Post No.7590

Date uploaded in London – 18 February 2020

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog.

Hindu epics and Puranas narrate many stories about women who changed the course of Nature to save their near and dear or their honour. Hindus believe chaste women can do miracles through the power of their chastity. Tiruvalluvar, the greatest of the Tamil poets, is the strongest advocate of such miraculous powers.

He says,

“A wife who may not worship god but wakes up with worshipful devotion to her husband has the (miraculous ) power to make rain fall at her bidding” – Kural couplet 55 tamilandvedas.com, swamiindology.blogspot.com

Another translation of the same couplet

“Even the clouds will obey and pour out rain at the bidding of a wife

Who prefers to worship her husband rather than any other god”.

That is, a virtuous woman who knows no other god but her husband may command the very clouds to pour forth rain and they will do so.

Probably this is an echo of Manu Smrti, where Manu says,

A virtuous wife should constantly serve her husband as a god, even if he behaves badly.

Apart from their husbands women cannot perform fire sacrifices or undertake a vow or fast; it is because a wife obeys her husband that she is exalted in heaven- Manu 5-154/155 tamilandvedas.com, swamiindology.blogspot.com

This means they get direct, free flight ticket to Heaven without doing any ritual!  If they serve their husbands , that is more than enough!

Chaste women did such miracles only when they were very desperate. Hindus believed that truth and honesty are more powerful than Gods or Truth and Honesty are Gods.

Women don’t use the power for petty things. Hanuman had a novel plan for rescue Sita. Even when Hanuman asked Sita to sit on his shoulder so that she can easily escape from the prison house of Ravana, the demon,

Sita replied  “What did you say? I can burn the three worlds with my one word through my power of chastity. But that will diminish the name and fame of my beloved husband Rama”

–Kamba Ramayana in Tamil. tamilandvedas.com, swamiindology.blogspot.com

So each one is expected to do his or her lawful duty. If one failed to so, then women used their power.

Kannaki, the heroine of the greatest Tamil epic Silappadikaram, burnt Madurai City, when her husband was unjustly executed. She just commanded Agni , the God of Fire, to burn all the bad people in the city and Madurai was burnt to ashes.

Here are FIVE GREAT MIRACLE WOMEN who are worshipped by Hindu women even today—






What did they do?


Damayanti fell in love with a king named Nala. But the heavenly deities Indra, Agni, Varuna and Yama also wanted to marry her. Hindu women of the warrior caste (Kshatriyas) had the greatest freedom in the ancient world and they had chosen their own husbands. It was called Swayamvara. All the kings would get invitation letters. When Nala also attended it, the four Vedic Gods dressed themselves just like Nala and attended the Swayamvara ceremony. When the beauty Damyanti entered the decorated hall she was perplexed by seeing Five Nalas there. Immediately she used her power and prayed God to identify the Real Nala. tamilandvedas.com, swamiindology.blogspot.com

Vedic Gods are from alien worlds. They are extra -terrestrials. Hindu scriptures beautifully describe the qualities of ETs,

Their feet wont touch the ground;

They would not perspire;

Their eyes wont wink;

Their garlands wont wither;

They can have beautiful women Apsaras with them, but they cant have sex. If they want sex they have to do Inter Galactic Travel and come to earth for sex. Puranas say Parvati cursed them that they can never have sex in the Swarga/Heaven.

Damyanti knew all these things. So after her prayer she looked at the feet of Five Nala Figures in the hall. Feet of four deities or ETs were above the ground. She identified her dream lover Nala and garlanded him.



The story of Nalayini is very long with interesting turns and twists. But for our part we will take only one incident. Since Nalayini put one condition for her marriage, she had to marry an old seer whose legs got paralysed. She told the world that she would marry a man of wisdom and thus landed herself in the hands of an old seer Maukhalya. He asked her to carry him in a basket wherever he wanted to go and Nalayini readily obeyed him. While transporting him in the strange vehicle of basket, she accidentally hit another seer Mandavya who was fighting for his life in a spiked pole. He was falsely accused of stealing royal jewels and was impaled. He was seething with anger because he did not steal the jewels and he cursed Nalayini that she would lose her husband before sun rise the next day. tamilandvedas.com, swamiindology.blogspot.com

Nalayini  also became angry for punishing her husband for her mistake. And she vowed that the sun would not rise if she is chaste and really devoted to her husband. The sun did not rise next day and it was still dark at 10 am. The whole world suffered and begged to Nalayini to bless them all with sun light. People even sought the good offices of Tri Murtis- Brahma, Vishnu and Shiva.

Though out Hindu scriptures we can see Truth wins; even god can’t change the Rtam=Rhythm=Truth. So gods begged to her as well. And she said ‘Let the Sun rise’. And it rose and shone. tamilandvedas.com, swamiindology.blogspot.com

Such is the power of chastity!


