Husband is God!!! Who will believe Valmiki, Kalidasa and Sangam Tamil Poets? (Post No.3717)

Written by London swaminathan


Date: 12 March 2017


Time uploaded in London:- 19-37


Post No. 3717


Pictures are taken from various sources; thanks.





There is a saying in all old Sanskrit and Tamil books that ‘Husband is God’; I don’t know how many modern Hindu women would agree with this ‘old fashioned’ thought. When I was a school by there was, a film titled ‘Kanavane Kankanda Deivam’ i.e. Husband is the visible God! Now people may laugh at this idea, leave alone believing it!


The second idea repeated very often in 2000 year old Sangam Tamil Literature and Sanskrit literature is that the ‘same husband must come as her husband in future births’!! How many women would dare to say this to her husband in private or in public? How many women can tolerate such a thing if it happens!! Is in it horrible?


My mother had never said my father’s name in public! This is the third old fashioned idea that Hindu women had in the past. Now, my wife says my name loud and clear ten times in public when there was an opportunity to say it. But I myself had the difficulty of finding a gentleman’s’ name in a village, when I was working as the secretary of Madurai District RSS (Jilla Karyavah). The woman refused to say her husband’s name when I asked her and she gave me lot of tips and clues! It was like a puzzle I had to solve!


For instance if her husband’s name is Rama chandran, she would say her husband’s name is Sita’s husband name. If I say just Rama , then she will say ‘yes’ and add the moon with that name! Then I have to derive Rama Chandra from that! (Chandran is the Sanskrit word for moon)!


I don’t know how many Hindu women still believe in these ‘’old fashioned’’ views.


If you dare to put these views to any woman and ask her opinion, she may say ‘NO’ or a conditional YES (if my husband is like Rama, ‘YES’, if he is like Krishna ‘NO’)!


Let me give examples from Tamil and Sanskrit books:-

“Supressing his sobs, Rama replied to his mother, who was weeping, and said:- As long as sge lives, a woman’s god and her master is her husband; further the king is thine absolute lord as well as mine.”


This is a conversation between Rama and Kausalya about Kaikeyi and Dasaratha.


“By obedience to her husband, a woman attains the highest heaven, even if she has failed to render due homage to the Gods.”


–Ayodhya kanda, chapter 24, Vlmiki Ramayana

Tamil Poet supports Valmiki

Tiruvalluvar, author of Tamil Veda, Tirukkural says

“A wife who may not worship God but wakes up with worshipful devotion to her husband has the power to make rainfall at her bidding”- Kural 55


In fact Tiruvalluvar’s wife Vasuki is attributed with so many miracles because of her devotion to her husband.


Valmiki has repeated this in many places; one more instance from the same Ayodhya kanda:

“O, son of an illustrious monarch! a father, a mother, a brother, a son or a daughter-in-law enjoy the fruit of their merits and receive what is their due, a wife alone follows the destiny of her husband. For a woman it is not her father or her son nor her mother friends nor her own self, but the husband who in this world and the next is ever her sole means of salvation.”

Sita said this to her husband Rama.

In Kalidasa’s Raghuvamsa Kavya, Sita says that she would do penance to get Rama as her husband in her next birth!

साहम् तपः सूर्यनिविष्टदृष्टिः
ऊर्ध्वम् प्रसूतेश्चरितुम् यतिष्ये।
भूयो यथा मे जननान्तरेऽपि
त्वमेव भर्ता न च विप्रयोगः ॥ १४-६६

sāham tapaḥ sūryaniviṣṭadṛṣṭiḥ
ūrdhvam prasūteścaritum yatiṣye |
bhūyo yathā me jananāntare’pi
tvameva bhartā na ca viprayogaḥ  || 14-66


Thus situated, I shall, after the birth of the child, endeavour to practise penance with my eyes fixed on the sun in such a manner that I may gain you as my unseparated husband. [14-66]

But, once Thy son is born,/Unswerving I shall fix my weary eyes/On yon bright Sun, and by severest modes/Of penance strive that in some future life/Thou only be my Lord, my Lord for aye!

(It is called Panchagni penance, i.e. Five Fire Penance. Uma did this type of penance to get Siva s her husband in Kalidasa’s Kumara sambhava. On four sides there will be fire and one would stand in the sun which is the fifth fire. And in this heat the penance would be done).


Tamil Epic Silappadikaram has the following passage:


In a divine chariot at the side of Kovalan, Kannnaki went up to heaven.. Because it is a fact that Gods will worship her who worships not God but worships her husband, Kannaki, that jewel among women of the earth, became a goddess and the guest of the ladies of heaven (Katturai Kaathai, Silappadikaram)

Manimekalai, another Tamil epic, has a similar passage.

Sangam Poets


Tamil work Kuruntokai (49) of Sangam Period has a similar poem:

A man left the courtesan and returned to his lady love. Immediately the lady was over the moon and said, “ O , My Lord, even in the next birth you must be my lord and I must be your lover.—Poet Ammuvanar.

A wife cried because…………………………..

Tiruvalluvar, author of the Tamil Veda Tirukkura says,

“The moment I said we will not part IN THIS LIFE

Her eyes were filled with tears” – Kural 1315


the idea is that when her husband stated that they will not part in the PRESENT LIFE, she immediately held, that he was envisaging the possibility of their parting in the next life, which she did not kindly take to. Hence the tears.


