Where does Lakshmi reside? (Post No.3561)


Written by London swaminathan


Date: 20 January 2017


Time uploaded in London:- 21-30


Post No.3561



Pictures are taken from different sources; thanks.




contact; swami_48@yahoo.com


In the ancient Tamil Sangam literature, a beautiful verse is found in the Purananuru. The verse is composed by Valmiki. Dravidian frauds and foreign “scholars” have spread out a lie that Tamil culture is different. Those who read 30,000 lines of Sangam literature will know that the culture is same from Kanyakumari to Kashmir with some regional specialities.


Valmiki is not the only Sanskrit name in Sangam literature. There Damodara, Kesava, Markandeya, Sangavaruna, Kapila, Parana, Mamula and so many other Sanskrit names. This will explode the racist Aryan Dravidian theory. One third of the poems were composed by Brahmin poets. If Sanskrit words are removed from Sangam Tamil verses it would like virus affected software!


Valmiki who composed verse 358 of Purananuru is different from Valmiki of Ramayana. But he was given this name because he liked Ramayana very much. According to some commentators this is a verse about Rama.

The gist of the verse no. 358 is, “ Life is so impermanent that this land has seen seven kings on a single day. If you compare worldly life with ascetic life, life of an ascetic is far better/ greater. Asceticism is so great and the earth is not one iota of it. It is because asceticism is difficult people became family men.  Those who strived for liberation became ascetics. Those who don’t ask for wealth (Lakshmi) will get it. Those ask for it wont get it and suffer as family men”.


Lord Rama said that he did not want Rajya Lakshmi (kingdom) but he got it.


Apart from the philosophical interpretation, it gives some historical information of having Seven Kings on a Single Day!

There is another verse in later Tamil literature, which lists the places where Lakshmi, the Goddess of Wealth resides: Lotus, Flag of a kingdom, City, Lightning, Tulsi leaves, Vilva/Bilva leaves, Sheath of paddy, Chank, Sea, Lamp, Horse, Marriage House or Mandap, Milk pot and the hearts of the good people.


Apart from the above list there is a belief that Lakshmi resides at the backside of a cow and the parting of a woman where she applies Kumkum every day. The list explains why Hindus boil milk in the new house, why Vishnu gets Tulsi and Shiva gets Vilva every day, why Hindus light lamp every day, why grains ae called Dhanya Lakshmi etc.







Compiled by London Swaminathan


Date: 23 October 2016


Time uploaded in London: 6-53 AM


Post No.3279


Pictures are taken from Facebook and other sources; thanks. (Pictures are used only for representational purpose; no connection with the current article.)


Contact swami_48@yahoo.com



This article is available in Tamil as well


Sir Moiner Williams gives the following translation of the definition of a wife as found in the Mahabharata :


A wife is half the man, his friend;

A loving wife is a perpetual spring

Of virtue, pleasure, wealth; a faithful wife is his best aid in seeking heavenly bliss;

A sweetly- speaking wife is a companion

In solitude, a father in advice,

A rest in passing through life’s wilderness,”



The woman is part of her husband and so she worships through him; what he does, she does.

The “Yajur Veda says

“The wife is half the self of her husband”.

Ardhova esha atmenoyatpatnii


Upon this there is a comment by Brihaspati, some what as follows:

“It has been said that the wife is half the self of her husband, and in consequence she shares equally with him all the good and evil done by him.”


A Passage on this subject is quoted from the Padma Purana:

The husband is the beloved of the wife

He is more to her than all the gods. Herself and her husband

Be it known are one person.

Without the consent of her husband

Any kind of worship she must not perform.”

Patireva priya striinaam

Brahmaadibyopi sarvasah

Atmaananca svabarataara mekapindamaniisayaa

Bharturaaknjaam vinaa naiva kinchitdharmam samaasaret


With the consent of her husband a wife may go on short pilgrimage without him when he is unable to accompany her, but this is very seldom. Strictly with his consent, she may also perform and keep vows for instance, to do without salt in her food for a stated period or to abstain from milk or various of eatables for a given time. All this is one the object of obtaining for herself or some on to her something desired- wealth, or children, or deliverance from disease.


Tamil Poet Tiruvalluvar also says,

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

-Tirukkural 55



There is also a most touchingly beautiful piece in the Ramayana to be found translated into English by Ward (History of the Literature and Mytholoogy of the Hindus (Vol.II, page 408)


It purports to be the address of Sita to her husband Rama. Rama was banished by the king, his father Dasaratha, at the instigation of his third wife Kaikeyi, who wished the succession for her own son, Bharata. He was doomed to perpetual exile in the forest, and his wife expresses her determination to go with him.


