Written by London Swaminathan

Post No. 16,298

Date uploaded in London – 12 October 2026

Contact – swami_48@yahoo.com

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 

Words beginning with Y continued…………………….

Yavana

Earliest reference to YAVANAS comes from Ramayana. Later Sangam Tamil literature mentioned Yavanas in six places. But neither Ramayana reference nor 2000 year old Sangam Tamil reference meant Greeks. In Tamil, it is very clear that they meant Romans from Rome, Italy who brought wine and gold in exchange of pearls and pepper (black pepper). In Ramayana and Mahabharata they meant people living in North Western India. Greeks knew India evn before Allexander’s invasion. Yavanas were shown in very bad light in Hindu literature. They were caught by the Tamil Chera (Kerala) king and punished severely because they attacked Hindu commercial ships. Tamil King tied their hands behind, shaved off their hair, and poured oil on their  heads. When they apologised, they were asked to give gold and gems. Chera king got them and distributed to poets and bards according to Sangam Tamil literature. In Sanskrit books, they were shown as people eating lying down. Many references in the Mahabaharata showed them as the defeated Mlechas, a drogatory term for beef eaters and dog eaters in Sanskrit.

Yavanas in Ramayana era.—When Viswamitra showed his Kshatriya power to Vasistha Maharishi and forcefully took the Divine cow Nandini, Vasistha showed Brahmin power that can destroy rulers. From the tail of the divine cow, he created all bad armies and defeated Viswamitra. It is mentioned in Balakanda of Ramayana , Vasishtha produced Kambojas, Pahlavas, Yavanas and Sakas to counter King Vishvamitra.

Around middle ages Muslim or Non Muslim business men from the Middle East were dubbed Yavanas or Yonas.

Yavana (यवन).—General. There are many references to Yavanas and the land of Yavanas in the Purāṇas. There is a statement in Mahābhārata, Ādi Parva, Chapter 85, Verse 34, that the Yavana race takes its source from Turvasu, the son of Yayāti. There is another version in Mahābhārata, Ādi Parva, Chapter 174, Verse 36, that Yavanas were born from the sides of Nandinī, the Divine Cow.

(i) Arjuna’s brother Sahadeva once conquered the Yavana land. (Mahābhārata Sabhā Parva, Chapter 31, Verse 73).

(ii) Mahābhārata, Sabhā Parva, Chapter 32, Verse 17, mentions that on another occasion, Nakula defeated the Yavanas.

(iii) According to Mahābhārata, Vana Parva, Chapter 188, Verse 35, the world will be filled with Yavanas and other Mleccha (low class) kings.

(iv) In the course of his conquests, Karṇa once subdued the Yavanas. (Mahābhārata Vana Parva, Chapter 254, Verse 8).

(v) Mahābhārata, Udyoga Parva, Chapter 19, Verse 21, mentions that king Sudakṣiṇa of Kāmboja approached Duryodhana with an “Akṣauhiṇī” along with the Yavanas, to take part in Bhārata Yuddha.

(vi) Mahābhārata, Bhīṣma Parva, Chapter 9, Verse 65 states that at the time of Mahābhārata, Yavana land was part of India.

(vii) Originally Yavanas were Kṣatriyas. But they became Śūdras by the curse of Brāhmaṇas. (Mahābhārata Anuśāsana Parva, Chapter 35, Verse 18).

Black Yavana /Kaala Yavana :An asura who besieged Mathurā with three crores of mlecchas; Kala Yavana  ran towards Kṛiṣhṇa and Krishna tricked him to enter a cave. Black Yavana followed him and in the cave saw somebody sleeping; thought it was Kṛiṣhṇa and kicked him, when he woke up and burnt the asura to ashes by his energy. The sleeping person was Mucukunda .Thus he was vanquished by Kṛiṣhṇa. The sleeping person had got a boon to burn anyone who wakes him.

Yavanas in Mahabharata Era.—In Adi Parva, it is mentioned that a Yavana king was also present in Svayamvara of Panchali. Sabha Parva records that Nakula subjugated Yavanas, Sakas, Pahlavas, Kiratas etc. and made all of them pay tributes. Evidently, Mahabharata generally groups Yavanas with the Kambojas, Sakas and Pahlavas and indicates them to be Mlechchas/barbarians. Shanti Parva and Anushasana Parva also mentions Yavana kings. Udyoga Parva records that Yavanas, Kambojas and Sakas supported Kauravas in Mahabharata war under the leadership of Kamboja King Saddakshina.

In short, Yavanas were not Hindus, but Mlechchas, i.e.beef and dog eaters.

***

Yoga

Yoga (योग).— The word yoga, the basic meaning of which is “yoking, uniting”, also derives from the same verb-root, √yuj, “to yoke, conjoin”. In the religious-spiritual sphere, its meaning obtains in the sense of meditation, concentration of the mind, and techniques pertaining to them. Controlling the mind so that it focuses on God is called Yoga.

According to Pāṇini, a 8th-century BCE Sanskrit grammarian, the term yoga can be derived from either of two roots, yujir yoga (to yoke) or yuj samādhau (to concentrate). In the context of the Yoga Sutras of Patanjali, the root yuj samādhau (to concentrate) is considered by traditional commentators as the correct etymology.

A practical methodology attributed to sage Patañjali who taught that the means to liberation was eight-fold — aṣṭāṅga yoga. Four of the limbs apply to physical and moral development and the other four deal with meditation.

Sanskrit dictionary

[«previous (Y) next»] — Yoga in Sanskrit glossary

Yoga (योग).—[yuj bhāvādau ghañ kutvam]

1) Joining, uniting.

2) Union, junction, combination; उपरागान्ते शशिनः समुपगता रोहिणी योगम् (uparāgānte śaśinaḥ samupagatā rohiṇī yogam) Ś.7.22; गुणमहतां महते गुणाय योगः (guṇamahatāṃ mahate guṇāya yogaḥ) Kirātārjunīya 1.25; (vāṃ) योगस्तडित्तोयदयोरिवास्तु (yogastaḍittoyadayorivāstu) R.6.65.

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Yoga Vasishta

The Yoga-vasistha is believed by some Hindus to answer all the questions that arise in the human mind, and can help one to attain Moksha (liberation). It recounts a discourse of sage Vasistha to Prince Rama. The content of Vasistha’s teaching to Rama is associated with Advaita Vedanta, the illusory nature of the manifest world and the principle of non-duality.

Other names of this text are

– Vālmīki Yogavāsiṣṭha (वाल्मीकि योगवासिष्ठ) or Valmiki Yoga-vasishtha

– Mahārāmāyaṇa (महारामायण) or Maharamayana,

– Ārṣarāmāyaṇa (आर्षरामायण) or Arsharamayana,

– Vāsiṣṭharāmāyaṇa (वासिष्ठरामायण) or Vasishtharamayana,

– Yogavāsiṣṭhamahārāmāyaṇa (योगवासिष्ठमहारामायण) or Yoga-vāsiṣṭha-mahārāmāyaṇa,

– Jñānavāsiṣṭha (ज्ञानवासिष्ठ) or Jnana-vasishtha.

The complete text contains over 29,000 verses, while the short version of the text, called Laghu Yogavāsiṣṭham, contains 6,000 verses, translated into Persian by the 15th-century. This is one of the longest Hindu texts in Sanskrit after the Mahabharata, and an important text of Yoga. It consists of numerous short stories and anecdotes used to help illustrate its ideas and message.

