The Wonders of Sound (Post No.3568)

Written by S NAGARAJAN


Date: 23 January 2017


Time uploaded in London:-  6-15 am



Post No.3568



Pictures are taken from different sources; thanks.





by S.Nagarajan


The ancient Hindu sages or ‘rishis’ used the sound for attaining higher status. They have understood the power of sound and effectively used it for healing various mental and physical diseases.


The mantras which are basically sound waves aligned and arranged in a mysterious way resulted in bestowing whatever one wants. In order to get rain, invoking rain God through mantras which is called as ‘Varuna Japa’ was performed. Similarly each and every mantra, when recited properly for obtaining a particular result resulted in the specific intended benefit.


The wonders of sound was scientifically researched for the past two hundred years. Ernst Florens Friderich Chladni, (birth 30-11-1755 death 3-4-1823) a German physicist and musician carried out very many experiments.


When a violin bow was drawn vertically across the rim of a metal plate the sound waves produced certain patterns in sand sprinkled on the plate. Different musical tones would cause the sand particles to move into geometric patterns.


In recent years, further research on this was carried out by Fabien, a musician, along with French scientist Joel Sternheimer. He discovered that elementary particles vibrate according to musical laws.


The vibration of sound make forms. These musical vibrations as well as forms produced by them can be made visible to the eye by ingenious experiments, by throwing the images on the screen.


Sound is defined as any pressure variation in air, water or some other medium that the human ear can detect.

The number of pressure variations per second is called frequency of the sound. This is measured in cycles per second or Hertz (Hz).


The range of human hearing extends from approximately 20 Hz to 20000 Hz. Just for comparison sake, it may be noted that the range of lowest to highest note of a Piano is 27.5 Hz to 4186 Hz

The speed of sound is 340 meters per second. There is one more scale used to measure the sound – the decibel. An average man can hear zero decibel and consistent noise above 80-90 decibels in an 8-hour workday is considered hazardous.


Sound can build forms and can also destroy or disintegrate them.

The ancient sages of India have very clearly analyzed each and every letter and the corresponding sound. They have given the specific color, form and characteristics of the basic 51 letters in Tantra books.


For example the text, ‘Kamadhenu Tantra’ gives the description of the letter A.

‘A’ means Krishna, Siva, Brahma, Indra, Soma, Vayu, Agni, a happy man, a tortoise, a court yard etc.

By aligning the letters properly and assigning the correct intonation one could gain very many benefits. These sonic wonders were given in the form of hymns to the humanity by the sages. Hindus recite these mantras till this day.


Science also throws more light on sonic wonders.

Now Sound Therapy is being advised for speed healing. Dr Jason W. Busse, of Ontario has found that using ultrasound waves will speed up the healing process.

The wonders of sound is an interesting subject and one could learn a lot by studying it deeply.



This article can be read in the following link also:


How your thoughts could help you!(Post No. 3551)

Written by S NAGARAJAN


Date: 17 January 2017


Time uploaded in London:-  5-42 am



Post No.3551



Pictures are taken from different sources; thanks.




Santhanam Nagarajan

Your thoughts could help you. Your thoughts could heal you  Whether you believe it or not, that is the truth.


The profound thinker, powerful orator, dynamic organizer, inspiring leader, keen researcher and the wonderful occultist Mrs Annie Besant has written that there is a hidden side to everybody’s life. That each act and word and thought has its consequence in the unseen world which is always so near to us, and that usually these unseen results are of infinitely greater importance than those which are visible to all upon the physical plane. The wise man, knowing this, orders his life accordingly, and takes account of the whole of the world in which he lives and not of the outer husk of it only. Thus he saves himself an infinity of trouble, and makes his life not only happier but far more useful to this fellowmen.


For this knowledge is essential. Because knowledge is power.

Man thinks about 50000 thoughts a day, so declares scientific studies.

Annie Besant says that “Each definite thought produces a double effect – a radiating vibration and a floating form”


If we could organize our thoughts in a purposeful manner, we could achieve what we want.

A simple way to achieve greater results is auto suggestion.

Think positively and the results will also be positive.


Mr A.S Murthy has collected very many actual incidents to explain the thought power. One such incident is about Emile Coue who formulated the powerful auto suggestion: ‘Everyday, In evey way I am getting better and better’.

Emile Coue, the French psychologist has narrated the history of a rich man in Germany. He was suffering from a sort of disease. He invited tow eminent doctors. Being eminent and extremely original they quarreled over its nature. He thought of undergoing treatment if three doctors agreed about its nature. He made it a hobby to consult the celebrated physicians. He kept a record book of ledger size. In the first column, he gave the names of the physicians he consulted. In all he consulted 477 doctors. He recorded in the second column, opinions of the above doctors regarding the nature of the disease. All the doctors differed importantly from each other. No three doctors agreed equally. He recorded the given prescriptions in the third column. The remedies prescribed in all came to a number of 1097. This may appear very exceptional but lack of uniformity among doctors is very common.


But unlike this, if one could follow auto suggestion he will get cured himself. It is a powerful therapy.


The method of Emile Coue may appear as  trifle.But as Orton puts it rightly , “Trifles make perfection and perfection is no trifle.”

Let us formulate our own positive thoughts to help ourselves

Published in on 14th January 2017

Read all the 100 +  articles of S.Nagarajan in . Just select expert author column and type Santhanam Nagarajan. You will get all the articles.

Feet are ruled by Brahma, Heart is ruled by Rudra (Post No.3511)

Compiled by London swaminathan


Date: 3 January 2017


Time uploaded in London:-  19-14


Post No.3511



Pictures are taken from different sources; thanks.





Medical Astrology says which planet rules which part of the body. Though there is no scientific evidence for that, astrologers believe in it and ‘treat’ their customers accordingly. In the same way Hindu scriptures gives details about the body parts and their rulers and the respective mantras.