Vedic sage Atri had a chaste wife called Anasuya. Her name meant ‘Never Ever Jealous’. Because of this rare virtue in a woman (women always feel jealous of someone; men too, but not to the extent of a WOMAN) and her devotion to her husband, she earned her miraculous powers. When the whole world praised her there were some non- believers . So the all powerful Triumvirate – Brahma, Vishnu and Shiva came in the guise of Brahmins and had a good lunch at her house, when her husband was out. As a last request they told her they want to have breast milk, that too straight from her, not in a bottle or a cup.  She did not even wait for a moment. She said ‘Yes my Darlings. So be it – Thadaastu’- she changed them into six month old babies and fed the Three Great Gods. Such is the power of Chastity. tamilandvedas.com, swamiindology.blogspot.com


Savitri was the woman who married Sathyavan (meaning is Mr Truth) though astrologers told her family that he would die within a year of the marriage. She had so much confidence in her Chastity power she boldly married him. And came the predicted day. Yama, God of Death, came to take away his life. She argued with him and followed him, nagging him to return the life of Sathyavan. Yama couldn’t tolerate her nagging. He promised her several boons and one of which the traditional greeting that all Hindu women get. When a woman salutes any sage they will say ‘Deerga Sumangali Bhava. This means ‘let you live with your husband for ever’.  Yama also greeted her with these words. She put a tricky question. How can I be a Sumangali (wife with a husband)  when Yama has taken her husband’s life. Yama yielded and gave her husband’s life back. tamilandvedas.com, swamiindology.blogspot.com


Arundhati was a low caste woman by name Akshamala. She became the wife of Vasistha, a great sage of Vedic lore, and became a symbol of chastity. She literally became a star and became part of Ursa Major constellation also known as Sapta Rishi mandala in the northern sky. From Kanyakumari to Kashmir, every married woman must see her before entering the First Night room and take a vow that she would be another Arundhati.

Once all the Seven Great Rishis (Seven Seers in the Great Bear/ Ursa Major Constellation) did a Fire Sacrifice -Yajna in Sanskrit. Agni, the messenger of Gods, who carry all the offerings to heaven wanted to test whether Arundhati is a chaste woman. In fact, Agni wanted to show the world that she is chaster than any woman in the world. So he invited all the women to come to bed with him. Wives of six seers were ready and Swaahaa helped them to take her guise and they entertained Agni. Swaha is the wife of Agni. Swaha could not take the shape of Arundhati however hard she tried. tamilandvedas.com, swamiindology.blogspot.com

Though it is a symbolic story that shows Arundhati became a star because she was the most chaste woman in the universe. Sangam Tamil literature praises her in several places. So she was recognised from Kanyakumari to Kashmir.

Even today she is one of the important part of rituals in Hindu marriages.

There are many more stories of chaste Hindu women. This must be part of School syllabus. There are many stories where men remained chaste and Rama stands at the top. All Hindu kings could marry many women, but Rama was the only Hindu king who refused to marry another woman. Since Hindu scriptures say that a man cannot perform religious rituals without wife, Rama made a golden statue of Sita and did religious rituals keeping it by his side. This rule applies when one’s wife is alive but not available for rituals. tamilandvedas.com, swamiindology.blogspot.com

It wouldn’t be out of context to mention here that  two great people insisted  chastity for men also. Subrahmanya Bharatiyar, the greatest of the modern Tamil poets, who lived 100 years ago and Varahamihira who lived 1500 years ago insisted chastity for men like women.

Long Live Chaste Women!

Four Tamil Folktales (Post No.7582)


Post No.7582

Date uploaded in London – 16 February 2020

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog.

A spendthrift asked a miser for a loan.

How will you repay the loan? He asked.

I will save monthly from my pay and will pay it, he said.

Could you not save it so it before? He asked.

I was ignorant and neglected to do so, he said.

Then I will make you understand it now. I am not going to lend you money.

Start saving now. Think that you are repaying my loan.

Afterwards the spendthrift began to save money.


A man saw a rich gentleman and said to him,

If you supply me with good food for six months,

after that I will carry a big mountain.

He accordingly gave him good food.

Afterwards called him and took him to a nearby mountain.

Carry this mountain, he ordered.

He said, if you put the mountain on my hand, I will carry it, he replied.


A Guru was teaching his disciples.

While he was teaching, one of the pupils saw a rat entering into its hole.

He was distracted. Guru watched his pupil’s behaviour.

Immediately after finishing, he asked his pupil,

Has it all entered? Guru asked his disciple.

He meant has it all gone into his brain.

Pupil answered, it has all gone in, but the tail only remains.

This is the story behind a Tamil proverb.


A priest went to one of his disciple’s house after he complained that his children were behaving strangely. Then the priest wanted to find out the level of wickedness in them.

My friend, which of your four children is well behaved one?

He replied, Sir, this one who is on the top of the thatched house and whirling a firebrand. He is trying to set fire to the house. He is the best behaved among them all.

The priest said,

What kind of persons must the other three be? and having put his finger on his nose he heaved a deep sigh and went away.

This is the story behind a Tamil proverb.

Placing a finger in one’s nose is a sign of exclamation or surprise in Indian culture.

Source book – Katha Manjari, R H James, Senthamiz, Munushi, Puduvai Rajagopala Mudaliyar, Bangalore, year 1850




 Complied  London Swaminathan

Post No.7574

Date uploaded in London – 14 February 2020

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog.

The Samhita of the Rig Veda has fortunately preserved one particular hymn 10-85 which proves that not only the institution of marriage but also the ideals which characterised it in India in later days were deeply rooted in the minds of men. Its interest, however, transcends the narrow bounds of India, as it is perhaps the oldest written document in the world which gives an ideal picture of the marriage system with all that it involves in a civilized society.

The subject matter of the hymn is ‘suuryaa’, the daughter of the sun and a form of the dawn, who is regarded as the typical bride. We learn from it that the friends of the bridegroom came to the  bride’s father with the proposal of the marriage, and evidently it is settled by him. The ceremony took place at the bride’s house, and the decorated bride, with her companions came to the marriage pandal. Then the bridegroom took the hand of the bride in his own hand, probably in front of fire, with the words, I take thy hand in my hand for happy fortune that you may reach old age with me your husband. Gods ….. have given you to be my household’s mistress.