The traditional belief is that reading this book leads to spiritual liberation. The text discusses consciousness, cosmology, nature of the universe and consciousness, the ultimate dissolution of body, the liberation of the soul and the non-dual nature of existence. It is likely that the text evolved over several centuries, reaching its current form between the 10th and 14th centuries, incorporating influences from various Indian philosophical traditions,

***

Yuga

There are four yuga’s, 1. Kṛta or Satya, 2. Tretā, 3. Dvāpara, 4. Kali, of which the first three have already elapsed, while the Kali, which began at midnight between the 17th and 18th of Feb. 3102 BC. The duration of each yuga is said to be respectively 1,728,000, 1,296,000, 864,000, and 432,000 years of humanity, the descending numbers representing a similar physical and moral deterioration of men in each age.

The ages see a gradual decline of dharma, wisdom, knowledge, intellectual capability, life span, emotional and physical strength.

• Satya Yuga (Virtue reigns supreme),
• Treta Yuga (3 quarter virtue & 1 quarter sin),
• Dwapar Yuga (1 half virtue & 1 half sin),
• Kali Yuga (1 quarter virtue & 3 quarter sin).
• Kali Yuga is mentioned in Aihole inscription and Parthiva sekarapuram Tamil Inscription. One more inscription is reported from Yogabadari

This is inscribed in a copper plate (mentioning Yuga), preserved in the temple of Yogabadarī (one of the Pañcabadarī) at Pāṇḍukeśvar (Pāṇḍukeśvara). It records the grant of many pieces of land, situated in the viṣayas (districts) of Ṭaṅgaṇāpura and Antaraṅga made by king Subhikṣa in favour of three deities.

 An age of the world; (the Yugas are four:-kṛta or satya, tretā, dvāpara and kali; the duration of each is said to be respectively 1,728,; 1,296,; 864.; and 432, years of men, the four together comprising 4,32, years of men which is equal to one Mahāyuga q. v.; it is also supposed that the regularly descending length of the Yugas represents a corresponding physical and moral deterioration in the people who live during each age, Krita being called the ‘golden’ and Kali or the present age the ‘iron’ age); धर्मसंस्थापनार्थाय संभवामि युगे युगे (dharmasaṃsthāpanārthāya saṃbhavāmi yuge yuge) Bhagavadgītā (Bombay) 4.8; युगशतपरिवर्तान् (yugaśataparivartān) Ś7.34.

Geographical Spread: Inscriptions utilizing Kali Yuga calendar markers are found not only across India (such as in Tamil Nadu, Karnataka, Assam, and Kerala) but also internationally—such as the Sanskrit Jaiya Inscription in southern Thailand tied to King Candrabhanu of Tambralinga.

The Aihole inscription, found in a Jain temple in Karnataka, praises Chālukya king Pulakeśin II and provides key evidence for Kali Yuga’s date. However, a single reference to Bhārata has sparked controversy, with two interpretations: it refers to either Kali Yuga’s start or the Mahābhārata war’s start.

Two researchers used the Aihole inscription to date the Mahābhārata: one (Chandru Ramesh) linked Kali Yuga’s date to the war, placing it at 3101 BCE (Kali Yuga’s actual start), and another (Vedveer Arya) interpreted it as the war’s date, placing it at 3162 BCE. Both are incorrect. This article clarifies the inscription’s meaning through word-by-word analysis and allied inputs. Two verses of this inscription, numbered 33 and 34 give the date of the Jain temple built by Ravikīrti. The importance of the verse is that it gives the time in both Kali years and the Śaka years.

Latest News in year 25-11-2025:

Tamil Nadu Governor Ravi released the books “Kali Yuga Dated Inscriptions – A Basis of Indian History and Chronology (Volumes 1 & 2)”, authored by historian and epigraphist Dr. M. L. Raja, at a function attended by hundreds of historians, scholars, researchers and students.

This Raj Bhavan–led initiative draws on around 1,000 ancient inscriptions spanning over 5,000 years from across India and its neighbouring regions. By providing a credible, evidence-based chronological framework, the work strengthens efforts to decolonise India’s history, deepens civilisational understanding and gives fresh impetus to future research.

***

Yupa

Yūpa.—(EI 2, 24, 33), sacrificial pillar; it was sometimes made of stone and inscribed

This Sanskrit word is found in 2000 year old Sangam Tamil literature. Yupa pillars erected after performing Yagas were found in the deepest forest of Borneo Island, now part of Indonesia. They belonged to Mula Varman and Purana Varman of fifth century CE. Tamil references are from first century CE or BCE.

Yūpa (यूप):—m. ([probably] [from] √yup; but according to, [Uṇādi-sūtra iii, 27], [from] √2. yu) a post, beam, pillar, ([especially]) a smooth post or stake to which the sacrificial victim is fastened, any sacrificial post or stake (usually made of bamboos or Khadira wood; in [Rāmāyaṇa i, 13, 24; 25], where the horse sacrifice is described, 21 of these posts are set up, 6 made of Bilva, 6 of Khadira, 6 of Palāśa, one of Uḍumbara, one of Śleṣmātaka, and one of Deva-dāru), [Ṛg-veda] etc. etc.

***

Yuwang suvang

Hiuen Tsang (commonly known today as Xuanzang) is pronounced roughly as “shwahn tsang” in standard Mandarin or “hyoo-en tsahng” in traditional English approximations.

Hiuen Tsang (629-645 CE) was a prominent Chinese traveller and Buddhist monk who visited India during the 7th century, significantly contributing to historical and cultural understanding. His extensive writings documented various aspects of Indian society, including religious practices, educational systems, and the prevalence of Siva worship. He is noted for his accounts of significant locations such as Nalanda and Takshashila, and for bringing valuable Buddhist teachings and artifacts back to China, influencing Buddhism’s spread in Asia; documented Indian charity practices during his expeditions, providing valuable insights into cultural and religious exchanges between China and India, highlighting the significance of altruism in both societies. When Hiuen-tsang visited India during Harsha’s reign, he found Taxila to be a dependency of Kashmir, indicating its reduced political status at that time; found shrines dedicated to local Nagas in Kashmir.

Even before Hiuen Tsang , Faxian visited India during Gupta period; after Hiuen Tsang,  Chinese traveller I-tsing journeyed to India to collect sacred texts and document ancient South Asian culture, education, and medicine.

—Subham—

Tags- Chinese traveller, Yuga, Yoga, Yavana, Yoga Vasistha, HINDU DICTIONARY IN ENGLISH AND TAMIL-127; இந்து மத கலைச்சொல் அகராதி-127

Written by London Swaminathan

Post No. 16,282

Date uploaded in London – 8 October 2026

Contact – swami_48@yahoo.com

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 

 Words beginning with letter Y continued………………….

Yakshma /illness

Yakṣma (यक्ष्म) in the Rigveda and the Atharvaveda frequently denotes ‘illness’, in general, perhaps as rendering the body emaciated. A hundred kinds of Yakṣma are referred to in the Vājasaneyi-saṃhitā, and ayakṣma in the Kāṭhaka-saṃhitā, denotes ‘free from disease’.