The following chart gives the details:

1.Region in Body –   Elements—  Deity—  Bija Mantra

Feet to Knees –                  Earth —        Brahma—lam

Knees to Generative organ-    Water –   Vishnu—vam

Generative organ to Heart    —  Fire      —  Rudra – ram

Heart to Eye Brows          — Air          — Maruta  — yam

Eye brows to Head         — Space    — Sankara  — ham


2.Five Jnanendriyas  – Sense Organs

Naasikaa-Nose, Jihvaa- Tongue, Caksuh- Eye,

Tvak- Skin, Srotra- Ear


3.Five Karmendriyas- Motor Organs

Vak-Tonge, Paani- Hand, Paada- Feet, Paayu- Organ of excretion, Upastha- Organ of Creation

4.Pancha Bhutas – Five Elements

Prithvii- Earth, Ap- Water, Tejas- Fire, Vayu- Air, Aakaasa – Space

5.Five Tanmatras – Subtle Elements

Gandha- Smell, Rasa- Taste, Ruupa – Vision/colour, Sparsa – Touch, Sabda- Sound.

Source: sankhya sanketa kosa (Encyclopaedia of Numerals) , Volume-1, The Kuppuswami Sastri Research Institute, Chennai-600 004, Year 2011



Why do Hindus stop the Funeral Procession at Three Places? (Post No.3362)

Compiled  by London Swaminathan


Date: 17 November 2016


Time uploaded in London: 10-08 am


Post No.3362


Pictures are taken from various sources; they are representational only; thanks.













13 Day Hindu Funeral Rites- Part 2


Recorded by The Rev. J E Padfield B.D., year 1908, in his book The Hindu at Home.



The wailing of eastern women is proverbial, but must be witnessed or heard to be fully understood. The men are quiet in their grief for it is not seemly for a man to weep and wail; but the females abandon themselves completely to their sort and their lamentations are both loud and long. They  tear their hair, beat their chests and foreheads, roll  their bodies about as if in great agony, when they utterance to their sorrow for the dead.


Light at the head of the Dead body


As soon as death has taken place, a light is put at the head of the body and preparations are at once made for the funeral. The chief person present at it is the near relative, who has to perform the necessary rites, and who is called the karma karta or the one who performs. This is the eldest son, if there is one who is old enough to have received upanayanam. Failing such a son, the ceremonies are performed by the following persons:-

if the dead person is a woman her husband; if a man, his father; if the father is dead, the next brother and so on in order of nearest relationship.


(My comments: Even today Christians follow this Hindu custom. They light the candles at the place of death. I have written a few articles already about the significance of Number 3 and Number 7 in Hinduism and Indus valley Civilization. Please read them to understand this part of the article.)


Usually only a few hours elapse after death before the funeral takes place but there is no fixed rule on this point it seems to depend on circumstances. The dead body is now washed and adorned with the pundrams/ sacred marks, and then, clothed in one long white cloth only, it is put in a sitting posture, leaning against the wall the head alone being uncovered. The karta now performs a mam sacrifice in front of the dead. The fire for the homam is brought from the house fire, and the sacrifice consists of dropping into it ghee, rice, and the green twigs of the peepul tree. Mantrams like this are repeated the while:


O fire do thou turn towards me; look kindly towards me with thy seven tongues (spoken of in the vedas), graciously partake of my offering.

Number Seven!

After the homam, the body, enveloped in cloth, is placed upon the bier. The bier is formed construction of two long bamboos, with seven pieces of wood tied across. It is said that that seven cross pieces are used to represent seven upper worlds. Some of the fire from the homam is placed in a new earthen pot, to be carried in the procession by the chief mourner. The body, wrapped in the new cloth and fastened to the bier has the two thumbs, and the two great toes also tied together with cords. The bier carried by several of the relatives or at least by persons of the same caste.


The procession consists of few of the friends, sometimes even females, with the men carrying bier and the chief mourner, or karta, carrying the pot of fire. Where music is employed, the musicians playing their wild music also form part of the procession. Those who bury their dead always have music; those who cremate have it sometimes.


Three stops on the way! Why?


On the way to the cemetery or crematorium, the procession is stopped three times and the bier is placed on the ground. The face is then uncovered and a mantram is said. This is done from the fear that, owing to the speedy funeral the person may not be really dead after all.

The mantram used is this:

o spirit hast thou returned?

Aum, jiiva punaragacasivaa


The cemetery (shmashanam) is a vacant spot set for this purpose, usually situated to the north east of the town or village. It is generally a mere waste, barren, neglected spot with nothing to distinguish it from any other waste, except here and there a few blackened patches, from the recent or more ancient fires. These blackened places and a few broken pots are generally all there is to mark the “God’s acre” (Shiva Bhumi).


In villages, in the case of poor people, each house- holder gives a little fuel to help to form the funeral pile. This is collected by the vettian who splits the wood and prepares the pyre. He is a kind of public messenger and low official drudge attached to each village. He is always a Pariah. He generally holds a small piece of land which, with certain fees, forms his remuneration. For funerals, part of his fee is the sticks of the cloth wound round the corpse and the sticks of which the bier is made.

Naked we came, Naked we Go!


On arriving at the spot the bier is set down, and the body is put on the pile. The cloth in which it the body was wrapped is then taken off. Any jewels in the ear or elsewhere, the sacred thread and the waist cord are also removed. The body must be completely naked.  As it came into the world so it must depart. The corpse is laid on the pile with its head towards the south and its legs to the north. It is placed on its back, but the face is slightly turned towards the east, In some parts, the body is laid with its head facing the Himalayas.



Why three holes in the Water Pot?

The karta now performs the pradakshina ceremony in the anti clockwise direction. For all auspicious things it is clockwise. For death ceremony it is opposite direction.  He takes an earthen pot full of water and makes a small hole in the bottom of it from which water slowly trickles out. With his hair all hanging down his back he takes the pot of water on his shoulder and, as the water slowly runs out, he walks round the pile, having his right shoulder towards it. It is done three times. Before the second round second hole is made in the pot and in like manner a third hole is made before the third round. After  the three circumambulations, he throws the pot over his head behind him and dashes it to pieces. This is supposed to assuage the thirst the préta (disembodied spirit) during the fiery ordeal.