Kalidasa says Aja and Indumati became husband and wife again in this birth. (Raghuvamsa 7-15)


रतिस्मरौ नूनमिमावभूताम् राज्ञाम् सहस्रेषु तथा हि बाला।
गतेयमात्मप्रतिरूपमेव मनो हि जन्मान्तरसंगतिज्ञम्॥ ७-१५

ratismarau nūnamimāvabhūtām
rājñām sahasreṣu tathā hi bālā |
mano hi janmāntarasaṁgatijñam || 7-15

“These two are undoubtedly Rati Devi and Manmatha in human form… that is why this maiden has chosen Prince Aja as her own match from among thousands of kings… after all, it is heart that cognises connubial tie-ups existing in all lifecycles… [ raghu vamsa 7-15]


Natrinai  (Verse 397 by Poet Ammuvanar) is another book in the Sangam literature. A woman laments: I am not worried about death; whoever is born must die. But if I am born as a non-human being in my next birth I may not get this man as my husband. That is what worries me much”.

There are lot of such examples in Tamil and Sanskrit literature. This is a common thought reflected in Manu Smrti and other Sanskrit works. It is amazing to see the same though from land’s southernmost end to the Northern Himalayas. The absence of such a view in other cultures explode the Aryan Dravidian divisions. India is one and there is no different culture. There is only one culture which is unique in the world.





Custom of Garlanding and Flower Giving in Tamil and Sanskrit Literature (Post No.3550)

Giving Flowers to a woman began in India.


Written by London swaminathan


Date: 16 January 2017


Time uploaded in London:- 21-06


Post No.3550



Pictures are taken from different sources; thanks.






Garlanding statues of Gods and leaders, garlanding visiting dignitaries are common sights in India. Exchanging garlands is a marriage ritual as well. Giving flowers to women, offering flowers to Gods are also an everyday sight in India. All these started with the Hindus thousands of years ago according to Sanskrit and Tamil literature.


Jayamala ceremony is part of a marriage in North and South, showing Indian culture is one.

In my article FLOWERS IN TAMIL CULTURE posted on 25th August 2012, I have dealt with the Flower vendors in Sangam Tamil Literature, Kapilar’s listing of 99 flowers, Tamil classification of flowers, Tamil’s obsession with flowers even in the wars, 27 leaves to God Vinayaka, Famous Andal garland of Srivilliputtur, Onam Pukkolam and Pushpanchali.


Garlands are used from the Swayamvara (A princess choosing a King as her husband by garlanding) days.


Giving flowers to women was also started by the Hindus at least 2000 years ago. Let me give some examples from Kalidasa’s works:-


In the most famous drama of Sakuntala (Act 7-1), we read about garlands:

“Glancing up with a smile at Jayanta, his son

who stood beside him longing inwardly for the same,

Hari placed around my neck the Mandara garland

tinged with golden sandal rubbed off his chest”




In the Kumara Sambhava (3-22), the Master’s command is imagined to be a garland offered as a gift of favour.

In the Raghu vamsa (18-29)the king was, as it were, the crest garland of his race suggesting thereby the marks of a good rule.

The Love god whose energy had diminished with the departure of spring seems to be regaining his vim and vigour through the head hair of pretty women, for they are letting it loose after a bath aesthetically, per-fumigating it tastefully, and slicing evening jasmine flowers pleasingly. [16-50]


(Kiraataarjuniiyam also has a reference).



In the Raghuvamsa (6-80), Indumati’s glance itself was like the Swayamvara garland to Aja. The flowers in the garland were fresh and white and her steady glances were also white.

Keeping flowers in the ear or just above the ear is also mentioned in Kalidasa:-

Meghaduta. – 28, 67


“Where women toy with a lotus held in hand

twine fresh jasmines in the hair

the beauty of their faces glows pale gold

dusted with the pollen of lodhra flowers

fresh amaranth blooms encircle the hair-knot

a delicate Sirisa mestles at the ear

and on the hair parting lie Kadamba blossoms

born at your coming (verse 67, Megaduta)


Sakuntala : 1-4; 1-30; 6-18; in the prologue as well.


Raghu.7-26; 9-28, 9-43, 16-62

In the Tamil literature

Flower or tender plant in the ear:

Kurinjip paattu (Kapilar) 119-120

Tiru murukku-(Nakkirar)-30-31; 207

Paripaatal – 11-95; 12-88



Kuruntokai belongs to Sangam period. The very first verse is about a man giving flowers to a woman he loves. It is sung by Tiputolar.


Natrinai, part of 2000 year old Tamil Sangam Literature, describes the garland worn by a man who came to see his lady love. He came wearing a garland made up of wild jasmine flowers and Bilva (Vilvam) leaves. Kalidasa also mentioned jasmine flowers in the hair of women. It showed that there was only one culture from the southern most part to the Northern Himalayas.


one of the verses in Marutham genre describes that when the farmers go to the fields, heroines (women) get flowers and garlands.

Natrinai verse 173 says that the women gathered flowers and made into a garland for Lord Skanda. She did it to so that her lover would marry her soon.

