STORY OF TAMIL DEVADASIS – Part 5 (Post No.6092)

Written by London swaminathan

swami_48@yahoo.com


Date: 18 FEBRUARY 2019


GMT Time uploaded in London – 10-48 am


Post No. 6093

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

STORY OF TAMIL DEVADASIS- PART 4,MANIKKA NACHIYAR AND GNANAVALLI (Post No.6074)

written by London swaminathan

swami_48@yahoo.com


Date: 14 FEBRUARY 2019


GMT Time uploaded in London – 19-39


Post No. 6074

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

STORY OF TAMIL DEVADASIS- PART 4,MANIKKA NACHIYAR AND GNANAVALLI (Post No.6074)

MANIKKANACHIAR

Manaikkanachiar was born in the family of Rudrakanyas at Tiruvarur in Tamil Nadu. She was beautiful and trained herself in music and dance. Everyday she went to temple and worshipped Lord Shiva. She donated a lot towards the temple work and other charities. One day Lord Shiva himself came to her house in the disguise of a Siddha (Yogi). She gave him all the honours due for an ascetic of his stature and gave him a big feast.

After all these he spoke to her revealing his desire for the sexual pleasure and warned her that he can give her only Rudraksha garland and not money for the sexual favour. As soon she got the Rudraksha in her hand she became very happy and felt blessed by the god.

She told him to come back at night and she would be ready to entertain him. As he left, she placed the  Rudraksha garland in the place where she used to keep all the gem studded jewellery. Her servants who saw this asked her why she placed the Rudraksha in the locker which is only for the valuable gems. Then she explained them the great benefits of Rudraksha.

In the meantime, Lord Shiva wanted to show to the world her devotion. So Lord Shiva called his friend Alagesan and asked him to visit her in the night as a customer. When Alagesan went to her house in the night she turned him down saying that night was booked by someone else. He tempted her with more and more offers of money and gems and yet she did not yield. Alagesan went back to the temple and reported to Lord Shiva what happened.

Lord Shiva went to her in the night as planned during the day. But when he went to her house he pretended that he was suffering from severe stomach disease. Shed asked her for the location of toilet and she herself led him to the rest room. This happened several times during the night. At the end he dirtied the bed and the room. All through these she got worried and got him all the medicines through her servants and looked after him like her own husband . In the morning he died. ((posted by swamiindology.blogspot.com AND tamilandvedas.com))

Manikkanachiar cried and cried and decided to burn herself in the funeral pyre. She arranged his funeral and her own funeral. When she jumped into the funeral pyre reciting the Panchakshara – Om Nama Sivaya – Lord Shiva appeared in the sky and blessed her.

STORY OF GNANA VALLI

The author gave the story of great Tamil saint Pattinathu Adikal of Kaveri Pumpattinam and his friend Bhadragiri. Bhadragiri was very fond of a female dog and took her to all the places wherever he went. He gave her the left over prasadam (food offering) to the dog. In the previous birth the dog was born as a Rudra kanya in the Anga Desa. She was a very bad woman and earned money only through bad ways. One day she gave food to a Siva devotee who was full of virtues. Even when she gave him the food, it was to tease him and not to feast him. ((posted by swamiindology.blogspot.com AND tamilandvedas.com))

When Bhadragiri was going to all the places Shiva wanted to test him. So he came as an ascetic and begged to a person. That person directed him to Bhadragiri saying that he was the Grahastha (householder) who can feed him. Shiva in the ascetic form  told Bhadragiri, ‘that a person directed me to you saying that you were the best house holder who can feed me’.

As soon as Bhadragiri heard this, he was wondering, and exclaimed, ‘If a dog and this begging bowl can make me a householder I don’t want this anymore’ and threw the begging bowl with force. It went in a circular way and hit the dog. The female dog died on the spot and Lord Shiva appeared in his true form and blessed her.

That female dog was born as Gnanavalli , the daughter of Kasi Raja, King of Kasi. When she grew up, the king made arrangements for her wedding. But she asked him to leave her at Tiruvidaimaruthur where a saint by name  Bhadragiri was doing penance.

When the king came to know that it was true , he came to him with his daughter. When he ended his penance,  Gnanavalli fell at his feet and said’ The Dog is Back’. Bhadragiri sought the advice of Pattinathu adikal, who prayed to Lord Shiva. As directed by him, Bhadragiri and Gnanavalli entered fire and reached the feet of god.

At the end of the story the author reminds her colleagues that doing little charity and taking divine food would help them to reach the feet god.

Here the author gave the dog’s three lives and the story of Pattinathu Adikal (Tamil saint) and the Puranic story of Jata Bharata. ((posted by swamiindology.blogspot.com AND tamilandvedas.com))

–to be continued

STORY OF TAMIL DEVADASIS -PART 3, MANIKKAVALLI, MANANTHAI (Post No.6065)

Translated by London swaminathan

swami_48@yahoo.com


Date: 12 FEBRUARY 2019


GMT Time uploaded in London – 13-12


Post No. 6065

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

STORY OF TAMIL DEVADASIS -PART 3, MANIKKAVALLI, MANANTHAI (Post No.6065)

Dos AND DONTs FOR BRAHMINS- THEY MUST NOT SAVE MONEY (Post No.5441)

 

Written by London Swaminathan

swami_48@yahoo.com

Date: 17  September 2018

 

Time uploaded in London – 15-31 (British Summer Time)

 

Post No. 5441

Pictures shown here are taken from various sources including google, Wikipedia, Facebook friends and newspapers. This is a non- commercial blog.

 

 

MY COMMENTS ON THE FIRST 100 SLOKAS/COUPLETS ON FOURTH CHAPTER OF MAAVA DHARMA SHASTRA

I have already finished three chapters. Now we look at the fourth chpater

 

Fourteen interesting Points

 

1.Note slokas 4 and 7. Five ways of food gathering; no saving for more than three days. If Brahmins follow these rules no one would feel jealousy towards Brahmins. That is the reason Brahmins were given donations by the kings and others. Manu made these rules so that Brahmins would be dependent upon others for ever. They have to do Pujas and sacrifices to earn their livelihood.

 

  1. Read a beautiful quotation in sloka 12. ‘for happiness has contentment for its root, the root of unhappiness is the contrary (disposition).