The karta now performs a homam/ fire sacrifice and then, taking some of the sacred fire, applies it to the right side, breasts and shoulders of the body as it on the pile. Then the supreme moment arrives when, taking some of the sanctified fire, he applies it to the pile, near the head of the body and sets it alight during which all time the priest repeats mantrams of which the following are specimens:


After performing the préta homam, he (the karta), takes brands from the homam, and standing with his face towards the south, places a brand on the right side,breasts and shoulders (of the corpse).


O Fire do not regret that thou art consuming this dead one. Do not sorrow whilst thou art consuming his skin and his whole body.”


After setting fire to the pile the mourners sit somewhat apart, whilst who carried the bier stay near to adjust the fire, until the skull is heard to burst.

The mourner then pours water upon it to cool the spirit. The karta is then shaved by the barber. After this he bathes His head and face must be completely shaved except the sacred top-knot; but  should the deceased be younger than he is, then shaving is put off until the tenth day.


Stone for the Dead!


The chief mourner now returns to the house with his friends, but they do not enter it. The simply go there to get the materials for the nitya karma sacri fice, which must now take place, and before doing of which the karta should not re-enter the dwelling. If it should be dark before the karta arrives, the nitya karma ceremony does not take place until the following morning. This ceremony can never be done after darkness has set in. The karta, accompanied by the purohita and many relatives or friends now takes some fire and fuel, rice, ghee, curds and pulse for a sacrifice. He also receives from the purohita, a small round stone called préta shila, which, when the consecration ceremony is performed with reference to it, supposed to become the personification of the disembodied spirit of the deceased. This stone the karta ties up in a strip of cloth previously torn from the winding sheet of the deceased. This strip of cloth he wears over the right shoulder, during the performance of the nitya karma ceremonies for the ensuing ten days. During all these ceremonies this stone is honoured and treated as though it were really the spirit of the dead.


(Throughout ancient Tamil literature, south is described as the direction of the departed souls. This shows that the culture is one throughout the country. Tamils have Hero Stones for people who did heroic deeds. Brahmins also lay a stone for the dead at the backyard or somewhere in the house. Now a days for lack of space they leave it somewhere. For the saints who are buried they place a Lingam or Tulsi plant on the  place of burial. This is also worshipped like the Tamil Hero Stones).


(The Hindu believes that when the soul leaves the body it assumes the little feeble mannikin,’ exposed to injuries of all kinds. In order to protect it, it is necessary to furnish it with a sort  of intermediate body, interposed, as it were,  between the gross body and the new body which under the law metempsychosis it will by and by assume. If it is not furnished with this intermediate body it will it wander about in the form of a preta or evil spirit. The rites by which the body is prepared are known as sraddha. They usually last ten days—- From Natives of Northern India by Crooke p. 218)

Pictures are from Benares/Kasi/Varanasi

to be continued………………


Hindus’ belief in Gem Stones (Post No.3356)

Compiled  by London Swaminathan


Date: 15 November 2016


Time uploaded in London: 9-12 am


Post No.3356


Pictures are taken from various sources; they are representational only; thanks.






Recorded by The Rev. J E Padfield B.D. year 1908 in his book The Hindu at Home.


It is an old world notion that magic properties are attached to certain gems, and this idea has been systematized by the Hindus. It is called “The Test of Precious Stones” (Ratna Pareeksha). But the testing is largely confined, to the luckiness or otherwise of the particular gem and has nothing to do with its intrinsic value, nine kinds of precious stones are enumerated and mention is made of the  deity, or planet with which each is connected.


It is stated that the wearer of a particular gem receives the blessing of the patron deity. Thus rubies are the favoured gems of the sun; diamonds of Venus; pearls the moon; emeralds of Budha, the son of the moon. sapphires of Saturn; cat’s eye of the dragon’s tail, or descending node of the moon (Rahu); topaz of Jupiter; coral of the ascending node of the moon (Ketu) and the agate of Mars.


Faulty Gems!

Six kinds of rubies with flaws are enumerated, each of which is said to bring misfortune to the wearer. A ruby, with milky layers enveloping it, is said to bring poverty to the wearer; one with a broken ray in it will cause quarrels and disputes; one chipped will make enmity between relatives; one full of cracks will plunge the wearer into sorrows for ever; one with many flaws will endanger the life of the wearer one rough and dark in colour will be sure to cause evils. It is advisable to avoid either of these six kinds. It is also said that rubies containing two or three round spots are not lucky. It is not advisable to cast one’s eyes upon such a stone on awaking in the morning. It is most lucky to wear good and pure rubies; the sun, their patron, will bless the wearer with wealth and prosperity castes.


Diamonds are divided into four classes or castes. Those that are pure white are said to be of Brahmin caste, and bestow great benefits upon of wearer. Those that are red, are of the Kshatriya caste, and bestow upon the wearer the power. Those that are yellow are of the Banya caste, and bestow prosperity generally. Those that are black, are of the Sudra caste, and mean ruin to the wearer.


When a diamond contains shining streaks, resembling the feet of a crow, it will cause death of the wearer. If a pure diamond is worn, Venus, its patron, will bless the wearer with the comforts of life.


There are said to be nine places in which pearls are found. In the clouds; this kind said to be oval in shape, and to be worn by the gods. In the of a serpent; these are said to be like small seed, and to have the quality of relieving the wearers from all troubles. In the hollow of a bamboo; these are said to be black in colour, and give the wearer certain attractions. In a fish; these are white in colour, and protect the wearer from danger by fire. In the head of an elephant ; these are yellowish green and should be worn by king. In a sugarcane, this kind is of reddish colour and is said to have the power of causing all , even and queens, to be subjected to be subjected to the will of the wearer. In a conch shell; these are said to be like a dove’s egg, but they cannot be obtained by ordinary men. it requires a knowledge of mantrams, or of magic, to get them. In the tusk of a wild boar; this kind is red in colour, and is in size like the regu fruit (ziziphus jujuba); it will bring fame to the wearer.


