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OZIVIL ODUKKAM BY KANNUDAIYA VALLALAR;
GNANAMIRTHAM BY VAGEESAR;
KAIVALYA NAVANEETHAM BY THANDAVARAYA SWAMIGAL;
About seventy years ago A V SUBRAMANIYA AYYAR wrote a short book titled THE POETRY AND THE PHILOSOPHY OF THE TAMIL SIDDHARS, year 1957. Of the famous 18 TAMIL SIDDHARS, only Tirumular is known to many Tamil devotees. He was the only one recognised by Tamil Saivites; others are treated as iconoclasts though they were also Siva devotees. Apart from the Tamil Siddhars, there are other great saints like Pattinathar and Thayumanavar and later Vallalar Ramalinga Swamikal. Because of a clash between famous Saivite scholar Arumuga Navalar and Vallalar, his Thiru Arutpa is also rejected by Saivite scholars and Saivite Adeenams. Later years produced some Tamil philosophic poets, and they are not known to many devotees. Thanks to AVS Ayyar, a short summary of their works is available.
ஒழிவில் ஒடுக்கம் – கண்ணுடைய வள்ளலார் ;
ஞானாமிர்தம் – வாகீசர்;
கைவல்ய நவநீதம் – தாண்டவராய சுவாமிகள்
Swami Omkarananda of Theni Vedapureeswara Ashram made the Kaivalya Navaneetham a popular through his excellent talks. They are available on You Tube and CDs released by the Ashram in Theni, Tamil Nadu.
Here is what AVS Ayyar says,
1
There are three outstanding works, which are technically outside the range of Siddhar literature., but which deserve special mention as constituting philosophic poetry of the highest quality with considerable literary value. These are the Jnanamirtham of saint Vagisar, Olivilodukkam of Kannudaiya Vallalar and Kaivalya Navaneetham of Thandavaraya Swamigal. These works are not generally considered to be part of Siddhar literature, but their content and conclusions, developed with argument and force in a terse and vigorous poetic style, emphasize in the main, the outlook and the general philosophy for which the Siddhars stood. There is an essential unity between the look on life here and hereafter and that of the Siddhars.
Vagisar, the author of Jnanamirtham was a philosopher who lived probably in the 12th or 13th century. His work is one of the most profound philosophical treatises in Tamil literature. It contains about 75 poems; all of them are in Ahaval metre in which all the stiffness of the ancient usage has been retained. In spite of this, the poet has shown extraordinary command over the Ahaval form and has made his style and diction vigorous and somewhat smooth.
The poem stresses the importance of the path of Jnana for salvation and leans toward the Saiva Sidhdhanta system in its philosophy. It contains an indictment of the life of senses and also a powerful plea for a virtuous life and avoidance of all evil. A brilliant exposition of the doctrine of Karma is found in a number of poems, in which it has been maintained, with illustrations from the Itihasas and Puranas, that even Jnanis are not exempt from the influence of Karma. The attributes of those who have attained spiritual realization have been described with imagination and power. Their state of bliss is as ineffable, says the poet, as that of the union of a lover and his beloved and can be known only to those who have enjoyed it. Quite a number of lyrics in this work have outstanding poetical qualities, though they deal with abstruse philosophy.
2
Kannudaiya Vallalar was a Saiva mystic, who lived in the 14th or 15th century. His work Olivilodukkam, which contains a little over 250 stanzas in Venba metre, is one of the most thoughtful and philosophic poems in Tamil literature. It is an endless mine of intellectual similes. Compared with his merciless sarcasm on all kinds of idolatry, the words of Sivavakkiyar and others, so frequently quoted, are the tamest of the jejune platitudes. Sivavakkiyar adopted the language of the common man and wanted to appeal to him while Kannudaiya Vallalar has written for the cultivated reader. That explains the real difference between them.
Whatever that may be, Olivilodukkam is a highly intellectual poem. its verses have excellent form and are pregnant with thought and meaning. There is an introductory stanza (Paayiram), which has called forth an elaborate commentary from Ramalinga Swamigal . the poem lays greater emphasis on Jnana than Yoga, Bhakti or Karma. In a magnificent stanza that contains beautiful similes, the poet has drawn a fine picture of the joy of the soul that has divested itself of Avidya or ignorance and seen light. He does not believe in idol worship and condemns false ascetics. That the ultimate condition of bliss which a Vedantin or Sidhdhantin enjoys is one and the same is pointed out by this philosopher. He pays a glowing tribute to Pattinathar and Bhadragiriyar and holds them up as the highest examples of renunciation. Those who have attained the supreme spiritual state, form a class of supermen by themselves. They have neither name nor caste nor religion; they are merely embodied souls. The mystic and philosophical teachings of this poem which are enshrined in splendid poetry unmistakably gives the author a high place among the Tamil Sidhdars in the general sense of that term.
3
The Kaivalya Navaneetham of Thandavaraya Swamigal, who lived than later than the two philosophers mentioned above, is a poem that expounds pure Vedantic Advaitism. It is more well known than the other two works mentioned above. It contains nearly 300 stanzas in two sections; the first expounds philosophic principles and the second clarifies possible doubts. The poem is in the form of an exchange of views between the Guru and his Sishya. The poem is intellectual and argumentative and as such, from a purely literary point of view, it is inferior to the other two poems. Most of its verses are only pedestrian; but as a clear and lucid summary of Advaitic philosophy in simple and forcible language in readable verses, it is unrivalled and masterly. The familiar and well known arguments of the Vedantin are marshalled with cogency and insight.
A V S Ayyar has given some verses in Tamil to illustrate his points. He has also given inscriptional evidence to find the approximate dates of the poets.
Emperor of the World Narendra Modi saluting even People.
Written by London Swaminathan
Post No. 16,236
Date uploaded in London – 25 September 2026
Contact – swami_48@yahoo.com
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this is a non- commercial blog. Thanks for your great pictures.
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71Purananuru wonders-71, Tamil Encyclopaedia 111, One Thousand Interesting Facts -Part 111
Item 953- You salute Brahmins only!
Pathitrup Paththu (Ten times Ten book) continued……………..
Brahmin poet Kapilar continues his accolades.
Line 63-1
You don’t bow your head to anyone other than PAARPPAAR (Brhamins).
It is interesting to compare it with Purananuru poem 6 where poet Kaari Kizaar also said the same about the greatest of the Pandya Kings Pal Yaaga Saala Mudukudumi Peru Vazuthi. Pandya king bowed his head only twice (every day); once when he went round the Temple(Madurai Siva Temple) then when Brahmins blessed him!
It is a Brahmin custom to bless people after religious ceremony with yellow rice (akshathai) and flowers.
This Pandya king was praised even by the greatest Indian poet Kalidasa. For the first time we hear about Agastya and Pandya together in Kalidasa’s Raghuvamsa. Girl friend of Princess Indumati introduces Pandya king as one who appears always with wet clothes because of Avabrutha Snana (ceremonial bath taken for Yagas and Yajnas) under the tutorship of great saint Agastya. Mudu kudumi Pandya has the epithet-Pal Yaaga Sala which means the performer of many Yagas. He is the king who enters Book of Records for performing highest number of Yagas ( Fire Ceremonies) in Sangam Age Tamil Nadu.
In lines 64-3/6 again Kapilar says his place court yard has become watery and muddy because of his donations to Brahmins. It is customary to use water to donate anything to anyone. If water is used as a witness, you don’t need any record in the registrar office. If fire is used as a witness to sign agreements or to do wedding you don’t need to go to registrar office to register it. No Pen, No paper! International Agreements Signed! We have the proof in Bogazkoy , Turkey Clay brick Inscription in Cuneiform script where Vedic Gods are quoted for an agreement . Agni=Fire is one of them. In Ramayana we see Rama and Sugreeva making an agreement in front of Fire God; Kovalan and Kannaki got married in front of Fire. No registration in any office!
***
Item 954- Earth quake – In lines 63-1/7
பார்ப்பார்க்கு அல்லது பணிபு அறியலையே; (salute only Brahmins) பணியா உள்ளமொடு அணிவரக் கெழீஇ, நட்டோர்க்கு அல்லது கண் அஞ்சலையே; வணங்கு சிலை பொருத நின் மணம் கமழ் அகலம் மகளிர்க்கு அல்லது மலர்ப்பு அறியலையே; 5 நிலம் திறம் பெயரும் காலை ஆயினும், (Even if it could cause earth quakes) கிளந்த சொல் நீ பொய்ப்பு அறியலையே; Tamil Nadu or any part of South India is not prone to earthquakes; but Tamils knew very well the areas where earth quakes occurred. So, they refer to rare earthquakes in their poems.
Chera king never went back on his words even if it could cause earth quakes. He was so honest and truthful!
Kapilar is not the only poet who sang about earthquakes. We have more references.
***
Item 955- History Mystery- Two Kings Defeated! Line 63-11
There is a reference about the Chera king defeating Two Great Kings.
Old commentators interpreted it as Pandya and Choza Kings.
But we have no cross references. More research is required.
***
The Tian Shan range is a massive, 2,900-kilometer-long mountain system in Central Asia whose name translates from Chinese as the “Celestial Mountains” or “Mountains of Heaven!
நாமம் அறியா *ஏம வாழ்க்கை* வட புலம் வாழ்நரின் பெரிது அமர்ந்து, அல்கலும் (People living in NORTHERN LAND)
Two or three interesting references are here about toddy shops.
Toddy shops had flags! This is in Sanskrit dramas as well.
The drunkards exchanged elephant tusks for a pot of toddy. Those elephant tusks came from the elephant brigade of enemies! Wine bottle for ivory!
Kapilar says the people lived ever happy like the people of Northern Land.
Old commentators interpreted it as the UTTARA KURU.
Following is from my old article:
Uttarakuru- Strange Mythical Land
Written by London swaminthan Post No.1136; Dated 28th June 2014.
Uttarakuru has been referred to as a land of gold and immense pleasure in Tamil and Sanskrit literature. It is found in Vedic literature as well as Sangam Tamil literature. Lot of authors of classical age and writers of epics Vyasa and Valmiki also wrote about Uttarkurau. In the Vedic days it was NOT a mythical region. It existed somewhere beyond the Himalayas. Sabha Parva of Mahabharata described it as a real geographical area.
Arjuna got the Name Dhananjayan because he won the wealth of Uttarakuru (Dhanam= wealth, Jayan= one who won). Free sex was practised there.
Just before the Rajasuya Yajna of Yudhistra, Arjuna went towards North to conquer the lands. At the gates of Uttarakuru, he was stopped and told that no human being was allowed in. Even if he entered he could not see anything with human eyes. Then he insisted that they should accept Yudhistra’s sovereignty and offer tributes to him. They offered him divine garments, divine ornaments and divine hides and skins as tribute (Ref. Sabha parva of Mahabharata).
In Adhi Parva of Mahabharata ( 1—17—19) and Ramayana (4-44-88) the land of the Uttarakurus was described like a mythical country.
Sangam Tamil Literature
In Sangam Tamil literature Pathitrupathu (9-14)refers to Uttarakurus. Post Sangam Tamil epic Silappadikaram also refers to it.