 

3.Read sloka 29;’Guests must be honoured’ which we can find only in ancient Tamil and Sanskrit literature. This is purely a Vedic Hindu concept which is not found in any other ancient culture as a daily duty. This explodes the Aryan invasion theory.

4.Sloka 11 ; please do agnihotram. Nowadays very few Brahmins do it.

5.sloka 21- pancha yajna (Five Types of sacrifice done everyday)

6.sloka 29 exploded Aryan invasion theory; customs like this found only in Sanskrit and Tamil as a meritorious daily duty; you cant find this anywhere in the world

  1. Sloka 40-lying in bed with wife rules

8.Slokas 44 and 52 Interesting rules regarding looking at women, and urinating etc

  1. Slokas 64 and 74- No singing, No dancing and No gambling

10.Sloka 76- Must have wet feet while eating, dry feet while sleeping

11.Sloka.84- No presents from kings

12.Sloka 86- Kings are butchers

13.Slokas 88-90- Twenty One types of Hell.

14.Sloka 92- Importance of getting up at 4 am (Brahma Muhurta)

 

 

MANU SMRTI-CHAPTER IV

  1. Having dwelt with a teacher during the fourth part of (a man’s) life, a Brahmana shall live during the second quarter (of his existence) in his house, after he has wedded a wife.
  2. A Brahmana must seek a means of subsistence which either causes no, or at least little pain to others, and live by that except in times of distress.
  3. For the purpose of gaining bare subsistence, let him accumulate property by following those irreproachable occupations which are prescribed for his caste, without unduly fatiguing his body.
  4. He may subsist by Rita (truth), and Amrita (ambrosia), or by Mrita (death) and by Pramrita (what causes many deaths); or even by (the mode) called Satyanrita (a mixture of truth and falsehood), but never by Svavritti (a dog’s mode of life).
  5. By Rita shall be understood the gleaning of corn; by Amrita, what is given unasked; by Mrita, food obtained by begging and agriculture is declared to be Pramrita.
  6. But trade and money-lending are Satyanrita, even by that one may subsist. Service (LIKE A SLAVE) is called Svavritti; therefore one should avoid it.
  7. He may either possess enough to fill a granary, or a store filling a grain-jar; or he may collect what suffices for three days, or make no provision for the morrow.
  8. Moreover, among these four Brahmana householders, each later-(named) must be considered more distinguished, and through his virtue to have conquered the world more completely.
  9. One of these follows six occupations, another subsists by three, one by two, but the fourth lives by the Brahmasattra.

 

MUST DO AGNIHOTRA (DAILY FIRE SACRIFICE)

  1. He who maintains himself by picking up grains and ears of corn, must be always intent on (the performance of) the Agnihotra, and constantly offer those Ishtis only, which are prescribed for the days of the conjunction and opposition (of the moon), and for the solstices.
  2. Let him never, for the sake of subsistence, follow the ways of the world; let him live the pure, straightforward, honest life of a Brahmana.
  3. He who desires happiness must strive after a perfectly contented disposition and control himself; for happiness has contentment for its root, the root of unhappiness is the contrary (disposition).
  4. A Brahmana, who is a Snataka and subsists by one of the (above-mentioned) modes of life, must discharge the (following) duties which secure heavenly bliss, long life, and fame.
  5. Let him, untired, perform daily the rites prescribed for him in the Veda; for he who performs those according to his ability, attains to the highest state.
  6. Whether he be rich or even in distress, let him not seek wealth through pursuits to which men cleave, nor by forbidden occupations, nor (let him accept presents) from any (giver whosoever he may be).
  7. Let him not, out of desire (for enjoyments), attach himself to any sensual pleasures, and let him carefully obviate an excessive attachment to them, by (reflecting on their worthlessness in) his heart.
  8. Let him avoid all (means of acquiring) wealth which impede the study of the Veda; (let him maintain himself) anyhow, but study, because that (devotion to the Veda-study secures) the realisation of his aims.
  9. Let him walk here (on earth), bringing his dress, speech, and thoughts to a conformity with his age, his occupation, his wealth, his sacred learning, and his race.
  10. Let him daily pore over those Institutes of science which soon give increase of wisdom, those which teach the acquisition of wealth, those which are beneficial (for other worldly concerns), and likewise over the Nigamas which explain the Veda.
  11. For the more a man completely studies the Institutes of science, the more he fully understands (them), and his great learning shines brightly.

 

PACHA YAGNA

  1. Let him never, if he is able (to perform them), neglect the sacrifices to the sages, to the gods, to the Bhutas, to men, and to the manes.
  2. Some men who know the ordinances for sacrificial rites, always offer these great sacrifices in their organs (of sensation), without any (external) effort.
  3. Knowing that the (performance of the) sacrifice in their speech and their breath yields imperishable (rewards), some always offer their breath in their speech, and their speech in their breath.
  4. Other Brahmanas, seeing with the eye of knowledge that the performance of those rites has knowledge for its root, always perform them through knowledge alone.
  5. A Brahmana shall always offer the Agnihotra at the beginning or at the end of the day and of the night, and the Darsa and Paurnamasa (Ishtis) at the end of each half-month,
  6. When the old grain has been consumed the (Agrayana) Ishti with new grain, at the end of the (three) seasons the (Katurmasya-) sacrifices, at the solstices an animal (sacrifice), at the end of the year Soma-offerings.
  7. A Brahmana, who keeps sacred fires, shall, if he desires to live long, not eat new grain or meat, without having offered the (Agrayana) Ishti with new grain and an animal-(sacrifice).
  8. For his fires, not being worshipped by offerings of new grain and of an animal, seek to devour his vital spirits, (because they are) greedy for new grain and flesh.

