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HINDU DICTIONARY IN ENGLISH AND TAMIL 99; இந்து மத கலைச்சொல் அகராதி-99 (Post.16,098)

Hitler misused Swastika.

Hindus’ Auspicious symbol Swastika 

Written by London Swaminathan

Post No. 16,098

Date uploaded in London – 17 August 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 

Subhadra

Subhadra was daughter of Vasudeva, sister of Krishna and Balarama, and wife of Arjuna. She was the mother of Abhimanyu.

Subhadra (सुभद्र) is a name mentioned in the Mahābhārata (cf. VI.68.8) and represents one of the many proper names used for people and places. Her name is found in many stories as a proper noun. Hare Krishna Movement has made her popular through Rath Yatras around the world. The sister of Jagannath whose image is worshipped with those of that deity and his brother Balarama, and carried in procession with them in the Ratha- Yatra, or annual movement of the car of Jagannath.

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Sukra/ sukracharya

Sukra is planet Venus, meaning white. Sukracharya is Asura Guru—brahmin teacher of the Demons in Hindu literature. Sukra as planet Venus is in Purananuru, Sangam Tamil Book, and Brhat Samhita. The planet’s movement is associated with rain on earth; yet to be proved by science.

Sukracharya is also mentioned in Sangam Tamil books as Two Great Brahmins (other one is Brhaspati, planet Jupiter, teacher of Devas.

Point to be notes is all Asuras worshipped Hindu Gods and got boons and they were taught by Brahmins. .

Sukracharya’s daughter was Devayani . her love affair with Kacha, son of Deva Guru Brhaspati, was a long and popular story; feature fils had been made on Kacha Devayani. Another story is her clash with Sarmishta.

Devayānī (देवयानी).—Name of the daughter of Śukra, preceptor of the Asuras. [She fell in love with Kacha, her father’s pupil, but he rejected her advances. On this she cursed the youth, who in return cursed her that she should become the wife of a Kṣatriya (See kaca.) Once upon a time Devayānī and her companion Śarmiṣṭhā, the daughter of Vṛṣaparvan, the king of the Daityas, went to bathe keeping their clothes on the shore. But the god Wind changed their clothes, and when they were dressed they began to quarrel about the change until Śarmiṣṭhā, so far lost her temper that she, slapped Devayānī’s face, and threw her into a well. There she remained until she was seen and rescued by Yayāti, who, with the consent of her father, married her, and Śarmiṣṭhā became her servant as a recompense for her insulting conduct towards her. Devayānī lived happily with Yayāti for some years and bore him two sons, Yadu and Turvasu. Subsequently her husband became enamoured of Śarmiṣṭhā, and Devayānī, feeling herself aggrieved, abruptly left her husband and went home to her father, who at her request condemned Yayāti with the infirmity of old age. (Kacha Devayani Story is already given under Devayani, Kacha).

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Sukra niti

Śukrācārya (शुक्राचार्य) or Uśanā is one of the most important political thinkers of India, The school established by him had become famous and came to be recognised by the names or Auśanasa. It appears that he and his followers and disciples had introduced quite a large number of works to propagate their views and popularise their idealism. But till today only one of such works is available and that is also most probably an abridged edition of one of his texts. The name of that book is Śukranītisāra .

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Sundara kanda

Sundara kaanda is the fifth book in Valmiki Ramayana. this is the most celebrated part in Ramayana. People read the full canto in Sanskrit or Tamil as a ritual. It is believed that such a reading or recitation will bring all the auspicious things into a family. Those who seek wealth or wish someone’s wedding read it in the prayer room. Even the printed book is worshipped by the Hindus.  Hanuma is the hero who meets Sita Devi and Lanka report it back to Lord Rama. So it is considered a story of a successful venture. Those who do traditional discourse receive gifts from the listeners when the Golden Ring part is narrated