Tamil poets described it as Bhogabhumi, land of pleasure. Ilango, author of Tamil epic Silappadikaram (2-10) compared the Tamil city Pumpuhar with Uttarakuru. He said that Uttarakuru was the residence of great penance performers and blessed with inexhaustible wealth.
UTTARAKURU In Vedic Literature —A Mysterious place with Gold!
The Uttarakurus, who play a mythical part in the epic and later literature are still a historical people in the Aitareya Brahmana (8—14) says the authors of the Vedic Index. They are located beyond the Himalaya. In another passage, however, the country of the Uttarakurus is stated by Vasistha Satyahavya to be a land of the gods (deva-kshetra), but Janamtapi Atyarati was anxious to conquer it, so that it is still not wholly mythical. It is reasonable to accept Zimmer’s view that the Northern Kurus were settled in Kashmir, especially as Kurukshetra is the region where tribes advancing from Kashmir might naturally be found (Vedic Index by AA Macdonell and AB Keith, page 84).
Identifying ancient lands mentioned in Puranas and Ithihasas (mythology and epics) has been a problem from the very beginning. Since the names like Kurus, Madras, Khambojans are tribal or community names and wherever they migrated that was called their land (country). In course of time, they slowly migrated to different areas, which led to lot of confusion. So nothing can be said with any certainty.
Sanskrit playwright Bhasa has referred to it in two of his dramas (Avimaraka and Svapnavasavadatta) Pliny said that the Greek author Amometus wrote a book on Attacorae (Uttarakuru), which is lost. The Uttarakuru is the seventh of the nine divisions lying to the north of Meru. Being the land of the eternal beautitude and enjoyment it came to be regarded as a heaven (Devabhumi or Bhogabumi) where the heavenly nymphs (Apsaras) dwelt.
Similar descriptions are found in Jain and Buddhist scriptures.
It is identified with Ottoro Korai of Ptolemy and Lassen places the country somewhere east of modern Kasgar– Source:Act 4 of Svapnavasavadatta of Bhasa ,translated by M R Kale.
Utopia of Thomas Moore (1516) Sir Thomas Moore wrote a book about an ideal society in an imaginary land in the Atlantic Ocean called Utopia. Probably he got the idea from Hindu Uttarakuru. Plato in his Republic wrote about a society where there are four classes of citizens (Gold, Silver, Bronze and Iron). The golden citizens are philosopher kings like Janaka of Upanishads. He might have got the idea from the Four Yugas of Hindu literature. Golden citizens are like the citizens in Krita Yuga, the Hindu Golden Age.
Tamil References (in Tamil):– Silappadikaram, 2. Manaiyarampatutha katai Uutarakuruvin oppath thodriya (2-10) See Pathitru pathu – ezam pathu lines 9-14 vatapula vaazwar= uththarakuru.
This Chera king ruled for 17 years. He defeated Athikaman and Pandya-Choza kings in Thagadur. He gave nine hundred thousand gold (particles or dust) to the poet Arisil Kizar. He also went out of the place with his wife and said to the poet “ Take it; All Yours! such a generous king!
***
Item 959- Lines 73-1/4- Exemplary King!
Poet praised the king as incomparable! He is the example for others and not others his example!
The king listened to Veda and performed Yagas according to rule; his wife was like Goddess Lakshmi.
***
Item 960- Strange Jewell for the Queen!
Experts searched in the mountains, sought in the hills and finally found a perfect stag with scattered spots and forked antlers that look like forked tree branches. They killed the animal, removed its skin from the flesh, and cleaned it. They cut circles of that skin and a skilled tailor with metal needles sewed bright gems and pearls on the edges, and the pieces dazzled. They tied them to the queen’s fine arms. A kite flying in the sky was confused thinking that there was raw flesh to eat.
(Vaidehi Herbert’s translation; thanks.)
It is a strange jewellery!
Birds of prey robbing gems thinking that they are meat is in many Sanskrit books too.
To be continued……………….
TAGS- 71Purananuru wonders-71, Tamil Encyclopaedia 111, One Thousand Interesting Facts -Part 111, ITEM 960, Uttara kuru, Strange jewel, salute to Brahmins
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this is a non- commercial blog. Thanks for your great pictures.
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Points to be noted:
Valluvar who is famous for his brevity, wasted words in this chapter; the message is simple- Cut down desires; you will be happy and won’t have rebirth.
Kirshna and Buddha also said it:
Who is not elated, who does not hate, does not grieve, who has renounced both good and bad, he, is dear to Me.- Bhagavad Gita 12-17
XX
na kahāpaṇavassena titti kāmesu vijjati| appassādā dukhā kāmā iti viññāya paṇḍito||186|| Dhammapadam api dibbesu kāmesu ratiṃ so nādhigacchati| taṇhakkhayarato hoti sammāsambuddhasāvako||187|| Dhammapadam
186. Not by a rain of golden coins is found desires’ satiety, desires are dukkha, of little joy, thus a wise one understands.
187. Even with pleasures heavenly that one finds no delight, the perfect Buddha’s pupil delights in craving’s end.
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Go to Project Madurai website for all Tamil books; it is free and trouble free. No advertisements; no cookies!
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Following Translations are used:
1.A Aranganatha Mudaliyar – ANM+2 ( B.L. Aranganatha iyer and R. Srinivasa Desikan), Year 1933
2.S M Diaz, I G of Police- SMD, Year 2000
3.Rev.Dr.GU Pope – GUP, Year 1886
4.Suddhananda Bharathiyar- SB
5.EVS Publishers, Singapore- EVS, Year 1986
6.H A Popley – HAP (not full book; only selected couplets) Year 1931
7.Tamil Original
****
Part 55- Kural Chapter 37-The Extirpation of Desire;அவாஅறுத்தல்–Curbing of desire
***
361.Desire, the wise say, is the seed that always yields a never-failing crop of births to every soul that walks on earth- A Aranganatha Mudaliyar – ANM+2 ( B.L. Aranganatha iyer and R. Srinivasa Desikan), Year 1933
***
361.Desire is for all beings, the seed out of which,
Is born the endless cycle of birth and death- S M Diaz, I G of Police – SMD, Year 2000
***
361 The wise declare, through all the days, to every living thing. That ceaseless round of birth from seed of strong desire doth spring. (The wise) say that the seed, which produces unceasing births, at all times, to all creatures, is desire.Rev.Dr.GU Pope – GUP, Year 1886 ***
361.Desire to all, always is seed From which ceaseless births proceed. Suddhananda Bharathiyar- SB
***
361.Desire is the seed for an endless chain of births for all beings at all times –EVS Publishers, Singapore – EVS, Year 1986
***
361. அவாஎன்ப எல்லா உயிர்க்கும் எஞ்ஞான்றும் தவாஅப் பிறப்பீனும் வித்து.
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362.If you long for anything in life, yearn for the cessation of the round of births; and freedom from births comes of the slaying of the desires – ANM+2
**
362.There is nothing worthier to be desired than release from births,
And this comes only out of the absence of all desire-– SMD
*** 362 If desire you feel, freedom from changing birth require! ‘I’ will come, if you desire to ‘scape, set free from all desire. If anything be desired, freedom from births should be desired; that (freedom from births) will be attained by desiring to be without desire.– GUP ***
362.If long thou must, long for non-birth It comes by longing no more for earth. – SB
***
362.If there is one thing one should ask for, it is freedom from births, and this is gained by the annihilation of desire– EVS
***
362.If aught you wish, then wish for birthlessness;
That of it will come, if wishlessness you wish-.H A Popley – HAP (not full book; only selected couplets) Year 1931
***
362. வேண்டுங்கால் வேண்டும் பிறவாமை மற்றது வேண்டாமை வேண்ட வரும்.
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363.Either in the land of the living or in the region of the gods, there is no wealth precious than freedom from the fetters of desire-– ANM+2
***
363.There is no wealth better than desirelessness in this world
Nor is there anything like it beyond too– SMD
***
363 No glorious wealth is here like freedom from desire; To bliss like this not even there can soul aspire. There is in this world no excellence equal to freedom from desire; and even in that world, there is nothing like it.– GUP ***
363.No such wealth is here and there As peerless wealth of non-desire. – SB
***
363.There is no felicity equal to desirelessness in this world or in the celestial world for which one aspires– EVS
***
363.There is here no greater wealth than wishlessness;
And there, too, nothing is equal to it.-H A Popley – HAP
364.Purity of hearts springs from desirelessness: verily freedom from desire flows from the yearning of the soul that stretches its arms towards perfection-– ANM+2
***
364.Purity consists in the freedom from all desires
Which comes from the relentless pursuit of Truth– SMD
*** 364 Desire’s decease as purity men know; That, too, from yearning search for truth will grow. Purity (of mind) consists in freedom from desire; and that (freedom from desire) is the fruit of the love of truth.– GUP ***
364.To nothing crave is purity That is the fruit of verity. – SB
***
364.Salvation is the immaculate condition of being free from desire which results from one’s love of truth– EVS
***
364.For heaven itself is freedom from desire;
And that will come from longing for the Truth –.H A Popley – HAP
***
364. தூஉய்மை என்பது அவாவின்மை மற்றது வாஅய்மை வேண்ட வரும்
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365.The liberated ones are they who have wrought their freedom from the bond of desires; the rest enjoy not such light of freedom-– ANM+2
***
365.Only those, who have given up all desire, have truly renounced;
The surely have not renounced adequately– SMD
*** 365 Men freed from bonds of strong desire are free; None other share such perfect liberty. They are said to be free (from future birth) who are freed from desire; all others (who, whatever else they may be free from, are not freed from desire) are not thus free.– GUP ***
365.The free are those who desire not The rest not free in bonds are caught– SB
***
365.Only those free from desire are free from births; the others are not though they may be immune from certain afflictions– EVS
***
365.Freed from desire, then only are we free;
Others though free from ills, are not entirely free.-H A Popley – HAP
*** 365. அற்றவர் என்பார் அவாஅற்றார் மற்றையார் அற்றாக அற்றது இலர்
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366.Guard against creeping desires, lest they should steal into your heart and smother the light of your soul-– ANM+2
***
366.Desire is what cheats a man out of his birthright;
Only conquest of desire is, therefore, true virtue– SMD
***
366 Desire each soul beguiles; True virtue dreads its wiles. It is the chief duty of (an ascetic) to watch against desire with (jealous) fear; for it has power to deceive (and destroy) him.– GUP ***
366.Dread desire; Virtue is there To every soul desire is snare! – SB
***
366.Desire is the evil which causes deception and detracts one from ‘Mukthy’. It is therefore proper that one should beware of it and guard oneself against it– EVS
367.Immortality is at the command of the man who has banished all desires from the heart-– ANM+2
***
367.If one roots out all desire fully, the soul’s ultimate yearning
For a good and spotless life, will be realised easily-– SMD
***
367 Who thoroughly rids his life of passion-prompted deed, Deeds of unfailing worth shall do, which, as he plans, succeed. If a man thoroughly cut off all desire, the deeds, which confer immortality, will come to him, in the path in which he seeks them.– GUP ***
367.Destroy desire; deliverance Comes as much as you aspire hence. – SB
***
367.If it were possible for one to totally annihilate desire, the asceticism necessary for freeing oneself from the affliction of births would come of itself – EVS
***
7. அவாவினை ஆற்ற அறுப்பின் தவாவினை தான்வேண்டு மாற்றான் வரும்
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368.He has no grief who has no desires; but sorrow upon sorrow descends on the heart which is a prey to them-– ANM+2
***
368.No grief will come to those who have eliminated all desire;
Where there is desire, endless sorrows will co-exist– SMD
***
368 Affliction is not known where no desires abide; Where these are, endless rises sorrow’s tide. There is no sorrow to those who are without desire; but where that is, (sorrow) will incessantly come, more and more.– GUP ***
368.Desire extinct no sorrow-taints Grief comes on grief where it pretends. – SB
***
368.There is no misery if there is no desire. If there is desire misery will recur ever-more– EVS
***
8. அவாஇல்லார்க் கில்லாகுந் துன்பம் அஃதுண்டேல் தவாஅது மேன்மேல் வரும்.