HE MUST HONOUR GUESTS

  1. No guest must stay in his house without being honoured, according to his ability, with a seat, food, a couch, water, or roots and fruits.
  2. Let him not honour, even by a greeting, heretics, men who follow forbidden occupations, men who live like cats, rogues, logicians, (arguing against the Veda,) and those who live like herons.
  3. Those who have become Snatakas after studying the Veda, or after completing their vows, (and) householders, who are Srotriyas, one must worship by (gifts of food) sacred to gods and manes, but one must avoid those who are different.
  4. A householder must give (as much food) as he is able (to spare) to those who do not cook for themselves, and to all beings one must distribute (food) without detriment (to one’s own interest).
  5. A Snataka who pines with hunger, may beg wealth of a king, of one for whom he sacrifices, and of a pupil, but not of others; that is a settled rule.
  6. A Snataka who is able (to procure food) shall never waste himself with hunger, nor shall he wear old or dirty clothes, if he possesses property.

HAIR CUT

  1. Keeping his hair, nails, and beard clipped, subduing his passions by austerities, wearing white garments and (keeping himself) pure, he shall be always engaged in studying the Veda and (such acts as are) conducive to his welfare.
  2. He shall carry a staff of bamboo, a pot full of water, a sacred string, a bundle of Kusa grass, and (wear) two bright golden ear-rings.
  3. Let him never look at the sun, when he sets or rises, is eclipsed or reflected in water, or stands in the middle of the sky.
  4. Let him not step over a rope to which a calf is tied, let him not run when it rains, and let him not look at his own image in water; that is a settled rule.
  5. Let him pass by (a mound of) earth, a cow, an idol, a Brahmana, clarified butter, honey, a crossway, and well-known trees, turning his right hand towards them.

 

GOING TO BED WITH WIFE

  1. Let him, though mad with desire, not approach his wife when her courses appear; nor let him sleep with her in the same bed.
  2. For the wisdom, the energy, the strength, the sight, and the vitality of a man who approaches a woman covered with menstrual excretions, utterly perish.
  3. If he avoids her, while she is in that condition, his wisdom, energy, strength, sight, and vitality will increase.
  4. Let him not eat in the company of his wife, nor look at her, while she eats, sneezes, yawns, or sits at her ease.

 

 

DON’T LOOK AT WOMEN

  1. A Brahmana who desires energy must not look at a woman who applies collyrium to her eyes, has anointed or uncovered herself or brings forth a child.
  2. Let him not eat, dressed with one garment only; let him not bathe naked; let him not void urine on a road, on ashes, or in a cow-pen,
  3. Nor on ploughed land, in water, on an altar of bricks, on a mountain, on the ruins of a temple, nor ever on an ant-hill,
  4. Nor in holes inhabited by living creatures, nor while he walks or stands, nor on reaching the bank of a river, nor on the top of a mountain.
  5. Let him never void faeces or urine, facing the wind, or a fire, or looking towards a Brahmana, the sun, water, or cows.
  6. He may ease himself, having covered (the ground) with sticks, clods, leaves, grass, and the like, restraining his speech, (keeping himself) pure, wrapping up his body, and covering his head.
  7. Let him void faeces and urine, in the daytime turning to the north, at night turning towards the south, during the two twilights in the same (position) as by day.
  8. In the shade or in darkness a Brahmana may, both by day and at night, do it, assuming any position he pleases; likewise when his life is in danger.

URINATING RULES

  1. The intellect of (a man) who voids urine against a fire, the sun, the moon, in water, against a Brahmana, a cow, or the wind, perishes.
  2. Let him not blow a fire with his mouth; let him not look at a naked woman; let him not throw any impure substance into the fire, and let him not warm his feet at it.
  3. Let him not place (fire) under (a bed or the like); nor step over it, nor place it (when he sleeps) at the foot-(end of his bed); let him not torment living creatures.
  4. Let him not eat, nor travel, nor sleep during the twilight; let him not scratch the ground; let him not take off his garland.
  5. Let him not throw urine or faeces into the water, nor saliva, nor (clothes) defiled by impure substances, nor any other (impurity), nor blood, nor poisonous things.
  6. Let him not sleep alone in a deserted dwelling; let him not wake (a superior) who is sleeping; let him not converse with a menstruating woman; nor let him go to a sacrifice, if he is not chosen (to be officiating priest).
  7. Let him keep his right arm uncovered in a place where a sacred fire is kept, in a cow-pen, in the presence of Brahmanas, during the private recitation of the Veda, and at meals.
  8. Let him not interrupt a cow who is suckling (her calf), nor tell anybody of it. A wise man, if he sees a rainbow in the sky, must not point it out to anybody.
  9. Let him not dwell in a village where the sacred law is not obeyed, nor (stay) long where diseases are endemic; let him not go alone on a journey, nor reside long on a mountain.

DON’T LIVE UNDER SHUDRA RUlERS

  1. Let him not dwell in a country where the rulers are Sudras, nor in one which is surrounded by unrighteous men, nor in one which has become subject to heretics, nor in one swarming with men of the lowest castes.
  2. Let him not eat anything from which the oil has been extracted; let him not be a glutton; let him not eat very early (in the morning), nor very late (in the evening), nor (take any food) in the evening, if he has eaten (his fill) in the morning.
  3. Let him not exert himself without a purpose; let him not drink water out of his joined palms; let him not eat food (placed) in his lap; let him not show (idle) curiosity.

NO   SINGING, DANCING

  1. Let him not dance, nor sing, nor play musical instruments, nor slap (his limbs), nor grind his teeth, nor let him make uncouth noises, though he be in a passion.
  2. Let him never wash his feet in a vessel of white brass; let him not eat out of a broken (earthen) dish, nor out of one that (to judge) from its appearance (is) defiled.
  3. Let him not use shoes, garments, a sacred string, ornaments, a garland, or a water-vessel which have been used by others.
  4. Let him not travel with untrained beasts of burden, nor with (animals) that are tormented by hunger or disease, or whose horns, eyes, and hoofs have been injured, or whose tails have been disfigured.
  5. Let him always travel with (beasts) which are well broken in, swift, endowed with lucky marks, and perfect in colour and form, without urging them much with the goad.
  6. The morning sun, the smoke rising from a (burning) corpse, and a broken seat must be avoided. Let him not clip his nails or hair, and not tear his nails with his teeth.
  7. Let him not crush earth or clods, nor tear off grass with his nails; let him not do anything that is useless or will have disagreeable results in the future.
  8. A man who crushes clods, tears off grass, or bites his nails, goes soon to perdition, likewise an informer and he who neglects (the rules of) purification.
  9. Let him not wrangle; let him not wear a garland over (his hair). To ride on the back of cows (or of oxen) is anyhow a blamable act.
  10. Let him not enter a walled village or house except by the gate, and by night let him keep at a long distance from the roots of trees.