Chapter 1 – The Departure of Hanuman

Chapter 2 – Hanuman’s Arrival in Lanka

Chapter 3 – Hanuman enters the City

Chapter 4 – Hanuman observes the City and its Inhabitants

Chapter 5 – Hanuman ranges the City without finding Sita

Chapter 6 – Hanuman explores Ravana’s Palace

Chapter 7 – Description of the Aerial Chariot Pushpaka

Chapter 8 – Further Description of the Aerial Chariot Pushpaka

Chapter 9 – Hanuman searches the Harem

Chapter 10 – Hanuman sees Ravana surrounded by his Wives

Chapter 11 – Description of the Banqueting Hall

Chapter 12 – Hanuman becomes despondent

Chapter 13 – Hanuman’s Dilemma

Chapter 14 – The Ashoka Grove

Chapter 15 – Hanuman sees Sita

Chapter 16 – Hanuman’s Reflections on seeing Sita

Chapter 17 – Description of the Female Titans who guarded Sita

Chapter 18 – Ravana goes to the Ashoka Grove

Chapter 19 – Sita’s Grief

Chapter 20 – Ravana begs Sita to wed him

Chapter 21 – Sita rejects Ravana’s Advances with disdain

Chapter 22 – Ravana’s Threats

Chapter 23 – The Female Titans seek to persuade Sita to wed Ravana

Chapter 24 – Menace of the Female Titans

Chapter 25 – Sita gives way to Despair

Chapter 26 – Sita prophesies the Titan’s Destruction

Chapter 27 – Trijata’s Dream

Chapter 28 – Sita’s Lament

Chapter 29 – Sita observes auspicious Portents

Chapter 30 – Hanuman’s Reflections

Chapter 31 – Hanuman praises Rama

Chapter 32 – Sita sees Hanuman

Chapter 33 – Hanuman’s Converse with the Princess Sita

Chapter 34 – Sita’s Uncertainty on seeing Hanuman

Chapter 35 – Hanuman makes himself known to Sita

Chapter 36 – Sita questions Hanuman

Chapter 37 – Sita refuses to be rescued by Hanuman

Chapter 38 – Sita gives Hanuman her Jewel

Chapter 39 – Hanuman calms Sita’s Fears

Chapter 40 – Hanuman takes leave of Sita

Chapter 41 – Hanuman destroys the Ashoka Grove

Chapter 42 – Hanuman destroys the Kinkaras

Chapter 43 – Hanuman burns the Temple and Monument

Chapter 44 – The Death of Jambumalin

Chapter 45 – Hanuman slays the Sons of Ravana’s Ministers

Chapter 46 – Hanuman annihilates five Generals and their Forces

Chapter 47 – The Death of Aksha

Chapter 48 – Hanuman allows himself to be taken captive by the Titans

Chapter 49 – Hanuman’s astonishment on beholding Ravana

Chapter 50 – Hanuman is questioned by the Titans

Chapter 51 – Hanuman’s words

Chapter 52 – Bibishana pleads for Hanuman

Chapter 53 – Hanuman is led bound through the City

Chapter 54 – Hanuman sets fire to Lanka

Chapter 55 – Hanuman’s Anxiety concerning Sita

Chapter 56 – Hanuman’s takes leave of Sita

Chapter 57 – The Return of Hanuman

Chapter 58 – Hanuman recounts his Experiences

Chapter 59 – Hanuman appeals to the Monkeys to rescue Sita

Chapter 60 – mbavan rejects Angada’s Project

Chapter 61 – The Devastation of Madhuvana

Chapter 62 – The Fight Between Dadhimukha And The Intruders

Chapter 63 – Dadhimukha relates how Madhuvana has been laid waste

Chapter 64 – Sugriva consoles Rama

Chapter 65 – Hanuman tells Rama of his Meeting with Sita

Chapter 66 – Rama’s Grief

Chapter 67 – Hanuman describes his Interview with Sita

Chapter 68 – Hanuman repeats his Words of Consolation to Sita

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Sumeru

One meaning is North Pole. Hindu literature says Sun and Moon are going around it for ever which is scientifically correct if one lives in North Pole  or in polar regions. Another meaning is Golden Mountain.

Sumeru (सुमेरु).—One of the mountains of Jambūdvīpa.—Sumeru has received a fabulous treatment at the hands of ancient Indian writers. Kālidāsa and other Sanskrit poets call it a mountain of gold and make it the dwelling place of supernatural beings like Vidyādharas and Kiṃpuruṣas. According to Rājaśekhara the Meru mountain is situated in the middle of the Jambūdvīpa. It is encircled by Ilāvartavarṣa.

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Sura (intoxicating liquor/Toddy)alcoholic drinks

Vedas and Sanskrit books clearly differentiate alcoholic Sura from Soma, the Divine Elixir.

Surā (सुरा) refers to a type of drink mentioned in the Ṛgveda VIII.2.12, and is commonly found in literature dealing with the topics of dietetics and culinary art, also known as Pākaśāstra or Pākakalā.—Other common intoxicating drinks mentioned in Vedic literature are parisrut, kīlāla and māsara. Ṛgveda describes another drink also which is known as surā. This was prepared by fermenting barley or wild paddy after distilling it. Drinking of sura is not considered as meritorious as soma.

According to Ayurvedic saṃhitas/ treatises, intoxicating drinks can be prepared with rice , sugar (śārkara), and unboiled juice of sugarcane (śīdhu). According to Suśruta, in the preparation of these drinks, when surā is used instead of water it was called surāsavā. Liquors were also prepared with madhūka flowers and honey.