In the Yajurveda-saṃhitās an account is given of the origin of Yakṣma, which is distinguished as of three kinds—

1. Rāja-yakṣma, ‘royal Yakṣma’,
2. Pāpa-yakṣma, ‘evil Yakṣma’
3. and Jāyenya, most probably ‘syphilis’.

The second of the series is elsewhere unknown, and can hardly be defined, for it merely means ‘serious or deadly disease’. Cf. also Ajñātayakṣma.

Yakṣma (यक्ष्म):—[from yakṣ] 1. yakṣma m. sickness, disease in general or Name of a large class of diseases ([probably] of a consumptive nature), [Ṛg-veda; Atharva-veda; Vājasaneyi-saṃhitā]

2) [v.s. …] pulmonary disease, consumption, [Taittirīya-saṃhitā; Kāṭhaka etc.]

***

Yama in Yoga

Yama (यम) refers to “self-restraint”. It is the first of the eight means of attaining mental concentration. The rest are “niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna” and “samādhi”. Yamas are usually said to be ten.

Yama (यम, “forbearance”) is a Sanskrit word referring to “respect for others”. It is one of the eight brances of yoga, also known as the eightfold-path (aṣṭānga yoga).

Yama is of ten kinds:

1. ahiṃsā (nonviolence)
2. satya (truthfulness)
3. asteya (not stealing)
4. brahmacarya (celibacy when single, not cheating on one’s partner)
5. kṣamā (forgiveness)
6. dhṛti (fortitude)
7. dayā (compassion)
8. ārjava (non-hypocrisy, sincerity)
9. mitāhāra (measured diet)
10. śauca (purity, cleanliness).

***

Yama, Vedic God

Yama (यम, “binder, restraint”):—He is the Vedic deity of death and judges them before his throne. He represents the embodiment of righteousness (Dharma). He is the son of Vivasvat, the Sun God, his brother is Manu and his twin sister is Yamī. He is with his scribe Citragupta, meaning Hidden Picture. All our good and bad thoughts are pictured in Citra Gupta’s Super computer which can store billions and billions bits of information. When the soul goes up this picture Citra Gupta also goes up and this decides our future in the heaven or Yama Loka.

Yama is the son of the resplendent Sun god —Vivasvat (Rig Veda 10.14.5), the embodiment of social morality represented as one of the aspects of the Sun and envisaged as the progenitor of humankind. Yama’s brother is the Lawgiver, Manu, who shares with him the title of progenitor of humankind.

Yama (यम) controls our lives and gives the result of our lives. In the Ṛgveda, god Yama is prayed for leading the devotees to the path through which their ancestors departed. In the Ṛgveda, two dogs of Yama are referred to as yamadūta i.e., the messenger of Yama.

He plays major role in the stories of Nachiketas (Katha Upanishad), Satyavan Savitri and Yakshaprashna

Brahmins worship him thrice everyday facing South reciting Yama Vandhana

यमय नमः । यमाय धर्मराजाय मृत्यवे चान्तकाय च । वैवस्वताय कालाय सर्वभूतक्षयाय च । औदुम्बराय दध्नाय नीलाय परमेष्ठिने । वृकोदराय चित्राय चित्रगुप्ताय वै नमो नमः ॥ चित्रगुप्ताय वै नम ॐ नम इति ॥

yamāya namaḥ | yamāya dharma-rājāya mṛtyave cāntakāya ca |
vaivasvatāya kālāya sarva-bhūta-kṣayāya ca ||
audumbarāya dadhnāya nīlāya parameṣṭhine |
vṛkodarāya citrāya citra-guptāya vai namo namaḥ ||
citra-guptāya vai nama oṃ nama iti

Yama (यम): The Restrainer or Controller; he who keeps mankind in check.

Dharmaraja (धर्मराज): The King of Righteousness or Justice.

Mrityu (मृत्यु): Death personified.

Antaka (अन्तक): The Ender; he who brings life to a termination.

Vaivasvata (वैवस्वत): The son of Vivasvat (the Sun God).

Kala (काल): Time, the ultimate devourer.

Sarvabhutakshaya (सर्वभूतक्षय): The destroyer or dissolver of all living beings.

Audumbara (औदुम्बर): The one possessing immense strength (often symbolized by the glaucous fig tree).

Dadhna (दध्न): The sustainer. English word DEATH is derived from this Sanskrit word.

Neela (नील): The dark or blue-black complexioned one.

Paramesthi (परमेष्ठी): The supreme lord or high official of cosmic order.

Vrikodara (वृकोदर): The one with a vast appetite or a powerful physical frame.

Chitra (चित्र): The wonderful or multifaceted one.

Chitragupta (चित्रगुप्त): Frequently invoked alongside Yama; his cosmic scribe who records all human deeds

In Sangam Tamil literature and Tirukkural we come across him.

Sangam Age Tamil Books, which are 2000 years old, have lots of references to God of Death; they clearly meant Vedic God because like Vedic God he is assigned South as his residence.

***

Yamuna (Jamuna)

Tamils never mentioned Sindhu/Indus River in Sangam literature. They have no knowledge of Indus Valley or Harappan Civilization. But they mentioned River Ganga in at least 17 places and Yamuna t one place. They not only mentioned it with a strange name THOZUNAI with Gopi’s bathing incident in Akananuru book. This raises many questions. Gopis are known to Tamils even 2000 years ago. So Bhagavatha Purana must be placed in BCE  period. Yamuna’s reference in the Vedas explode all Aryan migration theories. Eastern direction is assigned to Indra which shows they migrated to western countries from the Gangetic plains.

1) Yamunā (यमुना):—[from yam] f. Name of a river commonly called the Jumnā (in, [Harivaṃśa] and, [Mārkaṇḍeya-purāṇa] identified with Yamī q.v.; it rises in the Himālaya mountains among the Jumnotri peaks at an elevation of 10,849 feet, and flows for 860 miles before it joins the Ganges at Allahabad, its water being there clear as crystal, while that of the Ganges is yellowish; the confluence of the two with the river Sarasvatī, supposed to join them underground, is called tri-veṇī q.v.), [Ṛg-veda] etc. etc.

Yamunā (यमुना, ‘twin’) the name of a river, so called as running parallel with the Ganges, is mentioned thrice in the Rigveda. According to the Rigveda, the Tṛtsus and Sudās won a great victory against their foes on the banks of Yamunā; there is no reason whatever to accept Hopkins’ view that the Yamunā here was another name of the Paruṣṇī (Ravi). In the Atharvaveda the salve (Āñjana) of the Yamunā (Yāmuna) is mentioned along with that of Trikakud (Traikakuda) as of value. In the Aitareya and the Śatapatha-brāhmaṇas the Bharatas are famed as victorious on the Yamunā. Other Brāhmaṇas also mention this river. In the Mantrapāṭha the Sālvas are spoken of as dwelling on its banks. Yamuna river is black in colour and Ganga river is white in colour. Kalidasa used this geographical fact to compare them with Krishna/black and Balarama/white in his work.

Yamuna (जमुना): A river (also spelled Jamuna), joining with the Ganges. Literally meaning “twins” in Sanskrit, as it runs parallel to the Ganges

The river Is mentioned also by the name Kālindī in Eran Stone inscription of Budhagupta. The river is identical with modern Jumna or Yamunā, joining the Gaṅgā near Prayag (Allahabad) the Triveṇī Saṃgama.