As a beautiful expression of tender affection I cannot refrain from quoting the piece at length. It serves to show that the affectionate nature of a true woman is ever the same, despite its surroundings.


“Son of the venerable parent! hear,

‘Tis Seeta speaks. Say art not thou assur’d

That to each being his allotted time

And portion, as his merit, are assign’d

And that a wife her husband’s portion shares

Therefore with thee this forest lot I claim.

A woman’s bliss is found, not in the smile

of father, mother, friend, nor in herself:

Her husband is her only portion here,

Her heaven hereafter. If thou, indeed,

Depart this day into the forest drear,

I will precede, and smooth the thorny way.

O hero brave, as water we reject

In which our nutriment has been prepared

So anger spurn, and every thought unkind,

Unworthy of thy spouse, and by thy side,

Unblam’d, and unforbidden, let her stay.

O chide me not; for where the husband is,

Within the palace, on the stately car,

Or wandering in the air, in every state

The shadow of his foot is her abode.


My mother and my father having left,

I have no dwelling place distinct from thee.

Forbid me not, for in the wilderness,

Hard of access, renounce’d by men, and fill’d

With animals and birds of various kind,

And savage tigers, I will surely dwell.

This horrid wilderness shall be to me

Sweet as my father’s house and all the noise

Of the three worlds shall never interrupt

My duty to my lord. A gay recluse,

On thee attending, happy shall I feel

Within this honey-scented grove to roam,

For thou e’en here canst nourish and protect

And therefore other friend I cannot need.

To-day most surely with thee I will go,

And thus resolved, I must not be deny’d.


Roots and wild fruit shall be my constant food

Nor will I, near thee, add unto thy cares,

Not lag behind, nor forest-food refuse;

But fearless traverse evr’y hill and dale,

Viewing the winding stream, the craggy rock.

And, stagnant at its base, the pool or lake.

In nature’s deepest myst’ries thou art skill’d

O  hero– and I long with thee to view


Those sheets of water, fill’d with nymphaas

Cover’d with ducks, and swans, and silvan fowl

And studded with each wild and beauteous flow’r

In these secluded pools I’ll often bathe

And share with thee, o Rama, boundless joy

Thus could I sweetly pass a thousand years

But without thee e’en heav’n would lose its charms

A residence in heaven, O Raghuvu,

Without thy presence, would no joy afford.

Therefore, though rough the path, I must, I will

The forest penetrates, the wild abode

Of monkeys, elephants, and playful fawn.

Pleas’d to embrace thy feet, I will reside

In the rough forest as my father’s house.

Void of all other wish, supremely thine

Permit me request-I will not grieve

I will not burden thee refuse me not

But shouldst thou, Raghuvu, this prayer deny,

Know, I resolve on death-if torn from thee.



The main question is whether a woman can have any worship at all apart from her husband; she has a kind of daily worship of her own.


At the time of her marriage, at the marriage of her children, and at certain other periods and at some festivals, the wife must sit with her husband during the time he is engaged in the performance of certain acts of worship, though she seems to be there only as a kind of complement of her husband takes no and active part in the ceremonies. If a man has lost his wife, he cannot perform any sacrifices by fire (oupasana) which shows that the wife has some indirect connection with the ceremony, and also in part accounts for the anxiety of a widower to remarry.


At the midday service when the man per forms the ceremonies before taking food, the wife may attend upon him and hand him the things used by him, but she can take no real part with him. The woman is not a twice-born (dvija) nor does she wear the sacred thread (which is the mark of the second birth (upanayana). She cannot read the Vedas, or even hear them read, nor can she take part in her husband’s sacred services.



Music Mystery in Asvamedha Yajna! (Post No.3169)


Compiled  by London swaminathan

Date: 19 September 2016

Time uploaded in London:15-15

Post No.3169

Pictures are taken from various sources; thanks.


“Several pentatonic and hexatonic series of notes (Taanas) of music were named after Vedic rites. For example

Ni-dh-pa-ma-ga-ri- was called Agnistoma

Ri-nidha-pa-ma-ga- was known as Asvamedha


Ma-ga-sa-ni-dha-pa was called Mahaavrata

This musical aspect of the rites needs further investigation”. (See Matanga’s Brhaddesi. Also see Bharata Muni’s Natyasastra (Ghosh 1967)


–from Subhash Kak’s ‘The Asvamedha’



Astronomy in Asvamedha Yajna

The Asvamedha rite is the ritual sacrifice of the Sun (time) to regenerate it. The narrative touches upon the inner and outer Asvas through the symbolism of the horse.