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Surya vamsa

Sūryavaṃśa (सूर्यवंश):—According to Puranas, one of the two great dynasties of ancient India, the counterpart to the Candravaṃśa or ‘Lunar Dynasty’. The descendants of Iḷa’s eldest son, Ikṣvāku, including, notably, Rāma, belong to the Sūryavaṃśa/ Solar Dynasty.

In the traditional genealogies of the Suryavamsha (Solar Dynasty) recorded in Hindu Puranas (such as the Vishnu Purana and Agni Purana), a total of 146 kings are listed from the founder Ikshvaku down to the final recorded ruler, Sumitra. Then Nanda Dynasty ruled India.

The lineage traces back from the Sun God (Vivasvan) to Vaivasvata Manu, whose son Ikshvaku became the first earthly king of the dynasty.

Choza Kings of Tamil Nadu belong to Surya Vamsa and Pandya Kings belong to Chandra Vamasa (lunar dynasty, according to ancient inscriptions.

Indus Valley Theories Exploded

Even if 20 year rule per king is given, the beginning will be 3000 years before sixth century BCE (Nanda Dynasty).

Those who believe this cant agree with foreigners’ date of Rig Veda or Indus Valley civilization.

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Surya

Sun God in Hindu literature. Tamil Nadu temples have his statue in the corridor. In Tamil and Sanskrit literature he has been portrayed as riding a one wheeled chariot pulled by seven horses. It is a symbolic way of describing the rainbow (VIBGYOR in science).

Most of the Sanskrit books and inscriptions end with the sentence AS LONG AS THE SUN AND MOON EXIST, which shows their knowledge in science. Uless one knows the continuous existence of heavenly bodies one could not make such statement . in ancient India there were special temples for Sun God like Konark in Odisah, which were destroyed by Muslim invaders. Most beautiful description of the temple Multan temple is still available but not the temple. Maga Brahmins of Saka Dwipa worshipped Sun. They migrated from Iran to India.

Astrological and Astronomical descriptions of Sun are available from Rig Vedic periods.

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Surya Siddhanta

The Sūrya-siddhānta is by far the most widely used Sanskrit text on astronomy. It has been held in great esteem in India. Its opening verses say that an incarnation of the sun taught it to the great asura named Maya at the end of the last kṛta-yuga, or age of perfection. According to the information given in its first chapter on the lengths of the yugas and how many of these ages have passed in this kalpa or world-period, this would have been more than two million years ago. If so, the Sūrya-siddhānta has undergone a lot of change since then. Based solely on what can be seen in the last 1,500 years, material has been deleted from it, material has been added to it, and its arrangement has frequently been altered.

It is attributed to Lāṭadeva, a student of Aryabhatta and the current edition is dated to somewhere between the end of the 4th and 5th centuries by most modern scholars, and it comprises fourteen chapters.

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Sushruta

Sushruta who lived 2600 years ago in India is the Father of Surgery. He described  over 100 medical instruments. He was famous for nose surgery known as rhinoplasty. The amazing thing about the Nose Surgery is that it was used even 300 years ago in India.

Suśruta (सुश्रुत).—Reputed master of the science of Surgery, Suśruta was the grandson of King Gādhi and son of Viśvāmitra. (Anuśāsana Parva, Chapter 4, Verse 55).

 Name of the author of a system of medicine, whose work, together with that of Charaka, is regardad as the oldest medical authority, and held in great esteem in India even to this day.

Sushruta was the Father of Surgery. He describes a lot of surgical instruments. On the basis of his description, model instruments were created

Among the surgical techniques described in the  Ssruta Samhiat is rhinoplasty, the repair of a severed nose. Variations of this technique have survived in India over the centuries. In 1794, an article in the Gentleman’s magazine of London reported an operation carried out on an employee of the British East India Company who had been captured and mutilated during the Mysore Wars. As witnessed by Company surgeons, a flap of skin incised from the forehead was grafted onto the stump from which a new nose was formed. Such reports heled the resurgence of Indian surgical methods in the 1700s and foreshadowed the modern plastic surgery.

His statues are installed in several reputed medical institutions around the world

The Sushruta Samhita contains a total of 186 chapters (and up to 184–186 depending on the recension), divided into two main parts: the Purva-tantra (5 sections with 120 chapters) and the Uttara-tantra (66 chapters).