Later he offers another prayer-

O Pushan, send her on as most auspicious , her who shall be he sharer of my pleasures; her who shall twine her loving arms about me ad welcome all my love and mine embraces.

After the rituals were over, the bride left her father’s home for that of her husband. This change is emphasized in the prayers addressed to Vishwavasu, one of the Gandharvas, and supposed to be the protector of virgins. Rise up from hence, Vishwavasu… you seek another willing maid in her father’s house. This maiden hath a husband; with her husband leave the bride

I free the bride from your father’s family but not from your husband’s. I make you softly fettered there. O Indra may she live blest in her fortune and her sons.

Lastly, she is urged to go to the husband’s house to the household’s mistress, and payers were offered to the gods for their safe journey. On her arrival at the new home she was welcomed by the friends and relatives of her husband with the verse,

Happy be you and prosper with your children here, here, be vigilant to rule your household in this home. Closely unite your body with this man your husband. So shall you, full of years, address your company.

To the guests assembled to welcome newly married pair it is said,

Signs of good fortune mark the bride; come all of you and look at her. Wish her prosperity, and then return unto your homes.

After the guests had departed, the bride was addressed as follows, probably when offering sacrifice,

Be you not parted, dwell you here; reach the full time of human life. With sons and grandsons sport and play, rejoicing in your own abode.

Then the husband addresses his wife,

So may Prajapati bring children forth to us, may Aryaman adorn us till old age come nigh. Not inauspicious enter thou your husband’s house; bring blessings to our bipeds and quarepeds… over your husband’s father and your husband’s mother bear full sway; over the sister of your husband, over his brothers rule supreme.

The husband then prays,

O bounteous Indra , make this bride blest in her sons and fortunate. Vouchsafe to her ten sons, and make her husband the eleventh man.

Then there is the concluding payer offered jointly by the bridegroom and the bride,

So may the universal gods , so may the waters join our hearts. May Matarishwan, Dhatar, and Deshtri together bind us close.

Thus ends this remarkable hymn which may be regarded as the earliest expression of human thoughts concerning marriage viewed as a sacrament and a willing union of two hears.

Xxx subham xxxx



Post No.7555

Date uploaded in London – 9 February 2020

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog.

Great philosopher and former President of India Dr S Radhakrishnan gives very interesting information about the attitude towards women in ancient India. Then in the same volume R C Majumdhar, former Vice Chancellor of Dacca University adds that anti women attitude was common among the Hindu Smrti writers, Greek philosophers, Gautama Buddha and the Christian poets and monks . Christians maintained anti women attitude until very recent times.

“Indian tradition has generally respected womanhood, as the essays in this book indicate, though occasionally we find derogatory references to women ( in his introduction to Great Women of India book). Even god is regarded as half man and half woman, ‘ardha-naariiswara’. Manu declares that where women are honoured, there gods are pleased; where they are not honoured, all works become fruitless (Manu 3-56).

Women cannot do some things that men can. Their physiology prevents this. That does not prove any inferiority on their part. We must do the things for which we are made and do them well.

In early times education of women was engaged. The Goddess of Learning is Saraswati.

The Mahanirvana Tantra says

‘A girl also should be brought up and educated with great care and effort’ -8-47

The Devi Mahatmya declares,

‘All forms of knowledge are aspects of Thee; and all women throughout the world are Thy forms- 11-6. We hear of great women like Maitreyi, Gargi, Arundhati, Lilavati etc.

In the Vedic age women enjoyed equal opportunities for education and work. They were eligible for ‘upanayana’ (Sacred thread)  or initiation and Study of Brahma Knowledge.

There is an interesting passage in the Durga Saptasati, where Durga who is Kumari/ virgin tells the Asuras who  aspired to marry her- ‘He who conquers me in battle , he who humbles my pride ,he who is my equal in this world, he shall be my husband’. Women were not the bond slaves of pleasure. The end of marriage is spiritual comradeship. The Mahabharata says ‘ let this heart of yours be mine , and let this heart of mine be yours’- 1-3-9. Yet sex life was not despised. Its importance for human development was recognised.

Matri Devp Bhava – Treat your Mother as a Goddess – is the advice given to the young. Again Manu says,

‘One acharya excels ten Upadhyayas in glory; a father excels a hundred Acharyas in glory; but a mother excels even a thousand fathers in glory’- 2-145

Marriage without motherhood is incomplete.


R c majumdhar says after quoting anti women references from the Smrtis (HINDU LAW BOOKS), and the following about other religions-

Varahamihira’s Brihat Samhita of sixth century CE gives all out support for women-

“Tell me truly, what faults attributed to women have not   been also practised by men? Men in their audacity treat women with contempt, but they really possess more virtues than men….. men owe their birth to women: O ungrateful wretches, how can happiness be your lot when you condemn them?”

The ascetic and puritanical ideas which came into prominence about the sixth century BCE laid stress on the temptations offered by women and regarded them as the chief obstacles to salvation. Women came to be looked upon as the source of all evils and as potent instruments of destroying the souls of men. Hence the denunciation of women as a class reached a degree which is not unknown in other countries. It is well known how Christian monks gathered at the Synod of Macon in 585 CE seriously discussed whether women were human beings at all.

Even Gautama Buddha was not wholly above this spirit. For a long time, he refused to admit women to his religious order, and when he did so, he prophesied that that the purity of his religion would not endure for more than half the period that it would have otherwise done. He also imposed a far more rigorous test and placed the nuns as a class in a position of inferiority to the monks. It was laid down, for example, that a nun though hundred years old, must stand in reverence even before a young monk just initiated into the church.  Such a sentiment was shared by other religious sects, and naturally reacted on the people at large, thereby creating an unfavourable view against women.  These and other reasons must have produced the feeling that women were wicked  and sensuous by nature and must be constantly  held in check by women.