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369.Even in this world of strife, man is crowned with everlasting joy, if he slays the cruel monster off desire-– ANM+2
***
369.If the sorrow off al sorrows, which is desire, is destroyed,
Continuous happiness will ensue, even in this life– SMD
***
369 When dies away desire, that woe of woes Ev’n here the soul unceasing rapture knows. Even while in this body, joy will never depart (from the mind, in which) desire, that sorrow of sorrows, has been destroyed.– GUP ***
369.Desire, the woe of woes destroy Joy of joys here you enjoy. – SB
***
369. If desire, the greatest of afflictions, would become extinct there would be perpetual happiness even in this world – EVS
370.Be not blindly searching for immortality: she is on your very palm, the moment you have conquered the insatiable hunger of the heart-– ANM+2
***
370.If desire, which is by nature a bottomless pit, be eliminated,
It will, in turn, naturally bring about lasting happiness– SMD
*** 370 Drive from thy soul desire insatiate; Straight’way is gained the moveless blissful state. The removal of desire, whose nature it is never to be satisfied, will immediately confer a nature that can never be changed.– GUP
***
370.Off with desire insatiate You gain the native blissful state. – SB
***
370.If desire which is of an insatiable nature could be annihilated, one would attain eternity in ‘Mukthy’– EVS
***
10. ஆரா இயற்கை அவாநீப்பின் அந்நிலையே பேரா இயற்கை தரும். –subham—
Tags- Valluvar wasted Words! Tirukkural Encyclopaedia, Chapter 37, அவா அறுத்தல் ,Curbing of desire,Elimination of Desire
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
xxxx
67Purananuru wonders-76, Tamil Encyclopaedia 107, One Thousand Interesting Facts -Part 107
Greatest Hindu Wonder! A couple wanted to go to heaven (probably with human body). Chera king conducted ten Yagas after consulting Yaga experts. While the tenth Yaga was performed, the couple disappeared. Details are given below. We know Visvamitra failed in this space mission and his devotee Tri Shaku is still hanging in the sky as Southern Cross constellation shown on five country flags including Australia, Brazil and New Zealand.
Let us continue with the book ‘Ten times Ten’ (Pathitrup paththu in Tamil)
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Item 919- kalaznku –
In the first ten verses, 15-5 line is about Kazangu seeds. Commentators add some interesting detail here; whenever and wherever big number of things are counted, for every hundred they put a kalangu seed or bean away . At the end they count how many hundreds are there. Here the poet says the number of enemy soldiers is counted with kalangu seeds. And they are all finished; exhausted; no more kazangus are available.
In short, the number of enemy soldiers killed by the Chera king is uncountable.
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Item 920- five types of hair style- five part braids
Throughout ancient Tamil literature we come across AIMPAAL KOONTHAL- interpreters give two different explanations.
Women made five plaits or five braids in their hair. Nowadays young girls make two plaits – in Tamil irattaich sadai pinnal
But for 18-4 line AIMPAAL KOONTHAL, one commentator gives five different hair styles-surul, kuzal, panichchai, vilotham, kondai.
ஐம்பால் = சுருள், குழல், பனிச்சை, விலோதம், கொண்டை
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Item 921- Army Divisions – kooliyar
Tamil word Kooliyar has two meanings. One is ghouls (ghosts); another is an army which clears the path for the invading army. Ancient Hindus made good war preparations. The only task for Kooliar brigade is to pave the way for army to march; the interesting thing is we see it in Valmiki Ramayana as well; when Bharata came with an army to see Rama in the forest they cleared the way, so it was practised for thousands of years in the whole of india.கூளியர்
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Poems 21 – 30 were written by poet Pālai Kouthamanār for King Palyānai Selkelu Kuttuvan, the younger brother of Imayavarampan Nedunchēralāthan.
Paalai Gowthaman is also a Brahmin poet like previous Kumattur Kannan.
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Item 922- Greatest Hindu Honder-
Chera king asked the poet Paalai Gowthaman, “how can I help you?”
Immediately the Brahmin poet said I and my Brahmin wife (Paarppani in Tamil) wanted to go to heaven (Swarga in Sanskrit).
Chera King Palyānai Selkelu Kuttuvan consulted Brahmin scholars and performed Ten Maha Yajnas (Peru Velvi in Tamil) and they disappeared when the tenth Yaga was performed; the implied meaning is they went to heaven.
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Item 923- Water from two seas-
Tamil inscriptions used to boast that the king used water from four seas for his bathing. In one of my research articles, I wrote how Mayans in South America sent messages quickly. They stationed marathon runners in equal distance and they did the job quickly. Veera Pandya Kattabomman,Tamil king who fought with the British and sacrificed his life, used another method. He wanted to have his lunch every day only after the Arti done at Tiru Chendur Temple of Lord Muruga/Skanda/Kartikeya. He built Bell Towers at equal distance. Once the Tiruchendur Temple bell rang for the Mid Day Arti (ceremony) each Bell Tower worker rang his bell and passed the message. Kattabomman in Panchalankurichi had his lunch after the palace bell rang.
But here the commentator has added another detail. Chera King brought water from two seas by using elephants. They were placed in a line linking two seas. We can guess that they were stationed at equal distance between eastern and western seas. Sea water is considered holy by Hindus even today. For Temple consecration they bring water from 108 holy spots in India.
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Item 924- Vanaprastha Ashram-
Another interesting detail is added by the commentators. Chera king retired to the forest with his priest Nedumbharathayanar . First his priest went to the forest and he followed him. This is called Vanaprastham, one of the Four Stages in a Hindu’s life:
Brahmachari- Student Life;
Grahastha Aashram -married family life;
Vaanaprastham- retiring to Vana/forest to detach from family. Nowadays OAPs (Old Age Pensioners) retire to old Age People’s homes- a kind of Vaanaprastham.
Sanyasam- Fourth Ashram is to become an ascetic ; many ascetics cover themselves with saffron cloth.
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And being a great devotee of Goddess Durga, he worshipped Durga in Ayirai Hills.
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Item 925- master of five branches
This is from Third Ten Verses from the book “Ten X Ten Verses”.
21-1 line mentioned five branches which the Vedic priests mastered who were performing yagas.
The five branches mentioned are
Praatisaakhyam- Vedic pronunciation guide;
Nirukta- etymology;
Jyotisha – astrology and astronomy;
Vedas ;
Fifth is pure heart.
Item 926-Anthanar doing six tasks
Lines 24-6/8 lists the six tasks of Brahmins .
Anti Hindu gangs question the meaning of ANTHANAR.
Their question is whether it meant Brahmins or any scholar.
But throughout Tamil literature we see naan marai or aru thozil used as epithets for Anthanar/brahmins
Naan marai= four Vedas;
Aru thozil = six tasks or duties.
Here the poet lists the six tasks and then say anthanar-
The six tasks are reciting Vedas, teaching them to others; performing fire sacrifices, and helping others to perform; accepting fees, and giving donations to others;
This is said in the context of Chera king giving respects to brahmins.
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Item 927- Planet Venus and Rain
Planet Venus is mentioned at least in 30 poems in Sangam Tamil literature. In one verse we saw that it should not go towards Mars.
Here line 24-24, poet refers to Venus and its effects on rain. Commentator gives us some new information.
If the planet appears in direct east, the rains won’t be good. If it rises in slightly north (towards North East), the rain fall will be good according to astrology books.
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Item 928- angry Muruga / skanda
In Pathitrup paththu all the gods such as Durga, Siva, Vishnu and Muruga are referred to.
Here in lines 26-12/14 lord Muruga is compared to heroic Chera king. Angry Muruga destroyed demons; Chera destroyed his enemies.
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Item 929- how to make war drums
Drums are royal symbols; no disrespect to it is allowed. Nowadays desecrating national flag is an offence in all the countries. In olden days, particularly in Tamil Nadu , war drums were worshipped. They made offerings to it. If a king plans an invasion, they move the drum and sword in the direction of enemy country, on an auspicious day. Here commentator adds some information about making drum.
Line 29-12, refers to drum with hairy skinned war drums. In Tamil mayir puthai maakkan.
If a wild bull or wild beast fights with a tiger and die after killing the tiger, then the hide of that dead bull is used for the drum without shaving off the hair on it. Hindus believed anything that shows heroism is worth respecting. Kattabomman chose Paanchalankurichi as his capital, because his hounds were chased by a heroic rabbit. He chose that place to construct his palace after seeing this. India is abounded with such stories.
Tags- Greatest Hindu Wonder! Purananuru wonders-76, Tamil Encyclopaedia 107, One Thousand Interesting Facts -Part 107, item 929
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Purananuru wonders-59;Tamil Encyclopaedia 99, One Thousand Interesting Facts -Part 99,
Let us take one more book from 2000 year old Sangam Tamil Literature and see some wonders; this is Perumpanatruppdai (perum paan aatruppadai) written by the same author of Pattinappalai; his name in Tamil is Uruththiran Kannnan of Kadiyalur. Meaning is Mr Rudraksha of Kadiyalur; he was a Brahmin.
In the last two posts we saw his description of the ancient port city Kaveri Poom Pattinam and the rule of Great Karikal Chozan; here in this book, he describes the great local ruler of Kanchipuram Thondaiman Ilanthiraiyan and food available from various castes living in different landscapes.
Meaning of the title of the book – Perum Paan Aatrupadai: giving guidance (aatruppadai) to a Panan (bard) who has a big (Perum) lute . The poem is a long string of pen pictures.
I am fallowing J V Chellaiah’s translation (year 1946).
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Summary of the wonders:
73 similes; probably he imitated Kalidasa; he followed Kalidasa in many descriptions.
Yadava Woman’s Business plans- She sells butter and milk and never buys Gold; but reinvest the money in buying buffalos and cows!
Brahmin Food: throughout 500 lines in the poem , he portrays all caste men and women like pictures, even their houses and beds are portrayed! Their skin colour, face, hair style, their cooking, their business, particularly women doing business, etc are depicted.
What food is available from each caste is narrated in detail.
A Ghost told a riddle to Goddess Durga is a comparison used by the poet. No one knew what the riddle was!