***

Yaudheya

Yaudheya (यौधेय).—The Yaudheyas seem to have been in existence from the time of Pāṇini, who speaks of them as an āyudha-jīvin Saṃgha. This expression is the same as śastr-ōpajīvin used by Kautilya. And both denote a tribal corporation “subsisting on arms”. Originally they seem to have been a tribal band of mercenaries and constituted one kind of a king’s army. In the time of Pāṇini they were an ēka-rāja Kṣatriya tribe which means that so far as their tribal constitution was concerned they were governed by one ruler, but exercised no political power.

Yaudheya coins are ancient copper and silver currencies issued between the 2nd century BCE and the 4th century CE by the Yaudheyas.

• Design & Deities: Most coins feature Karttikeya (the Hindu war god also called Brahmanyadeva or Skanda) holding a spear or javelin on the obverse, often accompanied by a peacock. In coins he is shown with his six heads.

• Inscriptions: They commonly bear the Brahmi legend “Yaudheya Ganasya Jaya” (Victory of the Yaudheya tribe), celebrating military success.

• Symbols: Reverses often display a deer, an elephant, a bull, or an architectural temple structure.

• Denominations: Minted primarily in copper and bronze as punch-marked or cast coins, varying in weight from roughly 3 grams to over 11 grams

They are identified with the Jats clan Joiyas or Johiya of Bahawalpur and Multan Divisions (Pakistan) and Bikaner, Rajasthan (India). Yaudheyas were the rulers of South-Eastern Punjab and Rajasthan. Even today these areas are inhabited by the Johiyas.

1) Yaudheya (यौधेय).—A son of Dharmaputra. Mahābhārata. Ādi Parva, Chapter 95, Verse 76, states that this prince was born to Dharmaputra by Devikādevī, daughter of Govāsana, king of Śibi land.

2) Yaudheya (यौधेय).—A native of Yaudheya country. Mahābhārata, Sabhā Parva, Chapter 52, Verse 14, mentions, that the Yaudheyas had participated in Yudhiṣṭhira’s Rājasūya.

***

Yayati (Two Yayatis)

Scholars say that there were two Yayatis; the one in the Rig Veda is different from Yayati of Mahabharata. But later stories merged them adding to confusion. They showed him as King of Sp;ar Dynasty and Lunar Dynasty.

1) Yayati was a Kuru prince, of the Chandra/Lunar dynasty. He once happened to rescue Devayani from a well in the forest. Later, with her father’s consent he married her. He broke a promise to his father-in-law, that of remaining faithful to his wife, by marrying Sharmishta, the daughter of the King Vrishaparva of the Asuras. For this he was cursed with premature old age, which could be alleviated if one of his sons would agree to bear it instead. Only Puru, his youngest son (by Sharmishta) would agree.

2) Yayati was a king of the solar dynasty, the son of Nahusha, and an ancestor of Rama. Nabhaga is his son.

Yayāti (ययाति).—The middle son of Nahuṣa and Virajā, the mindborn daughter of Ajyapas: married Śarmiṣṭhā, daughter of Vṛṣaparvan,¹ and had three sons by her; pleased with him Indra gave him a golden chariot yoked with swift horses and which became the ratha of the Paurava kings.² Became king after his father: desire for more territory; placed his younger brothers in charge of the four quarters of the kingdom; nature of his good rule described; in the course of a hunting expedition, he heard the cry of a girl coming out of a well and going near it found a girl inside standing helpless and naked; he gave her his upper cloth to wear and lifted her up. She was Devayānī, the daughter of Śukra and she became his wife and bore him two sons, Yadu and Turvasu.

Śukra in offering his daughter to the king asked him not to share his bed with Śarmiṣṭhā. In a weak moment, forgetting his promise, he yielded to the entreaties of Śarmiṣṭhā and on this Devayānī departed to Śukra’s place. Yayāti followed her and was cursed by Śukra to become old; but Śukra said that he could take the youth of somebody by exchanging it for his old age. He enquired of all his sons and all except Pūru refused to comply with his request. With Pūru’s youth he enjoyed for long the company of Devayānī; narrated to her an old story of an ewe found in a well, loving a ram, who was not faithful at first but who spent ultimately a long time of enjoyment with her. He compared himself to that ram and said that he should thereafter bestow his thought on Hari. So he returned his youth to Pūru and led a life of penance at Bhṛgutunga after anointing Pūru on the throne and appointing his other sons in different parts of the kingdom.

Yayati, son of Nahuṣa, was dated 1800 BCE by Morton Smith in his book Dates and Dynasties in Earliest India.

D R Mankad in his well-researched book Date of Rgveda (year 1952) says this:

Under RV.IX.47 add the following:

It should be noted this Yayati is not the Yayari who was the great grandson of Pururuva. The name of the father of this Yayati was also Nahusa, but this Nahusa is called Manava, i.e, son of Manu in the Anukramani and this Manu, in his turn called son of Samvaruna Therefore this Yayati is was different from Yayati, the great grandson of Pururuva. He thus can be a contemporary of Andhigu. It is this Yayati who gave his daughter Madhavi (Mahabharata) to Galava, who was married her in turn to , Haryasva, Divodasa, Usinara and Visvamitra. Therefore this Yayati and other Rsis of this hymn belong to Rama period. This preserves the genealogy:- Yayati—Nahusa—Manu—Samvarana—i.e. four generations.

Since both of them had fathers named Yayati, that led to big confusion. Story about Madhavi also confirmed there were two Yayatis, one from solar dynasty and another from lunar dynasty.

 Mādhavī (माधवी).—Daughter of King Yayāti. A lady recluse she always wore deer-hide as her garment and went on observing a Vrata called Mṛgavrata: Yayāti gave this daughter in marriage to Gālava. (Śloka 12, Chapter 145, Udyoga Parva). Mādhavī bore a son named Vasumān alias Vasumanas to Haryaśva, King of Ayodhyā. She got of Divodāsa, King of Kāśī, another son named Pratardana; of the King of Uśīnara she got a son named Śibi. Besides these she got a son named Aṣṭaka of Viśvāmitra. (See under Gālava). When the accrued merit of Yayāti was exhausted and he fell down from heaven Mādhavī consented to part with half of her stock of merit to Yayāti.

To be continued…………………..

Tags. Yakshma, Yaudheya, Yayati , HINDU DICTIONARY IN ENGLISH AND TAMIL-125; இந்து மத கலைச்சொல் அகராதி-125, Yamuna

Written by London Swaminathan

Post No. 16,273

Date uploaded in London – 5 October 2026

Contact – swami_48@yahoo.com

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 

Part 123

Words beginning with letter Y in English Alphabet

Yadhava- yadu

Descendants of Yadu also called Yādhavas and Vṛṣṇis; a tribe who had Kṛṣṇa and Balarāma as their lords;1 the maternal uncle line of Sagara with capital at Mathurā; Kakudmin was their king for some time;  consisted of Kukuras, Vṛṣṇis and Andhakas; to deprive them of all their possessions was the plan of Kaṃsa;

On Kṛṣhṇa’s advice and in fulfilment of the curse of sages to die of the iron club born to Sāmba, Yadhavas left Dvārakā for Prabhāsa; having drunk they attacked one another and finally took hold of rushes grown out of the iron pieces of musala ((मुसल) denotes a wooden pestle or rod used for pounding and cleaning rice.)and killed themselves. Lates Dvaraka went into sea.