Purananuru verse 106 by Kapilar mentions that god wont reject even leaves and grass offered, reflecting the Bhagavad Gita verse 9-26 (Patram pushpam phalam toyam……)
This flower giving and garlanding is another proof to show that Indian culture is one from south to north and the Aryan-Dravidian Race theory is a fake one. No ancient culture has this flower culture.



Causes of Destruction: Woman and Brahmin (Post No.3541)

Written by London swaminathan


Date: 13 January 2017


Time uploaded in London:- 21-44


Post No.3541



Pictures are taken from different sources; thanks.






What causes one’s destruction? Sanskrit scholars (Pundits) have a list; they have compiled the list out of past experience. I am pretty sure we can find lot of examples for each category.


Vinaasahetavah (causes of destruction):

Strii – ruupam = woman is destroyed by her beauty.

Chittoor Rani Padmini is a good example; her beauty made Aaludin Khilji to invade the Rajput Kingdom and she had t jump into fire along with her friends to save her honour.

Brahmana-rajaseva = Brahmins by service to the king

Nanda vamsa kings are typical xamples; they ridiculed all the Brahmins including Chanakya; first the Brahmins suffered at the hands of the Nava Nandas and then Chanakya destroyed them. Parasurama’s clash with kshatriyas is also famous


Gavah duurapracaarana= Cows by grazing distant field

Many of the village disputes are due to the cows grazing someone else’s field, usualy away fom one’s own field.


Hiranya lobhalipsaa – Gold by greed; here gold stands for all sorts of wealth. Most of the non violent prisoners are jailed because of their greediness.

Strii vinasyati ruupena braahmano raajasevayaa

Gaavo duuraprachaarena hiranyam lobhalipsayaa

–Subhasita ratna bhadaagaaram 153/19


Garuda Purana also has a similar couplet (sloka):-

ruupena strii = woman by beauty

krodhena tapah = penance by anger

duuraprachaarena gaavah = cows by distance gracing

ksudraannena dvijaah = Brahmins by eating unhygienic food.


Striyo nasyanti ruupena tapah krodhena nasyati

Gaavo duuraprachaarena kshudraannena dwijottamaah

Garuda Purana 115-7


xx x

Causes for the Fall of Brahminhood: Manu

Viprasya naasahetu

Veda- anabhyaasa = not learning the Vedas

Acaaravarjana = abandoning the codes of conduct

Aalasya = lethargy

Annadosa = disrespect for food


anabhyaasena vedaanaamaachaarasya sa varjanaat

aalasyaadannadoosaaccha mrtyurvipraandhaamsati

–Manu Smrti 5-4


Source Book: Encyclopaedia of Numerals (Volume 1)

The Kuppuswami Sastri Research Institute, Chennai 600 004, Year 2011


Pearl is available from Twenty Sources! (Post No.3538)


Written by London swaminathan


Date: 12 January 2017


Time uploaded in London:- 20-20


Post No.3538



Pictures are taken from different sources; thanks.




Tamil literature lists 20 places as the sources of pearls . Biologists know only one place where pearl is born. Sanskrit literature lists only eight places but these are not scientifically proved.

Twenty places according to Tamil verse from Uvamana Sangraham and Rathina Surukkam:
Horn of elephant/tusk
Horn of boar


Areca nut Tree

Special Type of Banana Tree

Chalanchalam (Rare Type of right whorld Chank

Hear of Fish

Head of Crane


Neck of women

Sugar cane


Snake (cobra)





Head of a crocodile
Teeth of cows

Varahamihira lists the following eight places in his Brhat Samhita:-


Following is from 2015 post: “Eight Types of Pearls: Varahamihira’s 1500 year old Price list”


Pearls are produced by:

Elephants, Oysters, Snakes, Clouds, Chanks, Bamboos, Whales, Boar (Brhat Samhita, Chapter 81)

Pearls come from eight areas


Simhalaka (Sri Lanka), Paraloka (Travancore coast), Surashtra (Gujarat), Tampraparani River (in South Tamil Nadu), Parasava (Iran), a Nothern country, Pandya vataka and the Himalayas.

Kautilya’s Artha Shastra (Third Century BCE) mentioned Pandya Kavata pearl. Fahien (399-414 CE) mentioned Simhala/Sri Lankan pearls.

Paraloka is a confusing term. There is one river called Parali in Kerala and there is an island Parali in the Lakshadweep. But the interesting thing is that itself sounds pearl in Tamil (Paral in Tamil is pearl in English and this town name is Paral+i).

Elephant Pearls:


Pearls are also obtained from the head and tusks of Bhadra class of elephants, says Varahamihira. But Varahamihira makes it clear that he repeats what the ancients believed about the elephant pearls. (This means they are not found even in Varahamihira days who lived around 510 CE)

He speaks about the pearls found in Boar tusk, Whales etc. Then he gives details about the pearls that are found in the seventh layer of winds. But the heaven dwellers will catch them before it falls on to earth!