Two Towns Mamallapuram (neer peyatru is the Tamil name) and Kanchipuram along with several small villages are in the poem.
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Item 824 Tamil Thiraiyan = Greek Dorians
The patron to whom our Paanan (bard, minstrel) is directed is ILAN THIRAIYAN of Kanchipuram.
Ilam =Young; Thiraiyar= sea man; man from sea.
(In one of my research articles, I have linked them with Dorians of Greece)
Why is he called a man of sea?
Most famous commentator Nacchinarkiniar wrote 700 years ago that a Choza king descended into the lower world and espoused a Naga woman, and the child born of this union was cast adrift on the sea with Tondai creeper around its neck meant for identification. The child was washed ashore on this Choza land, and the king granted a portion of his kingdom.
Another far- fetched story is that this king was the child lost by that Choza king who ruled over Kaveri poompattinam.
Thiraiyar means Sea People like the Greek Dorians.
Whenever Hindus say one went to Patala loka or lower world, what they mean is the person travelled towards south. Whenever they say Naga women they mean women of Sri Lanka and South East Asian countries. They had mongoloid faces, not Dravidians. We have such stories in Brahmin Kaundinya, Brahmin Agastya marrying Naga woman in South East Asia.
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Thiraiyars were a sea faring race and probably they went up to Greece.
Dorians = Used as a first name, meaning “of Doris” or “from the sea”.
Language: They spoke Doric, a distinct regional dialect of the ancient Greek language.
Society: Their expansion helped transition of Greece out of its “Dark Age” and into the era of independent city-states (poleis)
Before Homer (800 BCE), there were Mycenaean and Minoan Civilisations. Dorians are linked to those ancient civilisations of Greece.
Some scholars even think that they were the people from Lost Continent Atlantis of Plato.
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Item 825 Natakam (Sanskrit Word)
Before Kalidasa of First century BCE, there was a famous playwright by name Bhasa of Second century BCE or earlier. Of his 13 dramas two have Nataka in the title itself. Here our poet Mr Rudraksha used Naatakam in both of his works:
Perumpanatruppadai – line 55;
Pattinappalai- line113.
Only two places in Sangam literature! Tolkapiar also used this Sanskrit word.
Tamil word for Naatakam is KOOTHTHU.
Unfortunately, Tamils lost all plays, whereas Sanskrit has 640 Dramas according to Jawaharlal Nehru, first Prime Minister of India. He was a Kashmiri Brahmin with some knowledge in Sanskrit.
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Item 826 Ilanthiraiyan a Poet too!
Ilanthiraiyan who is the patron in this book, was himself a poet. His poems are found in Sangam books Puranauru and Narrinai
It is interesting to note a number of Chera, Choza, Pandya kings were poets. We are fortunate to have their poems in Sangam books.
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(Lines are as seen in Tamil poem; not English Translation)
Item 827 Brahmins and Parrots; lines 297-310.
Very interesting thing about the Brahmins is their women raised parrots as pets. We see this in Mandana Mishra’s house with whom Adi Sankara argued and won. Those parrots recited Vedas. Here also poet mentioned it. And Thiru Gnana Sambandar (640 CE) also mentioned it in several Tevaram songs. It means Brahmins have been doing it for at least 1000 years. Dogs and hens cannot enter their streets.
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Item 828 Brahmin Food ; Tamil Lines 297-310
This is the book which clearly said that one can get only Veggy items in the house of Brahmins,whereas in all other houses one can get Non Veggy items. In the previous poem, we saw that the poet described all the non vegetarian dishes. Even here he mentioned those dishes as well.
Take thou thy rest in the village where are sheds
Supported on short posts to which are tied
Fat calves. The houses are with cow dung smeared,
In which are idols. Fowls and dogs are banned
Here live the guardians of Veda truths
Who teach even bent billed parrots to utter them
Fair bangled brahmin dames that are as chaste
As the one whose name the northern star that bear
That lights the white bright sky, will serve to thee
At sunset well cooked rice that bears the name
Of a bird, with slices of pomegranate fruit
With fragrant curry leaves and pepper flavoured well
Chaste Brahmin women are compared to Arundhati star in the Ursa Major constellation.
We have references to Arundhati star in Purananuru, Ainkurunuru, Paripatal and Kalittokai as well.
Tamils were thorough with all Hindu scriptures.
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Item 829 Ball Games and Knuckle
Tamils invented a kind of Volley Ball and Foot Ball. Here our poet describes a ball game and Kazangu (Knucklebones play). One keeps stones or seeds on the back of the fingers, throw them up and catch them in the mid air; alternatively, they pick up one coin or stone or seed from the floor, throw it up and takes another one before it comes down; but never allows any stone to fall on the floor or ground. It is a juggling act.
Even today village women play this Kazangu Seeds/Stones game.
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Item 830
Other points of interest are:
Vamana/ Tri Vikrama Avatara of Vishnu -Lines29/30
Houses covered with grass and palm leaves;
Deerskin mats; Animal hide mats for cots; line 89.
Hounds kept in kennels for hunting;
Deer used as decoys; lines 95-105.
Grains stored in tall Pots/silos;
Rice pounded in mortars made in the ground;
Buying and selling by barter; salt sold for paddy; butter milk sold for money?
Beds with string bottoms;
Fire produced by rubbing sticks together;
And meals served on teak and palmyra leaves;line 105.
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Item 831- Mahabharata in Sangam literature
In Purananuru, Kalittokai and Paripatal we have references to Mahabaharata episodes.
Here the poets give us an episode as a simile to Ilanthiraiyans heroic ventures:
Pandavas ………..
……………………….. overthrew
With shouts of joy their hated hundred foes
In the fray. The corpses of dark elephants
That floated on the rivers stained with blood
Looked like the clouds that roam the evening sky
In which the fair faced crescent moon doth shine
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Item 832 Scenes from nature
Following lines will remind us of an animal fable- The Lark and the Farmer .
When the farmers reap their fields
The short-legged fowl whose neck is black, alarmed.
Escapes and takes with its growing brood
That it may in the forest make its home
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Item 833 Bird stealing a pendant ; lines 311-319.
There is a vivid picture of a bird that steals a pendant, flies with it, and sits upon a Yupa post.
Yupa post is erected by Brahmin priests when they do Yagas (fire ceremony)
A crowd of bathing girls indulge in play
Where people drink. A fish shaped pendant is lost.
A sapphire hued king fisher seeking prey
Flies off with it, avoiding palms in which
Birds congregate, and sits on a yupa post
Where yogis wise perform their sacred rites
The jewel shine like a lamp shaped like a swan
That Yavanas burn on masts , and twinkles like
The morning star that ushers in the day
A pregnant monkey seizing the ghee mixed rice meant for the elephants;
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Item 834 Clever Yadava Women who reinvest Money! Lines 147-168
Here is a beautiful description of woman’s business mind. Usually, women buy gold on every occasion available, but this cowherd woman reinvest the money for more cows and buffalos. Before her children become adults, she would have become a millionaire or Lakshatipati in Hindu terms!
The dark Ayar woman then
With moving pendants on her ears, who has smooth shoulders like bamboo-like and waving hair
Turns hard the churning rod with a rope and make
A noise like tiger’s roar. She butter makes
From tasty curds on which are bulging drops
That look like mushroom buds. Upon her head
She carries butter milk on a flower decked pad
In a pot whose mouth is marked with drops of curds
And sells them in the morning time. She feeds her kin
With food bought by its sale and buys
NOT gold nuggets bright but buys milk buffalos, good cows
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Item 835
Seventy three similes
In the opening lines nine similes are used. My feeling is that he imitated Kalidasa. Kalidasa usually use indirect way of describing an object. If he wants to say Chakravaka bird, he will say “the bird with the name of a wheel “(Chakra in Sanskrit; English word circle is derived from it!)
Here our poet used this technique in many places. When he wanted to say that the Brahmin woman cooked tasty Basmati rice, he said she cooked the rice names with Swan. Raja annam !
Many such definitions are in this poem.
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Item 836 Non Vegetarian Items
Though the poet was a Brahmin, he mentioned,
Iguana (monitor Lizard) dish;
Fish curry;
Chicken with rice;
Boar and Bull Meat (Pork and Beef)
Hare hunted by hounds.
it shows Tamils, apart from Brahmins, were non vegetarians.
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Item 837 Bandits
Like Kalidasa he has drawn a picture of country where there were no thieves, no way laying robbers, enmity free animal kingdom etc.
Sanskrit literature says that both tiger and deer drink water from the same lake! No natural enmity! Because the king ruled the country justly.
Here the poet described such a country but added what Bandits do to merchants who load their goods on donkeys and travel via forest. To avoid the bandits attack they take all sorts of weapons (Lines 66-82)
There is a vivid description of bandit’s attack in Mahabharata while Damayanthi was travelling with a merchant’s caravan!
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Item 838 Temples and Worship
Our poet Mr Rudraksha did not miss religion. He compared hero Ilanthiraiyan with Lord Muruga/Skanda.
He mentioned the beautiful Vishnu temple in Kanchi which is one of the 108 Viashnava Shrines.
He also mentioned another Vishnu shrine at Mamallapuram.
He also compared Vamana/Trivikrama and at the end Goddess Durga.
Sages performing Yagas is mentioned in more than one place.
Holy Ganges and Holy Northern Mountain (Meru or Kailash or Himalayas) also mentined.
In Purananuru we saw Golden Himalayas!
Jambhudwipa is also referred to.
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Item 839 Durga and Ghost’s Puzzle
There is a very interesting line at the far end of the poem!
துணங்கை அம் செல்விக்கு அணங்கு நொடித்தாங்கு, Line 479
The bard who praised Ilanthiraiyan used a simile
I will sing high praises to thy famous name
………………….
As a goblin maid once praised in riddling terms
The beauteous queen that treads the devil dance
whose great womb bore the red god well adorned
With jewels, who the cruel demon killed
In the sea’s white foam. Long live You!
Here the Red God is Muruga/Skanda who killed Tarakasura and Sura Padman, well known stories.
But what is the riddle that the ghosts told Goddess Durga is not explained by any one.
Probably we lost for ever the Ghost Riddle to Durga.
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Item 840
King’s munificence, heroic acts, description of animals and plants are usual things.
And the poet finishes the book with these beautiful lines:
This is hilly tract where birds do chant
Sweet songs, and it is here that gods reside.
In wooded forests young the peacock makes
A screeching noise. The leaping ape doth pluck
And scatter forest blooms. The monkey scrapes
Its body, and the beasts repose in in yards
In front of house. Here the rishis tend
Their fires unquenched, and do their rites with logs
Which white trunked elephants do bring to them.
These are the hills where all things are found
In plenty. From these flow down shining streams.
He is the lord of these high hills.
In Purananuru (247) also we see animals helping Yaga performers.
—Subham—
Tags- Brahmins, pure Vegetarians! 73 Similes! Yadava Lady’s Investment Plan! Ghost’s riddle to Goddess! Purananuru wonders-59;Tamil Encyclopaedia 99, One Thousand Interesting Facts -Part 99, item 840
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ஆயிரம் பொன்மொழிகள்! (161-180)
ச. நாகராஜன்
பொன்மொழிகள் தொடர்கின்றன…
161. I CAN
I Ought, Therefore I CAN. – Kant
Politeness
An Englishman once said to the artist, James Mcnell Whistller, that the politeness of the French was ‘all on the surface’, to which he replied: ‘And a very good place for it to be’.
