamil Veda Titukkural use the same for a king


How to move with a king? It is just like one who warms oneself in the fire, neither going too near, nor too far – kural couplet 691


Adi Shankara was the one who used this fire imagery first. Later Tiruvalluvar, Nallaathanaar, Kamban,  Bhavananthi of Nannul and several authors used it.


Adi Shankara used it in the context of devotees; Lords says that he does not discriminate; those who are nearer to him get the benefits of his warmth; those who go away from him lose his grace.


It is very interesting to compare all of them.




Manu’s Most Beautiful 12 Couplets (Post No.4504)

WRITTEN by London Swaminathan 


Date: 16 DECEMBER 2017 


Time uploaded in London-  17-59



Post No. 4504

Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks.


All the Hindu scriptures we have today, except Vedic literature and Bhagavd Gita, are updated versions. Hindus always update their scriptures and so there is scope for interpolations. For instance, Narendra Modi became the 14th Prime Minster of India on 26 May 2014. Pauraniks will write it in a different language:


“In the Kaliyuga there will come a man with the name of Indra from the land of Somnathji and he would rule India from Indraprastha for long. He is fond of a flower that grows in water. He would not be from the Brahmana or Kshatria castes. He would paint the land with saffron colour. He will be flying high in yantra Pakshis (mechanical birds)”


Even the events that had already happened, they would put in future tense as if it was written in 1000 CE or before. It is a style or genre.


In the same way lot of materials are added to Manu Smrti during the time of Brahmin rule- the Sunga Dynasty. All those were put in the mouth of Manu or Bruhu. Lot of things against shudras were added. But how can one know which is new which is old. It is very easy if one reads the whole book without any bias. Most of the anti-shudra materials are at the end of the chapters. So any one could have added them easily or amended them easily. Another touch stone is there. We can easily find out what sort of man Manu was by reading the full book.


Here is a proof to show that he was genuinely a man of honesty and integrity. In the second chapter, there are 12 slokas or couplets which show that he held Vedas in high esteem. After upholding the Vedas he gives free hand to every one. He says if anyone has doubts or conflicts of interest they can always follow the tradition that is followed by the elders. Then one can follow what gives one real pleasure. This means one should not act against his or her conscience.


All adults know what is right and wrong; all of us know which gives one permanent happiness that which never affects others. If something gives us happiness, but pricks our conscience then that is not true happiness. If one cannot do a thing in public, then it is not happiness. So he give the four marks to identify the Dharma or right things or righteousness:

Here are the first 12 Slokas of Second Chapter of Manava Dharma Shastra or Manu Smrti, the Hindu Law Book, in fact the oldest Law book in the world:


1. Learn that sacred law which is followed by men learned in the Veda and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection (passion).


2. To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not to be found in this world: for on that desire is grounded the study of the Veda and the performance of the actions, prescribed by the Veda.


3. The desire for rewards, indeed, has its root in the conception that an act can yield them, and in consequence of that conception sacrifices are performed; vows and the laws prescribing restraints are all stated to be kept through the idea that they will bear fruit.


4. Not a single act here below appears ever to be done by a man free from desire; for whatever man does, it is the result of the impulse of desire.


5. He who persists in discharging these prescribed duties in the right manner, reaches the deathless state and even in this life obtains the fulfilment of all the desires that he may have conceived.


6. The whole Veda is the first source of the sacred law, next the tradition and the virtuous conduct of those who know the Veda further, also the customs of holy men, and finally self-satisfaction.


7. Whatever law has been ordained for any person by Manu, that has been fully declared in the Veda: for that sage was omniscient.


8. But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the authority of the revealed texts, be intent on the performance of his duties.


9. For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in this world and after death unsurpassable bliss.


10. But by Sruti (revelation) is meant the Veda, and by Smriti (tradition) the Institutes of the sacred law: those two must not be called into question in any matter, since from those two the sacred law shone forth.


11. Every twice-born man, who, relying on the Institutes of dialectics, treats with contempt those two sources (of the law), must be cast out by the virtuous, as an atheist and a scorner of the Veda.


12. The Veda, the sacred tradition, the customs of virtuous men, and one’s own pleasure, they declare to be visibly the fourfold means of defining the sacred law.


My Views:-

Most beautiful points are

1.Four fold Mark of Religion

Vedas, Law Book, Customs of virtuous men, One’s own pleasure (Self Satisfaction)


2.No one acts without desire. If anyone does anything without desire, one reaches the highest stage

3.Good men are those who have neither hatred nor passion.

The rules Manu insists for the twice born are very strict. If someone follows those strict rules, the concessions he gives to learned Brahmins are justified.

Two recent things that happened in the British courts point in this direction.

(1).A girl who is an Oxford University student hit her boy friend in drunken state. But the judge spared her the prison sentence saying that since she was very studious having higher education, he did not want to send her to prison.

Here we see those who have knowledge are given concessions.

(2). The second incident was about a doctor. Because of his status the judge exempted him from coming to the witness box.