Then he categorises Nagaratna as pearls. If the kings wear Nagaratna pearls enemies will be destroyed and his reputation will increase.
Kalidasa speaks of pearls from the head of elephants


From my 2012 post “Gem Stones in Kalidasa and Sangam Literature”

Pearl in the Oyster


If the rain falls on Swati star day the oysters open their mouth to drink the rain drops and the rain drops become pearls-This was the belief of ancient Indians including Tamils.
Bhartruhari and Sangam Tamil literature say that the pearls are created by the oysters on a particular day,I.e. The oysters open their mouths when there is rain falling down on a day under the star Swati(one of the 27 stars ). Biologists say that the sand particles that enter the living oysters secrete a liquid which covers the irritant to become a pearl.
Malavi.1-6: Kalidasa says , ‘the skill of a teacher imparted to a worthy pupil attains greater excellence, as the water of a cloud is turned in to a pearl in a sea shell.In Puram 380 ,Karuvur Kathapillay says the same about the origin of pearls. Bhartruhari makes it more specific by saying the rain on Swati Nakshatra days become pearls. Biologits also confirm on full moon days lot of sea animals like corals release their eggs or spores. So far as India is concerned it might have happened in that particular (Swati star with Moon) season.

Kalidasa gives more similes about pearls. He describes the river that is running circling a mountain as a garland of pearls ( Ragu.13-48 and Mega.-49)

Other references from Kalidasa: sweat drops as pearl:Rtu.6-7; tears as pearls: Mega 46, Ragu VI 28,,Vikra V 15; smile-KumarI-44, water drops on lotus leaf:Kumara VII 89


Pearls obtained from the head of elephants:Kumarasambhava 1-6, Raghu.9-65; In Tamil literature: Murugu 304, Malaipadu 517, Puram 170Natri.202, Kurinchi.36, Akam.282 etc.


In Tamil the teeth are compared to the pearls: Ainkur. 185, Akam 27

Since Gulf of Mannar is the main source of pearls in India ,thre are innumerable references to pearls in Tamil literature. Even Kautilya refers to the pearls from Pandya country. Korkai was the harbour city where the pearl fishing was flourishing. Aink 185,188, Akam 27,130 and Natri 23mention pearls from Korkai.

(for more information, go to  the two articles mentioned  by me



பெண்கள் விளையாட்டுகள் (Post No.3537)

Written by London swaminathan


Date: 12 January 2017


Time uploaded in London:- 9-31


Post No.3537



Pictures are taken from different sources; thanks.





பெண்கள் விளையாட்டுகள்:


அந்தக் காலத்தில் திருமணமாகும் வரை பெண்கள் என்ன என்ன விளையாடினர் என்று ஒரு பாட்டின் மூலம் தெரிகிறது. இது முற்றிலும் சரி என்பது சங்கத் தமிழ் பாடல்களாலும், ராமாயண, மஹாபாரத நூல்களாலும் உறுதியாகிறது:-


மருங்குவளர் பூங்கா மலர்வாவி யூச

றிருந்துமணி செய்குன்று தேமா- விரும்பமுத

பானங்கிளி பூவை பந்துகன்னங் கழங்கன்ன மயின்

மான்முல்லை பந்தர் வளர்ப்பு

–உபமான சங்கிரஹம் இரத்தினச் சுருக்கம்


1.பூங்காவில் பூக்கள் பறித்து விளையாடினர்.

2.பொய்கை, கிணறுகளில் நீராடிப் பொழுது போக்கினர்.

3.வீட்டிலும் மரத்தடியிலும் ஊஞ்சல் கட்டி ஆடினர்.

4.பணக்காரர் வீடுகளில் செயற்கையாக குன்று எழுப்பி அதில் ரத்தினக் கற்களைப் பதித்துவைத்து அதன் மேல் ஆடி ஓடி சாடினர்.

5.தேமாமரம் விளையாடினர் (மாமரத்தில் ஏறி அல்லது கல் விட்டெறிந்து மாங்காய், மாம்பழம் எடுத்துச் சாப்பிடுதல்) .

6.அமிர்தம் போன்ற பானங்கள் செய்து குடித்தனர்.

7.காய்களை வைத்து கழங்கு ஆடினர்;

8.பூப்பந்து ஆடினர்.

9.கிளி, பூவை (சாரிகைப் பறவை), அன்னம், மயில் ஆகிய பறவைகள் வளர்த்து பொழுது போக்கினர்.

10.முல்லைப் பூச்செடிக்கு பந்தல் கட்டி வளர்த்து அதைப் பராமரித்தனர். முல்லை என்றால் அது போன்ற பிறவகை மலர்ச் செடிகளும் அதில்  அடங்கும்.


ஐந்து தொழில்கள்

அம்பொற்றொடியணிமினார் தங்கைக்கைந்து தொழில்

செம்பவள மென்விரலைச் சேர்த்தெண்ணலம்பெழுதல்

பூசித்திலை கிள்ளல் பூத்தொடுத்தல் பண்ணெழில்யாழ்

வாசித்தலென்றுரை செய்வார்

–உபமான சங்கிரஹம் இரத்தினச் சுருக்கம்



அழகிய பொன்னினாற் செய்யப்பட்ட வளையலை அணிந்த மாதர் கைகளுக்கு ஐந்து தொழில்கள் உண்டு. (அவையாவையெனின்) 1.செம்பவளம் போன்ற மென்மையான விரல்களைச் சேர்த்து எண்ணுதல்,

2.அம்பின் உருவத்தை எழுதல்,

3.பூசை செய்து இலை பறித்தல்,

4.மலர் தொடுத்தல்,

5.பண்ணொடு கூடின அழகாகிய வீணை வாசித்தல் என்று சொல்வர்.