Professional Man – Amateur Man
A professional is a man who do is job when he doesn’t feel like it. An amateur is a man who can’t do his job when he does feel like it. – James Agate
Immortal – Dream
If we are immortal souls, we are immortal here: death is but our great progression; let us begin to live as the immortals should. – William Smith
Heart
My heart is wax to be moulded as she pleases, but enduring as marble to retain. – Cervantes
Heart – Love
One loving heart sets another on fire. – St Augastine
Gentleman
I would rather prove myself to be a gentleman by being learned and humble, valiant and inoffensive, virtuous and communicable, than by a fond ostentation of riches. – Izaak Walton
Gentleman – Mind – Vigour – Softness
If you would fall into any extreme, let it be on the side of gentleness. The human mind is so constructed that it resists vigour and yields to softness. – S. Francis de Sales
Fool – Life
Long is the night to him who is awake; long is a mile to him who is tired; and long is life to the fool who does not know the true law. – Dhammapada
Futility
A constant smirk upon face and a whiffling activity of the body are strong indications of futility. Whoever is in a hurry, shows that the thing he is about is too big for him. – Lord Chesterfield
171. Purpose – Wish
Great men have purposes: Others have wishes.
Revenge
It is certain that a man who studieth revenge, keeps his own wounds green, which would otherwise heal and do well. – Bacon
Reform – Public Opinion
It is not the many who reform the world; but the few who rise superior to that Public Opinion which crucified Our Lord many years ago. – Charles Kingsley
Rich and Poor
There are two things needed in these days, first for rich men to find out how poor men live, and second, for poor men to know how rich men work.
Routine
Routine as a law is deadly. Routine as a resource in the temporary exhaustion of impulse and suggestion is often our salvation. – Phillips Brooks
Prupose
A man without a purpose is soon sown at zero. – Carlyle
நல்ல குறிக்கோள் நயவா மனிதனிலை
ஒல்லி யிழிந்து விழும் – உலக உள்ளங்கள் (484)
ஜெகவீரபாண்டியனார்
Poetry
You will find poetry nowhere, unless you bring some with you. – Joubert
கவியின் கனிவெங்கும் காணாய் உனதுன்
கவியுணர்வில்லை எனின் – உலக உள்ளங்கள் (243)
ஜெகவீரபாண்டியனார்
Poetry
Poetry is the record of the best and happiest moments of the happiest and best minds. – Shelley
ஆன்ற பெரியோர் அனுபவ வாழ்வுகளின்
சான்றுகளே காவியங்கள் – உலக உள்ளங்கள் (750)
ஜெகவீரபாண்டியனார்
Poetical Mind
A right moral state of heart is the formal and scientific condition of a poetical mind. – Newman
நீதிநெறி நிறைந்த நெஞ்சமே நேரேசீர்
ஓது கவியின் உளம் – உலக உள்ளங்கள்
ஜெகவீரபாண்டியனார்
180. Idleness
Idleness is the key of beggary, and the roof of all evil. – Purgeon
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Purananuru wonders-54, Tamil Encyclopedia-94, One Thousand Interesting Facts – Part 94.
item 767
Poets of Paripāṭal (prepared by me on 31-12-1995 in hand written paper)
From U VE SA edition, year 1948.
The classical Tamil Paripāṭal anthology—part of the Eight Anthologies (Eṭṭuttokai) of Sangam literature—is traditionally attributed to 13 different poets.
Kīrantaiyār (கீரந்தையார்)
Kaduvan Ilaveyinanaar (கடுவன் இளவெயினனார்)
Maiyodak Kovanaar (மையோடக் கோவனார்)
Nallanthuvanaar (நல்லந்துவனார்)
Kundrumpoothanaar (குன்றம்பூதனார்)
Karumpillaip Poothanaar (கரும்பிள்ளைப் பூதனார்)
Nalvaludiyaar (நல்வழுதியார்)
Kesavanaar (கேசவனார்)
Ilamperuvaludiyaar (இளம்பெருவழுதியார்)
Nallazisiyaar (நல்லழிசியார்)
Nalleziniyaar
Nappannanaar (நப்பண்ணனார்)
Nallachuthanar நல்லச்சுதனார்
Total line approximately 2050 lines in 24 full poems and 9 fragments
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item 768
Verse number– theme—lines — composer
Paripāṭal 1 on Tirumal- tirumaal -Vishnu- Lines 65 —composed by
Paripāṭal 2 on Tirumal- tirumaal -Vishnu- Lines 76 –compoed by Kīrantaiyār
Paripāṭal 3 on Tirumal- tirumaal -Vishnu- Lines 94 – composed by Kaduvan Ilaveyinanaar
Paripāṭal 4 on Tirumal- tirumaal -Vishnu- Lines 73– composed by Kaduvan Ilaveyinanaar
Paripāṭal 5 on Murugan/ Skanda- Lines 81– composed by Kaduvan Ilaveyinanaar
Paripāṭal 6 on River Vaigai- Lines 106 –composed by Nallanthuvanaar
Paripāṭal 7 on River Vaigai- Lines 86—composed by Maiyodak Kovanaar
Paripāṭal 8 on Murugan/ Skanda- Lines 130 –composed by Nallanthuvanaar
Paripāṭal 9 on Murugan/ Skanda- Lines 85—composed by Kunrampoothanaar
Paripāṭal 10 on River Vaigai- Lines 131 – composed by Karumpillaip Poothanaar
Paripāṭal 11 on River Vaigai- Lines 140– composed by Nallanthuvanaar
Paripāṭal 12 on River Vaigai- Lines 102—composed by Nalvaludiyaar
Paripāṭal 14 on Murugan/ Skanda- Lines 32 – composed by Kesavanaar
Paripāṭal 15 on Tirumal- tirumaal -Vishnu- Lines 66—composed by Ilamperuvaludiyaar
Paripāṭal 16 on River Vaigai- Lines 55—composed by Nallazisiyaar
Paripāṭal 17 on Murugan/ Skanda- Lines 53—composed by Nallazisiyaar
Paripāṭal 18 on Murugan/ Skanda- Lines 56—composed by Kunrampoothanaar
Paripāṭal 19 on Murugan/ Skanda- Lines 105—composed by Nappannanaar
Paripāṭal 20 on River Vaigai- Lines 111- composed by Nallanthuvanaar
Paripāṭal 21 on Murugan/ Skanda- Lines 70—composed by Nallachuthanar
Paripāṭal 22 on River Vaigai- Lines 49—composed by???? Incomplete poem
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Fragments = Thirattu in Tamil (Fragments are from other Tamil works where the commentators quoted them or used them)
Paripāṭal on Tirumal- tirumaal -Vishnu- Lines 82—
Paripāṭal on River Vaigai- Lines 96—
Paripāṭal Thirattu 1, 2 ,3, 4, 5, 6, 7, 8, 9
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item 769 Music Composers
Paripāṭal Poets who set music to the above poems
Kannakanaar
For Paripāṭal verse 18; also contributed in puram 218; narrinai 79.
Kannanaaganaar
For verse 5;
Kesavanar
Verse 14;
Nannaaganaar
Verse 12; 2;
Nallachuthanar
Verses 16, 17, 18, 20.
Naaganaar
Verse 11;
Piththaamanthar
Verse 7;
Pettaganaar
Veres 3,4;
Maruththuvan nallachchuthanaar
Verses 6,8,9,10,1519;
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Item 770 Madurai City is like Lotus Flower
In Paripāṭal fragment 1(thirattu in Tamil) we get the name of Naan Maadak Koodal; the story behind this name is detailed in
Tiru vilaiyatal puranam . When there was heavy rain during the days of Abhiseka Pandya, Lord Siva protected Madurai on four sides.
Prof. Vaiyapuri Pillai says it must have happened during 3rd or 4th century CE. If it is correct, then we can calculate the periods of other kings.
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Item 771
Another point is U Ve Sa says the town name IRUNTHAIYUR is important. Two Sangam poets are from Irunthaiyur. The present Perumal (Vishnu) temple in Madurai is believed to be Irunthaiyur
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Item 772 River in the Sky
In Paripāṭal fragment 2 (thirattu in Tamil) on River Vaigai, there is an interesting comparison:
Pandya king bathed in River Vaigai along with others; it looked like Indra bathing in the Rive Aakaaya Ganga (Gages in the sky).
Nowadays scientists believe there is river like water flow in the sky too!
Yes, “rivers in the sky” is a true scientific concept. Scientists call them atmospheric rivers—massive, narrow bands of concentrated water vapor flowing through the Earth’s lower atmosphere. Though invisible to the naked eye, they act like flying rivers carrying immense amounts of fresh water across the globe.
Scientific Facts About Atmospheric Rivers
Enormous volume: A single atmospheric river can carry up to 15 to 27 times the water volume of the Mississippi River or rival the flow rate of the Amazon River.
Dimensions: They are typically thousands of kilometers long, but relatively narrow (hundreds of kilometers wide).
Water supply: According to the U.S. Geological Survey, these sky currents provide up to half of the annual precipitation and water supply for the U.S. West Coast (often called the Pineapple Express), parts of Europe, and New Zealand. [1, 2]
Weather impacts: When these vapor streams hit coastal mountains, the air lifts, cools, and drops torrential rain or heavy snow, which can cause beneficial snowpacks or severe flooding and mudslides
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Item 773
Marvellous City Madurai!
The last interesting point in Paripatal Thirattu (fragments) is the description of Madurai City. Even 2000 years ago the architects and engineers planned it well and constructed it beautifully. I have never read in any history book about such a planned construction. Paripatal poet compared it to the lotus flower that appeared from the navel of Lord Vishnu
The ancient city of Madurai was designed using traditional Shilpa Shastra (sacred Hindu town-planning texts). It is structured as a lotus-shaped, concentric layout with the Meenakshi Amman Temple at the exact geographic and spiritual center, and streets radiating outward in squares.
Central Focus: The Meenakshi Amman Temple anchors the city plan, serving as the nucleus from which all civic life and urban geometry extend. [1, 2, 3]
Concentric Streets: Streets are arranged in successive concentric rectangular/square axes (such as the outer Veli streets) that decrease or increase in width based on their proximity to the sacred core. [1]
I am from this great Madurai city. The streets are squares within squares. Each one is named after a Tamil month, because temple procession comes through that street in that particular month .
Perumpan lines 402-405 also refers to it. U Ve Sa adds another town named Rajagiri also had this type of construction according to Perunkathai. But it is a very late work without any historical proof. Madurai is a living proof for the planned construction of ancient times. Probably there is no such planned city 2000 years ago; I mean all the streets are in squares within squares.
To be continued……………………………………..