(3). In the Soviet Union, even the most dictatorial government in the world did not send Sakharov, the father of nuclear science, to concentration camps. He was given lot of concessions.

This is the reason that Buddha and Manu said even if the Brahmins kill their own father and mother, destroy a king and the kingdom no sin would touch them.(Please read my earlier articles on this topic)





Written by London Swaminathan 


Date: 16 NOVEMBER 2017


Time uploaded in London- 21-09



Post No. 4402

Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks.




Manu said that if anyone can recite the Rig Veda, even if he destroys the three worlds, he incurs no sin!

Buddha said that even if a Brahmin killed a king, his father and mother, he incurs no sin! It may look strange. But one must read between the lines.


What is the message they want to give us?

A true Brahmin who has mastered Rig veda can’t think of anything like hurting anyone; leave alone destroying the three worlds.

A true Brahmin, according to Buddha, is equal to a saint, i.e. one with saintly virtues. So, he can’t think of hurting anyone.


Tamil poet Tiru Valluvar also said that “A Brahmin is kind to all creatures” (Kural 30)



“A Brahmin by retaining Rig Veda (RV) in his memory incurs no guilt, though he should destroy the three worlds”– 11-261

Manu on the Veda

“The Veda is the eternal eye of the ancestors, gods and humans; the teachings of the Veda are impossible to master and impossible to measure; this is an established fact”–Manu 12-94

The same verse is translated by Monier Williams as follows:-

“The Veda is of patriarchs and men

And even of gods, a very eye eternal

Giving unerring light; it is beyond

All finite faculties, nor can be proved

By force of human argument—this is

A positive conclusion”–  Manu 12-94



Buddha Says:–


“And a saint, a Brahmin, is pure from past sins; even if he had killed his father and mother, had murdered two noble kings, and had ravaged a whole kingdom and its people”

–Buddha in Dhammapada, Sloka 294


Because he has put away evil, he is called a Brahmin; because he lives in peace, he is called a ‘samana’; because he leaves all sins behind, he is called a ‘Pabbajita’, a pilgrim.

–Buddha in Dhammapada, Sloka 388

Ons should never hurt a Brahmin; and a Brahmin should never return evil for evil

–Buddha in Dhammapada, Sloka 389


It is important that we should never quote anything out of context; more important is that we should understand the meaning behind the words.

Foreigners who quoted Vedic hymns always used them out of context and took literary meaning. So we must be careful when we read anything written by foreign and non-Hindu hands.

–Subham, Subham-

பிராமணன் ராவணன், ராவணன் பிராமணன்–கம்பர், அப்பர் செப்பல் (Post No.4393)

பிராமணன் ராவணன், ராவணன் பிராமணன்–கம்பர், அப்பர் செப்பல் (Post No.4393)


 Written by London Swaminathan 


Date: 13 NOVEMBER 2017


Time uploaded in London- 18-21



Post No. 4393

Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks.


பூணூல் அணிந்த ராவணனை, “இரா+வண்ணன்= இருட்டு போலக் கருப்பு நிறத்தன்” என்று சொல்லி அவனுக்கு திராவிட முத்திரை குத்தும் அறிவிலிகள் உலகில் உண்டு! இப்படிப் பிரித்தாளும் சூட்சி உடையோர் தமிழ் நாட்டில் காலடி எடுத்து வைப்பர் என்று முன் உணர்வால் அறிந்து இராவணனுக்கு பிராமணன் என்று ‘அக்மார்க்’ முத்திரை வைத்துவிட்டனர் அப்பரும் கம்பரும். ஒருவர் சுமார் 1500 ஆண்டுகளுக்கும் மற்றொருவர் 1000 . ஆண்டுகளுக்கும் முன் வாழ்ந்தவர்.



அப்பர் நாலாம் திருமுறையில் ராவணன் பற்றிச் சொல்லுகையில் அவனுடைய பூணூலையும் சேர்த்துப் பாடுகிறார்.


அசுரர்கள் ராக்ஷசர்கள் தேவர்கள், நாகர்கள் முதலியோர் , ஒரு தாய் வயிற்றுப் பிள்ளைகள் என்று நம் வேத, இதிஹாச புராணங்கள் பேசும்; ஆனால் வேற்றுமை பாராட்டி இந்துக்களைப் பிரிக்க விரும்பும் அரசியல்வாதிகளும், பிற மதத்தினரும் ஒரு சாராரை திராவிடர்கள் என்றும், பழங்குடி மக்கள் என்றும் சொல்லிப் பிரித்தாளுவர்.