NO GAMBLING

  1. Let him never play with dice, nor himself take off his shoes; let him not eat, lying on a bed, nor what has been placed in his hand or on a seat.
  2. Let him not eat after sunset any (food) containing sesamum grains; let him never sleep naked, nor go anywhere unpurified (after meals).

 

WET FEET WHILE EATING

  1. Let him eat while his feet are (yet) wet (from the ablution), but let him not go to bed with wet feet. He who eats while his feet are (still) wet, will attain long life.
  2. Let him never enter a place, difficult of access, which is impervious to his eye; let him not look at urine or ordure, nor cross a river (swimming) with his arms.
  3. Let him not step on hair, ashes, bones, potsherds, cotton-seed or chaff, if he desires long life.
  4. Let him not stay together with outcasts, nor with Candalas, nor with Pukkasas, nor with fools, nor with overbearing men, nor with low-caste men, nor with Antyavasayins.
  5. Let him not give to a Sudra advice, nor the remnants (of his meal), nor food offered to the gods; nor let him explain the sacred law (to such a man), nor impose (upon him) a penance.
  6. For he who explains the sacred law (to a Sudra) or dictates to him a penance, will sink together with that (man) into the hell (called) Asamvrita.
  7. Let him not scratch his head with both hands joined; let him not touch it while he is impure, nor bathe without (submerging) it.
  8. Let him avoid (in anger) to lay hold of (his own or other men’s) hair, or to strike (himself or others) on the head. When he has bathed (submerging) his head, he shall not touch any of his limbs with oil.

 

DON’T TAKE PRESENTS FROM SOME PEOPLE

  1. Let him not accept presents from a king who is not descended from the Kshatriya race, nor from butchers, oil-manufacturers, and publicans, nor from those who subsist by the gain of prostitutes.
  2. One oil-press is as (bad) as ten slaughter-houses, one tavern as (bad as) ten oil-presses, one brothel as (bad as) ten taverns, one king as (bad as) ten brothels.

KINGS= BUTCHERS

  1. A king is declared to be equal in wickedness to a butcher who keeps a hundred thousand slaughter-houses; to accept presents from him is a terrible crime.
  2. He who accepts presents from an avaricious king who acts contrary to the Institutes (of the sacred law), will go in succession to the following twenty-one hells:

 

21 TYPES OF HELLS

  1. Tamisra, Andhatamisra, Maharaurava, Raurava, the Kalasutra hell, Mahanaraka,
  2. Samgivana, Mahaviki, Tapana, Sampratapana, Samghata, Sakakola, Kudmala, Putimrittika,
  3. Lohasanku, Rigisha, Pathin, the (flaming) river, Salmala, Asipatravana, and Lohakaraka.
  4. Learned Brahmanas, who know that, who study the Veda and desire bliss after death, do not accept presents from a king.

BRAHMA MUHURTA

  1. Let him wake in the muhurta, sacred to Brahman (BRAHMA MUHURTA= STARTING FROM 4-30 AM), and think of (the acquisition of) spiritual merit and wealth, of the bodily fatigue arising therefrom, and of the true meaning of the Veda.
  2. When he has risen, has relieved the necessities of nature and carefully purified himself, let him stand during the morning twilight, muttering for a long time (the Gayatri), and at the proper time (he must similarly perform) the evening (devotion).
  3. By prolonging the twilight devotions, the sages obtained long life, wisdom, honour, fame, and excellence in Vedic knowledge.
  4. Having performed the Upakarman according to the prescribed rule on (the full moon of the month) Sravana, or on that of Praushthapada (Bhadrapada), a Brahmana shall diligently study the Vedas during four months and a half.
  5. When the Pushya-day (of the month Pausha), or the first day of the bright half of Magha has come, a Brahmana shall perform in the forenoon the Utsargana of the Vedas.
  6. Having performed the Utsarga outside (the village), as the Institutes (of the sacred law) prescribe, he shall stop reading during two days and the intervening night, or during that day (of the Utsarga) and (the following) night.
  7. Afterwards he shall diligently recite the Vedas during the bright (halves of the months), and duly study all the Angas of the Vedas during the dark fortnights.
  8. Let him not recite (the texts) indistinctly, nor in the presence of Sudras; nor let him, if in the latter part of the night he is tired with reciting the Veda, go again to sleep.
  9. According to the rule declared above, let him recite the daily (portion of the) Mantras, and a zealous Brahmana, (who is) not in distress, (shall study) the Brahmana and the Mantrasamhita.

 

TO BE CONTINUED……………..

 

–SUBHAM–

 

 

 

 

Jesters in Rig Veda (Post No.4365)

Written by London Swaminathan

 

Date: 4 NOVEMBER 2017

 

Time uploaded in London- 14-21

 

 

Post No. 4365

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

 

 

Rig Veda is an encyclopaedia of ancient India. Hindu playwrights, actors and dramatists believe that the drama originated in India. Though we have dramas in ancient Egypt, if one believes the date (4500 BCE or before that) given to the Rig Veda by Herman Jacobi and B G Tilak, then India can claim the credit. Whatever be the origin of drama, we have very clear drama scenes in the Rig Veda in the form of dialogue hymns:

 

RV 10-51: Agni and Varuna
RV 10-10 Yama- Yami
RV 1-179 Agastya and Lopamudra
RV 10-95: Pururuvas and Urvasi
RV 10-86 Indra and Vrsakapi
We have such conversation hymns in RV 10-135; 10-124; 4-26; 10-108; 10-28 and many more. ( I have dealt with this in detail in  my old article; see the link at the bottom)
I was reading Hazra Commemoration Volume (Pages 505, 506) and found an interesting article which shows that even jesters (Vidushaka) in the Vedic period. The author quotes the following information:

Rig Veda (9-112-4) says,

“Just as a draught horse desires a light chariot, the jesters desire such appropriate words to excite others laughter. The male desires his mate’s approach and a frog desires food”

 

Vajasaneyi Samhita

In the long list of persons to be offered to relevant deities in a Purusha Medha Yajna (human sacrifice), there Is even a person sacrificed to the God of Laughter. The God was Hasa VS 30-6 and T S 3-41.