Purva-tantra (First Part – 120 Chapters)

  • Sutra Sthana (46 chapters): Basic principles, definitions, surgical instruments, medical student training, and pharmacology.
  • Nidana Sthana (16 chapters): Pathogenesis and causes of various diseases.
  • Sharira Sthana (10 chapters): Human anatomy, embryology, and vital body parts (marmas).
  • Chikitsa Sthana (40 chapters): Therapeutics, general treatment methods, and surgical procedures.
  • Kalpa Sthana (8 chapters): Toxicology, including animal and plant poisons and antidotes.
  •  

Uttara-tantra (Complementary Part – 66 Chapters)

  • Deals with specialized branches including eye, ear, nose, and throat diseases (Shalakya Tantra), pediatrics (Kaumara Bhritya), psychiatry (Bhuta Vidya), and general medicine (Kaya Chikitsa)

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Swayambhu

Sanskrit: स्वयम्भू) translates to “self-born,” “self-existent,” or “self-manifested”. Statues in several temples are considered Self born. Some natural rocks or stone formations looked like divinities. Some natural formations such as the famous Kailash Mountain or Tiruvannamlai hill look like Shivaling. This is nature’s work of art. Some are scientifically explained. The most famous Amarnath Ice Linga is formed by dropping water through the mountain crevices. But yet it is a natural wonder to see it in a particular season every year in Amarnath, Kashmir. But there is another category explained by science.

Brahma is also called Swayambhu.

Science behind Swayambhu Lingams

A letter published in London Times newspaper on 20th May, 1994 explains this. Anne C.A. Silk wrote this letter in reply to a reader’s query. The letter gives some interesting information about “stone growing fields” in Chiltern Hills. (These Hills are not far from London). “There was a local industry of gathering the large flints, some the size of a fist, to sell to local builders by the roadside.

There is a further reason for the ascending mode of flints and rocks worldwide, over and above the fork disturbance proposed by Brian Parker (May 14 letter). This is the natural extremely low frequency (ELF) seismic energy from deep within earth.

Micro seismic activity from faults such as Church Stratton Fault, Mere Fault, Great Glen Fault, sub terranean settling and indeed traffic at roundabouts will generate ELF energy sufficient enough to vibrate rocks and stones to the surface.

It is of relevance to note that ELF frequencies from 30 Hz to 300 Hz also cover brain waves in humans”.

So we can conclude that Swayambu Lingams come from below the earth by ELF or some forces yet unknown to science.

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Sukanya

Sukanyā (सुकन्‍या): Meaning – Fair-maid, Sukanya was a princess. She once mistakenly blinded the sage Chyavana, and to make amends for her mistake married him. He was much older than her, yet they were very happy together. The Ashwini twins were smitten by her beauty so they came up with a plan to trick her. They offered to restore her husband’s sight and youth. As she did not have any suspicions of their motive, she accepted.

Another version gives more details

Sukanyā (सुकन्या).—A daughter of Sayāti: when once she went with her father to the hermitage of Cyavana, she saw an anthill with two luminous objects in holes which she pricked with a thorn. This resulted in blood-flowing from the eyes of the sage Cyavana. The king asked the sage’s pardon by giving his daughter in marriage. Aśvins called on them and made Cyavana look young to the puzzle of Sukanyā. The Aśvins revealed to her of Cyavana’s rejuvenation. Once her father came and seeing her with a young man, he took him to be her paramour and scolded her. But when he heard the truth of the matter he was pleased.*

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Svetasvatara Upanishad

This Upanishad belongs to the Krishna-Yajurveda. It gets its name from Rishi Svetasvatara who taught the truth contained in it to his disciples. It presents a mixture of Vedanta, Sankhya and Yoga tenets.
In this Upanishad Siva or Rudra is declared to be the creator, preserver and destroyer of the world. He is the material and efficient cause of this world. He is identified with the Supreme Brahman.

It explores the Supreme Reality (Brahman), individual souls, and yoga. It bridges philosophical knowledge with devotion (Bhakti) and meditation to achieve liberation.

The text has six Adhyaya (chapters), each with varying number of verses. The epilogue verse 6.21 is a homage to sage Shvetashvatara for proclaiming Brahman-knowledge to ascetics.

The name “Shvetashvatara” has the compound Sanskrit root Shvetashva (श्वेताश्व, Shvet + ashva), which literally means “white horse” and “drawn by white steeds. The chronology of Shvetashvatara Upanishad is contested, but it is generally accepted to be a late-period Upanishadic composition.

The text is  notable for its multiple mentions of both Rudra and Shiva, along with other Vedic deities, and of crystallization of Shiva as a central theme.

Adi Shankara did not write an undisputed formal commentary (bhashya) on the Svetasvatara Upanishad. While a commentary on it has been historically attributed to him by some traditions and minor printings, mainstream scholars and traditional Advaita authorities do not count it among his authentic works

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Swarga

Svarga (स्वर्ग) refers to “heaven” (i.e., Svarga signifies the heaven of Indra which is supposed to be situated on Mount Meru), according to the Siva Purana. Svarga (स्वर्ग) represents the number 21 (twenty-one) in the “word-numeral system” (bhūtasaṃkhyā), which was used in Sanskrit texts.