***

Yajna

Yajña (यज्ञ) refers to:—(1) a sacrifice in which a deity is propitiated by the chanting of prayers and mantras and the offering of ghee into the sacrificial fire; (2) any kind of intense endeavour which is directed at achieving a particular goal.

Second meaning – An act of worship, any pious or devotional act

Yajna is an ancient ritual of offering and sublimating the havana sámagri (herbal preparations and Samit sticks) in the fire. The sublime meaning of the word yajna is derived from the Sanskrit verb yaj, which has a three-fold meaning of worship of deities (devapujana), unity (sangatikarana) and charity (dána). An essential element is the ritual fire – the divine Agni – into which oblations are poured, as everything that is offered into the fire is believed to reach God.

Rituals associated with temple worship in Hinduism are called agamic, while those involving communication with divinity through Agni are Vedic. Temple rites in modern-day Hinduism are a combination of both Vedic and agamic rituals. The ritualistic portion of the Hindu scriptures is called Karma-Kanda. Parts of Vedas which describe or discuss Yajnas fall into this portion.

Sanskrit dictionary

1)      A sacrifice, sacrificial rite; any offering or oblation; यज्ञेन यज्ञमयजन्त देवाः (yajñena yajñamayajanta devāḥ); तस्माद्यज्ञात् सर्वहुतः (tasmādyajñāt sarvahutaḥ) &c.; यज्ञाद् भवति पर्जन्यो यज्ञः कर्मसमुद्भवः (yajñād bhavati parjanyo yajñaḥ karmasamudbhavaḥ) Bhagavadgītā (Bombay) 3.14.

2)     Five Daily Yajnas:

2) An act of worship, any pious or devotional act. (Every householder, but particularly a Brāhmaṇa, has to perform five such devotional acts every day; their names are :-bhūtayajña, manuṣyayajña, pitṛyajña, devayajña, and brahmayajña, which are collectively called the five ‘great sacrifices’; see mahāyajña, and the five words separately.)

Third meaning – In Sangam Age, Tamils called even war as Battle Field Yajna (Kala Velvi in Tamil )

Velvi is a word used in 2000 year old Sangam Tamil Literature with the same meaning of Yajna. (Yaj=Vettal in Tamil)

Kanchi Paramacharya (1894-1994) explained it and emphasized that this has been part of Tamil Life. Even 2000 years ago, they coined the word VELVI and it is found in all the books of Sangam Age.

***

Yaga

Sanskrit dictionary

Yāga (याग).—[yaj ghañ kutvam]

Also called Havan, Homa.

1) An offering, a sacrifice, an oblation; इष्टिर्यागः (iṣṭiryāgaḥ) Śatapata Brahmana. on Manu Smriti.6.8.7.

2) Any ceremony in which oblations are presented, with a direct reference to a deity; प्रत्यक्षदेवतासम्बद्धो हि त्यागो यागः (pratyakṣadevatāsambaddho hi tyāgo yāgaḥ) ŚB. on MS.9.4.47; ऋषिदेवगणस्वधाभुजां श्रुतयागप्रसवैः स पार्थिवः (ṛṣidevagaṇasvadhābhujāṃ śrutayāgaprasavaiḥ sa pārthivaḥ) (anṛṇatvamupeyivān) R.8.3.

3) Presentation, grant.

There are 400 types of Yagas and Yajnas according to Kanchi Paramacharya (1894-1994).

***

Yajnavalkya

Yājñavalkya of Videha (fl. c. 8th century BCE) was a sage and philosopher of Vedic India. He was one of the first philosophers in recorded history, alongside Uddalaka Aruni. In the court of King Janaka of Mithila, he was renowned for his expertise in Vedic ritual and his unrivalled talent in theological debate. He expounded a doctrine of neti neti to describe the universal Self or Ātman. He later became a wandering ascetic. His teachings are recorded in the Shatapatha Brahmana and the Brihadaranyaka Upanishad.

He is traditionally credited with the authorship of the Shatapatha Brahmana (including the Brihadaranyaka Upanishad), besides the Yoga Yajnavalkya and the Yājñavalkya Smṛti. He is also a major figure in the Upanishads.

According to traditional accounts, Yājñavalkya was the son of Devarāta and was the pupil of sage Vaisampayana .

Yājñavalkya married two wives. One was Maitreyi and the other Katyaayanee. Of the two, Maitreyi was a Brahmavadini (one who is interested in the knowledge of Brahman). Wisdom of Yājñavalkya is shown in Brhadaranyaka Upanishad where he gives his teachings to his wife Maitreyi and King Janaka. He also participates in a competition arranged by King Janaka about the selecting great Brhama Jnani (knower of Brahman). His intellectual dialogues with Miss Gargi (a learned scholar of the times) form a beautiful chapter filled with lot of philosophical and mystical question-answers in Brhadaranyaka Upanishad. He was then praised as the greatest Brahmajnyani by all the sages at the Philosophers Conference organised by king Janaka. In the end, Yājñavalkya took Vidvat Sanyasa (renunciation after the attainment of the knowledge of Brahman) and retired to the forest.

He was also King Janaka’s priest.

Yājñavalkya quarrelled with his guru and vomited the yaju (s.v.) he learnt; propitiated the Sun god to get chandas unknown to his guru. Pleased with him the Sun god instructed him in Vājasenyastas (Yajus ayātayāma, Viṣṇu-purāṇa); in the form of a horse.

(Vomitted- vowed not to use it anymore).

***

Yajur Veda

It was Vyāsa who divided the Vedas into four parts. After dividing them, the sage Vyāsa taught Rg Veda to Paila, Yajurveda to Vaiśampāyana, Sāmaveda to Jaimini and Atharvaveda to Sumantu.

The rules for Japa, Homa etc. of Yajurveda were taught to Vyāsa by Agnideva. If all the rules of Yajurveda are correctly observed, all desires will be fulfilled. There are special rules for the observance of homa for the fulfilment of particular desires.

Yajurveda (यजुर्वेद).—See Yajus;¹ divided into four parts from which originated yajña, performed by four orders of priests —adhvaryu to recite yajus, hota, the rks, and udgāta, the sāman, and Brahmā, the atharvamantras.

its śākhas/branches are 27; arranged by Vaiśampāyana, pupil of Vyāsa, and taught to his disciples including Yājñavalkya; the latter was made to vomit (banned from using it and he promised not to use it) for his behaviour, all the texts, which the other disciples digested, in the form of partridges and hence this portion came to be known as Taittirīya; but Yājñavalkya prayed to the Sun-god who initiated him into the other portions of the Yajus in the form of a horse and hence called Vājaseneya; part of Viṣṇu.(Tittiri-Partridge; Vaji-Horse)

Yajurveda often consisting of the prose Yajus, are frequently identical with the Mantras of the Ṛg-veda, the Yajur-veda being only a sort of sacrificial prayer-book for the Adhvaryu priests formed out of the Ṛg-veda. its division into two distinct collections of texts, the Taittirīya-saṃhitā and the Vājasaneyi-saṃhitā, the former of which is also called Kṛhṣṇa / ‘Black’, and the latter Śukla ‘White’, however, two of the principal being the Darśa-pūrṇa-māsa or sacrifice to be performed at new and full moon, and the Aśva-medha or horse-sacrifice are similar.