சங்க இலக்கியத்திலும் சம்ஸ்கிருத இலக்கியத்திலும் இந்த விளையாட்டுகள்வரும் இடங்களை தனியே எழுதுகிறேன்






32 அறங்கள், 16 பேறுகள், 8 மங்களச் சின்னங்கள் (Post No. 3507)

Written by London swaminathan


Date: 2 January 2017


Time uploaded in London:-  9-27 am


Post No.3507



Pictures are taken from different sources; thanks.







பூங்கா வைத்து மலர்ச் செடிகளை வளர்த்தல், கோவிலில் நந்தவனம் அமைத்து பூஜைக்கு வேண்டிய மரம் செடி கொடிகளை வளர்த்தல். தல மரங்கள் என்ற பெயரில் பல்வேறு மரங்களுக்கு சிறப்பான இடம் தருதல், ஏழைகளுக்கு சத்திரம் அமைத்து உணவு கொடுத்தல், மருந்து கொடுத்தல், பிராணிகளுக்கு உணவும் நீரும் கிடைக்க ஏற்பாடு செய்தல் முதலிய ஏராளமான அறப் பணிகள் அந்தக் காலத்திலேயே நடைபெற்றன.


சிறைச்சாலைக் கைதிகளுக்கு உணவு கொடுத்தல் மேலை நாட்டிலும் இல்லாத ஒரு நூதன விஷயம். மன்னர்களின் பட்டாபிஷேகம், இளவரசர் பிறப்பு, திருமணம் ஆகிய காலங்களில் கைதிகளை மன்னித்து விடுதலை செய்தல் போன்ற பல அறப்பணிகள் நடந்துள்ளன. அறப்பணிகளுக்கான ஆதாரபூர்வ கல்வெட்டு அசோகர் சாசன காலத்திருந்து கிடைக்கின்றன. மஹாபாரத, ராமாயணம், அர்த்த சாத்திரம் முதலிய நூல்களிலும் கிடைக்கின்றன. மிகவும் நாகரீக முன்னேற்றம் உடைய ஒரு நாட்டில் மட்டுமே இத்தகைய சிந்தனைகள் எழும். சமூக சேவையில் பாரதம் உலகிற்கு வழிகாட்டியது என்று சொன்னால் மிகையில்லை


உவமான சங்ரகம் என்ற நூலில் எட்டு மங்கலச் சின்னங்கள் (அஷ்ட மங்கலம்), 16 பேறுகள், 32 அறங்கள் செய்யுள் வடிவில் உள்ளன.

செய்யுள் வடிவில் இருப்பதால் இரண்டு நன்மைகள்:- ஒன்று மனப்பாடம் செய்து நினைவில் வைப்பது எளிது. இரண்டாவது  இடைச்செருகலுக்கோ, மாற்றங்களுக்கோ வாய்ப்புகள் குறைவு.



1).வண்ணான் புன்னாவிதன் காதோலை சோலை மடந்தடம் வெண்

சுண்ணாம் பறவைப் பிணஞ்சுடற் றூரியஞ் சோறளித்தல்

கண்ணாடி யாவிற்குரிஞ்சுதல் வாயுறை கண்மருந்து

தண்ணீர் பந்தற் றலைக்கெண்ணை பெண்போகந் தரலையமே


2).மேதகுமாதுலர்க்குசாலை யேறுவிடுத்தல் கலை

யோதுவார்க் குண்டி விலங்கிற் குணவோடுயர்பிணிநோய்க்

கிதன் மருந்து சிறைச் சோறளித்தலியல் பிறரின்

மதுயற்காத்தநற்கந்நியர் தானம் வழங்கலுமே


3).கற்றவறுசமயத்தார்க் குணவு கருதும் விலை

உற்றதளித்துயிர் மீட்டல் சிறார்க்குதவனற்பான்

மற்று மகப்பெறுவித்தல் சிறாரை வளர்த்த்லெனப்

பெற்றவிவற்றினையெண்ணான்கறமெனப் பேசுவாரே

-உபமானசங்கிரஹம், இரத்தினச் சுருக்கம்


32 அறச் செயல்களின் பட்டியல்:-

1.ஆதுலர்க்குச் சாலை (ஏழைகள்=ஆதுலர்)

2.ஓதுவார்க்கு உணவு (மாணவர்களுக்கு)

3.அறுசமயத்தோர்க்கு உண்டி (உணவு)

4.பசுவிற்கு வாயுரை (உணவு)

5.சிறைக் கைதிகளுக்கு உணவு

6.ஐயமிட்டு உண் (பிச்சை போடுதல்)

7.திண்பண்டம் நல்கல் (விழாக் காலங்களில் பொங்கல், வடை)

8.அறவைச் சோறு (அன்னதானம்)

9.மகப்பெறுவித்தல் (பிள்ளை பெறுதல்)

10.மகவு வளர்த்தல் (பிள்ளைகளை வளர்த்தல்)