In Tamil it is called Thurakkam, a word formed by linguistic rules S=T

Like in hundreds of English words TION=SION, here also S becomes T and thus  Suvarkka became Turakka. According to Hindu scriptures, SEX is banned in Swarga. The residents are in the form of Light, but can travel faster than light. There are beautiful girls like Rambha, Urvasi, Tilottama, Menaka etc

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Swastika

Swastik refers to “An auspicious figure generally drawn on the floor near main door of a house”. Svastika (स्वस्तिक) refers to a mystical cross which is believed to bring good fortune to the wearer thereof and which resembles a Greek cross with ends turned in at right angles.

The Svastika has been observed on  Harappan seals, greek pottery of antiquity, on innumerable ornaments in the catacombs of Rome, on ancient personal ornaments in Scandinavia, on ancient urns and weapons in Britain, in devices in Japan and Britain, on coffins in China and on Church bells in England..

Hitler used this symbol in his army, flags etc. Since Max Muller boasted Germans and Aryans, Hitler used this symbol  and proclaimed that Aryan race is a superior race.

North Indians print this symbol even in Wedding invitations.

To be concluded ………………..

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HINDU DICTIONARY IN ENGLISH AND TAMIL 95; இந்து மத கலைச்சொல் அகராதி-95 (Post No.16,071)

Written by London Swaminathan

Post No. 16,071

Date uploaded in London – 9 August 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

https://www.pustaka.co.in/home/author/london-swaminathan

xxxx 

Sarayu

Sarayu most prominently refers to a sacred river in Hinduism featured in the Ramayana, flowing through Uttarakhand and Uttar Pradesh past the city of Ayodhya. It is also a female given name and a common reference for notable public figures. [1, 2, 3, 4]

  • Location: Originates in the Kumaon Himalayas (Uttarakhand) and flows into the Ghaghara or Sharda river.
  • Significance: Deeply tied to the epic Ramayana and the city of Ayodhya; holy baths in its waters are believed to wash away sins.

Girls are named after this river until this day.

1) Sarayū (सरयू).—A river very famous in the Purāṇas. The most important things associated with the river are given below:

(i) Seven tributaries of Gaṅgā originate from the golden peaks of the Himālayas and Sarayū is one of them. Those who bathe in the river will be absolved from sins. (Ādi Parva, Chapter 169, Verse 20)

(ii) The river exists in Varuṇa’s court worshipping him. (Ādi Parva, Chapter 8).

(iii) Śrī Kṛṣṇa, Arjuna and Bhīma, on their way to Girivraja from Indraprastha crossed this river. (Sabhā Parva, Chapter 20, Verse 28).

(iv) It was at Gotāra (or Gopratara) in this river that Śrī Rāma drowned himself to death and attained Viṣṇupāda. (Vana Parva, Chapter 84, Verse 70).

(v) This river is the source of Agni (fire). (Vana Parva, Chapter 222, Verse 22).

(vi) Vasiṣṭha once blocked the course of Gaṅgā on its way to Kailāsa at Mānasasarovara. But, Gaṅgā broke the obstruction and flowed on, and Sarayū is the stream that started from there. (Anuśāsana Parva, Chapter 155, Verse 23).

(vii) It is one of the rivers to be remembered both at dawn and dusk. (Anuśāsana Parva, Chapter 165, Verse 21).

(viii) The city of Ayodhyā is situated on the banks of Sarayū. (Vālmīki Rāmāyaṇa, Bālakāṇḍa, Canto 5, Verse 5).

2) Sarayū (सरयू).—Wife of the Agni Vīra. The couple had a son called Siddhi. (Vana Parva, Chapter 219, Verse

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Sankaradeva

Srimanta Sankaradeva (1449-1568 CE), the founder of the Vaishnavite order Eka Sarana Nāma Dharmawas a multi-faceted person whose works had different dimensions

He  was an important personality in the annals of Indian history. He was not only a religious preceptor, but also a social reformer, who had sanskritized the ethnic groups of the volatile North East India and assimilated them with the national main-stream. He is considered as the father of the modern Assamese race.