It should be remembered, however, that such a feeling was almost universally held  throughout the world down to down to very recent times. Confucius, Aristotle, Milton, and even Rousseau preached that women, being inherently inferior to men, should always be in a subordinate position to men”.

Source book – Great Women of India, Advaita Ashrama, 1953.

My Comments

Tamil devotional literature and Kamba Ramayana also have lot of anti women remarks. They looked at women from three angles:

As mothers they were worshipped as Goddess.

As wives they were appreciated for the work they did;

As courtesans they were criticised. The writers who criticised women knew that every woman was a mother to someone. So only when the women acted against the norms of the day they were condemned.

The strange thing is that the Hindus were the only one race who gave them full rights in the Vedic days.

But Britain and other countries paid less wages to women than men who did the same job. While I am typing this, several women sued the BBC against lesser pay they are getting right now and winning their cases slowly.

Britain gave voting rights to British women only after India gave voting rights.

In almost all Western countries women are paid less than men while I am finishing typing this article.

Victorian novels have lot of anti -women remarks. Women were treated as dumb, arrogant, gossip mongers. They were projected as jealous anti women (one woman wont help another woman of same age or status).

Long Live Women!

Long live Bharati, Tamil poet, who fought for women’s’ rights as early as in 1900s.


Vasantasena , Noble Courtesan’s love affair with ‘Brahmana Merchant’! (Post No.7540)

Written  by London Swaminathan               

Post No.7540

Date uploaded in London – – 5 February 2020

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog.

That magnanimity is no close preserve of birth and lineage, and that a debasing environment is no impediment to what is intrinsically noble, is patent in the character of Vasantasena , presented by Bhaasa  in

‘Daridra –Charudatta’ and by Shudraka  in

‘Mrichhakatika’ . It has got to be recognised  also that the lure of conventional romance and the profusion of seductive love accessories on the lines of the Kamasutra , as presented in the Mrichhakatika, serve not to demoralize the real woman in her, and in spite of her  ignoble birth she gets united at last to her lover

Charudatta, who is by birth a Brahmana , but by profession a merchant now reduced to poverty.

The high position of the courtesan is recognised not merely in the Kamasutra but also in the Artha-shastra ; and in classical Sanskrit convention  these are not mean forces to reckon with.

In spite of the mean and vulgar machinations of  brutal

Shakara , Vasantasena has the satisfaction to see  that her love for the brahmana  merchant, which is based on intrinsic merit , is appreciated and validated.   The depositing of her ornament casket with her lover almost at the first introduction, her sincere and heart felt inclination to religious performances , her liberality, which is evinced by her granting ransom to her chief attendant maid, her pleasure in giving full play to  the motherly instinct , her reverential reference to Charudatta’s wife  and the cheerful way of meeting her privations to the point of  being almost beaten to death are but clear evidences of  her totally uncourtesan like leanings.

To her maid’s query whether she was after a prince or a potentate, she gives an emphatic reply:

“My girl, it is a question of loving , not applying the trade of a courtesan”. Charudatta’s boy, who plays with a Little Earthern Toy Cart (this is the title of the play)  and seems to be depressed because his playmates of the  merchant  square play with the golden carts , she consoles him by saying : “Don’t worry, my child, you shall have a golden cart to play with”.

When the boy’s attendant maid introduces Vasantasena as his mother, he is not reconciled, but utters  knowingly,

“You are not telling me the truth. If she were my mother, she would not have such beautiful jewels”.

To this  Vasantasena says ,

“Child, your naïve lips utter cruel words …. There now I am your mother . Take these ornaments and make a golden cart for you.”  She has seen many sordid things in life, but her mind is not debased. In spite of her vile associations, her mind was not defiled; but rather, as the hero puts it, ‘she is worthy of the homage that one accords to a goddess’. In her, discrimination and passion are well balanced, discrimination leading to modesty and passion to steadfastness in affection.

My comments

We have beautiful dramas written in Sanskrit by Bhasa, Kalidasa, Visakadatta and Shudraka which were staged at least 1600 years before Shakespeare. Each one has many beautiful characters who will beat Shakespeare’s characters.

The society described in those drams is entirely different from what we read in Manu Smriti and other Smritis (Hindu Law books. Even Mahabharata has characters like Dharma vyadha and Ramayana, a Valmiki. If these dramas are from 3rd century BCE (Bhasa’s 13 plays), then we can’t place Manu nearer to that period. Either the anti- Shudra remarks are interpolations or later additions .

Another thing is a Brahmin merchant it is like hot ice cream. And that Brahmin merchant was loved by a courtesan of ignoble birth. This is a picture from Shudraka of second century CE (Mrchhakatika- Little clay Cart).

Though I have not read the drama in its Sanskrit original, I have read its Tamil translation by Pandithamani Kathiresan Chettiyar. It was prescribed for Tamil language paper in Undergraduate Studies in Madurai University. It is a drama touching various facets of society. I place Kalidasa’s three dramas on the basis of his 200 out of 1500 similes found in Sangam Tamil literature (See my 20 plus research articles in this blog). Even if scholars don’t agree with me, Bhasa’s 13 plays are definitely before Kalidasa.