11.மகப்பால் வார்த்தல் (அவர்களுக்கு பால் வழங்கல்)


12.அறவைப் பிணஞ்சுடல் (அனாதைகள் இறுதிச் சடங்கு)

13.அறவைத் தூரியம் ( தூரியம்=மேள வாத்தியம்


14.சுண்ணம் அளித்தல்

15.நோய்க்கு மருந்து வழங்கல்






21.தலைக்கு எண்ணெய்



23.பிறர்துயர் காத்தல்

24.தண்ணீர் பந்தல்

  1. மடம் அமைத்தல்

26.குளம் வெட்டல்

27.பூங்கா வைத்தல்

28.ஆவுறுஞ்சுதறி (பசு முதலிய பிராணிகளுக்கு நீர்)


30.ஏறுவிடுத்தல் (இனப்பெருக்கத்த்துக்கு காளைகள்)




எட்டு மங்களச் சின்னங்கள்


சாற்றுங்கவரி நிறைகுடந்தோட்டிமுன் றர்ப்பணமா

மேற்றிய தீபம் முர்சம் பதாகை யிணைக்கயலே

நாற்றிசை சூழ்புவி மீதஅட்ட நன்குழையின்

மேற்றிதழ் வேற்றடங்கட்செய்ய வாய்ப்பைம்பொன்ந்த் மெய்த்திருவே


கவரி, நிறைகுடம் (பூர்ணகும்பம்),  தோட்டி(அங்குசம்),  தர்ப்பணம் (கண்ணாடி), தீபம், முரசம், பதாகை (கொடி), இணைக்கயல் ( இரட்டை மீன்)– ஆகியன அட்டமங்கலம் எனப்படும்.



வேண்டுநற்சுற்ற மிராசாங்க மக்கள்மேவு பொன்ம ணி

யாண்டிடுந்தொண்டு நெல்வாகன மாமிவை யட்டசெல்வங்

காண்டவி சீதல் கால்கெழு நீரொடு முக்குடி

நீராண்டளித்  தேபுனலாட்டனல் லாடை யணிதல்பினே


நல் சுற்றம், ராஜாங்கம், பிள்ளைகள் தங்கம், அணிவதற்குரிய ஆடை, ஆளுதர்க்குரிய அடிமை, நெல் முதலிய தானியம், வாஹனம் – இவையே அட்ட ஐஸ்வர்யம் (எட்டு செல்வங்கள் ) எனப்படும்.


16 பேறுகள்


பதினாறு பேறுகள் பற்றிய ஐந்து பாடல்களை ஏற்கனவே கொடுத்துள்ளேன். 16 பேறுகள்;


அழகு, வலிமை, இளமை, நன் மக்கள், நல்ல உடல்நலம், நீண்ட ஆயுள், நிலம், பெண், தங்கம், அறிவு, உற்சாகம்,கல்வி, வெற்றி, புகழ், மரியாதை, தானியம் (உணவுப் பொருட்கள்).


ஐந்து கவிஞர்கள் பாடிய “பதினாறும் பெற்றுப் பெறுவாழ்வு வாழ்க”! –Posted on 2nd July 2014.





8 Auspicious Things, 16 Gifts and 32 Charitable Acts! (Post No.3505)

 Written by London swaminathan


Date: 1 January 2017


Time uploaded in London:-  19-50


Post No.3505



Pictures are taken from different sources; thanks.






Ancient Hindu poets have composed poems to remember important things in life. Uvamana Sangraham is a book that contains good verses giving details of Eight Auspicious Symbols, Sixteen Good Fortunes or God Given Gifts in life and 32 Charitable Acts.

According to it, the Eight Auspicious (Ashta Mangla) symbols are:

1.Fly whisk 2.Purna Kumbha/Pot 3.Mirror 4Ankusam/Goad 5. Drum 6.Flag 7. Two Fishes 8.Lamp

Eight Precious Things (Aiswarya) are

1.Good Relatives 2.Good Government 3.Good Children 4.Gold 5. Clothing 6.Servants 7. Grains (food items) 8. Vehicles for Transport


16 God Given Gifts

1.Strength 2. Youthfulness 3.Good Children 4.Good Health 5. Long Life span 6. Lands 7. Woman/wife 8. Gold 9. Intelligence 10. Enthusiasm 11. Education 12. Victory 13. Fame 14. Respect 15. Grains/Food Items 16. Beauty


32 Charitable Acts

Provision of 1.Washerman 2.Barber 3.Ear Ornament 4.Mutts 5.Public Gardens 6.Public Tanks 7.Lime 8. Cremating bodies of Orphans 9. Fodder for Cows 10. Medicine for Eye sight 11. Water Provision by erecting Pandals/Thatched Sheds 12.Oil for head 13.Rescuing people from Danger 14. Milk for Children 15. Giving birth to children 16. Raising them 17. Setting Orphanage 18.Food for learners/students 19.Food for all animals 20. Medicine for the sick 21. Providing Bulls for breeding 22. Serving food in Prisons 23.Solving the difficulties of People/Community Service 24. Help for Marriage 25. Food for mendicants 26. Provision of Snacks 27. Help for clothing 28. Provision of women 29. Shelter for the Poor 30.Giving to Beggars 31. Water Drinking Places for cows 32.Provision of Mirrors




Eastern and Western View of Women (Post No. 3486)

Compiled by London swaminathan


Date: 26 December 2016


Time uploaded in London:-  14-57


Post No.3486



Pictures are taken from different sources; thanks.