In the pearl oyster; of these there are said to be three kinds, of a reddish, a golden, or a white colour. The moon, the patron of pearls, will bless a wearer of pure pearls with fame and the pleasures of life.


Emeralds are said to be of eight classes according to their colour. Poisons have no power over those persons who wear a good emerald. It gives protection against the power of the evil eye and develops the mental faculties. Emeralds also have the power of protecting the wearer of one from the designs foes, from sorrows, madness, internal pains, swoon and various diseases of the liver. A sure access to heaven is promised to that one who freely gives emerald to a Brahmin.



Sapphires are divided into three classes according to the depth of their colour. There are also six kinds (with flaws) that are said to bring evil to the wearer; such evils as quarrels with relatives, loss of children, hazard to life, certain death within a year. A sapphire is purest when, if placed in milk it gives to the milk a bluish tinge. It is then a true sapphire. A sapphire is said to be electric, when a blade of grass will adhere to it though blown upon. Such a stone is said to bring lustre to the wearer. The Saturn, the patron of sapphires, will bless the wear of a true sapphire with prosperity and immunity from death.


The topaz is described as having a colour like a drop of dew on a flower, and its patron deity, Jupiter will bless the wearer with immense wealth.


Four kinds of coral (with flaws) are enumerated that will cause evil to the wearer, troubles, grief, disease, and death. There are six kinds of good coral mentioned, according to the colour, and the wearer of such is promised the pleasures of life and the accomplishment of his designs.



The blessing of Mars is promised to the wearer of an agate, which blessing ensures wealth and prosperity.


The details given in this chapter, have, I think, served to show how strong the passion for jewels amongst the Hindus.

(My comments: Being a Christian preacher, Rev. Padfield had criticized the Hindus for their beliefs at the end of each chapter; that is why he gave more information about flawed (bad) gems than good gems. I have already written about the good gems mentioned by Kalidasa and Varahamihira (Brhat Samhita). Manu also advise that gems should be worn by the kings (7-218)



Why do Hindus say ‘Idam Na Mama’/ It is Not Mine? (Post No. 3309)


Written  by London Swaminathan


Date:1  November 2016


Time uploaded in London: 10-28 AM


Post No.3309




Pictures are taken from various sources; thanks to Facebook friends.


Hindu youths and rationalists may wonder why orthodox Hindus “waste” precious materials like rice, ghee, milk and clothes by throwing them into fire when they  perform fire ceremonies. The fire ceremonies are broadly classified into Homas, Yanjas and Yagas (Havan).


People who do Agnihotram put rice, ghee and milk into fire every day and the mantras end with the words IDAM NA MAMA. The meaning of these Sanskrit words is IT IS NOT MINE.

Since Hindus have been performing Pancha Yajnas (Five Ceremonies) from the days of Manu, it is considered one of the five duties of a Hindu to propitiate God. This is to give our thanks to five groups of living beings. This type of Yajnas teach them the concept of sacrifice. That is we have to share with others what we have and we have to thank the beings concerned for the provision of these materials.


I have already written about the Pancha Yanjas. But very briefly it means

Brahma yanjnah – sacrifice to Brahman or the Vedas

Deva yajnah – sacrifice to Devas

Pitru yajnah – sacrifice to departed souls

Manushaya yajnah –sacrifice to men (feeding the poor and guests)

Bhuta yajnah – sacrifice to all living beings (animals, birds and spirits)

(Manu- 3-70, 73, 74, 75; 3-80; 3-92, 94)


In Tamil literature a king known as Pari gave his golden chariot as a support to a jasmine creeper. When the creeper was dancing in the breeze, he thought that it was struggling for a support. Another Tamil king Bekan gave his costly shawl to a peacock when it was dancing. He thought that it was shivering in the cold. These and other five great Tamils are praised in Sangam literature as Seven Great Philanthropists. No body criticised them as idiots for giving valuable chariot and shawl. In the Tamil hagiology Periyapuranam we see lot of saiva devotees did sacrifice their wives, sons and body parts to propitiate God Siva or to entertain his devotees. People saw in them a great devotion and sacrifice. In the Mahabharat we have the example of Karna. In the Ramyana we have the example of a little squirrel which “helped” Rama to build a bridge to Ravana’s Sri Lanka. In the same way, people saw great sacrifice when they threw useful materials into fire. There are other side benefits like getting the rain (using the scientific technique of seeding carbon di oxide ice in the clouds) and killing the germs. When Bhopal Poisonous Gas killed 3000 people, only the Agnihotri house was spared. So much power is in the Agnihotram fire ceremony.

So sacrifice and thanks giving are the basis of these fire ceremonies with the side benefits of attracting rain and killing the germs and insects.




I always wonder why the rationalists never criticise Cigarette smokers who also do a sort of “Fire ceremony”, but harmful to them and to the passive smokers like us. Vedic fire rites made our forefathers live hale and healthy for 100 years. These modern Cigarette smoking kill people causing cancer.


So, whether we do Yagas or Yajnas, at least we can learn the concept of sacrifice by saying Idam Na Mama and parting some cash or kind for good causes.

Idam Na Mama= It is Not Mine!



பாம்பு மந்திரம்: அதர்வண வேதமும், கம்பனும் காளிதாசனும் (Post No.3264)


Research Article by London Swaminathan


Date: 18 October 2016


Time uploaded in London: 14-59


Post No.3264


Pictures are taken from various sources; thanks. (Picture is used only for representational purpose; no connection with the current article.)





பாம்புகள் மணி மந்திர ஔஷதத்துக்குக் கட்டுப்படும் என்ற நம்பிக்கை வேத காலத்திலிருந்து இருந்து வருகிறது (மணி= இரத்தினக் கற்கள், மந்திரம்= மந்திர உச்சாடனம், ஔஷதம்= மூலிகை, மருந்துகள்).


இதைப் புலவர்களும் அடிக்கடி உவமையாகப் பயன் படுத்துவர். கம்பனும் காளிதாசனும் பயன்படுத்தியதால் மக்களிடையே இந்த நம்பிக்கை வேரூன்றி இருக்கிறது.