 

Though Purusha medha yajna did mention over 200 persons belonging to various professions, none was sacrificed. But the long list shows that there were so mam types of workers during Vedic period and one of them was a jester No culture had a separate God for laughter. It says a Kari should be sacrificed to Hasa, the god of laughter.

 

From the word KARI, it is evident that among the people of the Vedic age there were some who practised the art of Joking.

 

Classical drama has jesters. So it is no wonder that Vedic Hindus also had such a character in the dramas. This shows the Vedic civilization was well advanced in art and culture. They were not primitive as foreigners projected them. More over when we put all the facts together, we see a well cultured and civilized society.

Origin of Drama in Ancient India and Egypt

 

Vedic dramas | Tamil and Vedas

https://tamilandvedas.com/tag/vedic-dramas/

Where did dramas originate? Did the first play was enacted in Egypt or India? We have dialogue hymns in the RigVeda and several scholars believe those …

 

 

—subham–

READING THOUGHTS WITHOUT WORDS: TAMIL POETS’ VIEWS (Post No.4316)

Written by London Swaminathan

 

Date:19 October 2017

 

Time uploaded in London- 16-59

 

 

Post No. 4316

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

 

We all know that face is the index of the mind. Tamil and Sanskrit poets say that eye is the index of the mid; both are nearly same, because eye is the most important organ of face; without eyes we would not call it face, but blind.

 

The Sanskrit saying is “caksuhi manobhaavam aaviskaroti” i.e. The eye is the mirror of the mind.

Tiruvalluvar, the greatest of the ancient Tamil poets and the author of Tamil Veda ‘Tirukkural’ says,

“The measuring rod of the subtle brains is nothing but the eye revealing lurking secrets” (Kural 710)

It is interesting that only the Tamils took this virtue of DIVINING or SENSING FROM APPEARANCES  as an important one for a minister. Tiruvalluvar even raises a man with this virtue to the level of God. He advises the kings that a king must appoint such a person in the ministerial cabinet at any cost. He has devoted ten couplets on this topic.

“Regard him divine, who divines without a doubt what is passing in another’s mind” – Kural 702

 

“At any cost make him a member of the cabinet, who can judge by looks the intentions of another man”- Kural 703

 

The saying ‘face is the index of the mind’ is also echoed by Tiruvalluvar in another couplet:

“The mirror reflects nearby objects; even so the face indicates emotions throbbing in the mind” – Kural couplet 706

Cicero says, “the countenance is the portrait of the soul”.

Another Tamil poet of Naladiyar, collection of Tamil poems, says ‘ hatred or love could be read off from the eyes themselves, by those familiar with the eyes and the world is under the control of such people.

Experts in criminology and criminal investigation are convinced that an offender’s guilt is most often reflected in the eyes and the face.

The 2000 year old Sanskrit book Panchatantra puts in a beautiful sloka/poem,

“The guilty man is terrified
By reason of his crime.
His pride is gone, his powers of speaking fail
His glances rove, his face is pale.

The sweat appears on his brow,
He stumbles on, he knows not how,
His face is pale, and all he utters
Is much distorted; for he stutters.
The culprit always may be found
To shake, and gaze upon the ground:
Observe the signs as best you can
And shrewdly pick the guilty man.

While on the other hand
The innocent is self reliant
His speech is clear, his glance defiant
His countenance is calm and free
His indignation makes his plea

–(Panchatantra 151- 158 The Tale of the Weaver’s Wife)

 

In Tamil there are even proverbs about the eyes of the thieves (Thiruttu Muzi). When children do some naughty things, we spot them easily by looking at their face, particularly from their eyes!

In Indian classical dance Bharatanatyam, eyes play an important role; most of the emotions can be revealed through the eyes and face.

My old articles on the appearance of the people are given below:–

Face is the Index of Mind | Tamil and Vedas

https://tamilandvedas.com/2013/11/03/face-is-the-index-of-mind/

3 Nov 2013 – Face is the Index of Mind. Mirror. Great men think alike: Quotations on Mind. 1.Manu on Examining witnesses. He shall discover the internal …

 

31 Indian Quotations on Mind! | Tamil and Vedas

https://tamilandvedas.com/2014/12/…/31-indian-quotations-on-min…

27 Dec 2014 – Face is the Index of the Mind (English Proverb). January 7 … The human mind has a tenedency to do what is forfidden — Kathasaritsagara.

–Subham–

 

Aristophanes made fun of Socrates and Portrayed him a Mad Man! (Post No.4138)

Aristophanes made fun of Socrates and Portrayed him as a Mad Man! (Post No.4138)
Compiled by London Swaminathan

 

Date: 7 August 2017

 

Time uploaded in London- 21-07

 

Post No. 4138

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

 

Aristophanes was the greatest comic playwright of ancient Greece. His comedies are the earliest roots of the film, theatre and television comedies we enjoy today. Other ancient writers list 40 plays by Aristophanes; only 11 of these have survived to the present.

 

Very little is known about the life of Aristophanes. Born in the city of Athens, he started writing before he was 20. Aristophanes lived through a period of great political and social change. For 27 years, Athens fought a bitter war  against its archival , the city of Sparta. The eventual defeat of Athens  brought to an end  the greatest period of ancient Greek civilization  and was followed by a time of political instability during which Athens was ruled by dictators and corrupt governments. Aristophanes wrote plays about the changes he saw going around him.

 

Born in the city of Athens he started writing before he was 20.  Aristophanes lived through a period of great political and social change. For 27 years Athens fought a war against its arch rival Sparta. The eventual defeat of Athens brought to an end the greatest of ancient Greek civilization and was followed by a time of political instability during which Athens was ruled by dictators and corrupt governments.

 

Many of Aristophanes’ plays are satires. He criticizes political leaders by making them seem ridiculous; often the leaders are out witted by the hero of the play, who is portrayed as an ordinary citizen.

Aristophanes also made fun of people such as philosophers, teachers and lawyers, whom he felt corrupted society. Nobody was safe from his sharp words even the most respected figures of the time are made to look foolish.