There is good and bad said about women in all the literatures of the world. To take one quotation out of context and interpret it as the author’s view about women is wrong. There are lots of praise for women in the Vedic mantras  (Marriage Hymns); in the Upanishads they are shown as spiritually inclined; in the Hindu epics Draupadi, Savitri, Sita and others are shown as intelligent women. When it came to Kaikeyi, Tadaka and Surphanakha we see diametrically opposite views. It is same in Tamil literature as well. When the poets sing about young women they praise their beauty. When the same women are shown as concubines or harlots they are condemned. As Mothers, they command the highest respect in Hindu literature, which is not seen in any other ancient literature. If we consider the Vedic age they command more praise and respect than any other period (Please see my earlier posts on Manu and others on women)



The lock is opened by the hand

And good mind by the intellect;

It is tune that opens he song

And women the home of delight–Tamil Poet Bharati


It is mother’s milk that gives us strength

While the wife’s kind words reap our harvest of fame

As women’s blessedness blasts all evil,

let us rejoice with linked hands.

Blow the conch! Dance in joy!

For woman is sweeter than life itself.

She the protectress of life, and creatrix too;

She is the life of our life, and the soul of sweetness


We will grow lofty by dint of merit;

we will rub off the old stigmas;

if men take us fully as their equals Attributing nought of defects to us

We will join them and labour in the fight

To win back our nation and retrieve –Tamil Poet Bharati


Gone are the days who said to woman: Thou shall not

Open the Book of Knowledge

And the strange ones who boasted saying:

We will immure these women in our homes

Today they hang down their heads–Tamil Poet Bharati


Thou to me the flowing Light

And I to thee the discerning sight

Honeyed blossom thou to me

Bee enchanted I to thee

O Heavenly Lamp with shining ray

P Krishna, love, O nectar-sparay

With faltering tongue and words that pant

Thy glories here I strive to chant

–Tamil Poet Bharati




O woman, woman, when to ill thy mind

Is bent all hell contains no fouler fiend – The Odyssey, XI


For since of womankind so few are just

Think all are false, nor even the faithful trust– The Odyssey XI



The time for trusting women’s gone forever!- The Odyssey XI

A man shall walk behind a lion rather than behind a woman- Babylonian Talmud

And I find more bitter than death the women, whose heart is snares and nets, and her hands as bands – Ecclesiastes XXV-19


Women are the gate of hell – St Jerome

Nothing is  worse than a woman, even a good one – Menander

Women have no souls – Lewis Wager





Down from the waist they are Centaurs

Though women all above;

But to the girdle do the gods inherit

Beneath is all the fiends

There is hell, there is darkness, there is sulphrous pit

Burning, scalding, stench, consumption;

Fie, fie, puh, pah

Give me an ounce of civet, good Apothecary,

to sweeten my imagination there is money for thee

-King Lear Act 4, Scene 6


age cannot wither her, nor custom stale

Her infinite variety; other women cloy

The appetites they feed, but she makes hungry

Where most she satisfies; for vilest things

Become themselves in her, that the holy priests

Bless her when she is riggish

–Antony and Cleopatra Act 2, Scene 2



O peafowl like woman adorned with garlands

Of bourgeoning flowers, the one that just now

Quested for you, had gone away; compose yourself.

If you earn for me I will kick you on your hips

And if I think of you, you kick me – Pattinathar, Tamil saint





For, a woman who has sold her soul for love, reveals the changed attitude (towards her husband), due to the orgy of the demon of unchastity -Rajatarangini 3-501

O these wretched women, pursuers of physical love, barren of thought, by whom men are soon hurled downward-Rajatarangini 3-513

Women being quick-witted analyse, at the same time while they are lamenting, their altered position and sons even while they are by the side of the funeral pyre discuss the material and moral condition-Rajatarangini 7-734


Thou to me the Harp of Gold

And I do thee the finger bold;

Necklace shining thou to me

New-set diamond I to thee;

O mighty queen with splendour rife

O Krishna, Love, O well of life

Thine eyes do shed their light on all

Wherever turn, their beams do fall

–Tamil Poet Bharati

Bharati’s poems are translated by several scholars and published by Tamil University, Thanjavur










A Wife is a Gift from the Gods- Manu Smrti (Post No 3325)

Compiled  by London Swaminathan


Date: 6  November 2016


Time uploaded in London: 18-08


Post No.3325



Pictures are taken from various sources.





HINDU MARRIAGES (vivaha)—Part 1


(Following is the edited version of  Hindu marriage from the book The Hindu at Home written by The Rev. J E Padfield, published in 1908. He has described the five day marriage in Brahmins’ houses 100 yeaars ago in detail. I will post it tomorrow)

“The nuptial ceremony is considered as the complete institution of women, ordained for them in the Veda, together with reference to their husbands (Manu, ii. 67.)


HINDU laws and regulations on the marriage question take it for granted that all men and women must marry. It is only those who may be suffering from disqualifications of mind or body that do not marry. There are no old bachelors or old maids amongst the Hindus. It appears quite clear that in Vedic time there was some liberty of choice amongst both men and women, as to their partners; for it is thus written.