The Satapata Brahmana says that the year begins with full moon of Phalguna (SB 6-2-2-18), which is when the Asvamedha was performed. On the other hand, in the Mahabharata the performance culminates on the full moon of Caitra(Mbh 14-76).The beginning of the year used in the M Bh is different from the one in the SB.


The precession of the earth causes the month to shift with respect to seasons at a rate of 2000 years per month, therefore a time gap of about 2000 years exists between its descriptions in the SB and in the MBh. The word ‘precession’ is from the fact that that this circuit runs opposite to that of the normal sequence, so in the precessional shift, Caitra precedes Phalguna. Thus the M BH appears to remember a tradition that was earlier than that of the SB.


Recent estimates of the date of the SB using new hydrological evidence are relevant o his discussion. Briefly, it is now believed that the Sarsvati river dried up around 1900 BCE due to a massive earthquake that caused its tributary Yamuna to be captured by the Ganga. Since the Rig Veda lauds the Sarasvati as the great River that flows from the mountain to the sea,this Veda should be prior to the date of 1900 BCE. According to other authorities, the river stopped flowing all the way to the sea a thousand years earlier, which is why the Harappan sites are not all the way down to the sea, and 1900 BCE represents a further desiccation which led to a collapse of the Harappan economy.

The astronomical references in the SB about the Krittikas never swerving from the east and the Saptarishis rising from the north correspond to this general time period. In a new study Achar argues that these observations indicate around 3000 BCE. The SB itself recorded old tradition, so its own compositional date could be several centuries later.


Earth’s precession makes the seasons shift by a nakshatra every thousand years.

Asvini- 200 BCE

Bharani – 1200 BCE

Krittika – 2200

Rohihi – 3200

Mrgasiras – 4200

The lists in the brahmanas begin with the Krttikas indicates that it was drawn up in the third millennium BCE. The legend of cutting off of Prajapatis head indicates a time when the year began with Mrgasirsa in the fifth millennium BCE.

The SB story of the marriage between the seven sages, the stars of Ursa Major, and the Krittikas is elaborated in the Puranas where it is stated that the Rishis remain for a hundred years in each nakshatra. In other words, during the earliest times in India there existed centennial calendar with a cycle of 2700 years. Tis Saptarishi calendar is still used in certain parts of India even today.


Its current beginning is taken to be 3076 BCE., but the notices by the Greek historians Pliny and Arrian suggest that, during the Mauryan times, this calendar was taken to begin in 6676 BCE. All this indicates that there was a very ancient tradition of calendars in India.


The holding of the Asvamedha in Caitra points to this rite having been celebrated in the 3rd or 4th Millennium BCE.

–from Subhash Kak’s ‘The Asvamedha’



Conquer Evil Doers by Saintliness, Anger by peacefulness (Post No. 2839)


Article written by London swaminathan


Date: 25 May 2016


Post No. 2839


Time uploaded in London :–  16-35


( Thanks for the Pictures)




(for old articles go to tamilandvedas.com OR swamiindology.blogspot.com)

 vyasa 2

There is a beautiful sloka/couplet in the Mahabharata:


Akrodhena jayet krodham, asaadhum saadhunaa jayet

Jayet kadaryam daanena, jayet satyena caanrutam



Conquer the anger of others by non-anger

Conquer evildoers by saintliness,

Conquer the miser by gifts

Conquer falsehood by truth

-Udhyogaparva, 38-73,74


It is interesting to compare it with what the Budhha said:-

Overcome anger by peacefulness

Overcome evil by good

Overcome the mean by generosity

And the man who lies by truth

–Dhammapada 223

buddha tree upades

Buddha came approximately 2500 years after Vyasa, the author of Mahabharata.


Now Tiruvalluvar who came 2500 years after the Buddha says


“Where is the superiority of the worthy man, if he does not choose to make,

A good turn even to those who do him wrong”

-Tirukkural 987


The idea of forgiving, forgetting and doing good in return, had been developing among philosophers, prophets and great men of the world over centuries. Noble characters forget injuries; base ones forget benefits.


Lao Tse of China said, “requite injury with kindness” which is very different from the law of Hammurabi, based on, “eye for an eye and tooth for a tooth”.


The bible says , “whoever strikes thee on the right cheek,

Turn to him the other also”.