If we put all these plays together and study the society, it will show a liberal society with catholic outlook. If we add the society as wee see in Sangam Tamil literature and Buddhist Jataka Tales we will have more support for the liberal views. Kabila, the Brahmin poet who contributed over 200 poems to the 2500 poem Sangam corpus, goes to a chieftain and introduces himself “I, the brahmin, have brought these daughters; marry them”. But those two are not his own daughters, but the daughters of his beloved friend and the great philanthropist Pari, who was a kshatriya ruler. So we see a society with catholic outlook from Kanyakumari to Kashmir.

 The above write up about Vasantasena is taken from ‘Great women of India’ published in 1953 by the Advaita Ashrama; those who have read the dramas on Vasanta sena only can appreciate this critical review. It must be made compulsory to study the ancient dramas at school level and college level. If we do it before we study Shakespeare it will make us proud. An ocean of drama literature is in Sanskrit up to 18th century. Almost a continuous production of dramas for 2000 plus years. Unfortunately, we lost all ancient Tamil dramas.

tags – Vasantasena, Charudatta, Love, Courtesan ,


My old articles

tamilandvedas.com › 2014/05/19 › 133-beautiful-quotations-of-bhasa…

133 Beautiful Quotations of Bhasa – Part 2 | Tamil and Vedas


19 May 2014 – Vasantasena in Charudatta drama. GOOD & BAD PEOPLE 115.Don’t grind what is already ground. 116.Discharge your duties as if death …

tamilandvedas.com › 2020/01/07 › a-courtesan-became-the-queen-of-…



7 Jan 2020 – SHE WAS A COURTESAN FROM TIRUVELLORE NEAR CHENNAI. HERE IS HER INTERESTING STORY. … Tamil and Vedas … A lampoon by a contemporary writer Chnna Venkanna, throws some light on Mangamma’s life.

tamilandvedas.com › tag › goldsmiths

tamilandvedas.com › tag › goldsmiths

Goldsmiths | Tamil and Vedas


15 Apr 2017 – Silappadikaram, the Tamil epic, is the story about Kannaki and … He advised the mighty king Cheran Senguttuvan about the good things in life (Dharma). … and courtesan Matavi, the mighty lord of the Cheras, asked Matalan:.

tamilandvedas.com › 2018/06/07 › sea-is-a-channel…



7 Jun 2018 – Mricakatika of Sudraka (second century CE) describes the eight courtyard building of courtesan Vasantasena. There is a beautiful description …

Neem Tree Wonders (Post No.7536)

Written  by London Swaminathan               

Post No.7536

Date uploaded in London – – 4 February 2020

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog.

There is an interesting anecdote about neem trees. A newly married wife was worried as her husband had to proceed on a long journey on some assignment. His wife consulted the local doctor who advised her to ask her husband to sleep under a tamarind tree during his onward journey and under a neem tree on his return journey. Tamarind will make any one sick if one sleeps under it. Sleeping under the tamarind tree made her husband sick. So without continuing his journey he returned home quickly. But he remembered to sleep under neem tree while returning. This gave him quick recovery. He was alright when he came back home. His wife was very happy. This folk tale highlights the medicinal property of the Neem trees.

But it is not just a folk tale. Two major tragedies attracted the world attention towards neem. In 1958 there was a devastating locust attack in Nigeria that wiped out every tree in the area, leaving only the neem trees untouched. And the second was the Bhopal gas tragedy in 1984 which killed over 3000 people. But the neem trees were not affected.

In Ayurveda books neem has been mentioned by Charaka and others.

India fought with USA for nearly fifteen years for the patent rights for neem tree and won at last.

Neem’s botanical name is Azadirachta indica. Also known as Veppa or nimba in vernacular languages. It is called margosa tree.


Gudi Padwa Festival

A gudi is a long pole. People of Ayodhya were very happy when Lord Rama returned to the city after 14 years in exile . They celebrated the occasion by displaying ‘gudi’ at the entrance of their houses. At the top end of the pole, a coloured silk cloth is pleated and fixed with a silver or brass pot. It is decorated with a small garland of flowers and twigs of the neem tree. Gudi padwa day is the new year day according to Shalivahana Shaka. Marathi and Konkani Hindus celebrate it. It falls on the first day of the month of Chitra. Nearer this time comes the Telugu New Year called Ugadi. First day of Chitrai month is new year day for Tamils and many other communities in India as well.

Tamils use the flowers of neem in the Payasam for the Tamil New Year Day, which is a sweet liquid made with jaggery.

Neem tree occurs in various amulets found in ancient India.

In the Buddhist Jataka Tales, it is praised as nature’s bitter boon.

In India there is a common belief that chewing fresh leaves of neem daily purifies the blood and strengthens the defence mechanism of human body. They even say that one gets immunity from even snake poison and scorpion poison.

Neem has been mentioned in Charak Samhita. All parts of the tree are used to treat internal and external ailments. It is a medicine for skin diseases. The pharmacological properties of the Neem tree are so popular in India that virtually it is playing the role of a village dispensary. They use almost every part of the tree in one way or other. The twigs are used as truth brushes. It has germicidal and anti -septic properties. The decoction of bark and leaves is used as febrifuge to relieve fever. The dry flowers are used in certain dishes. The leaves and bark are used to heal wounds, ulcers, jaundice and skin diseases. The fruits are used as purgative.


The oil of the seeds is used as a medicinal hair oil and also for curing rheumatism and leprosy.

Prayer meetings by Gandhiji at Sabarmati Ashram and Sevagram were conducted under neem tree.

Cutting of these trees is a taboo as it is considered akin to killing a young girl.