Tags- Purananuru wonders-54, Tamil Encyclopedia-94, item 773. Paripatal poets, Madurai is like lotus, Rivers in the Sky
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
xxxx
Shyama Sastri (1762-1827)
One of the Trinities of Carnatic Music (Sangita Trimurti) – the musical genius and composer Shyama Shastri was born to Visvanatha Iyer and Vengalakshmi in a Tamil Brahmin family at Tiruvarur on April 26, 1762. Venkata Subrahmanya popularly known as Shyama Shastri was the eldest of the three jewels of Carnatic music – Tyagaraja, Muthuswami Dikshitar, and Shyama Shastri .
At a very young age, Shyama Shastri showed great musical ability. Discovering his interest in music, his mother requested her brother to initiate his music education and teach him the fundamentals of music. Shyama Shastri’s earliest gurus were his father who taught him devotional songs and his uncle who taught him the basics of music. However, his was a well-to-do family of priests and felt that Shyama would not be able to earn a living as a musician.
Shyama Shastri’s family moved on to settle in Thanjavur. A chance encounter with Sanyasi Sangita Swami, a mendicant and musical exponent from Kasi who was passing through Thanjavur, breathed new life into Shayma Shastri’s music education.
During Sangita Swami’s short stay of four months at Thanjavur, he taught Shyama Shastri all the intricate details of Raga, Tala and Swara Prastharas (improvisation with musical notes). Impressed by his melodious voice, keen intellect and grasping power, the Sanyasi directed his student to approach Paccimiriyam Adiyappayya, a prominent court musician in Thanjavur.
Shyama Shastri was a Devi Bhakt (devotee of the Goddess) and priest at the temple of Goddess Bangaru Kamakshi, where his forefathers were priests for several years. Most of his compositions are on Devi Kamakshi.
Shyama Shastri composed nearly 300 krithis in praise of the Goddess. He also created Navaratnamalika which is a set of nine compositions praising the Goddess Meenakshi of the famed Meenakshi Temple in Madurai. He went on pilgrimage and created compositions on deities of the temples he visited. He wrote compositions praising Tiruvaiyaru Dharmasamvardini, Nagapattinam Neelayadakshi, Thiruvanaikaval Akhilandeswari, one Tana Varnam on Kanchi Varadaraja and one krithi on Vaidheeswarankovil Muthukkumaraswamy.
His compositions were in three languages -Tamil, Telugu, and Sanskrit – he preferred Telugu as the medium of expression. He is the only one among the ‘Trinity’ to have composed in Tamil. He was a contemporary of Saint Tyagaraja and Muthuswami Dikshithar. Tyagaraja and Shastri spent a lot of time discussing music together.
King Sarabhoji of Thanjavur was his patron.His Mudra in the kritis is Shyama Krishna’. On February 6, 1827, he at the age of 65, this great Kamakshi devotee breathed his last.
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Sindhu
Sindhu River, is a major 3,180 km (1,980 mi) trans-Himalayan river in Asia. It originates in Tibet, flows through Ladakh (India) and Pakistan, and empties into the Arabian Sea. It gave India its name; Greeks and Persians did not have S and so they called Hindu. Sangam Tamils never mentioned this river and so no connection with Indus Valley Civilization. But Sangam Tamils mentioned River Ganga 17 times. They also knew Himalayas but no knowledge of North West India. Major Tributaries: Jhelum, Chenab, Ravi, Beas, and Sutlej rivers. Sindhu is mentioned in the Rig Veda, the oldest book in the world. it cradled ancient urban centres like Harappa and Mohenjo-Daro (now in Pakistan). Harappa is also mentioned in the Rig Veda as Hari Yupia (Where Vishnu’s Yupa Pole is found)
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Sikhandi
Śikhaṇḍī (शिखंडी).—Shikhandi fought in the Kurukshetra war on the side of the Pandavas, according to the Mahābhārata He was originally born as a girl child named ‘Shikhandini’ to Drupada. Shikhandi was killed by Ashwatthama on the 18th day of battle. S/he was the rebirth of Ambā, daughter of the king of Kāśī. Ambā ended her life with the vow that she would take revenge on Bhīṣma and was born in the next life as the daughter of king Drupada under the name Śikhaṇḍinī, and Śikhaṇḍinī helped Arjuna in the war at Kurukṣetra to kill Bhīsma. During the battle of Kurukṣetra, he fought in front of Arjuna, while attacking Bhīṣma. Bhīṣma dropped his weapons because it was against the rule to kill a “woman” and this allowed Arjuna to fill Bhīṣma with arrows from behind Sikhandin/i. Śikhaṇḍī was later killed by Aśvatthāmā, while he was asleep in the Pāṇḍava camp. Both incidents show war means treachery.
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Sita
Rama’s wife; an ideal woman who shared all the sufferings of her husband Rama in the forest for 14 years. She was abducted by the demon king Ravana of Sri Lanka . Rama invaded Lanka with the support of Vanara Sena and killed Ravana and rescued Sita. Because a washer man doubted her integrity, Rama sent her to forest where she stayed with Rishi Valmiki. She gave birth to Twins Kusa and Lava. Both met Rama later and Rama recognised them and Sita. But Sita Devi entered the earth where from she came. When she was a baby Janaka found her in the field and Viswamitra helped Rama to meet her and marry her. Two Ramayana anecdotes are in Sangam Tamil literature praising Rama and condemning Ravana.
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Siva
Auspicious form of Rudra. Rig Veda mentioned only once according to Professor Wilson. Yajur Veda gave the mantra Nama Sivaya in Rudram. Though foreigners got confused and confused Hindus, Tamils from the Sangam days are clear that both Rudra and Siva are one. Tamils mentioned his Blue Throat, Three Eyes etc 2000 years ago. His consort was Parvati/Uma and his abode was Kalilash in the Himalayas. He has many forms and formless shape called Linga. Linga was mentioned in Sanskrit and Tamil at a very late stage. Not in Sangam books nor in Tevaram or Tiruvasagam
Siva manifests himself in five different forms
1. He who is the soul of the universe is called Īśāna.
2. The illusory (māyā) material world is Tatpuruṣa;
3. Buddhi with its eight components beginning from dharma is Aghora;
4. Vāmadeva pervades the whole of the universe in the form of ahaṅkara
5. and the manas-tatva (mind) is Sadyojāta.
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Soma
The Divine Elixir with mysterious properties extracted from a mysterious plant, now extinct. Vedas differentiated Soma from Sura (liquor).
Like Anti Hindu foreigners mislead the world by wrong interpretation of Harappan Civilization, they misled the whole world by dubbing Soma plant as a g drug. They identified some plants as Soma plants but never proved it was the one that Vedic Hindus used.
Soma is also Moon and Moon God.
Divine elixir Soma was extracted from a plant of heavenly origin which grew on remote mountains. An entire Mandala of hymns in the Rig Veda is devoted to this plant. If one reads those hymns in Rig Veda and other hymns in other Vedas one would understand where foreigners went wrong. Very elaborate rituals were detailed in the Vedas for the preparation of this elixir for the Yagas. Foreigners who showed fake and false proofs for Aryan migration to India could not show anything similar to Soma in other parts of the world. If they have really identified the plant, they would have made a drink like Coca Cola and made millions of dollars every minute. Because they were frauds, they could not prove anything they said. They couldn’t even give proper meaning for many Soma hymns and so the mystery continues.
The Soma hymns in the Rig Veda are an extensive collection of sacred chants dedicated to Soma, both a ritual plant extract and the divine god of inspiration, energy, and immortality. Entirely comprising Mandala 9 (all 114 hymns) plus dozens scattered across other books, they describe the pressing, filtering, and exhilarating effects of the sacred juice. If it is a real hallucinate drug no stupid would waste it by pouring it into Yaga fire.
Mandala 9: Known entirely as the Pavamana Mandala, dedicated completely to Soma Pavamana (Soma being purified).
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Somaskanda
Somaskanda.—South Indian representation of Śiva along with Umā and Skanda
In Sanskrit, Somaskanda (सोमास्कन्द) means “with Uma and Skanda“. It is a compound word formed from sa (with), Uma (another name for the goddess Parvati), and Skanda (their son, also called Kartikeya or Murugan). Lord Skanda is seated in the centre with Siva and Uma. South Indian temples have many idols of Somaskanda
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Sringeri
Sringeri is a historic hill town in the Chikkamagaluru district of Karnataka, set along the Tunga River. It is famous for the Sringeri Sharada Peetham, the first cardinal Mutt established by the philosopher Adi Shankaracharya.
Jagadguru Shankaracharya Sri Bharati Tirtha Mahaswamiji is the current head of the Mutt and his junior is Jagadguru Shankaracharya Sri Sri Vidhushekhara Bharati . Pujas are done every day both in the temple and the Mutt. They have lot of followers in Kerala, Karnataka and other parts of the world.
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Srngara rasa
Śṛṅgārarasa (शृङ्गाररस).—the sentiment of love. And it is one of the Nava Rasas (nine sentiments or moods). It is used in Bharta Natyam and dramas.
This sentiment of love (śṛṅgāra-rasa) is divided into two varieties—
1. union (sambhoga-śṛṅgārarasa),
2. separation (vipralambha-śṛṅgārarasa).
In Bharata Muni’s ancient text the Natya Shastra, eight primary rasas (aesthetic flavours or emotional essences) are codified. Each rasa is evoked in the audience through the expression of a corresponding permanent psychological state (sthayi bhava).
The Eight Primary Rasas:
Śṛṅgāra (The Erotic / Romantic): Arises from rati (love or attraction).
Hāsya (The Comic): Arises from hāsa (mirth or laughter).
Karuṇa (The Pathetic): Arises from śoka (sorrow or grief).
Raudra (The Furious): Arises from krodha (anger).
Vīra (The Heroic): Arises from utsāha (energy, enthusiasm, or courage).
Bhayānaka (The Terrible): Arises from bhaya (fear or terror).
Bībhatsa (The Disgusting): Arises from jugupsā (aversion or disgust).
Adbhuta (The Marvellous / Wonder): Arises from wonder or astonishment (vismaya)
The ninth rasa added to the original eight in Indian aesthetic theory is Śānta (peace, calmness, or tranquillity), turning the traditional group of sentiments into the Navarasa. Scholars like Udbhata and later Abhinavagupta formally introduced and championed Śānta as the ninth rasa.
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Sthanu
Another name of Siva.
Sthāṇu (स्थाणु) refers to “immovable” or “standing firmly”.—A particular posture adopted by some holy men (sādhus) who vow to remain for months or years perfectly motionless. Sthāṇu is also an epithet applied to Śiva. It refers to his great ascetic practices (tapas), when he remains motionless like a post, until the dissolution of the universe (pralaya).
– An epithet of Śiva; स स्थाणुः स्थिरभक्तियोगसुलभो निःश्रेयसायास्तु वः (sa sthāṇuḥ sthirabhaktiyogasulabho niḥśreyasāyāstu vaḥ) V.1.1.
S/Thanumalayan Temple, also known as the Suchindram Temple, is a famous Hindu temple located in Suchindram, Tamil Nadu, India. It is unique because the main deity represents the Hindu Divine Trinity (Trimurti)—Lord Shiva (Stanu), Lord Vishnu (Mal), and Lord Brahma (Ayan)—combined into a single form.
To be continued…………………….