Srimanta Sankaradeva was a cultural maestro too. He created a classical dance form known both as Sankari dance and Satriya dance. The Sangeet Nâtak Akâdemi of India recognized it as a classical dance form in 2000 CE. Srimanta Sankaradeva also evolved a school of classical music, which is named after him. He created as many as 25 Râgas of his own. He was also the first playright in all modern Indian languages. Above all these, he was the first prose writer. He introduced dro Mahapurusha Srimanta Sankaradeva is considered by his followers as an incarnation of God because of his multi-faceted contribution to the mankind as well as his perfect life. He strides over the national life of Assam like a giant colossus even five centuries after passing away. He went on pilgrimage twice, the first time touring the entire length and breadth of the country for long twelve years. He gave up his royal power as a king in middle Assam and came down to the level of the commoners. He founded the Eka Sharana Nâma Dharma, which preached devotion to a single God, lord Krishna.. He was also a fine artist. His art works have been preserved in the Albert Museum of London.

Srimanta Sankaradeva founded a whole new school of art. He initiated a new form of painting with his epoch-making drama-festival Chihna-Yâtrâ held in 1468 CE, where he drew the imaginary pictures of heaven to be used as backdrop. authored ten plays in his life. These were Chihna Yâtrâ, Patni Prasâda, Kâliya Damana, Keli Gopâla, Rukmini Harana, Pârijât Harana, Janma Yâtrâ, Gopi Uddhava Sambâda, Kangsa Badha and Sri Râma Vijaya. The first of these, Chihna Yâtrâ had been staged in 1468 CE. The second play Patni Prasâda was written while the saint was living at Gajalasuti temporarily.

He always advised his disciples to be very cautious about where and what they ate. He said that food offered by a pious man could liberate one while the food offered by an unmeritorious person destroyed one’s merits. During pilgrimage, he guided his disciples to proper places and proper hosts only. The Eka Sharana Nâma Dharma preached by Srimanta Sankaradeva gradually received wide acceptance in the entire Brahmaputra valley. Even the administrative officials of the Ahom kingdom were gradually won over to this egalitarian religion. The Ahoms earlier had their own traditional religion, which was akin to the Shakti worship of the Hindus. Sacrifice of animals to appease their deities was a common thing in the Ahom religion.

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Sarpa

Means snake; English words serpent snake are derived from Sanskrit. Sarpa worships is found in Rig Veda, later in Indus Valley sites. Now snakes are worshipped in most of the South Indian Temples. Thousands of stone snakes are installed in temples including Kuke Subrahmanya temple in Karnataka. In Kerala there are special shrines. Hindus believe that if they kill snakes, they wont have children. Naga Panchami is a special annual festival when live snakes are worshipped, particularly in Maharashtra. In the East India Snake goddess Manasa Devi is worshipped. Lord Vishnu is shown lying on a bed of snake, usually shown in statues with five, seven, nine heads.

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Satakratu

Śatakratu (शतक्रतु).— Indra.  śata a hundred, kratu sacrifice; a hundred Ashwa-Medhas or sacrifices of a horse, elevating the sacrificer to the place and title of Indra. This name is in the Rig Veda. More about him is under INDRA.

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Satarudriya

Śatarudrīya (शतरुद्रीय):—It is  said that gods are satiated if Śrī Rudram is chanted . Śatarudrīya means extolling one hundred ways of glorifying Rudra.

The Rudra-Adhyaya, known also as the Satarudriya, occurring in the Yajur Veda, is a soul-stirring hymn offered to the all-pervading Almighty, designated as Rudra-Siva. He is present in auspicious, benign forms by way of sustenance of all things created, and also as terrible forms which He assumes at the time of the dissolution and destruction of the cosmos at the end of time. A very intriguing aspect of God presented in this wondrous hymn is that God is both the good and the bad, the beautiful and the ugly, the right and the wrong, the positive and the negative, the high and the low, the conceivable and the inconceivable, the mortal and the immortal, existence and non-existence—every blessed notion of God and its correlative, or we may say the counter-correlative, the opposite, which also is included in the existence of God.

More about RUDRA and RUDRA HOMAM is under Rudra.

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Sati

Sati  has two primary meanings: the mythological goddess (or a virtuous wife) who immolated herself due to grief or insult, and the historical socio-religious custom where a widow burned on her husband’s funeral pyre,

Goddess Sati: The consort of Lord Shiva who cast her body into the fire because her father Daksha insulted Shiva.

Virtuous Woman: The literal Sanskrit root meaning a pure, chaste, and devoted wife who embodies supreme loyalty.

It is not mentioned in Rig Veda and Manu Smriti. It is optional and not compulsory. From Ramayana and Mahabharata we see not all queens died when their husbands died.

Evil people used this custom with bad motives to inherit the property. Later it was banned.  Christian preachers who burnt millions of women including Joan of Arc branding them witches, used Sati pictures abroad to hide their criminal acts.

***

Satva guna

Sattva guna is the quality of purity, harmony, and balance. It is one of the three fundamental forces of nature (the trigunas) in Indian philosophy, alongside rajas (activity) and tamas (inertia). Sattva represents mental clarity, peace, truth, and inner goodness.