குயவர் ஜாதியினர், கோயமுத்தூர் பகுதியில் பாம்பு கடித்த ஒருவனைக் காப்பாற்றிய செய்தியை ஆர்தர் மைல்ஸ் என்பவர் குறிப்பிடுகிறார். அந்த ஜாதியைச் சேர்ந்த ஒருவர் ஒரு பழுப்பு நிற பொடியைப் பாம்பு கடித்த இடத்தில் தூவி, விஷத்தை உடம்பிலிருந்து இறக்குவது போல பலவித சைகைகளைச் செய்த சிறிது நேரத்தில் அந்தப் பையன் பாம்பு கடிக்காத மாதிரி நடந்து சென்றான். அதற்கு முன் அவன் கைகள் எல்லாம் மரத்துப் போயிருந்தன் என்கிறார்.



துர் ஜனங்கள் (Bad people) பற்றி நீதி வெண்பா என்ற நூலில் வரும் பாடல்:


துர்ச்சனரும் பாம்புந்  துலையொக்கினும் பாம்பு

துர்ச்சனரையொக்குமோ தோகையே — துர்ச்சனர்தாம்

எந்தவிதத்தாலும் இணங்காரே பாம்புமணி

மந்திரத்தாலே வசம்


பொருள்:- மயில் போன்ற பெண்ணே! கீழ் மக்களும் பாம்பும் தீங்கு செய்வதில் தராசுத்தட்டில் சமமாக இருப்பினும், பாம்பானது கீழ் மக்களுக்குச் சமமாகுமோ! ஆகாது ஏனெனில் கீழ் மக்களை என்ன சொன்னாலும் திருத்த முடிவதில்லை. ஆனால் பாம்போ இரத்தினக் கல், மந்திர உச்சாடனங்களுக்கும் கட்டுப்படும்.


Christian Priest blesses Snakes

கந்த சஷ்டிக் கவசம் போன்ற கவசங்களைப் படிப்போருக்குத் தெரியும் அதை பக்தியுடன் சொல்லுவோரை விஷமும் ஒன்றும் செய்யாது. இதைக் கவச வரிகளிலேயே காணலாம்.

தேளும் பாம்பும் செய்யான் பூரான்

கடிவிட விஷங்கள் கடித்துயர் அங்கம்

ஏறிய விஷங்கள் எளிதினில் இறங்க……. (கந்த சஷ்டி கவசம்)


அதர்வவேதம் அருளும் ஆனந்த வாழ்வு என்னும் நூலில் கவிமாமணி தமிழ்மாறன் பின்வரும் செய்தியை எழுதியுள்ளார்:


“கம்பநாடர் நாகபாசப்பாடலைப் பாடி (கம்ப ராமாயணம்) , பாம்புக்கடி விஷத்தை இறக்கி, தில்லை மூவாயிரர் மகனை உயிர்ப்பித்தார். வைத்தீஸ்வரன் கோயில் ஸ்டேஷன் மாஸ்டர் ஒருவர் பாம்புக்கடி விஷத்தை ஜபம் செய்தே போக்கி வந்துள்ளார்.”


கம்பர், வேளாளர்கள் பெருமையைப் பாடும் ஏர்ழுபது நூல் அரங்கேற்றத்துக்கு வந்திருந்த  புதுவைச் சேதிராயன் என்பவன் காலில் பாம்பு கடித்தது. உடனே கம்பர் ஒரு பாட்டுப் பாடவே ஒரு பாம்பு வந்து கடிபட்ட இடத்திலிருந்த விஷத்தை உறிஞ்சியது. அவரும் உயிர்தப்பினார்.


தேவாரம் பாடிய மூவரும் இப்படி விஷம் தீர்க்கும் பாடல்களைப் பாடி,  அற்புதங்களைச் செய்ததை நாம் அறிவோம்.




அப்பூதி அடிகளாரின் மகனை அரவம் தீண்டியபோது அப்பர் பெருமான் பதிகம் பாடி உயிர்ப்பித்தார்.


திருமருகலில் வணிகர் குல மகனைப் பாம்பு தீண்டவே ஞான சம்பந்தர் பதிகம் பாடி உயிர்கொடுத்தார்


இப்படி புனித நூல்கள் முழுதும் உயிர்பெற்ற அதிர்ஷ்டசாலிகளின் கதைகளைப் படித்தறியலாம்.


பண்டரீபுரத்தில் வாழ்ந்த சுமதி-கமலாகர் என்ற பக்தர்களின் மகனான பத்மாகரை பாம்பு தீண்டி இறந்தபோது, நாமதேவர் துதி பாடி அவனை எழுப்பித்தார்.



விஷத்தை நீக்கும் இரத்தினக் கற்கள்

மனு தம சாத்திரமும் விஷம் பாதிக்காமல் இருக்க அதற்கான ரத்தினக் கற்களை அணிய வேண்டும் என்கிறது (மனு 7-218)


காளிதாசன் சொல்லுகிறான்:- ரகுவம்சம் 2-32


திலீபன் மேய்த்த தெய்வீகப் பசுவை சிங்கம் தாக்கியது. உடனே கோபமடைந்த திலீபன் தனது அம்பை எடுக்க கையை பின்னே கொண்டு சென்றான். ஆனால் அக்கை செயலிழந்து மரத்துப் போனது. எப்படி மரத்துப் போனது என்றால் மந்திரத்தாலும் மூலிகை மருந்துகளாலும் கட்டப்பட்டுச் செயலற்றுப் போகும் பாம்பு போல அவனுடைய கைகள் செயலிழந்தன என்கிறான் காளிதாசன் (ரகு வம்சம் 2-32)


கம்பன் பாட்டு

ஆரண்ய காண்டம், அயோமுகிப் படலம்


நல் மதியார் புகல் மந்திர நாமச்

சொல் மதியா அரவின் கடுகிற்பாள்

தன் மதனோடு தன் வெம்மை தணிந்தாள்

மன்மதன் ஆம் இவன் என்னும் மனத்தாள்



அந்த அரக்கி அயோமுகி, நல்லறிவு உள்ளவர்கள் சொல்லும் மந்திரங்களுக்கும் தெய்வீகச் சொற்களுக்கும் அடங்காத பாம்பைப் போல, இலக்குமணனைத் தொடந்து வந்தாள். அவன் அழகில் மயங்கி அவன் மன்மதனே என்று எண்ணினாள். அவனை அடைய வேண்டும் என்ற ஆசையால் தனது செருக்கையும் கொடுமையையும் குறைத்துக்கொண்டாள்.