In his play the great Greek Philosopher and teacher Socrates is portrayed as a mad man who has an evil influence on the young people of Athens.

He wrote The Frogs in 405 BCE.

Frogs, or The Frogs is one of Aristophanes’ greatest comedies and is justly celebrated for its wit and keen commentary on Athenian politics and society. It is the last surviving work of Old Comedy and is thus also notable for heralding a passing era of literature. While it is a comedy, it is also a trenchant political satire and expresses Aristophanes’ views on Athenian democracy and the value of poetry.

 

Born in 450 BCE

Died in 385 BCE

Age at death 65

 

Publications

The Acharnians

The Knights

The Clouds

The Wasps

The Peace

The Birds

Lysistrata

Thesmophoriazusae

The Frogs

Plutus

 

Source: Who wrote What When? Reference Book

My old article:

 Aristophanes, Vashistha and the Frog Song in the Rig Veda …

tamilandvedas.com/2016/12/15/aristophanes…

राजेंद्र गुप्ता Rajendra Gupta has left a new comment on your post “Aristophanes, Vashistha and the Frog Song in the R…”

 

XXXX

 

 

FATHER OF TRAGEDY – AESCHYLUS WROTE 80 PLAYS!

 

Aeschylus was one of the greatest playwrights of ancient Greece. He is sometimes called the Father of Tragedy because he is said to have invented it as a form of theatre.

Little is known about Aeschylus’s life because he lived so long ago. Historians think that he was born at Eleusis near Athens. He made several trips to Sicily in Italy during his life time, and it is thought that he died there.

Aeschylus fought in two of the most famous battles of ancient history; the Battle of Marathon in 490 BCE and the Battle of Salamis in 480 BCE. Both were desperate struggles in which the democratic Greek city-states defeated armies of powerful Persian empire, which was trying to conquer them.  experience of these events can be seen in his vivid writing about war and suffering.

 

in Aeschylus’ a time the theatre was an important of community life. Regular play writing competitions were held and the winners were highly regarded. Aeschylus first entered one of these competitions in 472 BCE with his lay The Persians, and he won first prize. Over the course of his career, Aeschylus is thought to have written more than 80 plays, 52 of which won first prizes. Unfortunately, only seven of them survived.

Aeschylus’s plays have strong political messages. he used myths or old stories to make moral points about the events that he saw going on around him. They were so powerfully written that they are still performed today, almost 2500 years later!

Born in 524 BCE

Died in 456 BCE

Age at death: 68

Publications:

The Persians

Seven against Thebes

The Suppliants

Promethus Bound

Oresteia consisting of 3 plays:

Agamemnon

The Libation Bearers

Eumenides

–Subham–

 

Why do Hindus worship Grammar every day? (Post No.3814)

Written by London swaminathan

 

Date: 13 APRIL 2017

 

Time uploaded in London:- 10-12 am

 

Post No. 3814

 

Pictures are taken from various sources; thanks.

 

contact; swami_48@yahoo.com

 

 

Hindus are the strangest people in the world. Every day they worship sandals (shoes), sun and moon, Tulsi and Bilva leaves, several flowers and trees, cow and elephant, stones and metals (statues and idols), umpteen gods and innumerable symbols including Om and Swastika. In short they worship earth and all its occupants and stars and planets above the earth. This means they see God in everything. Since they have been doing it for 3500 years continuously according to Max Muller and 6500 years continuously according to Herman Jacobi and B.G.Tilak, I consider the Hindus ‘living fossils’.

 

But if one worships even prosody and grammar, numbers and mathematics for 6000 years until today they must be the most advanced civilization and most intelligent people on earth.

Five Years ago, I wrote an article in this blog with 41 points in 41 paragraphs under the title:

Brahmins deserve an entry in to Guinness Book of Records”; posted on 26 January 2012

 

in which I mentioned the following as one of the points:

G for Grammar: When we do the Gayatri  Japa we do touch our nose and say Gayathri (24 syllables) , Ushnik (28), Anushtub (32), Bruhathi (36), Pankthi (40), Trustub (44), jagathi  (48 syllables)–all these are Vedic meters. Grammar for writing poetry-prosody. Who in the world use grammar (prosody) terms for worship? Don’t we deserve a place in the Book of Records for using Grammar in our daily rituals?

Brahmins do Sandhavandana three times a day: before sunrise, noon and after sunset. They do worship Vedic Gods in the prayer. Just before doing the most important Gayatri mantra they touch their nose and say Gayatri, Ushnik,Anushtubh, Brhti, Panti, Trshtubh, Jagati.

 

These are the Vedic metres, part of prosody (the study of versification, especially, the systematic study of metrical structure). Vedic Hindus paid so much attention to it and stressed its importance by including it into every day rituals. They studied sounds and its rhythm and patters. Vedic Hindus classified it in an order; we can see a pattern, arithmetic pattern in it. Lot of research is required to study them scientifically. Since Aitareya Brahmana says,

 

“He who wishes for long life, should use two verses in Ushnih metre; for Ushnih is life. He who having such a knowledge uses two Ushihs arrives at his full age (100 years).

 

“He who desires heaven should use tow Anushtubhs. There are 64 syllables in two Anushtubhs. Each of these three worlds (Earth, Air and Sky= Bhur Bhuva Suvah) contains 21 places, one rising above the other (just as the steps of a ladder). By 21 steps he ascends to each of these worlds severally; by taking the 64th step he stands firm in the celestial world. He who having such a knowledge uses two Anushtubhs gains a footing (in the celestial world).

“He who desires strength should use two Trishtubhs. Trishtubh is strength, vigour and sharpens of senses. He who knowing this, uses two Trishtubhs, becomes vigorous, endowed with sharp senses and strong.

He who desires cattle should use two Jagatis. Cattle are Jagati like. He who knowing this uses two Jagatis, becomes rich in cattle”.

GAYATRI METRE (or Meter)=24

Three times 8 syllables

This is the most sacred one and it is the proper metre for Agni (Fire God).

USHNIH = 28

It has got 28 syllables

This is the symbol of life; anyone needs longevity use this.

ANUSHTUBH = 32 Syllables

It is the symbol of celestial world

Those who wish to go to heaven should use this.