-Mathews 5,39


The best way to punish those who harm you is to make them feel abashed by doing them good and thinking no more of it.

-Tirukkural 314



That is, the best punishment for those who do evil to you, is to shame them by returning good for evil.


Dr S M Diaz in his commentary says,


“I am reminded of JR Lowell’s poem ‘Youssouf’ in which the great and generous sheik of the desert avenged the killing of his first born son by speeding the murderer to safety with enough gold and a speed horse. In his heart

Youssouf’ felt that in doing thus he was acting ‘as one lamp lights another, nor grows less, so nobleness enkindleth nobleness’.


Youssouf’s conduct in this connection went one step ahead of just forgiveness. It is n line with Seneca’s view  that ‘the mark of true greatness is not to notice that you have received a blow’ –that a wrong has been done to you”.



தமிழ் மொழி பற்றி கம்பன் (Post No.2819)


Written by london swaminathan


Date: 17 May 2016


Post No. 2819

Time uploaded in London :– 15-15


( Thanks for the Pictures)




(for old articles go to tamilandvedas.com OR swamiindology.blogspot.com)



தமிழ் மொழி பற்றி கம்பன் பாடிய பாடல்கள், அவனுக்கு தமிழ் மீதுள்ள அன்பைக் காட்டுகிறது. ராமன் புகழ் பாட வந்த கம்பன், தமிழின் புகழ் பாட மறக்கவில்லை. எங்கெங் கெல்லாம் முடியுமோ அங்கெல்லாம் தமிழையும், தமிழுக்கு இலக்கணம் வகுத்த அகத்தியனையும் போற்றிப் புகழ்கிறான்.


‘’நீண்ட தமிழால் உலகை நேமியின் அளந்தான்’’


ஆரண்ய காண்டத்தில் ராமன், அகத்தியன் சந்திப்பு பற்றி வருணிக்கும் கம்பன்,

ஆண்தகையர் அவ்வயின் அடைந்தமை அறிந்தான்

ஈண்டு உவகை வேலை துணை ஏழ் உலகம் எய்த

மாண்ட வரதன் சரண் வணங்க எதிர் வந்தான்

நீண்ட தமிழால் உலகை நேமியின் அளந்தான்’’


பொருள்:– சக்கராயுதத்தை உடைய திருமாலைப் போல, பெரிய தமிழ் மொழியால் இவ்வுலகத்தை அளந்தவனாகிய அகத்தியன், ஆண்மை மிகுந்த ராம, லெட்சுமணர் அங்கே வந்ததை அறிந்தார். அதனால் மகிழ்ச்சிக் கடல் 14 உலகங்களையும் அடைந்தது. அந்த மகிழ்ச்சியுடன், மாட்சிமைப்பட்ட வரங்களை வழங்கும் ராமன், தன் திருவடிகளில் விழுந்து வணக்குமாறு, அவன்  எதிரே வந்தான்.


உழக்கும் மறை நாலினுமுயர்ந்து உலகம் ஓதும்

வழக்கினும் மதிக் கவியினும் மரபின் நாடி

நிழல் பொலி கணிச்சி மணி நெற்றி உமிழ் செங்கண்

தழல்புரை சுடர்க்கடவுள் தந்த தமிழ் தந்தான்’’


பொருள்:- அந்த அகத்தியன் நால் வேதங்களையும் பயின்று உயர்வு அடைந்தான். தமிழ் உலகம் பேசும் முரை, தமிழ்ப் புலவரின் செய்யுள் ஆகியவற்றை முறைப்ப்ட ஆராய்ந்து, சிவபெருமான் கற்றுத்தந்த தமிழுக்கு இலக்கணம் செய்து தந்தான். சிவன், ஒளிவீசும் மழு ஆயுதம்,நெற்றியில் நெருப்பை உமிழும் சிவந்த கண்ண்ணை உடையவன்.

 shiva at Dwaraka

என்றுமுள தென் தமிழ் இயம்பி இசை கொண்டான்’’

“நின்றவனை வந்த நெடியோன் அடிபணிந்தான்

அன்று அவனும் அன்பொடு தழீஇ அழுத கண்ணால்

நன்று வரவு என்று பல நல் உரை பகர்ந்தான்

என்றுமுள தென் தமிழ் இயம்பி இசை கொண்டான்’’


பொருள்:– அங்கே நின்று கொண்டிருந்த அகத்தியனின் கால்களில் விழுந்து நெடியோனாகிய ராமன் வணங்கினான். அப்போது எக்காலத்திலும் நிலைத்து நிற்கும் இனிய தமிழுக்கு இலக்கண நூல் இயற்றிப் புகழ் பெற்றவனாகிய அகத்தியன், ராமனை அன்போடு அணைத்து, ஆனந்தக் கண்ணீர் விட்டு, உன் வரவு நல் வரவாகுக என்று பல உபசார மொழிகளைப் பகர்ந்தான்.