In India deaths due to pesticides are very high. Neem’s pesticidal property will save many.

Source. Organiser article dated 12-6-2005 with my inputs.

My old articles on the same subject:

tamilandvedas.com › 2017/06/11 › significance-of-neem-tree-in-hind…

Significance of Neem Tree in Hinduism – Tamil and Vedas


11 Jun 2017 – Some interesting stories about Neem trees (Margosa tree, Veppa Maram in Tamil) were compiled by Rev Osborn Martin in his book the ‘Gods …

neem tree | Tamil and Vedas


The sadhu instructed one of his disciples to bring a good quantity of neemleaves. These leaves are very bitter. He was asked to grind them and make Laddus …

Posted on 16 October 2015

Bodhi Tree | Tamil and Vedas


Tamils have been using Neem (Veppa Maram in Tamil வேப்ப மரம்) for ages to stop the virus of small pox. If one takes it from young age in the prescribed …

Posted on 3 October 2014

Banyan Tree and Sanatkumaras | Tamil and Vedas


Tamils have been using Neem (Veppa Maram in Tamil வேப்ப மரம்) for ages to stop the virus of small pox. If one takes it from young age in the prescribed …

Posted 25 November 2102

Indian Wonder – The Banyan Tree – South Indian Society


18 Mar 2013 – Reand and enjoy this article about “Banyan Tree” from Mr. Santhanam Swaminathan.

Tamarind Tree | Tamil and Vedas


Tamils have been using Neem (Veppa Maram in Tamil வேப்ப மரம்) for ages to stop the virus of small pox. If one takes it from young age in the prescribed …

Posted on 26 March  2016

Magic of Trees! | Tamil and Vedas


25 Nov 2012 – Magic of Trees! Picture shows Newton under Apple Tree. Hindu Saints composed Upanishads under the Himalayan Trees. Buddha attained …

Strange LUTA Disease in Kashmir! (Post No.3890); posted on 8 May 2017



Compiled by London Swaminathan               

Post No.7530

Date uploaded in London – – 3 February 2020

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog.

Tarigonda  Vengamamba  was a poetess from Chittoor area in Andhra region. She has dedicated all her work to deity Narasimha in Tarigonda village. She was perhaps a native of that village. She was the daughter of a Brahmana named Krishnayya;  widowed early in life , she found solace in religion and philosophy  — especially yoga — , which furnished themes for her literary compositions. She was probably born in the last quarter of the eighteenth century.

Vengamaambaa was a more prolific authoress than most of the women writers who had preceded her.  Three of her metrical works in Telugu   — the Bhagavata, the Rajayoga sara and the Venkatachala Mahatmya  – have come down to us. Though not equal in literary craftmanship to Molla or Muddupalani, her poetry is not without charm.  Her language is sweet, and her descriptions, especially of erotic subjects , are free from the excesses  which mar the compositions of others.  The popularity of Vengamamba rests more upon Rajayoga sara  than on her other works.  It serves as an introduction to the study of the Yoga philosophy, and is read with avidity by many who devote their lives  to the cultivation of the spirit.

The Nayaka queens of Thanjavur were cultured women, and some of them have made distinct contributions to Sanskrit  and Telugu literatures. The poems and dramas composed during this period mark the growth of a vigorous Southern school of Telugu literature. It certainly speaks highly of these ladies that were able to distinguish themselves in a  region which has for centuries  been the hub of the South Indian culture, and during this particular period  when it produced men of eminence .


Two consorts of Ragunatha Nayaka  (1600-30 )

Madhuravani and Ramabhadramba , both pupils of Kalayya , and one queen of Vijayaraghava (1633-73) – Ranjamma deserve mention .


Her attainments are enumerated in the introduction to Ramayana.  She was proficient in grammar and prosody  and in adept in completing ‘Samayas’ – incomplete cryptic verses –  and in Ashtaavadaana  – attending to eight things at a time –  and Shataavadaana – attending to 100 things at a time.  She was also a gifted musician, and for her skill in playing on the Vina, her loyal lover called her Madhuravaani (of sweet tone).

Vijayaraghava , the next ruler introduced her as a character in his y

Yaksha Gana – the Rahunadabhyudhayam, where she is spoken of as an ‘ashu kavitaa vaani ‘– one who can compose verses spontaneously and instantaneously.

Her Ramayana in 14 cantos purports to be a Sanskrit  rendering of Raghunatha Nayaka’s poem in Telugu, Which is now probably lost. The translation is no mean work of art; the style is simple, graceful and dignified, reminiscent of Kalidasa’s Raghuvamsa , which she  appears to have imitated successfully in many placeS.

Source book – great women of India, Advaita Ashrama, Mayavati.



WRITTEN BY London Swaminathan               

Post No.7526

Date uploaded in London – – 2 February 2020

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog.

Sun is a star according to modern science. There are billions and billions of suns. Most of them are bigger than our sun. Our sun is a yellow colour star, i.e. mediocre one. Blue and red colour stars are more powerful and hotter. The world thought that these are modern discoveries. But it is already in our Vedas!

Before I give my comments read what A A Macdonell and A B Keith said in 1912.

‘Surya – Nakshatra’

“Surya – Nakshatra is found in Satapata Brahmana (2-1-2-19) in a passage where Sayana takes it denoting a nakshatra/star which gives out rays of light like sun. But the real sense (as the Kanva  text helps to show)  is that the sacrificer may take the sun for his nakshatra – i.e. he may neglect the nakshatras altogether and rely on the sun”.