 

BRIHATI = 36 Syllables

This metre is used to attain fame

PANKTI = 40 syllables

Five times 8

This is also used to get wealth.

 

TRISHTUBH=44

It expresses the idea of strength and royal power

This is the proper metre to invoke Indra

Kshatriyas use it to get strength and power.

Four times 11 syllables

 

JAGATI= 48 syllables

Anyone who wishes for wealth, cattle wealth must use it.

 

(Viraj = 30 syllables; It helps one to get food and satisfaction.)

 

Why did Vedic Hindus attribute certain qualities to each metre?

Why did they arrange them in a particular (number) pattern?

Is there a scientific basis for it?

Has any one studied the Vedas form this angle?

Are they just symbolic way of saying something else?

(Number five is used to denote five senses; 64 used to denote 64 arts; Cattle and elephant are used as symbols of five senses)

 

We must do more research in these metres and its claims of longevity, fame, strength etc.

Dance and Music

Max Muller says, “The metres were originally connected with dancing and music. The names for metre in general confirm this. Chandas, metre, denotes stepping, vritta, metre from vrit, to turn, meant originally the last three or four steps of a dancing movement, to turn, the versus which determined the whole character of a dance and of a metre. Trishtubh means three steps”.

 

Griffith says, “The Hymns are composed in various metres, some of which are exceedingly simple and others comparatively complex and elaborate, and two or more different etres are frequently found in the same hymn, for instance in Book 1 shows nine distinct varieties in the same number of verses”.

More research with all the scientific instruments will prove how advanced were the Vedic Hindus in the science of sound and music.

They were highly civilized, far ahead of the known ancient civilizations.

 

Source Book:

An Account of the Vedas with Numerous Extracts from The Rig Veda by J Murdoch.

-Subham–

Drama, Puppet Show, Folk Theatre in Tamil and Sanskrit Literature (Post No.3608)

43187-krishna2bsandhana2bdrama2bmysuru2bnew2bie

Research article written by London swaminathan

 

Date: 5 FEBRUARY 2017

 

Time uploaded in London:-  15-52

 

Post No. 3608

 

 

Pictures are taken from different sources; thanks.

 

 

contact; swami_48@yahoo.com

 

Literary references in ancient Tamil and Sanskrit literature show that the people of India had wonderful entertainment for at least 3000 years continuously. We have references to drama, folk theatre and puppet show from Bhagavad Gita to Tamil saint Manikkavasagar’s Tiruvasagam. Though Bharata’s Natyasastra is about dance and drama, it is interesting to see similes of dance and drama from the olden days.

 

Following are the references: –

iisvarah sarvabhuutaanaam hrddase’rjuna tisthati

bhraamayan  sarvabhuutaani yantraaruudhaani maayayaa _Bhagavad Gita 18-61)

Arjuna, God abides in the hearts of all creatures, causing them to revolve according to their karma by His illusive power as if they were mounted on a machine.

 

I think this is a reference to Puppet show. Puppeteers mount the puppets on a wheel or a circular disc and show them dance. In Indian puppet show the operator sits behind a white curtain on which the shadow of the puppets are projected from behind the screen.

Ramakrishna Paramahamsa used to say Ami Yantram and You are Yantri (I am a machine, You (god) are the operator.

 

5fa4c-siva2buma2bdance252c2bfb

Adi Sankara in his Viveka Chudamani, says

yatsatyabhutam nijarupamadhyam

chiddhayanandamaruupamakriyam

tadetya mithyaavapurutsrujeta

sailuushavadveshamupssttamaatmanah (292)

 

That which is real and one’s own primeval Essence, that Knowledge and Bliss Absolute, the One without a second, which is beyond form and activity – attaining That, one should cease to identify with one’s false bodies like an actor giving up his assumed mask.

 

When the actor has played his part, he is simply a man. So the man of realization is one with Brahman, his real Essence.

false bodies: The gross, subtle and casual bodies, which are super impositions upon the Atman.

(Translation of Vevekachudamani by Swami Madhvananda, Advaita Ashrama, Calcutta)

 

Sangam Tamil Literature

In Purananuru verse 29, Mudukannan Sattanar says, “Oh King, our life is like dance drama where the actors come and dance and go. (The life is so impermanent)”

 

Tiruvalluvar, author of the Tamil Veda Tirukkural refers to the drama in three couplets:-

 

“Fortune coming to one and its departure are likened to the assembling of a crowd to witness a drama and its dispersal respectively” (332)

 

“The men who do not possess sensitiveness to shame in their hearts are like the wooden dolls operated by strings (puppets)” (`1020)

 

“The great cool world will be  moving like a lifeless puppet show if none asks for help” (1058)

In later Tamil and Sanskrit literature, we have lots of similes for puppets shows.

049bf-dace2blike2bsiva2buma

Manikkavasagar’s Tiruvasagam

Tamil saint Manikkavasagar who lived 1500 years ago also used the Sanskrit word Nataka (drama) in three places:

In the Tirusatakam song of Tiruvasagam, he refers to drama in three places (verses 11, 15 and 99)

In verse 11, he sings about the dance of Siva n the crematorium with the ghosts.

 

Amidst your devotees, I acted like one of them

to gain entrance (to get leberated) –15

 

and in 99

Thou Whom the lords of heaven themselves know not!

Thy source and end the Vedas cannot trae!

Thou Whom in every land men fail to know

As Thou hast sweetly made me Thine hast called

This flesh to dance on stage of earth

me to enjoy Thyself with melting soul

in mystic drama , too, hast caused to move

pining on earth, Thou Lord of Magic power.

 

Of virtue void, of penitential grace

devoid, undisciplined, untaught

As leathern puppet danced about, giddy,

I whirling fell, lay prostrate there!