(அதாவது பாம்பு கூட மந்திரம் , கவசம் போன்ற பாடல்களுக்கு அடங்கி விடும். ஆனால் அயோமுகியின் காம வெறியில் அவள் அடங்கவில்லை)


சுபாஷித ரத்ன பாண்டாகாரம் என்னும் சம்ஸ்கிருத தனிப்பாடல் தொகுப்பிலும் இவ்விஷயம் உள்ளது:-


க்வசித் சர்போபி மித்ரத்வமாயாத் நைவ கல: க்வசித்



அதர்வண வேத ரகசியங்கள்


அதர்வண வேதத்தின் ஆறாவது காண்டத்தில் பாம்பு விஷத்தை இறக்கும் மந்திரம் உள்ளது:-


“சூரியனுக்கு பிரபஞ்சத்தின் ரஹசியங்கள் தெரியும். அது போல எனக்கு பாம்புகள் தோன்றிய கதைகள் தெரியும். சூரியன் இருளை விலக்குவது போல  நான் உனது உடலில் இருந்து விஷத்தை அகற்றுகிறேன்


முனிவர்களுக்கும் கடவுளருக்கும் பிராமணர்களுக்கும் பாம்பு விஷத்தை நீக்கும் உபாயம் தெரியும். அது எங்களுக்குக் கடந்த காலத்திலிருந்து வந்தது. இனி எதிர்காலத்திலும் இதை உபயோகிப்போம். அந்த அறிவைக் கொண்டு உனது உடலிலுள்ள விஷத்தை நீக்குகிறேன்.


இதோ மலைகளில் இருந்தும் ஆறுகளில் இருந்தும் கொண்டுவந்த நீரை உன் மீது தெளிக்கிறேன். பாருஷ்ணி, சிப்லா நதிகளின் நீரை உன் மீது தெளிக்கிறேன்.  . உனது முகத்தில் சாந்தம் தவழட்டும். உனது இருதயத்தில் அமைதி நிலவட்டும்.


(பாருஷ்ணி நதியின் தற்போதைய பெயர் ரவி, சிபலா நதி எது என்பது உறுதியாகத் தெரியவில்லை. ஒருவேளை ஷைவல என்னும் நீர்த் தாவரம் வளர்ந்த நதியாக இருக்கலாம்)



எனது முந்தைய (Snake Vs Mongoose Fight) கட்டுரை:

அருகம் புல் ரகசியங்கள், ஜூலை 12, 2013





Breast Milk is Best: Atharva Veda and Akbar! (Post No.3262)


Written by London Swaminathan


Date: 17 October 2016


Time uploaded in London: 21-05


Post No.3262


Pictures are taken from various sources; thanks. (Picture is used only for representational purpose; no connection with the current article.)




There is an interesting story in a hundred year old book:-

On a fine evening Akbar and his minister Birbal went through an avenue of trees in Delhi, enjoying the delicious breeze. The conversation turned on various topics. They talked of the glories of the tropical sky, of the grandeur of the sunset, as it would appear when it viewed from one of the highest palaces, of the calm repose of the huge trees whose foliage rustled by a little by gentle breeze and of the birds of the variegated plumage which were seeking their night shelter. They reflected on the goodness of the Creator who was the author of the sky and the rainbow coloured clouds.


As they walked along a gurgling gushing brook attracted their attention. On approaching it they were charmed by the weird, twisted picture of the sky, clouds and trees which the brook in its tortuous course mirrored forth. They sat for a while on its bank inhaling its cool air laden with the fragrance of thousand forest flowers.


Then as they were leaving this pleasant spot, Akbar asked Birbal to name to him the best milk the best milk, the best leaf, the best flower, six things, the best fruit, the best king and the best sweetness.


Birbal stood up and answered,

“Mother’s milk is the best as the child grows to be a great man on it. The pan (betel leaf) is the most useful among leaves as everyone eats it. Of the flowers, that of the cotton plant claims the foremost rank as it clothes everyone. A dutiful son is indeed the best fruit as the virtues of the ancestors continued to live in him.


Indra is the most benevolent among kings as he sends down rain which nourishes the whole earth. Sweetness of kind words is the most pleasing, as one wins the affection of people thereby without spending any money!”


Breast Milk in the Atharva Veda

Atharva Veda is dated around 1000 BCE. So the earliest reference to breast milk comes from it.

In the famous Bhumi Suktam (Hymn to the Earth), we find,

“Earth, in which the Asvins measured out and Vishnu strode,

Which Indra, Lord of Might,

Made free from foes for himself

May she pour out milk for me – a mother to her son”.

(sa nobhumirvi srujatam mata putraya me payah)


Famous classical poet Kalidasa, refers to breast milk, in several places in his dramas and poems. He says in his epic poem Raghu Vamsam,

Devadaru tree was adopted as a son by Shiva. “Just as a son is brought up with the feed of milk issuing from the mother’s brests, similarly, Pravati reared the tree (the adopted son) by water issuing from gold pitcher (Raghu Vamsam 2-36)

Manaikkavasagar, one of the Four Great Tamil saints, describes the kindness of Lord Shiva to the breast feeding mother. He says that Siva is kinder than a mother who breast feeds the baby time to time, without it asking for it.

Hindus considered the breast milk as the best milk available to human beings. The second position was given to the cow’s milk.





சீமந்தத்தின் விஞ்ஞான ரகசியம்! அக்கு பங்சர்!! (Post No.3197)


Research article written by London Swaminathan

Date: 28 September 2016

Time uploaded in London: 17-51

Post No.3197

Pictures are taken from various sources; thanks.