***

Yaksha

Yakṣa (यक्ष):— Yakṣas represent a group of mysterious beings, with Kubera as their chief. They are also known as Guhyaka (‘the secret-ones’) and are often associated with Rākṣasas (‘the night-wanderers’) and Nāgas (‘serpents’). Kubera is the Vedic God of wealth presiding over all earthly treasures. They are the protectors of environment. In Sangam Tamil Books Anangu (nymphs) paly the same role of guarding environment. Because of this belief, they don’t pollute natural treasures.

Yaksha is the name of a broad class of nature-spirits, usually benevolent, who are caretakers of the natural treasures hidden in the earth and tree roots. In many stories, they harass mortals( when they try to pollute them), chiefly by enchanting forests, lakes and rivers and killing any human who ventures near them. The Yakshas are said to be very wealthy. Their king Kubera is said to be the wealthiest of all beings.

A class of Semi-gods. There are chiefly three classes of inhabitants in Heaven:—Devas, Gaṇadevas and Upadevas. Gaṇadevas consist of the 12 Ādityas, 10 Viśvadevas, 8 Vasus, 36 Tuṣitas, 64 Ābhāsvaras, 49 Anilas 220 Mahārājikas, 12 Sādhyas and 11 Rudras.

Among the Upadevas there are 10 subdivisions. They are, Vidyādharas, Apsaras, Yakṣas, Rākṣasas, Gandharvas, Kinnaras, Piśācas, Guhyakas, Siddhas and Bhūtas.

Origin. There are different views relating to the origin of the Yakṣas. In Mahābhārata, Ādi Parva, Chapter l we find that the Yakṣas took birth after Brahmā’s birth from “Virāṭ Puruṣa’s” aṇḍa. According to a statement in Agni Purāṇa, Chapter 19, Yakṣas and Rākṣasas were born from Munī, the grand daughter of Kaśyapa prajāpati. Thus Yakṣas and Rākṣasas are related as brothers. In Mahābhārata, Ādi Parva, Chapter 66, Verse 7, there is another passage which says that Yakṣas are the progeny of the sage Pulastya.

***

Yaksha prashna in Mahabharata (Yaksha’s Questions)

The Yaksha Prashna features around 124 to 126 individual questions (grouped across 34 main sets or verses).

•          The Setting: Found in the Vana Parva (Forest Book) of the Mahabharata.

•          The Participants: Yudhishthira and a Yaksha (who is actually Lord Yama in disguise).

•          The Format: The spirit asks rapid-fire ethical and metaphysical questions about life, duty (dharma), and death.

•          The Outcome: Yudhishthira answers every question correctly, and his fallen brothers are brought back to life

Yudhishthira, upon seeing his brothers lying dead on the ground, was overwhelmed with grief and began to lament their loss. He came across a Yaksha who had slain his brothers for taking water without permission, and in order to bring them back to life, Yudhishthira had to answer a series of questions posed by the Yaksha. Throughout the questioning, Yudhishthira displayed his wisdom, knowledge, and adherence to virtue, impressing the Yaksha with his answers. He emphasized the importance of behaviour in determining one’s status as a Brahmana, the value of virtues such as generosity and honest conduct, and the consequences of various actions in this life and the next.

Yudhishthira explained that true happiness lies in contentment, proper conduct, and adherence to one’s duties. He highlighted the importance of good behaviour and restraint in determining one’s status as a learned person or a Brahmana. He also discussed the significance of virtues such as patience, forgiveness, and charity, and the detrimental effects of vices like pride, anger, and covetousness. Yudhishthira’s responses reflected his deep understanding of moral and ethical principles, and his commitment to upholding righteousness in all aspects of life.

The Yaksha, impressed by Yudhishthira’s wisdom and virtue, offered to revive one of his brothers. Yudhishthira, true to his principles of fairness and equality, chose Nakula (his step brother) to be revived, demonstrating his love and respect for all his siblings, regardless of their birth order or biological relationships. He emphasized the importance of treating all family members with equal care and concern, regardless of any perceived differences.

By choosing Nakula to be revived, Yudhishthira not only displayed his love and affection for his step-brother but also upheld the principles of fairness and equality in his decision-making. Nakula was born to Madhuri while Yudhishthira was born to Kunthi. At the end all the brothers are revived.

The story serves as a powerful reminder of the value of virtue and righteousness, even in the most difficult of circumstances.

To be continued…………………..

Tags-Yaga, Yajna, Yajnavalkya, Yajur Veda, Yaksha Prashna, HINDU DICTIONARY IN ENGLISH AND TAMIL-123; இந்து மத கலைச்சொல் அகராதி-123

Written by London Swaminathan

Post No. 16,217

Date uploaded in London – 20 September 2026

Contact – swami_48@yahoo.com

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 

Purananuru wonders-68, Tamil Encyclopaedia 108, One Thousand Interesting Facts -Part 108

***

Item 930- God in the sky-  lines 21-14/15

Hindus believed that God lives in the sky. Hindus say in day-to-day conversation “Uper wala sab dekh raha hai” – God -Up Above- is watching everything).

This Brahmin poet also confirmed it. Later day Tiru Valluvar also said it in Kural 50

He who lives his life in this world as he should, Ranks with the gods in the heaven– Kural 50

People of other religions also copied Hindus.

வையத்துள் வாழ்வாங்கு வாழ்பவன் வானுறையும்

தெய்வத்துள் வைக்கப் படும்-50

***

Item 931- Excellent Advice – lines 22-1/4

In Tamil there is a proverb saying ‘Even Amrita in excess becomes poison’. Here the poet warns about excess in anything is not good for a ruler

Excesses of anger, lust, joy, fear, lying, kindness, harsh

treatment of criminals and other traits are hindrances

in this world for a just king with faultless wheel of power.

சினனே, காமம், கழி கண்ணோட்டம்,

அச்சம், பொய்ச் சொல், அன்பு மிகு உடைமை,

தெறல் கடுமையொடு பிறவும், இவ் வுலகத்து

அறம் தெரி திகிரிக்கு வழியடையாகும்;

***

Item 932- Holder of Wheel= Emperor! Line 22-4-Wheel of Power

Hindus never used emperor for a great or universal ruler. They compared the ruler to Vishu who has a Boomerang like wheel. It will finish the job and returns to the sender like Australian tribal Boomerang. It is called Sudarsana Chakra (Wheel=Chakra in Sanskrit)

Chakravarti is explained as:

Chakravartin is a term used in Hindu religion for an ideal universal ruler, who rules ethically and benevolently over the entire world. Such a ruler’s reign is called sarvabhauma. It is a bahuvrīhi, literally meaning “whose wheels are moving”, in the sense of “whose chariot is rolling everywhere without obstruction”. It can also be analyzed as an ‘instrumental bahuvrīhi: “through whom the wheel is moving” in the meaning of “through whom the Dharmacakra (“Wheel of the Dharma) is turning” (most commonly used in Buddhism and Hinduism). அறம் தெரி திகிரிக்கு வழியடையாகும்;

Tamil commentator also explained whose wheel is moving. Thikiri in Tamil= Wheel. In Sanskrit they call it Ajnaa Chakra. Commanding Wheel. Strangely we have even an emperor statue holding a wheel in Indus Valley. Chakra also means Indra.

(Indra means a Ruler, a common noun, not a proper noun).

That is why all Hindus from Kashmir to Kanyakumari name their children Rajendran, Mahendran, Gajendran, Upendran, Surendran etc.