எல்லாக் கதைகளிலும் சிவனிடமோ, பிரம்மாவிடமோ அசுரர்களும் வரம் வாங்கினர். அவர்களும் ஒரே கடவுளை வணங்கினர்; அந்தக் கடவுளரும் பாரபட்சமின்றி வரம் ஈந்தனர். ஆனால் உலக விதி, ‘அறம் வெல்லும், பாவம் தோற்கும்’ என்பதாகும். இதனால் வரம் பெற்றும் கூடத் தீயோர் வெல்ல முடியாது. ராவணனும் பல வரங்களைப் பெற்றும், செய்த தவற்றினால் உயிர் இழந்தான். ராவணன் பூணூல் பற்றி அப்பர் தரும்  தகவல் இதோ:


மாலினா ணங்கையஞ்ச மதிலிலங் கைக்குமன்னன்

வேலினான் வெகுண்டெடுக்கக் காண்டலும் வேத நாவன்

நூலினா  னோக்கிநக்கு நொடிப்பதோ ரளவில்வீழக்

காலினா  லூன்றியிட்டார் கழிப்பாலைச் சேர்ப்பனாரே


பெருமையுடைய உமா தேவியார் அஞ்சுமாறு, முப்புரிநூல் அணிந்த திரு மார்பினரும், வேதம் ஓதும் திரு நாவினை உடையவருமான இராவணன், கயிலை மலையைப் பெயர்த்தெடுக்க,  ஈசன் ஒரு நொடிப்பொழுதில் அவ்வரக்கன் அஞ்சுமாறு திருப்பாத விரலால் அமுக்கியவர். அந்த ஈசன் உறையும் இடமே கழிப்பாலை என்னும் திருத்தலம்



வேத நாவர்- மறை ஓதும் நாவினை உடையோர்

நூலினான் – நூல்களை உணர்ந்தவன், பூணூல் அணிந்தவன்


இரண்டும் இராவணனைக் குறித்தன எனக் கொண்டு, சாம வேத கானம் பாடியவன், நூல்களை உணர்ந்தவன், பூணூல் அணிந்தவன் என்றுரைத்தல் பொருத்தம் உடைத்து என்று தருமபுர ஆதீனப் புலவரின் தேவார உரை கூறும்.


இதி வேதம் ஓதுதலையும், முப்புரி நூல் அணிவதையும் சிலர் சிவன் மீது ஏற்றிச் சொல்லுவர். அப்படிச் சொல்லும் வழக்கம் அரிது. அப்படிச் சொன்னாலும் அதை பிரம்மனுக்கே ஏற்றிச் சொல்லுவர்.


பூணூலும் வேத நாவும் ராவணனையே குறிக்கும் என்பதற்கு கம்ப ராமாயணம் துணை புரியும்; இதோ கம்பன் கூற்று:–

வையம் தந்த நான்முகன் மைந்தன் மகன் மைந்தன்

ஐயன் வேதம் ஆயிரம் வல்லோன் — என்று சுந்தர காண்ட நிந்தனைப் படலத்தில் ராவணனை வருணிக்கிறான் கம்பன்; இதன் பொருள்:-உலகைப் படைத்தவன் பிரம்மன்; அவன் மகன் புலஸ்தியன்; அவன் மகன் விசிரவசு; அவன் மகன் ராவணன்; ஆயிரம் கிளைகளை உடைய சாம வேதத்தில் வல்லவன்.

பிரம்மாவை வேதியன், பிராமணன் என்றே இலக்கியங்கள் போற்றும்

அக்க குமாரன் வதைப் படலத்தில் கம்பன் சொல்லுவான்:

அயன் மகன் மகன் மகன் அடியில் வீழ்ந்தனள்

மயன்மகள் வயிறு அலைத்து  அலறி மாழ்கினாள் என்று. இதன் பொருளாவது– மயனுடைய மகளான மண்டோதரி தன் கணவனான ராவணனிடம் சென்று வயிற்றில் அடித்துக்கொண்டு அலறினாள்– சீதையை விட்டுவிடு என்று. ராவணனுக்குக் கம்பன் கொடுக்கும் அடை மொழி– பிரம்மனின் மகனான, புலஸ்தியன் மகனான, விசிரவசுவின் மகனான ராவணன்  என்பதாகும்.

அதே சுந்தர காண்டத்தில் பிணிவீட்டு படலத்தில்,

அந்தணன் உலகம் மூன்றும் ஆதியின் அறத்தின் ஆற்றல்

தந்தவன் அன்புக்கு ஆன்ற தவநெறி உணர்ந்த தக்கோய்” என்று சொல்லுவான்; உலகங்கள் மூன்றையும் ஆதிகாலத்தில் படைத்த அந்தணன் பிரம்மாவின் வழி வந்தவனே! என்று  ராவணனை போற்றும் வரிகள் இவை. ஆக கம்பராமாயணம் முழுதும் ராவணன் ஒரு பிராமணன் என்று அடிக் கோடிட்டுக் கொண்டே செல்வான் கம்பன். இதன் காரணமாகவே தேவாரத்துக்கு உரை எழுதிய பெரியாரும் பூணுல் அணிந்ததையும் வேத பாராயணம் செய்ததையும் அப்பர் பாட்டில் ராவணனுக்கு உரித்தானதாகச் சொல்கி றார். நாம் அதை ஏற்பதில் தயக்கம் ஏதுமில்லை.


சுபம் –