Tags- Shyama Sastri, Sthanu, Siva, Somaskanda,Sindhu river, Navarasa, Srngara rasa, HINDU DICTIONARY IN ENGLISH AND TAMIL 97; இந்து மத கலைச்சொல் அகராதி-97
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
xxxx
ஆங்கிலத்தில் ஆர் ஐRI எழுத்துக்களில் துவங்கும் சொற்கள்
ரிக் வேதம்
உலகிலேயே மிகப்பழமையான நூல்; இதற்கு இணையான நூல் உலகில் எந்தப் பகுதியிலும் இல்லை ; வேத கால ஸம்ஸ்ருத மொழியில் உள்ள இந்த நூலில் சுமார் 450 முனிவர்கள் மனக்கண்களால் கண்ட — ரேடியோ அலைகளை போல ஈர்த்த– 10,000
மந்திரங்கள் சுமார் ஆயிரம் துதிகளில் உள்ளன . நான்கு வேதங்களில்– அதாவது ரிக், யஜுர், சாமம் அதர்வணம் என்ற – நான்கில் முதன்மையானது . சுமார் 6000 ஆண்டு முதல் 3500 ஆண்டுவரை பலராலும் தேதி குறிப்பிடப்பட்டது.
இதுபற்றி அதிகம் எழுதியோர் ஆங்கிலத்தில் எழுதியதால் தப்பும் தவறுமாக உளறிக்கொட்டி இருக்கிறார்கள்; அந்தப் பேர்வழிகள் இந்துமதத்தை எதிர்க்கும் ஆக்ஸ்போர்ட் துறையில் சம்பளம் வாங்கியவர்கள்; அவர்களில் மாக்ஸ்முல்லர் போன்ற பேர்வழிகள் இந்தியாவுக்கு வந்ததும் இல்லை ; இந்துக்களைப் பார்த்தும் இல்லை ; யார் இந்துமதத்தைப் பின்பற்றுகின்றார்களோ அவர்கள் வேதங்களைப் பற்றி என்ன சொல்கிறார்களோ அதைப் படித்தால் நன்கு புரியும் ; இந்திரன் என்பது ஒரே ஆளின் பெயர் என்று நினைத்து உளறிக்கொட்டி இருக்கிறார்கள் ; இவர்களை பற்றிக் காஞ்சி மகா சுவாமிகள் (1894-1994) முதலியோர் சொன்னதை முன்னரே எழுதி ருக்கிறேன் .
ரிக் வேதத்தில் பத்து மண்டலங்கள் உள்ளன அவைகளில் ஆறு மண்டலங்களை அந்தந்த ரிஷிகளின் வழிவந்தவர்கள் படைத்துள்ளனர் . வேதத்தை ஏற்காதவர்களை இந்துக்களாகச் சேர்ப்பதில்லை . ஆழ்வார்கள் நாயன்மார்கள் மஹான்கள், சாது, சந்யாசிகள் வேத்தைப் புகழ்ந்துள்ளார்கள். இதைத் தொல்காப்பியம், சங்க இலக்கியம், திருக்குறளிலும் காணலாம்.
இதோ சில ரிக் வேத புள்ளிவிவரங்கள்
மொத்தமுள்ள சூக்தங்கள்/ துதிகள் 1028 .
அவைகளில் உள்ள மந்திரங்களின் எண்ணிக்கை- 10,600.
The number of syllables அசைகள் 432,000.
சுமார் 700 ஆண்டுகளுக்கு முன்னர் சாயனர் எழுதிய பாஷ்யத்தை வெள்ளைக்காரர்கள் மொழிபெயர்த்து ஆங்காங்கு சொந்தச் சரக்கையும் சேர்த்து, அதி பயங்கர உளறல்களைக் கொட்டியுள்ளனர் ; எடுத்துக்காட்டாக முதல் பக்கத்திலே கிரிப்பித் என்னும் பேர்வழி, சோம லதை பற்றிச் சேர்த்த உதாரணத்தைச் சொல்லலாம்.
ரிக்வேதத்திலுள்ள சொற்களின் எண்ணிக்கை – 1,53,826
மண்டலம் 2: க்ருத்சமத ரிஷியின் குடும்ப ரிஷிகள் (43 hymns)
மண்டலம் 3: விசுவாமித்திரர் குடும்பம் (62 hymns)
மண்டலம் 4: வாமதேவ ரிஷியின் குடும்பம் (58 hymns)
மண்டலம் 5: அத்ரி மகரிஷியின் குடும்பம் (87 hymns)
மண்டலம் 6: பரத்வாஜ ரிஷியின்குடும்பம் (75 hymns)
மண்டலம் 7: வசிஷ்ட மஹரிஷியின் குடும்பம் (104 hymns)
முதல் மண்டலத்திலும் கடைசி /பத்தாவது மண்டலத்திலும் பல ரிஷிகளின் பாடல்கள் இருக்கின்றன .
மண்டலம் 8 – பல தெய்வங்கள் பற்றிய 103 துதிகள்; ஒன்பதாவது மண்டலம் முழுதும் சோம லதை பற்றிய 114 துதிகள் உள்ளன .
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ரிஷிகேஷ்
இமயமலையின் அடிவாரத்தில், கங்கை நதியின் கரையில், அமைந்த புனிதத்தலம . ஒருகாலத்தில் இயற்கை வனப்புடன் இருந்த இந்த இடம் இப்பொழுது முழு அளவுக்கு வணிகத் தலமாக மாறிவிட்டது சுவாமி சிவானந்தர் போன்ற தூய தமிழ் சந்நியாசி முதலில் தெய்வ நெறிக்கழகத்தை Divini Life Society. நிறுவி இதன் புகழை இந்தியா முழுதும் பரப்பினார். பின்னர் மஹேஸ் யோகியை பீட்டில்ஸ் பாடகர்கள் பின்பற்றவே இது உலகம் முழுதும் தெரியவந்தது; இன்று ரிஷிகேஷில் கிளை அமைக்காத சாது சன்யாசி கிடையாது; முக்கால் வாசி யோகா பிசினஸ் நடத்துவோர் ஆவர்; தூய்மைக்கும் அவர்களுக்கும் உள்ள இடைவெளி மிகப்பெரியது இதை உலக யோகா தலை நகர் என்றும் அழைப்பார்கள்; தற்போது உத்தர கண்ட மாநிலத்திலுள்ள இந்த இடத்தை டேராடூன் முதலிய நகரங்களிலிருந்து எளிதில் அடையலாம் ஹரித்வாரிலிருந்து 24 கிலோமீட்டர் தூரம். (லண்டன் சுவாமிநாதன் இரண்டு முறை சென்றுவந்த இடம் )
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ரிஷ்யசிருங்கர் / தமிழில் கலைக்கோட்டு முனிவர்
தலையில் மான் கொம்புடன் பிறந்தவர் ; தந்தை விபாண்டக முனிவரால் காட்டில் வளர்ந்து யோகங்களையும் வேதங்களையும் கற்றவர் ; ஒரு காலத்தில் ரோமபாதர் ஆண்ட அங்க தேசத்தில் வறட்சி நிலவியது; அப்போது இவர் வந்தால் மழை பெய்யும் என்று அறிந்து நாட்டியக்காரிகளை அனுப்பி அவரைக் கவர்ந்து அழைத்துவந்தார்; மழையும் பெய்தது. தனது மகள் சாந்தாவை திருமணம் செய்து கொடுத்தார் இவரது பெருமையை அறிந்த தசரதர் குழந்தை வரம் வேண்டி நடத்திய புத்ர காமேஷ்டி யாகத்தை இவர் மூலம் நடத்தி பலன் அடைந்தார்.
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ரோமஹர்ஷணர்
புராணக் கதைகளைச் சொல்லுவதில் வல்லவர் . வேத வியாசரின் சீடர். . அவருடைய மகன் உக்ரஸ்ரவஸ் மஹாபாரத பிரவசனம் செய்தார் . அவர் மூலமே மஹாபாரதம் கிடைத்தது .
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ருது
பர்வம் என்பது இதன் பொருள்; இந்துக்கள் பருவங்களை ஆறாகப் பிரித்தனர் ; சங்க காலத் தமிழர்கள் அதை அப்படியே ஏற்று தமிழிலும் கொடுத்தனர் ; மேலை நாடுகளில் நான்கு பருவங்கள் மட்டுமே பேசப்படுகிறது .
உலகில் முதல் முதலில் பருவங்களைப் புகழ்ந்து நூல் எழுதியவர் காளிதாசர் ஆவார்; இவர்ருடை சம்ஸ்க்ருத ருது சம்ஹாரம் மிகவும் அழகான வருணனைகள் அடங்கியது .
அதில் காணும் ஆறு பருவங்கள் :
1. வசந்த, or spring (Phālguna to Vaiśākha—mid March to mid May);
2. க்ரீஷ்ம/ கோடை , or summer (Vaiśākha to Āṣāḍha—mid May to mid July);
3. வர்ஷ /மழைக்காலம் , or rainy season (Āṣāḍha to Bhādrapadā—mid July to mid Sep-tember );
4. சரத் , or autumn (Bhādrapadā to Kārtika—mid September to mid No-vember);
5. ஹேமந்த /குளிர் காலம் , winter, before the frost (Kārtika to Pauṣa—mid November to mid January);
6. சீர்ஷ , or winter (Pauṣa to Phālguna—mid January to mid March).
காளிதாசனுக்கு முன்னர், உலகின் மிகப் பழைய சமய நூலான ரிக் வேதத்திலும், பருவம் பற்றிய குறிப்புகள் உண்டு. ஆயினும் அதர்வண வேதமே (6-55-2) ஆறு பருவங்களை முதலில் குறிப்பிடுகிறது. பல சம்ஹிதைகளிலும் ஆறு பருவங்கள் வருகின்றன.
வேதத்திலும் தொல்காப்பியத்திலும் இளவேனில், முது வேனில், கார், கூதிர், முன் பனி, பின்பனிக் காலம் என்று ஆறு பருவங்கள் உள்ளன. பழங்கால நாகரீகம் எதிலும் இப்பிரிவுகள் இல்லை. இதனால் என்ன தெரிகிறது?
காஷ்மீர் முதல் இலங்கையின் தென்கோடி கண்டி வரை ஒரே கலாசாரமே வேத காலம் முதல் நிலவியது.
தொல்காப்பியப் பொருள் அதிகாரத்தில் அகத்திணை இயலில் வரும் சூத்திரம்: “காரும் மாலையும் முல்லை; குறிஞ்சி கூதிர் யாமம் என்மனார் புலவர். பனிஎதிர் பருவமும் மொழிப. வைகறை விடியல் மருதம்; ஏற்பாடு நெய்தலாதல் மெய்பெறத் தோன்றும் நடுவு நிலைத் திணையே நண்பகல் வேனிலொடு முடிவுநிலை மருங்கின் முன்னிய நெறித்தே பின்பனி தானும் உரித்தென மொழிப”
என்று நிலங்களுக்கு உரிய ஆறு பெரும் பொழுதுகளையும் ஆறு சிறு பொழுதுகளையும் கூறுவார்.