Page 468, volume 2, Vedic Index

My Comments

All the world literature compared stars with fire flies or little lamps at a distance or candle light till the modern science informed the world that our Sun is also a star. But Vedic rishis always associated Sun with Star or Stars with sun. It is amazing to see that the Vedic seers spoke about sun and star at one breadth.

Look at the first sentence ‘star which gives light like Sun’. 200 years ago, if anyone read it, the person would have thought that it is just an exaggeration.

Sayana wrote the commentary in the 14th century. Satapata Bramana was written around 850 BCE according to the Westerners. But Hindus believe it is older than that.

I don’t jump to conclusion based on a single passage.

 In fact, it is even in Rig Veda, the oldest book in the world.

Macdonell and Keith again,


Nakshatra is a word of obscure origin and derivation.  The Indian interpreters already show a divergence of opinion as to its primary meaning. The Satapata Brahmana resolves into ‘na- ksatra = no power’ explaining it by a legend. The Niruka refers it to the root ‘nak’s ‘obtain’ following the Taittriya Brahmana

Aufrecht and Weber derived it from ‘nakta-tra’ ‘guardian of night’, and more recently the derivation from ‘nak- ksatra’ ‘having rule over night’, seems  to be gaining acceptance. The generic meaning of the word therefore seems to be star. (English word Night came from Sanskrit ‘Nakt’

English word star is derived from Sanskrit ‘tara’ for star.


The Nakshatras as stars in the Rig Veda and later-

The sense of star appears to be adequate for all or  nearly all the passages  in which Naksatras occur in the Rig Veda. The same sense occurs in the later Samhitas also; the sun and the Naksatras mentioned together;  or the sun, moon, the Naksatras  or the moon and the Naksatras or  the Naksatras alone .

–Page 409, volume 1, Vedic Index

For al the above, both of them, have given references from the Vedic literature.


I am going to comment on only one thing in the above passage.

There is nothing interesting if some poet sings about ‘twinkle, twinkle little star up above the world so high’.

There is nothing significant if a poet sings about star’ like a diamond in the sky ‘ with moon. A child even can sing about it. Throughout Tamil and Sanskrit literature we read star girls are after moon man, in Hindu mythology moon is masculine and stars are feminine. Moon is always loved by 27 wives/ 27 stars

But when one sings about ‘sun and star together’ one raises one’s eyebrow. One wonders what! stars tiny specs of light in the night and sun is million times brighter in the day!

But  Vedic poets sing them together in

Atharva Veda – 6-10-3; Vajasaneyi Samhita 23-43 and in a few other places.

More important is the Rig Vedic mantra 6-67-6

ता हि कषत्रं धारयेथे अनु दयून दरंहेथे सानुमुपमादिव दयोः |
दर्ळ्हो नक्षत्र उत विश्वदेवो भूमिमातान दयां धासिनायोः ||

tā hi kṣatraṃ dhārayethe anu dyūn dṛṃhethe sānumupamādiva dyoḥ |
dṛḷho nakṣatra uta viśvadevo bhūmimātān dyāṃ dhāsināyoḥ ||6-67-6

Here is Griffith’s translation 100 years ago-

“So, through the days, maintaining princely power, ye  prop the height as it were from loftiest heavens.

The star of al the gods, established filleth the heaven and earth with food of man who liveth”.

Star of All Gods

In the foot note Griffith says,

The Star of all Gods- SUN

In RV 7-86-1, the poet says

धीरा तवस्य महिना जनूंषि वि यस्तस्तम्भ रोदसी चिदुर्वी |
पर नाकं रष्वं नुनुदे बर्हन्तं दविता नक्षत्रम्पप्रथच्च भूम ||RV 7-86-1

dhīrā tvasya mahinā janūṃṣi vi yastastambha rodasī cidurvī |
para nākaṃ ṛṣvaṃ nunude bṛhantaṃ dvitā nakṣatrampaprathacca bhūma |

“Wise, verily, are creatures through his greatness who  stayed ever , spacious heaven and earth asunder;

Who urged the mighty sky to motion, the Star of Old, and spread the earth before him”

Here also Griffith’s foot note says the star = the SUN

Nowadays we praise someone who has achieved something with the words YOU ARE A STAR. Sometimes we comment she is a star or he is a star. This expression is found for the first time in the Rig Veda

It is interesting to see that one compares star with sun another praises sun as star. So, we can boldly conclude that the Vedic rishis knew sun is a star.

Xxx subham xxx



Post No.7520

Date uploaded in London – 31 January 2020

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog.

UDAYANA was a prince of lunar race/ Chandra kula. He was the son of Sahasraanika. He was the king of Vatsa and called Vatsaraja. He was the hero of a popular love story, probably the earliest love story in India, a real life story. Though we have Nala- Damayanti, Sathyavan- Savithri , Krishna – Rukmini, Arjuna – Chitrangada and other such love stories they all become part of religious literature. Udayana – Vasavadatta love affair is from the secular side and more historical.

One more interesting thing is that it has reached the Southern most of part of India and became a hero  in Tamil   kavyas.

Udayana’s capital was Kausambi. He was a great Veena player. Vaasavadataa , princess of Ujjaiyini , saw him in a dream and fell in love with him. She was the heroine of Subhandhu’s ‘Vasavadatta’.

Here is piece about her in the Great Women of India.

 Vasavadatta  the far famed queen of Udayana is the character where the recognised romantic ideal  (sachiva, sakhii, shishya) is brough to a highest level of execution. The features of sensitive pride and surrender to the cause of the husband are not clouded, but shine in her pre-eminently. There have been poets and dramatists who have brought her  character  into fine relief by presenting her  in comparison and contrast with other queens Padmaavatii,Saagarikaa and Priyadarshikaa .