Wheel of Power is already in 14-18 as well

May you live with faultless fame like your noble ancestors who
ruled this world with oceans as borders and lands that are like
groves, with their wheels of justice decorated with ornaments
set with gems!  May you live without problems in this world!

***

Item 933- lines 30-39- Offering to Royal Drums-

Tamil worshipped drums in the palace with blood offering.

“The god with rare abilities, residing in a drum, is worshipped with loud
chants by a wise man who gives offerings of blood and abundant liquor.
A black-eyed female ghoul trembles in fear beating her hands.  Ants do not
swarm on the offerings according to surprising tradition, but black-eyed
ravens and kites eat them”

Even ants and female ghosts won’t touch such offering. Only carnivorous birds will eat them- says the poet.

***

Let us look at next ten verses sing by one more Brahmin Poet

பதிற்றுப்பத்து 31, *கமழ் குரல் துழாஅய்*, பாடியவர்: காப்பியாற்றுக் காப்பியனார், பாடப்பட்டவர்: களங்காய்க்கண்ணி நார்முடிச் சேரல், துறை: செந்துறைப் பாடாண் பாட்டு, தூக்கு: செந்தூக்கு, வண்ணம்: ஒழுகு வண்ணம்

This poet belongs to Kapya Gotra like Tol Kappiar. We have already seen the references in the Rig Veda and Bhagavad Gita Usanas Kavi who gave birth to words like Kapya, Kavya,  Kavi, Kavitha etc

***

Item 934- Golden donations

Chera King Kalankaay Kanni Naarmudi Cheral gave the poet 40 Lakhs gold and half of his country.

The Gold mentioned here is Gold dust. Only when I saw it in the Chennai museum I understood the meaning. Gold dust is put in a sieve with minute holes. Each time you sift, the gold dust that falls on  the plate is counted. Say for example one take gives 400 gold particles it is counted as 400 gold. Then you do it the number of times to match forty hundred thousand. In short it is not golden coins, but just minute particles which can be counted. The one gold sieve I saw in the museum has 398 holes.

This king ruled for 28 years.

One more detail is available. King Nannan had a totem tree. It is Vaakai tree. Chera king cut down the tree when he defeated Nannan.

Keeping totem trees is unique to Tamil kings and chieftains.

***

Item 935- description of Arundhati, Vishnu , Lakshmi – 31- 10 35 lines

The points to be noted are the details of gods; they are portrayed as found in Hindu puranas .

So the date of puranas must be anterior to 2000 year old Sangam literature.

Over 200 important details from puranas are referred to by Sangam poets.

Lines 1-10 of verse 31 give full details of worship of Vishnu and his appearance with Tulsi garland, wheel in hand, Lakshmi on his chest. Hindus’ fasting and holy dip in the ocean are also mentioned.

King’s wife is compared to the most chaste woman Arundhati in lines 1-27/28

***

Item 935- mysterious philanthropist VANDAN வண்டன்

Earlier we came across a mysterious philanthropist AKKURAN;  now we have one more name Vandan வண்டன். we have no information about him. Hanging castle mystery is also repeated. Those three space stations set up by three demons were destroyed by lord Siva. But here the poet attributes that heroic deed to a Choza named Thodiththol Sembian; this mystery also remains unsolved- lines 31-18/19. Did both Siva and Choza attain similar victories or did ancient believed that Choza king and Siva are one and the same?

***

Item 936- Two Important quotes echo Purananuru and Tirukkural

Two quotations are remembered here.

Verse 38- 15-16 (also 39-1/2) praised the king on two counts

1.You gather food to share it with many others;

2.You live  for others; that is, you are not selfish.

This is said in Purananuru verse 182 by a Pandya king.

Even if they get Indra’s Amrita , they won’t eat it alone; they will share it. This poem beautifully summaries Hindu values. The word Indra’s Amrita (Two Sanskrit words) in the poem show the Hindu Values.

This world exists only because some men in it, even when they might have the elixir INDRA’s AMRITA, will not drink it alone. They do not hate or fail to act even when they fear what others fear. They will give their lives for fame, but they would not take even the entire earth if it soiled their name. They are never without joy, and though they may be great, they do not use their powers for themselves but only for others. Because of them this world is. This is in the Vedas and Hindu Epics too.

Another translation of Puram 182.

“There’s a reason this world exists. Even if they get Indra’s Amrita ( the elixir of life) , they would never drink it alone; They have no hatred; They are never idle; Fearing what others fear, for righteousness, they would give their very life; However, if it’s a thing of shame, even if they were to attain the whole world with that, they would not choose that path; They are never weary; With all these glorious qualities, they are people, who spend their determined efforts not for themselves, but for others. Because such people live, this world too lives on.

உண்டால் அம்ம இவ்வுலகம்; இந்திரர்
அமிழ்தம் இயைவ தாயினும், இனிதுஎனத்
தமியர் உண்டலும் இலரே; முனிவிலர்;
துஞ்சலும் இலர், பிறர் அஞ்சுவது அஞ்சி;
புகழ்எனின் உயிருங் கொடுக்குவர்; பழியெனின்,
உலகுடன் பெறினும், கொள்ளலர்; அயர்விலர்;
அன்ன மாட்சி அனைய ராகித்
தமக்கென முயலா நோன்தாள்,
பிறர்க்கென முயலுநர் உண்மை யானே– புறநானூறு 182.

***

Another quote to compare comes from Tirukkural (322)

பகுத்துண்டு பல்லுயிர் ஓம்புதல் நூலோர்

தொகுத்தவற்றுள் எல்லாந் தலை 322 குறள்

The chief of all codes ever written Is to share your food and protect all life- Kural 322

This shows great men think alike!

–subham—

Tags-40 lakhs Gold to a Poet, Purananuru wonders-68, Tamil Encyclopaedia 108, One Thousand Interesting Facts -Part 108, Item- 936

Written by London Swaminathan

Post No. 16,209

Date uploaded in London – 18 September 2026

Contact – swami_48@yahoo.com

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 

Purananuru wonders-66; Tamil Encyclopaedia 106, One Thousand Interesting Facts -Part 106

Let us take one more book from Eight Anthologies (Ettuth Thokai) in Sangam Tamil Literature. It is called Pathitrup Paththu in Tamil meaning 10 X 10 songs= 100. It is an anthology, dealing with all about ancient mysterious Kerala (Chera Nadu). Many of their customs are not known in other parts of Tami Nadu. This ancient land of Tamils has created a new language called Malayalam. That itself shows it is very different from other Tamil areas. But Malayalam is the closest language to modern Tamil. Malayalam is noting but a mixture of pure Tamil and pure Sanskrit with nasal accent. strangest thing is Sanskrit is studied by the lowest castes and mastered! This book is full of mysteries. The biggest mystery is a famous poet and his wife disappeared after a Yaga (Hindu Fire Ceremony). The Yaga was performed at his request who wanted to go to heaven!(probably like Trin Shanku with his own human body)! Unfortunately two of the ten songs are missing in the book. We have very interesting details about a Chera king punishing the Yavanas (Roman pirates from Italy). At last they cried and gave diamonds and gold to Chera king and got their release. And that gold and diamonds were given to poets!

In his book ‘The Eight Anthologies’, John Ralston Marr gives detailed information about the pathikams and the poems.  He identifies the rivers, forests, kingdoms, kings and towns indicated in the poems.