தமிழ்த் தலைவன் யார்? (எனது பழைய கட்டுரையிலிருந்து)


அலை நெடும் புனல் அறக் குடித்தலால் அகம்
நிலை பெற நிலை நெறி நிறுத்தலால் நெடு
மலையினை மண் உற அழுத்தலால் தமிழ்த்
தலைவனை நிகர்த்தது அத் தயங்கு தானையே

-கம்ப ராமாயணம், அயோத்தியா காண்டம், பாடல் 969

பொருள்: அலைகளை உடைய ஆறுகளின் (கடலில் போய்ச்சேரும்) நீரைக் குடித்தலாலும், பூமியைச் சம நிலையில் நிறுத்தியதாலும், போகும் வழியில் நீட்டிக் கொண்டிருந்த மலையை பூமிக்குள் அழுத்தியதாலும் பரதனின் படைகள் தமிழ்த் தலைவனான அகத்தியன் செய்த செயல்களைப் போல இருந்தது. அதாவது அகத்தியர் செய்த செயல்களும் பரதன் படைகள் செய்த செயலும் ஒரே மாதிரியாக இருந்தன.


இதைத் தொடர்ந்து வரும் இன்னொரு பாடலில்

அறிஞரும் சிறியரும் ஆதி அந்தமா
செறிபெருந் தானையும் திருவும் நீங்கலால்
குறியவன் புனல் எலாம் வயிற்றில் கொண்ட நாள்
மறிகடல் ஒத்தது அவ் அயோத்தி மா நகர்.

பொருள்: அகத்தியன் கடல் நீரை எல்லாம் குடித்து வயிற்றில் அடக்கிக் கொண்ட பின்னர், எப்படிக் கடல் வெறிச்சோடிக் கிடந்ததோ அப்படி இருந்தது அயோத்தி மா நகரம். ஏனெனில் பெரியோர் முதல் சிறியோர் வரை அறிஞர்களும், படைகளும் சீதையும் நீங்கிவிட்டனர்.

சொற்கலை முனிவன்

இன்னொரு செய்யுளில் அகத்தியனை “சொற்கலை முனிவன்” (பால காண்டம்) என்பான் கம்பன். தமிழுக்கு இலக்கணம் வகுத்ததால், அகத்தியனுக்குக் கிடைத்த அடைமொழி இது.

rama look

இராமபிரானுக்கு தமிழ் தெரியும்!

கம்பன் ஒரு அதிசயத் தகவலையும் தருகிறான். ராமனுக்கு தமிழும் சம்ஸ்கிருதமும் தெரியும் என்பான்:–

நன்சொற்கள் தந்து ஆண்டு எனை நாளும் வளர்த்த தாதை

தன் சொல் கடந்து எற்கு அரசு ஆள்வது தக்கது அன்றால்

என் சொல் கடந்தால் உனக்கு யாது உளது ஈனம் என்றான்

தென் சொல் கடந்தான் வடசொல் கலைக்கு எல்லை தேர்ந்தான்

பொருள்:- பரத கண்டத்தின் தென்பகுதியில் வழங்கும் தமிழ் மொழி எனும் கடலைத் தாண்டியவனும், வடக்கே வழங்கும் சம்ஸ்கிருத மொழியில் கூறப்பட்டுள்ள எல்லா கலைகளுக்கும் எல்லை கண்டவனுமான ராமபிரான், “இனிய சொற்கலைக் கூறி இந்நாள் வரை என்னைப் பாதுகாத்து வளர்த்த தந்தையின் சொல்லை மீறி அரசாள்வது எனக்குத் தகுந்தது இல்லை. ஆனால் என் சொல்லை நீ மீறி நடந்தாலோ உனக்கு இழிவு அல்லவோ” (நகர் நீங்கு படலம், அயோத்யா காண்டம்—லெட்சுமணனிடம் ராமன் சொன்னது)



எனது பழைய கட்டுரைகள்


தமிழ் தலைவன் யார்? கம்பன் பதில் (17 ஜூலை 2014)

தமிழுக்கு எத்தனை பெயர்கள்? – பகுதி 2 (26 டிசம்பர் 2014)