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ருத்ராக்ஷம்
இமயமலையிலும் தென் கிழக்காசிய நாடுகளிலும் வளரும் ஒரு குறிப்பிட்ட மரத்தின் (botanically Elaeocarpus ganitrus) விதைகளை இந்துக்கள் புனிதமாகக் கருதி மாலைகளாக ஜெப மாலைகளாகப் பயன்படுத்துகின்றனர்; ருத்ர + அக்ஷ = என்றால் சிவனின் கண்கள் என்று பொருள் இதில் ஏக முகம் முதல் பல முகங்கள் உள்ள வகை வரை கிடைக்கின்றன ; அவைகளின் பலன்களை தேவி பாகவதம், சிவ புராணம் முதலிய நூல்களில் காணலாம்.
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ருத்ரன்
ரிக் வேதத்தில் ருத்ரன் என்று போற்றப்படும் தெய்வத்தை யஜுர் வேதம் முதலிய நூல்களில் சிவ பெருமானாகக் காண்கிறோம். சங்கத்தமிழ் நூல்களில் சிவனும் ருத்திரனும் ஒருவரே. ருத்ரன் கோபக் கனல் வீசும் சிவன் ஆவார் ; மும்மூர்த்திகளில் அழி த்தல் தொழில் அவருடையது; வேதத்தில் இவர் யானை புலித் தோலை அணிந்து வில் அம்புடன் காட்சி தருவதைத் தேவாரம் திருவாசகத்தில் காணலாம் . ருத்ரனை டாக் டராகவும் மருந்தாகவும் வேதங்கள் போற்றுகின்றன ஒரு மந்திரம் இவரிடம் ஆயிரம் குளிகைகள் உள்ளதாகப் பாடு கிறது; தீராத நோயைத் தீர்த்து வைய்ப்பவர் என்று அப்பர் பெருமானும் புள்ளிருக்கு வேளூர் பதிகத்தில் போற்றுகிறார்; இன்றுவரை அந்த வைத்தீஸ்வரன் கோவிலை நோய் தீர்க்கும் தெய்வமாகவே வழிபட்டு வருகிறோம் ஆகையால் ரிக்வேதத்தில் பாடப்பட்ட ருத்ரனும் தேவாரத்தில், சங்க இலக்கியத்தில் நக்கீரர் அவ்வையார் பாடிய சிவனும் ஒன்றே.
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ருத்ரம்
யஜுர் வேதத்தில் வரும் முக்கியதுதி .
நமசிவாய என்ற ஐந்தெழுத்து மந்திரம் முதல் முதலி வரும் துதி இது
ருத்ரம் என்னும் துதி யஜுர் வேதத்தில் உள்ளது. இது நமகம், சமகம் என இரண்டு பகுதிகளை உடையது. இறைவனிடம் என்ன வேண்டுவது என்று திணறுபவருக்கு இது ஒரு பெரிய பட்டியலைத் தருகிறது. இது பற்றிய மிகவும் அற்புதமான விஷயம் என்னவென்றால் நல்ல தூக்கத்தையும் தருக என்று இறைவனை வேண்டுவதாகும். மேலை நாடுகளிலும் இந்திய நகரங்களிலும் வாழ்பவருக்கு இன்று அரிதான பொருள் நல்ல நிம்மதியான உறக்கம் ஆகும். பலவித கவலைகளாலும் இயந்திரம் போன்ற வாழ்வாலும் மனிதர்கள் கஷ்டப் படுகிறார்கள். இதை ஆயிரக் கணக்கான ஆண்டுகளுக்கு முன்பே உணர்ந்த நம் முன்னோர்கள் அழகாக வரிசையாக சமகம் என்னும் பகுதியில் பட்டியல் இட்டுவிட்டார்கள்.
நமகம் என்னும் பகுதியில் சிவ பெருமானை நூற்றுக் கணக்கான பெயர்களால் நமஸ்கரிக்கிறோம். இதனால் இதை சத ருத்ரீயம் என்று அழைப்பர். சமகம் என்னும் பகுதியில் நமக்கு வேண்டியவற்றை எல்லாம் கேட்கிறோம். இதைக் கேட்டாலேயே போதும். அத்தனையும் கிடைத்துவிடும். சிவன் கோவில்களில் அபிஷேக நேரத்தில் இதைப் பாராயணம் செய்வார்கள். இந்துக்களின் முக்கிய சடங்குகள் அனைத்திலும் ருத்ர பாராயணம் நடைபெறும்.
நமகம் என்னும் பகுதியில் 194 நம: வரும்
சமகம் என்னும் பகுதியில் 328 சமே வரும்.
நமகம் பகுதியில் சிவனை 300 பெயர்களால் வணங்குகிறோம்.
ருத்ரத்துக்கும் 11 என்ற எண்ணுக்கும் தொடர்பு மிக அதிகம்.ஏகாதச ருத்ரர்கள் என்று ருத்ரர்களின் எண்ணிக்கை கணக்கிடப்படுவதால் குறைந்தது 11 தடவையும், அதிகமாக இதன் பல மடங்குகளிலும் பாராயணம் செய்வர்.
ஸ்ரீருத்ரம் 174 ரிக்குகளைக் கொண்டது. இதில் 32 மஹா மந்திரங்கள் இருக்கின்றன. ருத்ரத்தில் 11 பிரிவுகள் (அநுவாகங்கள்), சமகத்தில் 11 பிரிவுகள் இருக்கின்றன. ருத்ரத்தின் 11 அநுவாகங்களில் எட்டாவது அநுவாகத்தில் நமச்சிவாய என்ற மஹா மந்திரம் வருவதால் அந்த இடம் வரும் போது முழுக் கவனத்தையும் செலுத்தி உரத்த குரலில் கூறுவர். 11ஆவது அநுவாகத்தில் மரண பயத்தை நீக்கும் ம்ருயுஞ்ஜய மந்திரம் (ஓம் த்ரயம்பகம் யஜாமஹே——–) வருகிறது.
ஸ்ரீ ருத்ரத்திற்கு சாயணர், பட்ட பாஸ்கரர், அபிநவ சங்கரர் ஆகிய பெரியோர்கள் பாஷ்யம் (விளக்க உரை) எழுதியிருக்கிறார்கள்.
பாபா செய்த மகத்தான யக்ஞம்– அதிருத்ரம்
ருத்ரம் என்பது சிவனைப் போற்றும் யஜூர்வேதப் பாடலாகும். இதைப் பலமுறை உச்சரித்து ருத்ர யாகம் செய்வார்கள். நமது காலத்தில் சென்னையிலும் புட்டபர்த்தியிலும் ஸ்ரீ சத்ய சாய் பாபா இதைப் பெரிய அளவில் நடத்தி உலகையே வியப்பில் ஆழ்த்தினார்:–
ருத்ர ஏகாதசி: 11 புரோகிதர்கள் 11 முறை ருத்ரத்தைப் பாராயணம் செய்து 121 தடவை ஹோமம் செய்வது மஹாருத்ரம்: ருத்ரத்தை 1331 (11X11X11) தடவைப் பாடி யாகம் செய்வது அதிருத்ரம்: ருத்ரத்தை 14641 (11X 11X11X11) தடவைப் பாடி யாகம் செய்வது.
Rudra Ekadasi: When Rudram is recited 121 times (11 priests recite it 11 times) it is Rudra Ekadasi.
When Rudram is recited 1331 times (11X11X11) it is Maha Rudram
When Rudram is recited 14641 times (11X 11X11X11) it is Ati Rudram.
To be continued………………………..
Tags-HINDU DICTIONARY IN ENGLISH AND TAMIL 87; இந்து மத கலைச்சொல் அகராதி-87,அதிருத்ரம், ருத்ரன், ருத்ராக்ஷம், ரிக் வேதம்
FROM BANGKOK POST AND NEW YORK POST WITH MY INPUTS
BANGKOK — Two gold rings, aged around 2,000 years old, were discovered during an excavation at a new archaeological site in western Thailand, officials said.
The rings were found with human bones during an ongoing dig at the Don Yai Thong archaeological site in Phetchaburi province last week, the Thai government’s Fine Arts Department said in a statement.
One ring found on Thursday was engraved with characters believed to be the Brahmi script, an ancient Indian writing system.
An initial assessment by experts identified the script reading as “pusarakhitasa,” meaning “the one protected by Pushya,” said to be one of the most auspicious zodiac signs in Indian astronomy, the department said.
Pusarakhitasa= Pushya Rakshita
The other ring found with the same skeletal remains is a plain gold ring without any pattern.
Experts believe the rings’ owner may have been a merchant of the ancient Indian caste system, the Vaishyas, the department said.
The Don Yai Thong archaeological site, about 130 kilometers (80 miles) southwest of the capital Bangkok, was discovered early this year after residents found pieces of ancient bronze drums in a rice field, leading to further excavation.
The site was dated to a late prehistoric era in Thailand, a period of human settlement also known as the Iron Age, established to be around 1,500 to 2,500 years ago.
Since February, archaeologists have discovered eight human skeletons, bronze and gold jewellery, pottery, and other artifacts indicating a ceremonial burial of wealthy people or members of the society’s upper classes.
The excavation is expected to be complete in another month, with plans to showcase the archaeological finds to the public, the Fine Arts Department said.
The engraving seems to reference an “auspicious” zodiac sign in Indian or Vedic astrology
Pushya Nakshatra (the 8th lunar mansion in Vedic astronomy) is widely referred to by various regional names across India and in ancient texts. The most common alternative names include:
Sanskrit / Vedic Names: Tishya (meaning “to look” or “auspicious”) and Sidhya (meaning “to succeed”).
Regional Language Names:Poosam (Tamil), Pooyam (Malayalam), and Pushyami (Telugu/Kannada).
Modern Astronomy: It corresponds to the stars Gamma (γ) Cancri, Delta (δ) Cancri, and Theta (θ) Cancri in the Cancer constellation. [1, 2, 3, 4, 5]
From the time of Ashoka (the Mauryan period) through the Kushan and Satavahana eras, names ending in “Rakhit” (such as Buddharakhit, Dhammarakhit, and Sangharakhit) were very common among monks and donors in Brahmi inscriptions. The word “Pusarakhit” is formed by combining “Pusa” and “Rakhit.” In this context, “Pusarakhit” could mean “a person protected under the aegis of Pushya Star.
The other gold ring was plain, and did not have any writing. Initial hypotheses place the rings’ former owner within the Vaishya social class or varna, the third-highest of the four traditional social classes of Hindu India. The Vaishyas were commoners and worked for a living as merchants, farmers and traders.
Researchers plan to conduct 3D scans of the site and send charcoal samples to the United States for scientific dating, per the Bangkok Post.
ar was a Saiva mystic, who lived in the 14th or 15th century. His work Olivilodukkam, which contains a little over 250 stanzas in Venba metre, is one of the most thoughtful and philosophic poems in Tamil literature. It is an endless mine of intellectual similes. Compared with his merciless sarcasm on all kinds of idolatry, the words of Sivavakkiyar and others, so frequently quoted, are the tamest of the jejune platitudes. Sivavakkiyar adopted the language of the common man and wanted to appeal to him while Kannudaiya Vallalar has written for the cultivated reader. That explains the real difference between them.
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