-643

(Souce: The Tiruvacagam by Rev. G U pope, Oxford, 1900)

 

Dhammapada

Buddha says in Dhammapada (147), “Consider this body! A painter puppet with jointed limbs, sometimes suffering and covered with ulcers,full of imaginings, never permanent, forever changing.(147)

 

513e7-dance2bvaranasi252c2bvasanta2bpanchami

Last but not the least is Shakespeare whose quotation on world as a drama theatre has become a very popular quote:-

 

All the world’s a stage,
And all the men and women merely players;
They have their exits and their entrances,
And one man in his time plays many parts,
His acts being seven ages. At first, the infant,
Mewling and puking in the nurse’s arms.
Then the whining schoolboy, with his satchel
And shining morning face, creeping like snail
Unwillingly to school. And then the lover,
Sighing like furnace, with a woeful ballad
Made to his mistress’ eyebrow. Then a soldier,
Full of strange oaths and bearded like the pard,
Jealous in honor, sudden and quick in quarrel,
Seeking the bubble reputation
Even in the cannon’s mouth. And then the justice,
In fair round belly with good capon lined,
With eyes severe and beard of formal cut,
Full of wise saws and modern instances;
And so he plays his part. The sixth age shifts
Into the lean and slippered pantaloon,
With spectacles on nose and pouch on side;
His youthful hose, well saved, a world too wide
For his shrunk shank, and his big manly voice,
Turning again toward childish treble, pipes
And whistles in his sound. Last scene of all,
That ends this strange eventful history,
Is second childishness and mere oblivion,
Sans teeth, sans eyes, sans taste, sans everything.

–As You Like It

 770d1-dance2bof2bsix

Conclusion

Drama and Puppet show were so popular that even Krishna and Buddha used them as similes.

Every town had a drama or puppet show on Hindu religious them during the local temple festival. It continued until recent days.

Most of the drama quotations are from religious sources which show the nature of the puppet shows and dramas.

Even before Shakespeare made this theme popular, Hindus used it to show the instability and impermanence of life and its pleasures.

World is a drama theatre and we all players!

 

–Subham–

 

 

 

 

Nature’s Orchestra in the Forest: Sanskrit Tamil Poets’ Chorus (Post No. 3489)

Written by London swaminathan

 

Date: 27 December 2016

 

Time uploaded in London:-  13-05

 

Post No.3489

 

 

Pictures are taken from different sources; thanks.

 

 

contact; swami_48@yahoo.com

 

 

The amazing thing about India is it was the largest country in the world 2000 years ago. Invaders like Alxander, Genghis khan wetn from one end to the other part of the world and plundered the wealth of the countries they invaded. Before they returned to their starting points, whatever they “conqurered” broke into pieces. But Bharat was united for long time, though there were so called “56 Desas” (countries or Kingdoms). The second amazing thing about the olden days is that all the Tamil and Sanskrit poets followed the same customs in such a vast space. There was no internet or mobile phone or fast transport and yet they did it!

 

Kalidasa sings about nature’s orchestra in Meghaduta, Raghuvamsa and Kumara sambhava. Tamil poets Kapilar and Kamban echoed it in their verses.

 

Kapilar lived in age nearer to Kalidasa. He was the Sangam period poet who contributed the highest number of poems. He and Kalidasa sang about the flute music that originated in the bamboo forest. The holes made by the beetles in the bamboos produced music when the wind passed through its holes. Whenever the clouds made thunderous noise it served as the drum beats. Moreover, it echoed through the caves in the mountains.

 

When there are rainy clouds with rolling thunderous sound naturally the peacocks begin to dance. The forest is full of noises from deer, frogs and song birds. This kindled the imagination of the poets to sing beautiful verses. Sudraka, author of the Sanskrit Drama Mrcha katika (The Clay Cart) also used such imagery.

 

Let us look at the verses from Kalidasa:

 

“Who by filling the holes of the bamboos with wind breathed from the mouths of the caves, appears as if he wishes to play an accompaniment to the Kinnaras, singing in high pitch”–Kumarasambhava 1-8

xxx

And in the Meghaduta, Kalidasa addresses the Cloud Messenger (megha duta):

“The wind breathing through the hollow bamboos makes sweet music

woodland nymphs sing with passion-filled voices

of the victory over the Triple City (Tri pura);

If your thunder rumbles in the glens like a drum

would not the ensemble then be complete

for the Dance-Drama of the Lord of Beings?

xxx

the same thing is repeated in the Raghu vamsa (2-12 and 4-73)

 

While Dilipa is on his way he heard the hum and thrum of nature that seemed to be the full score singing of georgic deities to the accompaniment of high-pitched fluty bamboos while the air is filling their holes like a flutist, and he is all ears for that symphony as if it is having the sonata form of his glory. [2-12]

The soft breeze causing murmuring rustle in the leavers of birch trees and melodious sounds in bamboo trees, and surcharged with the coolness of the sprays of River ganga has adored Raghu on his way. [4-73]

Tamil Poets Love of Nature

 

Kapila, the Brahmin poet of Sangam age, sang the highest number of verses in the Sangam literature. He was a great Sanskrit scholar and must have mastered Kalidasa who lived just a few hundred years before Kapila. When a Northern King by name Brhat Dutta ridiculed Tamil he called him, and taught Tamil and made him to compose verses in Tamil. His poems were also included in the Tamil Sangam literature. To impress upon Brhat Dutta, Kapilar composed a poem Kurinji Pattu. It is nearly an imitation of Kalidasa. Kapila must have used Sanskrit to teach him Tamil

 

In the Akananuru verse 82, Kapilar used the bamboo flute music imagery of Kalidasa. But it has more than what Kalidasa said; here is a rough translation of the Tamil verse:-

“Beetles made holes in the bamboo trees; the wind blowing through the holes produced sweet music; on the other side the water falls made big noise by rolling the big stones; deer made noise; the humming of the bees came from another direction. Hearing this the peacocks danced and the monkeys were the audience! For the poet Kapilar it was like an orchestra with wind sound as flute, water falls as drums, deer cry as a musical instrument, humming of the beetles as lute and the peacock as bard’s wife and monkeys as the fans.

Kamban who composed Ramayana in Tamil, also has a similar scene in the Kishkinda Kanda. He describes the rainy season beautifully:

Humming of the beetles sounded like lute; the thundering clouds were like the playing of drums; peacocks looked like the girls with bangles in their arms. Red colour Kanthal flowers looked like the lamps on the stage. Karuvilam flowers looked like the eyes of the onlookers.

It is very interesting to compare both Tamil and Sanskrit literature and see the same similes, same messages and same approach in both of them

–Subham–