தமிழுக்கு எத்தனை பெயர்கள்? – பகுதி 1 (9 ஜூன் 2014)




A New Anecdote from Ananda Ramayana (Post No.2817)


Written by london swaminathan


Date: 16 May 2016


Post No. 2817

Time uploaded in London :– 17-49


( Thanks for the Pictures)




(for old articles go to tamilandvedas.com OR swamiindology.blogspot.com)



There are hundreds of different Ramayanas around the world. Every time I go to British Library in London I see a new version of Ramayana. Recently I came across a Ramayana in Tamil verse by Ramaswami Iyer nd he named his Ramayana as ‘Raamaswaamiiyam’ lot of people have written dance dramas in Tamil one one or two episodes of Valmiki Ramayana.


Though Ramayanas written by Valmiki (in Sanskrit), Kamban (in Tamil) and Tulsidas (in Hindi) stand out, no body ignores other Ramayanas. Sangam Tamil Literature has two episodes not reported in any of the above popular Ramayanas. Alvar hymns give details of the squirrel episode which is not found in the above three Ramayanas.

ராம சீதா

Tulsi and Kamban took the freedom of changing the versions of Valmiki. Ananda Ramayana written in Sanskrit also has several new stories in it. It is also ascribed to Valmiki. It has got nine cantos and 12,252 couplets/slokas.

There is an interesting episode in this Ramayana:

Rama went to Panchavati (Panchavati= Five banyan trees) on the banks of River Godavari. He wanted to construct a Parnasala (Thatched House) for them. He wanted to get permission from the owner of the land. So he sent his brother Lakshmana to get the permission.


Lakshmana went through the forest in search of the owner of the land. He saw a little figure (an apparition) under a tree. Lakshmana also sat there in meditation and tried to communicate with that man. Slowly there emerged a picture In Lakshman’s mind.

He saw a picture of someone holding his tongue with one hand and his loin cloth (covering the genitals) with another hand. After some time Lakshmana went back to Rama and reported to him what he saw.

Rama said, “Well done! We got the permission to construct a hut”.

Lakshmana was puzzled and asked his brother Rama how come he concluded that the permission was given.

Rama explained to him,

“Oh, my little brother! The position of the two hands represent the controlling of speech/taste and lust. Since we have already achieved this, it is a ‘no objection certificate’ to us.

Then they happily constructed a beautiful hut surrounded by the trees.


Ananda Ramayana has got sub sections called Sargas in each canto (kandam); following is the number of Sargas in each canto:–

Sara Kandam – 13 Sargas

Yatra Kandam – 9 Sargas

Yaga Kandam – 9 Sargas

Vilasa Kandam – 9 Sargas

Janma Kandam – 9 Sargas

Vivaha Kandam – 9 Sargas

Rajya Kandam – 24 Sargas

Manohara Kandam – 18 Sargas

Purna Kandam – 9 Sargas

Total 109 Sargas in 9 Kandams containing 12,252 slokas.













Mahabharata–about Women! (Post No.2813)

IMG_4875 (2)

Compiled by london swaminathan


Date: 15 May 2016


Post No. 2813

Time uploaded in London :–  14-55


( Thanks for the Pictures)




(for old articles go to tamilandvedas.com OR swamiindology.blogspot.com)


Women! Women !! Women !!!


She is the true wife who is a good house wife. She is a true wife whose heart is devoted to her husband. She is a true wife who is faithful to her husband.

A man’s half is his wife. The wife is her husband’s best of friends…. The wife is the source of salvation.


Those who have wives can perform religious acts. Those that have wives lead domestic lives. Those that have wives can be happy; and those that have wives can achieve good fortune.


The sweet –speeched wives are their husband’s friends on the occasion of joy; they are as fathers on occasions of religious acts;they are as mothers in the hours of illness and woe.


Even in the deep forest, the wife is the refreshment and solace of her roaming husband. He who has a wife, is trusted by all. The wife, therefore, is man’s great means of salvation.


(Taken from the book Asia through Asian Eyes, Thames and Hudson, London, page176)


“Let this heart of yours be mine, and let this heart of mine be yours”- Mahabharata (1.3.9)



Manu on Wife

The production of children, the nurture of those born, and the daily life of men (of these matters) woman is visibly the cause.

Offspring, (the due performance of) religious rites, faithful service, highest conjugal happiness, and heavenly bliss for the ancestors and oneself, depend on one’s wife alone.