சீமந்தத்தின் விஞ்ஞான ரகசியம்! அக்கு பங்சர்!! (Post No.3197)

“வேதத்தில் சிகை அலங்காரம்” பற்றி சென்ற ஆண்டு ஒரு ஆய்வுக்கட்டுரை எழுதி வெளியிட்டேன். அதைப் படித்துவிட்டு ஒரு ஆசிரியை த்ங்களுடைய பள்ளிக்கூடம் டில்லியில் உள்ளது என்றும் இவ்வாண்டு பெண்களுக்குப் பழங்கால இந்தியாவில் சிகை அலங்காரம் என்ற ப்ராஜெக்ட் PROJECT எடுக்கப்பட்டுள்ளதாகவும், மேற்கொண்டு விவரங்கள் கிடைத்தால் நல்லது என்றும் எழுதி இருந்தார். இப்பொழுது நமது இலக்கியங்களைத் தோண்டதோண்ட தொட்டனைத்தூறும் மணற்கேணி என நிறைய விஷயங்கள் ஊற்றெடுக்கின்றன.


சீமந்தம் என்பது கர்ப்பிணிப் பெண்களுக்குச் செய்யும் ஒரு சடங்கு. இந்துக்கள் பிறந்தது முதல் இறந்தது வரை செய்யும் 40 சம்ஸ்காரங்களில் — மதச் சடங்குகளில் — இதுவும் ஒன்று. இந்த சீமந்தம் அல்லது வளைகாப்பு கர்பத்தின் ஆறாவது அல்லது எட்டாவது மாதத்தில் நடைபெறும். சிலர் கர்ப்பம் பற்றிக் கணக்கு செய்யும் முறை காரணமாக இதை 3, 5, 7, 9 என்ற ஒற்றைப்படை எண்களிலும் சொல்வர்.


சீமந்தம் என்றால் வகிடு — தலை முடியில் பகுப்பு — எடுப்பது என்று பொருள். இந்தச் சடங்கின் பெயரையே “வகிடு எடுத்தல்” என்று அழைத்தால் அதில் ஏதோ முக்கியம் இருக்க வேண்டும் அல்லவா?


முள்ளம்பன்றி முள் (Picture)

இந்தச் சடங்கு தென் இந்தியாவிலேயே சிறப்பாக நடை பெ xx  கிறது. 2000 ஆண்டுக் காலமாக வட இந்திய இந்துக்கள் பல்வேறு இனத்தினர், மதத் தினரின் படை எடுப்புக்குள்ளானதால் இந்தச் சடங்கு வழக்கொழிந்து போயிருக்கலாம்.


சீமந்தத்தின் போது பூரண கும்பம் வைத்து வேத மந்திரம் முழங்க நீர் எடுத்து கர்ப்பிணியைக் குளிப்பாட்டுவர். அத்தோடு இறைவழிபாடு, சீர், செட்டு, பரிசுகள், வளையல்கள், விரு ந்துகள் எல்லாம் நடக்கும் இது எல்லாம் பெண்ணின் மனதில் ஒரு பெரிய நம்பிக்கையை ஊட்டும். பெரும்பாலும் ஆண் குழந்தையை வேண்டி பிரார்த்தனை செய்தாலும் ஆரோக்கியமாகப் பிறக்கும் எந்தக் குழந்தையையும் இரு வீட்டாரும் மனமுவந்து வரவேற்கிறார்கள்.


இந்த சீமந்தத்தின் போது வகிடு எடுக்க ஒரு முள்ளம் பன்றியின் (Porcupine)  முள்ளை வைத்துக் கோடு போடுவர். இந்த அக்குபங்க்சர் அல்லது அக்கு பிரஸ்ஸரில் ( acupuncture or acupressure ) ஏதோ மர்மம் இருக்க வேண்டும். மதச் சடங்கில் முள்ளம் பன்றி முள்ளுக்கு என்ன வேலை? இதில் ஏதோ மர்ம இருக்கக்கண்டுதான் நம் முன்னோர்கள் இதை வைத்திருக்க வேண்டும்


பீஷ்மர் எப்படி அம்புப் படுக்கையில் படுத்து acupuncture or acupressure மருத்துவத்தை உலகிற்கு அறிமுகப்படுத்தினாரோ அது போல இதிலும் ரகசியம் உளது.

இந்துக்கள் குழந்தை பிறந்தவுடன் காது குத்துவது, பெண்களானால் காது,  மூக்கு இரண்டையும் குத்தி, தங்கம் அல்லது வெள்ளீ ஆபரணங்களை அணிவிப்பது எல்லாவற்றிலும் இதே ரகசியம் உளது. அக்குப்ரஸ்ஸர் என்பது அழுத்தம் மட்டும் கொடுக்கும் மருத்துவ சிகிச்சை; பல ஆசனங்கள் செய்யும்போதும் இது கிடைக்கும் அக்குபங்சர் என்பது ஓட்டை போடுவது (காது, மூக்கு குத்தல்)


மேலும் பெண்கள் அந்த தலை முடி வகிட்டில் குங்குமம் இடுவதும் வழக்கம். இது லெட்சுமி வசிக்கும் இடம் என்பதால் வீட்டில் வளம் கொழிக்க இது வகை செய்யும் அத்தோடு திருமணமான பெண் என்ற டையாளத்தையும் வெளிப்படுத்தும். காலில் மெட்டி, தலை வகிட்டில் குங்குமம இரண்டில் எது தென் பட்டாலும் அவர்களைத் தாய் போல நடத்த வேண்டு ம் என்பதற்காக இந்த அடையாளம். இது இந்து மதத்துக்கே உள்ள சிறப்பு.


ஆதி சங்கரர் இயற்றிய அற்புதமான சௌந்தர்ய லஹரியின் 100 ஸ்லோ   கங்களில் அம்பாளின் அழகு வருணிக்கப்படுகிறது. அதில் 44, 45 ஆவது ஸ்லோகங்கள் இந்த தலை முடி வகிடு, அதன் மங்கலத் தனமை, லெட்சுமீகரம் ஆகியவற்றை விளக்குகிறது.