Characteristics of Sattva Guna

Purity: Cleanliness of body, speech, and mind.Clarity: Calm awareness, sharp focus, and truthfulness.Peace: Emotional stability, contentment, and lack of anger. Compassion: Selfless service, empathy, and love for all beings.

In the Bhagavad Gita, Sattva Guna (the mode of goodness, purity, and harmony) is primarily detailed in Chapter 14 (verses 5–18) and further categorized by daily habits like food, faith, and action in Chapter 17. Lord Krishna explains that Sattva illuminates the mind, brings deep inner peace, and creates a thirst for wisdom.Core Slokas on Sattva Guna (Chapter 14)Verse 14.5: Introduction to the three material modes (gunas), noting how Sattva, Rajas, and Tamas bind the eternal soul to the body.Verse 14.6: Defines Sattva as pure, illuminating, and healthy, noting that it binds the soul through attachment to happiness and knowledge.Verse 14.11: Describes the physical/mental symptom of Sattva: “When the light of wisdom shines through all the gates of the body, then know that sattva is predominant.”Verse 14.14: Explains the afterlife result: dying in dominant Sattva leads to the pure, stainless realms of the wise.Verse 14.18: Summarizes the trajectory: those in Sattva rise upward into higher states of spiritual evolution. Sattvik Expressions in Daily Life (Chapter 17)Faith (Verse 17.2–3): A person’s faith reflects their inner nature; a Sāttvik mind naturally leans toward divine and harmonious truths.Food (Verse 17.8): Sāttvik food increases life duration, purity, strength, health, joy, and satisfaction. It is juicy, smooth, wholesome, and pleasing to the heart.Worship, Sacrifice, and Charity (Verses 17.11, 17.17, 17.20): Sāttvik actions are done according to scripture, with a steadfast mind, without selfish desire, and strictly as a matter of duty without expecting rewards.

***

Satyam Sivam Sundaram

Truth ; truth alone triumphs is the motto of India written in the national emblem of India. It is from the VUpanishads.

The first lesson in Vedic School is Satayam Vada- Speak Truth.

No where in the world we can see this syllabus.

Truth is God is the saying in India.

  Taittiriya Upanishad (2.1.1): States “Satyam jnanam anantam brahma“—meaning Brahman is Truth, Knowledge, and Infinite.

  Brihadaranyaka Upanishad (2.3.6): Calls Brahman “Satyasya Satyam”—the Truth of truth, meaning the absolute base behind life forces.

  Mundaka Upanishad (3.1.6): Famously states “Satyam eva jayate nanritam“—Truth alone triumphs, not falsehood.

In Tamil Nadu State Government emblem “Satyam eva jayate is translated as VAAYMAIYE VELLUM.

No culture in the world has given SATYAM that much importance.

Whether it is Tamil Tirukkural or Sanskrit Niti Satakam of Bhartruhari, Truth occupies important place.

“Satyam Shivam Sundaram” is a profound philosophical Sanskrit phrase meaning “Truth, Goodness (Auspiciousness), and Beauty”. Shivam also means Lord Siva.

Satyam Shivam Sundram

which means Shiva is the truth, Shiva is

the divine joy and Shiva is beauty.

This phrase and Satyan Jnanam Anantham Brahma were popularised by Sri Sathya Sai Baba. Before that only Vedanti students knew these dictums.

***

Shyamantaka

The Syamantaka Diamond handled by Lord Krishna and his relatives led to violence and several murders. The full story is in the Bhagavad Purana. My view is that Syamantaka corrupted into Diamantaka. My second view is that the murderous Syamantaka changed hundreds of hands and got the name Hope Diamond which is in an American museum now. Hope diamond became Hopeless diamond during the course of time and at last landed in America.

S=T interchangeability is seen in hundreds of English words we use everyday

Some examples :

condition, education, ambition- in hundreds of words with TION, the pronunciation is SION.

So Syamantaka + Tiamanthaka= DIAMOND is linguistically possible.

Story of Syamanataka:

Satrajit was a Yadava leader. He was a worshipper of Sun God. Sun God gave him a powerful diamond called Syamantaka (The hidden meaning is that he found it on the ground when he went to worship in the Sun Temple). It will emit red light and dazzle like sun. A lot of people eyed this diamond and conspired to get it. When Krishna asked him to give it to Ugrasena, he refused and gave it to his own brother Prasen. When Prasen went on a hunting expedition he was killed by a lion and the diamond was taken by a tribal group known as Jambhavans. They were called Bear people because they wore the bear (Jambhavan) symbol.