In two the Bhasa plays,  we have Vasavadatta  as the figure round  which the whole course of events turns. Yaugandharayana’s policy succeeds  because of the force of the circumstances and of the self -effacement  of Vasavadatta , who offered him her ungrudging  aid.  She reconciles herself to her new position as the trusted and respected attendant maid , in which occupation, she has to weave the marriage garland of  Padmavati and do other unwonted and difficult things.  She accuses none for her ordeal of separation but relentless fate. The Samudragriha episode affords solace to her, proving, if any proof was necessary , that she was, as before, the king’s beloved par excellence.

Her recognition or appreciation of Padmavati as  her valued co-wife is a thing not uncommon in literature  and in history for Hindu  wives of high birth  and position.  The mutual respect and affection of the two queens, born of Vasavadatta’s majestic demeanour and Padmavati’s stately courtesy.

Classical Sanskrit literature is replete with examples of this type of adaptability, which is in keeping with the inner promptings of constancy that had their inspiration at least from the Epic Age. Episodes like those developed round  Manorama, Vinayavati, Sagariika are apt illustrations , in some of which the amiable  and accomplished rival claimant to the king’s affection is no less a favourite  with the reader than the main heroine.

Here is a piece from Wikipedia:-

Svapnavasavadattam (Sanskrit: स्वप्नवासवदत्तम्, Svapnavāsavadattam) (EnglishThe dream of Vasavadatta) is a Sanskrit play in six acts written by the ancient Indian poet Bhasa. It is probably the best known of Bhāsa‘s works.

(Bhasa lived in 3rd or 4th century BCE).

The plot of the drama is drawn from the romantic narratives about the Vatsa king Udayana and Vasavadatta, the daughter of Pradyota, the ruler of Avanti, which were current in the poet’s time and which seem to have captivated popular imagination. The main theme of the drama is the sorrow of Udayana for his queen Vasavadatta, believed by him to have perished in a fire, which was actually a rumour spread by Yaugandharayana, a minister of Udayana to compel his king to marry Padmavati, the daughter of the king of Magadha. It forms, in context, a continuation of his another drama, Pratijnayaugandharayana.

The complete text of the Svapnavasavadattam was long lost until it was discovered in Kerala in 1912.A tradition is recorded that when the critics subjected the plays of Bhasa to a severe test by throwing them into fire, only Svapnavasavadattam rose out unaffected, while other plays were all consummated by the flames. This play contains some of Bhasa’s greatest characters.


tamilandvedas.com › tag › udayanas-encounter-with-elephants 
Udayana’s encounter with elephants | Tamil and Vedas

29 Sep 2012 – Posts about Udayana’s encounter with elephants written by Tamil and … Interesting stories about elephants are found in Indian literature.

tamilandvedas.com › tag › svapnavasavadatta 
Svapnavasavadatta | Tamil and Vedas

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18 Apr 2014 – Here are some quotes from ‘Svapnavasavadatta’, his masterpiece and one of the best dramas available today:—. Ignorance 1.Even deities …

tamilandvedas.com › 2014/04/20 › beautiful-and-tranquil-hermitages-… 
Beautiful and Tranquil Hermitages of Ancient India | Tamil and …

20 Apr 2014 – The following passages from Svapnavasavadatta illustrate these points more clearly: Act 1. Yaugnadharayana: Self possessed dwellers of the …




Post No.7505

Date uploaded in London – 28 January 2020

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog.

Cultural Denigration

It is reported from New Delhi under the caption, “Conspiracy to show Hindus as inferior and glorify minorities in CBSE’s textbook” as follows :

A lesson on degrading Hindus as inferior and  glorifying Muslims and Christians is included in the KG textbook of CBSE (Central Board of Secondary Education). A conspiracy of brainwashing Hindu children has been hatched, thus, creating misunderstanding in them about Hindu Dharma and Hindus. 

In this textbook, a denigrating image of Hindu Brahman has been printed, and the children have been asked to paint it. This Hindu Brahman is shown falling on the ground after slipping on a banana peel. This textbook

not contain any objectionable image of Christian clergy or Muslim moulvi. 

The textbook contains quizzes on a subject such as identifying good and bad habits. It includes examples such as ‘Raja does not bathe every day’. ‘Karan does not brush his teeth every day’, ‘Gita dresses in unhygienic clothes’, ‘Hanif plays in open-air’, ‘Paul sits straight in the classroom’, etc. In these examples, attempts have been made to convince children that Hindu boys and girls have bad habits; whereas, Muslims or Christians have good habits. 

Some devout Hindus said that such a book is creating hatred in the mind of Hindu culture, sanskars and traditions from childhood in a 

systematic manner. (Sanatan Prabhat 1-15 July 2019) 

  1. Such knave tactics to display Hindus in culturally poor show was pursued by the British before independence. Unfortunately the same trend to denigrate Hindus continues to be followed by the secular anti-Hindu institutions and bodies. Non Hindus must be pampered and Hindus humiliated and insulted. This is the so-called secular spirit, a Hindu is supposed to appreciate and inculcate amongst children. The Articles 28,29 and 30 of our constitution also permit teaching of scripture of minority segment in India in educational institutions, but prohibit study of Bhagavad Gita and other books on Hindu Dharma. Unless Bharat is established as a Dharma Rashtra such nefarious tactics to denigrate Hindu culture will continue to prevail.

Thanks : Truth

Truth 25-10-2019 Volume 87 No 26 –