Poems 11 – 20 were written by poet Kumattūr Kannanār for King Imayavarampan Nedunchēralāthan, son of King Uthiyan Chēral and Queen Nallini.  This king is said to have defeated the Aryans and Yavanas and carved a bow–emblem on the Himalayas.

Poems 21 – 30 were written by poet Pālai Kouthamanār for King Palyānai Selkelu Kuttuvan, the younger brother of Imayavarampan Nedunchēralāthan.

Poems 31 – 40 were written by poet Kāppiyatru Kāppiyanār for King Kalangāykanni Nārmudichēral, son of Imayavarampan Nedunchēralāthan and his queen, daughter of king Pathuman.

Poems 41 – 50 were written by poet Paranar for King Kadal Pirakōttiya Chenguttuvan, son of Imayavarampan Nedunchēralāthan and the daughter of Manakkilli, a Chōzha king.  King Chenguttuvan was a contemporary of Gajabāhu of Sri Lanka (A.D. 180).

Poems 51 – 60 were written by poetess Kākkai Pādiniyār Nachellaiyār for king Ādukotpāttu Chēralāthan, son of Imayavarampan Nedunchēralāthan and his queen, a daughter of a Velāvi king.

The above five kings belonged to the Chēral Uthiyan clan.

Poems 61 – 70 were written by poet Kapilar for King Selvakadungō Vāzhiyāthan, son of King Chēran Anthuvan.

Poems 71 – 80 were written by poet Arisil Kizhār for King Perunchēral Irumporai, son of King Selvakadungo Vāzhiyāthan and his queen, daughter of Velāvi king Pathuman.  This king was the victor of Thakadūr. He was the greatest of the Uthiyan kings.

Poems 81 – 90 were written by poet Perunkundrūr Kizhār for King Ilanchēral Irumporai, son of King Perunchēral Irumporai and Princess Anthuvan Chellai.

The above three kings belonged to the Irumporai clan.  Both clans were related through marriages.

Let us look at the wonders. Because the first song (or book ) is missing we go to Number Two song.

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item 911 -Himalayas to Tamil Nadu

Poems 11 – 20 were written by Brahmin poet Kumattūr Kannanār for King Imayavarampan Nedunchēralāthan, son of King Uthiyan Chēral and Queen Nallini.  This king is said to have defeated the Aryans and Yavanas and carved a bow–emblem on the Himalayas.

There is prayer to God. It is about Lord Siva. பதிற்றுப்பத்து கடவுள் வாழ்த்து

Prayer song is taken from most famous Tamil commentator Nachchinarkiniyar. It may not be part of Pathitruppaththu. All the qualities attributed to Lord Siva is in one beautiful verse.

The first wonder is King Imayavarampan Nedunchēralāthan ruled for 58 years, according to Pathikam attached to it. He went upto the Himalayas and carved his bow symbol on it. He made cultured Aryan kings salute him. His mother was Mrs Nallini; his father was Uthiyan Cheral.

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item 912- Punished Yavana Rouges

He arrested the harsh worded Yavanas, tied their hands behind, poured oil on their head; to release them he got precious gold and diamonds and distributed them to others. Commentators interpreted others as poets, bards, dancers and army commanders.

Two points must be noted here: when the poet described Yananas negative words are used. whenAryas mentioned appreciatory words are added. Second point is he distributed Yavana gold and diamonds to others. He did not add them to his treasury. Yavanas were the Italian pirates who did bad things in the western sea what we call now as Arabian sea, a misnomer!

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item 913- Lord Skanda Muruka and Chera King- lines 1-15

Lord Murugan (Skanda/ Kartikeyan) destroyed Sura Padman, a demon. This story is enacted on the shores of Tiru Chendur coast on Skanda Sashti day every year. Million Hindus assemble there to worship Lord Murugan. So we see 2000 years continuity in Hindu beleifs.

All Tamil Kings had Trees as totem symbols. Lord Muruga is said to have cut the Mango tree of demon Sura Padman.

In the same way Chera King cut down the Kadampa tree in the island in the Arabian sea. He used the tree to make a war drum

The pirates were occupying one of the islands of Arabian sea and were robbing all the gold ladden ships.

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Map of Chera Nadu (Kerala)

item 914- Beautiful Himalayas with Aryan Sages and Dreaming Deer

Here comes beautiful lines which explode the myth that British united India. Now and then we see some comments by Hollywood and Kollywood idiots saying British united India. From Mahabharata to Sangam Tamil literature we see repeated words Himalayas to Kanyakumari ruled or controlled by a king. Here we see it in lines 17-25

Aryan= Sages; not the racial meaning given by Foreign Gangs.

Here the poet described the dream of Kavari Deer or Yaks. I have already explained Hindus are the one who repeatedly talked about animal dreams. Now western magazines are WRITING RESEARCH ARTICLES!! As if they have discovered something new! Sangam Tamil literature, Tamil epics and Tamil Bhakti literature have hundreds of dreams.

All the Himalayan descriptions in the early strata of Purananuru and Pathitru Pathu are copied from the first ten stnzas of Kalidasa’s Kumara Sambhava.

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item 915- Blood Changed the colour of the sea Red!

Like him, you struck your enemies with your blood-tipped
sword, and slaughtered them to pieces on battlefields.
Blood from wounds your sword caused flowed into the
sapphire- colored, dark backwaters, the color changing to
that of saffron dye.

We know this as an exaggeration. But the same thing said about Charmanvati river (Chambal river) on the banks of which King Ranti Deva performing Yagas with animal sacrifice, and river water turning blood red, was used by idiots .

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Cheran  Senguttuvan on March

item 916- Mars and Venus-

Line 25 is about the old belief of Hindus about the position of planet Venus.

Venus does not run toward Mars, rains fall without
fail in the lands where they are needed and when they are
needed

The movement of Venus as seen from earth is always noted. Here poet says if Venus moves too close to planet Mars there will be drought. In 2021 and 2015 both Venus and mars were seen close to one another from earth. Though they are millions of miles away, we see them close. More research has to be done by Hindus to see how correct they are.

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item 917- Unwoven Clothes- Silk-

The kings munificence towards the bards and dancers were explained in many words. King gave them goat meat, rice, toddy, golden ornaments and clothes not woven in the normal way (from cotton). It is silk. From this we know the poverty of the bards and the wealthy life style of the cities. Silk clothes were made from the silk worms. Poet has coined a new word Noolaak Kalingam நூலாக் கலிங்கம்in Tamil.

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Statue of  Yavana

item 918- Mysterious Akkuran!

In the verse 14 the king is compared to five elements and stars and planets. He is not measurable like these elements and heavenly bodies. This comparison with planes five elements is in Manu Smriti and Valmiki Ramayana . அக்குரன் அனைய கைவண்மையையே;

The king is praised as generous as Akkuran. No details of that philanthropist are available in Hindu scriptures. Karna of Mahabharata is the greatest philanthropist in Hindu literature.

In the Mahabharata and Bhagavata Purana, Akrura is a Yadava prince and the maternal uncle of Lord Krishna. He is famously known for his righteousness and for driving the chariot that brought Krishna and Balarama to Mathura. Note the difference in spellings.

Tags – Purananuru wonders-66, Tamil Encyclopaedia 106, One Thousand Interesting Facts -Part 106, Item 918, Akkuran, Yavana