பொருள் (44ஆம் பாட்டு)

உன்னுடைய முக அழகின் வெள்ளப் பெருக்கு வழிந்தோடும் வாய்க்கால் போல இருக்கும்– தலை வகிட்டின் கோடானது — குங்குமத்தைத் தரித்து இருக்கிறது. அது எங்களுக்கு நன்மை அளிக்கட்டும். இருள் போன்ற உனது கூந்தல் அந்த குங்குமத்துடன் விளங்குவது சூரிய ஒளியிடம்  சிக்கிய இருள் (நீங்கி) போலப் பிரகாசிக்கிறது


பொருள் (45ஆம் பாட்டு)

மலர்ந்த புன்சிரிப்பு — பிரகாசிக்கும் பல்வரிசை – நறுமணத்துடன் கூடிய தாமரை போன்ற முகம் — (இவைகளைக் கண்டு) மன்மதனை எரித்த சிவனின் கண்கள் என்னும் வண்டுகள்  மயங்குகின்றன. உன்னுடைய நெற்றி இயற்கையாகவே சுருண்டு விழும் முன் நெற்றி மயிர்களால் அழகு பெறுகின்றது. இது வண்டுகள் நெற்றியை மொய்ப்பது போல உள்ளது. இது தாமரையை பரிகாசம் செய்வது போல இருக்கிறது.




ஆக சீமந்தம்,  தலை முடி வகிடு எடுத்தல், அதில் மங்களகரமான குங்குமத்தை வைத்தல், அதுவும் மருத்துவ முறையில் செய்யப்பட்ட மஞ்சள் குங்குமத்தை வைத்தல் ஆகிய அனைத்தும் விஞ்ஞான — அறிவியல் — அடிப்படையில் அமைந்தவையே. இதைப் பின்பற்றி எல்லா வளங்களும் பெறுவோமாக.



Hindu Hair Style: Why Hindu women put Kunkum on Parting of Hair? (Post No.3198)


Research article written by London Swaminathan


Date: 28 September 2016

Time uploaded in London: 15-30

Post No.3198

Pictures are taken from various sources; thanks.



After reading my article on Vedic and Tamil hair style, a teacher from a Delhi school wrote to me asking for more details about hair style in ancient Indian literature; the school has taken a project on hair style in ancient India; here are some more details:-


Hair Style of the Goddess

Saundarya lahari (waves of beauty) is a famous hymn on the goddess by Sri Adi Shakaracharya. It contains 100 verses. I quote below only two verses here to show the importance of hair style. The mentioning of hair styles in the oldest Sanskrit work the Rig Veda and later Sangam Tamil literature emphasize the importance of hair style in ancient India.
Tanothu kshemam nas tava vadhana-saundarya lahari
Parivaha-sthrotah-saraniriva seemantha-saranih
Vahanti sinduram prabala-kabari-bhara-thimira-
Dvisham brindair bandi-krtham iva navin’arka kiranam;

Oh mother, let the line parting thine hairs,
Which looks like a canal,
Through which the rushing waves of your beauty ebbs,
And which on both sides imprisons,
Your Vermillion, which is like a rising sun

By using your hair which is dark like,
The platoon of soldiers of the enemy,
Protect us and give us peace.

(Blessing of Goddess of wealth, Your word becoming a fact)
Aralaih swabhavyadalikalabha-sasribhiralakaih
Paritham the vakhtram parihasati pankheruha-ruchim;
Dara-smere yasmin dasana-ruchi-kinjalka-ruchire
Sugandhau madhyanti Smara-dahana-chaksur-madhu-lihah.

By nature slightly curled,
And shining like the young honey bees
Your golden thread like hairs,

Surround your golden face.
Your face makes fun of the beauty of the lotus.
And adorned with slightly parted smile,
Showing the tiers of your teeth,
Which are like the white tendrils,
And which are sweetly scented.
Bewitches the eyes of God,


In the above slokas/verses, we see the beauty of Goddess Parvati’s hair style described by Adi Shankara. Parting of hair is very important for married Hindu ladies. They apply Kunkum (holy vermillion powder) on the Parting. This is a symbol to identify a married woman.


Porcupine needle/thorn

Parting of Hair Ceremony, Acupuncture?

Seemantham means ‘parting of hair’ which is one of the 40 important rituals in the life of the Hindus. This is performed when a woman is pregnant. There are two traditions of doing it: some people do it on the 6th or 8th month of pregnancy and others do it in the odd month of pregnancy (3, 5, 7).


Though there are lot of explanations, I believe that it is an acupuncture ceremony to get a healthy child. The family prays for a male child, but they are happy to get a healthy baby irrespective of the sex.


Since we have celebrated several Seemanthams in our family, I know that the priest uses a porcupine’s thorn to do the parting of hair (of the pregnant lady). This shows that the pressing with porcupine’s thorn has some effect on the health of the baby. Of course there are other things such as the Vedic mantras, shower, gifts from the relatives, big feast, worship of god, blessings of the elders – boost the confidence of the pregnant woman.


The Kunkum (sindhoor used for Tika or Bindi) was a medical preparation in the olden days. The turmeric used in Kunkum has anti-bacterial chemicals. Now they use artificial colouring.

Kunkum wards of the evil eye as well.

So the parting and applying Kunum in the parting has lot of meaning and scienitific basis.


Hair Style in the Vedic Literature


Vedic literature has the following terms for hair and hair styles; I will explain them in the second part:-



Kaparda, braid 



Kesa , hair

Ksura, razor (Sangam Tamil Literature has Scissors=mayir kurai karuvi )


Palita ,grey haired

Pulasti, wearing the hair plain

Sikhanda , lock

Sikh, top knot


Siiman (parting)


Varahamihira and Vatsyayana also discuss the colouring of hair and grooming of hair in their books. I will give them separately.


My Earlier article:

Vedic Hindus’ Hair Style, posted on 22 April 2015



To be continued………………..