“ Yatra naryast pujyante ramante tatra devatah

Yatraitastu na pujyante sarvastatraphalah kriyah”

Manu smriti 3-56, Mahabharata 13-45-5


‘Where women are worshipped, there the gods are delighted; but where they are not worshipped, all religious ceremonies become futile’—Manu Smriti.



“Her father protects her in childhood, her husband protects her in youth, and her sons protect her in old age; a woman is never independent”. Manu IX-9 (The meaning is that she is always protected and not left alone without support).


Durga Saptasati

In Saptashati, Durga says, “He who conquers me in battle, he who humbles my pride, he who is my equal in this world, he shall be my husband”.

India was the only country in the world where women were free to choose their husbands. Eight types of marriages were offered to men and women. Men and women met and mixed freely at festivals like ‘Samanas’. Nowhere in the ancient world have we seen such a freedom.

IMG_4880 (2)

Selling of Daughters

Whoever sells his daughter in emergency or merely for the sake of filthy lucre, goes to the Hell…. Where he is bitten by crows and vultures.

Whoever sells his daughter for gain dwells in the pit of flesh, and eats I for as many years as there are hairs on the skin of the body of his daughter.

–brahma-Vaivarta, Prakrit Khanda


Old Posts on Women

One mother is greater than 1000 fathers (posted on 7 June 2013)

‘Women in state affairs are like Monkeys in Glass Shops’ (Post No 2625)

Posted on 12 March 2016

An Ounce of Mother is worth a Ton of Priest! (Post No.2793);posed 8 May 2016

Most Intelligent Woman in the Ancient World; Posted 7 August 2013

Women’s freedom by Bharatiyar; posted on 19 April 2014

Wonderful Syllabus for Women! Posted by 4 May 2014
இந்தியப் பெண்கள் உலக மஹா அறிவாளிகள்! – பகுதி-1


இந்தியப் பெண்கள் உலக மஹா அறிவாளிகள்- பகுதி 2





Two Types of Thieves! Two Types of Knowledge! (Post No.2796)


Written by london swaminathan


Date: 9 May 2016


Post No. 2796


Time uploaded in London :–  21-14


( Thanks for the Pictures)




(for old articles go to tamilandvedas.com OR swamiindology.blogspot.com)



Sanskrit literature gives us very interesting information about thieves, knowledge and charity.

Thieves are of two types:-

Prakaasa – explicit

Aprakaasa – invisible

The Sanskrit saying goes thus:-

“Prakaasaascaprakaasaasca dvividhaastaskaraah smrutaah”


My view is corrupt politicians are day light robbers ie. Prakaasa

Night time thieves are invisible i.e Aprakaasa




Knowledge is said to be of two types: Saabdika – verbal (even Vedic and other Sastras transmitted verbally) and Anubhava – experience.

In the olden days lot of things were learnt on the job i.e. through experience.


Vedic and other subsidiary scriptures were learnt through verbal teaching. But yet experience counted more than bookish knowledge.




Avvai statue in Batticaola, Sri Lanka

Overstepping the rules of Charity

Mahabharata says that there are two things which violate the scriptural instructions.

Apaatre pratipatti – giving to the undeserving

Paatre apratipatti – not giving to the deserving

Labdhanaamapi vittaanaam boddhauyau dvaatkramau

Apaatrepratipattisca patre chaapratipadanam

Mahabharata, Shaanti parva, 26-31


Tamil proverbs also concur with this view. Tamil poets were very strict about giving. One poet says that Ay, the chieftain, was not a ‘Charity businessman’ who expects something when he gives a donation. Ay gives to the poor to get rid of poverty and not expecting a good place in the heaven or good rebirth.


Another poet says that even if there is no heaven (for those who give), it is good to give (donate).


We see lot of poets praising Dhana/ donation in the Vedas. It is good to see the same concept existed throughout the vast land of India for thousands of years. Majority of the 80,000 Tamil inscriptions talk about donation to Brahmins or temples. Tamil poets of Sangam age praised donating to the poor. Seven chieftains were called the Last Seven Philanthropists. One of them was Ay.


The first lesson the Vedic students taught was Do Charity, “Dharmam Chara”. Later Tamil poetess Avvaiyar translated this and put it as the first advice to youngsters in her Athichudi.