Love Marriage in not wrong!


“Three years let a damsel wait, though she be marriageable; but, after that term, let her choose for herself a bridegroom of equal rank.

If, not being given in marriage, she chooses her bridegroom, neither she nor the youth chosen commit any offence.


But a damsel, thus electing her husband, shall not carry with those her the ornaments which she received from her father, nor given by her mother or brethren: if she carries them away, she commits theft (Manu, ix. 90-92.)

A thirty year old man should marry a twelve year old girl who charms his heart, and a man of twenty four, an eight year old girl; and if duty is threatened, he should marry in haste.

A husband takes his wife as a gift from the gods, not by his own wish; he should always support a virtuous woman, thus pleasing the gods- 9-94-96

Vedic Age and Modern Kali Yuga


But whatever liberty may have existed in respect in ancient times it very certain that such is not the case now. The institution of child marriage has entirely destroyed that liberty.


Amongst Brahmins, and Vaisyas, a boy cannot be married until he has invested with the marks of the twice-born (upanayanam), though they are often married immediately after that event. Girls must be married before puberty and usually it is done  whilst they are quite young.


Marriages can only take place between those of the same caste and the same sect. there are also prohibitive degrees of tribe and family which marriages are not allowed. Amongst the larger sects this does not act much as an obstacle but amongst the smaller ones it often causes great difficulty.


There are also natural likes and dislikes, some of which are thus alluded to by Manu, and which evidently point to a period when marriages were settled at a more natural age, and in a more natural manner.


Don’t marry Talkative Girl!


“Let him not marry a girl with reddish hair, nor with any deformed limb, nor one troubled with habitual sickness, nor one either with no hair or with too much, nor one immoderately talkative, nor one with inflamed eyes.


“Let him choose for his wife a girl whose form has no defect, who has an agreeable name, who walks gracefully, like a swan, or like a young elephant, whose hair and teeth are moderate respectively in quality and in size, whose body has exquisite softness.” (iii. 8 and 10).


The two institutions of polyandry and polygamy exist in India. The former cannot be said as a Hindu institution; indeed it is utterly opposed and  abhorrent to very spirit of  Hinduism.  It is practised by such unorthodox Hindus as the Todas of the Nilgiris and the Nairs of Western Coast. But it is only a local and in no sense a universal custom.


Polygamy, however, is a true Hindu institution, and it is duly legislated upon in the various codes. Manu lays down the law as follows:

For the first marriage of the twice born classes, a woman of the same class is recommended; but for men who are driven by desire to marry again women in the direct order of the classes are to be preferred.

(iii. 13)


This only alludes to a state of things in those early Vedic days; in this Kali Yuga or degenerate age, though a man may have, and in some cases, should have, more wives than one at the same time, it can only be within strictly recognized caste limits.

One Wife from Each Caste!


One of the stories in the Vickramarkacharitra turns upon the fact of a Brahmin being allowed to take to wife a woman from each of the four castes. Now, however, no one, especially a Brahmin, dares to marry outside of his own caste; but, within these  limits, there are circumstances under which it is rather incumbent upon a Hindu than otherwise to take a second wife.


When can you marry a Second Wife?


Should his wife prove barren, or should all the male issue die, then very often, the husband will be pressed by the wife herself to re-marry, so that there may be surviving male issue, and thus the reproach of the family be wiped away and the future salvation of those concerned fully assured. This concession is, however, guarded round with conditions, some of which are thus stated by Manu:–


“A barren wife may be superseded by another in the eighth year, she whose children are all dead in the tenth, she who brings forth only daughters in the eleventh, she who speaks unkindly without delay.” (ix. 81.)

Another condition, not absolutely binding in all cases, is that the first wife should consent to the remarriage. It is not difficult to understand how reluctant a woman would naturally be thus to have a sharer in her husband’s affection.


The desire, however, for male issue, indeed the absolute necessity for a son, either born or adopted, is so overpowering that it is not so unusual a thing as might at first be supposed, for a woman, at all and any risk to her own personal happiness or the family, to strongly desire her husband to seek out another woman and bring her to his home.

Cousin Marriage!


Amongst the Telugu people ‘menarikam’, which means that a youth should marry his mother’s brother’s daughter, and a girl should marry her father’s sister’s son. Failing such relationships, the choice is left free, that is free within the proper limits of caste and sect.


There are, however, some sects of Brahmins who are opposed to this menarikam rule, thinking the blood-relationship is too close for marriage.


There is another bar to marriages amongst Hindus that does not exist amongst Europeans, and that is that a younger brother cannot marry until the elder one is married. Neither can a younger sister marry  before the elder one is disposed of. This is not a mere custom,  it is according to what is strictly laid down in the code. Manu says


Five people go to hell!


“He who makes a marriage contract with the connubial fire, whilst his elder brother continues un married, is called a parivetru and the elder brother a parivitti. The parivetru, the parivitti, the damsel thus wedded, the giver of her in wedlock and fifthly, the performer of the nuptial sacrifice, all sink to a region of torment (Manu, iii. 171, 172.)


To be continued…………………..





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.)





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.