மாண்டவ்ய மகரிஷி கதை (Post No.2776)

mahabharata pile

Compiled by london swaminathan


Date: 3 May 2016


Post No. 2776


Time uploaded in London :– 10-10 AM


( Thanks for the Pictures)




(for old articles go to tamilandvedas.com OR swamiindology.blogspot.com)


மாண்டவ்ய மஹரிஷி என்றும் ஆணி மாண்டவ்யர் என்றும் அழைக்கப்படும் முனிவரின் சரிதம், நிறைய பேரால் சொல்லப்பட்டிருக்கிறது. மஹாபாரதத்திலுள்ள இக்கதையை ஒவ்வொருவரும் தனக்கே உரிய பாணியில் சொல்லி, தனக்குப் பிடித்த வியாக்கியானமும் செய்திருக்கிறார்கள்.


நூறு ஆண்டுகளுக்கு முன் வெளியான சி.ப. வேங்கட ராம ஐயர் எழுதிய ‘இளமையும் ஒழுக்கமும் அல்லது இரண்டு பிள்ளைகள்’ என்ற புத்தகத்தில் (ஆண்டு 1915, சென்னை), பழைய தமிழில் இந்தக் கதையை எப்படி சொல்லியிருக்கிறார் என்று பாருங்கள்

இதற்கு முன் நான் சுருக்கமாக இந்தக் கதையைச் சொல்லியிருக்கிறேன்; இதோ அந்தப் பதிவின் பெயர்:

பிராமணன் மீது நஷ்ட ஈடு வழக்கு! ஒரு பழைய சுவையான கதை!

Article No.1734; Date:- 20th March, 2015.













desrt nd sea

Written  by london swaminathan


Date: 2 May 2016


Post No. 2773


Time uploaded in London :– 9-12 AM


( Thanks for the Pictures)




(for old articles go to tamilandvedas.com OR swamiindology.blogspot.com)


Hindu scriptures are not against violence; they support violence where it is necessary. When it comes to protecting countries and governments, war was part of their life. The biggest job provider in the ancient world was the war and weapon industry. It is true with the modern world as well. At any one time 50 conflicts are going on in different parts of the world. The Western Governments love wars. Their biggest income come from arms sale. They are the mainstay of all the terrorist movements. Big arms fairs are held in London and other parts of the world, where the terrorists and developing countries procure weapons in benami/proxy names. So we can laugh at them when they speak of world peace and non-violence.


Western Governments ‘invent’ human rights violations of other countries if they don’t provide them oil/petrol or don’t do business with them. They have no moral issues in wars. They want their products to be sold. Doctors flourish when there are more diseases; lawyers flourish when there are more criminal activities; Western Governments survive only through their arms sales and conflicts between nations. If there is peace, then they wont have the BIG POWER status! They will justify any violence like Iraq War, Vietnam War, nuclear bombing of Hiroshima and Nagasaki in Japan and killing millions of innocent Buddhists. Their propaganda machinery such as ABC, BBC, CBC etc. will help them to justify all their immoral activities. With the communist governments, they openly support violence unlike the covert activities of Western Governments.


All Hindu gods and goddesses hold weapons; they are there to punish the evil doers. They never attack anyone on their own. If there is violence from the demons and devils, they kill them. It is also symbolic in many cases; there the demons or devils symbolise evil thought in human beings.


So we have to look at any violence in this background; the violence advocated by the Tamil and Sanskrit scriptures is of different kind. They support violence only against the evil people. We can easily see the difference between the actual criminals and the ‘invented’ criminals of the Western countries.

kadala, fb, sea

Ambhasi nivestavya: To be drowned in ocean

Mahabharata says,
Dvaambhasi nivestavyau gale badhwaa drutaam silaam
Dhanavantamadaataaram daridram caatapasvinam
—Udyoga parva 33.60


Drown the following two kinds of people in the ocean:

1.Adaataa Chanukah
Richman who doesn’t give
2.Atapasvi daridra
Poor man who is not devout


From Tamil Literature
Tamil poet Tiruvalluvar also says,

“The mean will not shake off what sticks to their hands to any but those who would break their jaws with their clenched fists!” (Tirukkural 1077)

That is the misers have no heart, no compassion; they will give only when their hands are twisted and jaws are broken with a good punch.

“At a mere word the good melt; but the mean, like the sugarcane, yield only under pressure” (Tirukkural 1078)

That is the misers have to be actually crushed physically to get something out of them.

In another couplet, Valluvar advocated also death penalty for the murderers. He compared the murderers as weeds in the field. Capital punishment for grievous offences is like the weeding of fields, necessary for protecting the food crops.

“The king gives capital punishment to wicked killers like removing weeds from flourishing fields” (Tirukkural 550)

Sanskrit law books such as Manu smrti and Sukra neeti also support capital punishment.