Everybody suspected Krishna and thought he stole the diamond from Prasen and disposed him off. Krishna wanted to clear his name and so went in search of Prasen. He found his mauled body in the forest and traced the footsteps. When he saw Jambhavan’s children playing with the diamond, he tried to get it from them, but ended in a fight. The fight with Jambhavan went for a month and at last he reached an agreement with Jambhavan, the tribal leader and got his daughter Jambhavati  in marriage. As a marriage gift he got the diamond.

Krishna returned to his kingdom and gave Syamantaka back to Satrajit. Satrajit thanked Krishna wholeheartedly and gave his daughter Satyabhama in marriage to Krishna. When Krishna made an urgent visit to Hastinapura , another person by name Satadhanwa killed Satrajit and took the diamond. So far the diamond caused two murders and two marriages !! It did not stop there.

When Krishna returned to Dwaraka ,his wife told him that his father was murdered for the diamond. Krishna and Balarama went on a mission to get the diamond.  They chased Satadhanwa for nearly a thousand mile and killed him near Mithila in Bihar. A dangerous diamond caused three deaths and three fights and thousand mile trip from Gujarat to Bihar!! But only after killing him, they came to know the diamond was given to Akrura for safe custody by Satadhanwa.

Akrura had already escaped with the diamond to Kasi. He ran away for a thousand mile just because of the diamond. Krishna brought him back and Akrura returned the diamond to Krishna. Knowing that it was a murderous diamond, Krishna gave it back to Akrura and asked him to stay in Dwaraka. The diamond was attributed with magical qualities like bringing lot of gold like the  goose that lays golden eggs.

This is the end of the Syamantaka story in our Hindu scriptures. My research shows that it caused more fights and murders and went to USA after passing several hands in India, France and Britain. 

Syamantaka went to foreign countries in the name of HOPE diamond. Knowing that it was a HOPELESS diamond, at last it was sent to a museum in the USA.

To be continued……………………

Tags- Sarayu, Sankaradeva, Sati, Satarudriya, Satyam , Syamantaka, Diamond, HINDU DICTIONARY IN ENGLISH AND TAMIL 95; இந்து மத கலைச்சொல் அகராதி-95

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HINDU DICTIONARY IN ENGLISH AND TAMIL 90; இந்து மத கலைச்சொல் அகராதி-90 (Post.16,041)

Written by London Swaminathan

Post No. 16,041

Date uploaded in London – 1 August 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 90

Sakuntala and Saakuntalam

Śakuntalā (शकुन्तला).—The daughter of Viśvāmitra and Menakā; was brought up in Kaṇva’s āśrama with nīvāra food; Duṣyanta who came there was entertained and was accepted as her Lord by Gāndharva vidhi. Gave birth to the future Bharata and came to the king’s palace with the child; was refused admission by the king who had forgotten her. A voice in the air urged the king to accept her and he did so;1 a queen of Duṣyanta and mother of Bharata.  Bharata  became a universal monarch, and gave his name to India which came to be called Bharatavarsa.

The Abhijnana Shakuntalam

The Abhijnana Shakuntalam is a renowned Sanskrit play by Kalidasa, depicting the story of Sakuntala from the Mahabharata. The play chronicles the love between King Dushyanta and Shakuntala, who faces trials due to a curse that makes the king forget her. After losing a ring that signifies their union, fate ultimately leads to their reunion and the birth of their son Bharata, an ancestor of the Kauravas and Pandavas. The play has inspired numerous translations and adaptations globally. William Jones translated the play into English and published it in 1792 under the title

Sacontalá; : or, The fatal ring: an Indian drama By 

CÁLIDÁS.

Sir William Jones: Translated the play into English in 1789 as Sacontalá or The Fatal Ring and famously compared Kālidāsa to Shakespeare, calling him the “Shakespeare of India” for his deep insight into human nature.

Johann Wolfgang von Goethe: Wrote an ecstatic epigram stating that Śākuntalā combines the early blossoms of spring and late fruits of autumn, encompassing earth and heaven in a single name. He was also inspired by its prologue for his own Faust.

Alexander von Humboldt: Praised Kālidāsa as a masterly describer of nature who combined creative fancy with delicate expressions of feeling, giving the playwright a lofty rank among global poets.

Friedrich Schlegel: Noted that despite its exotic and foreign setting, the general structure of Śākuntalā bears a striking and favorable resemblance to European romantic drama. [1]

Modern Critics: View the text through comparative frameworks like ecocriticism, analyzing how the deep bond between Śākuntalā and the natural forest world anticipates modern environmental and ecofeminist thought.

***

Shalmali dwipa

Salmali Dwipa is one of the seven concentric insular continents (sapta-dwipa) described in ancient Hindu cosmology and Puranic texts. It derives its name from the large Shalmali (silk-cotton) tree that characterizes the land, and is traditionally said to be surrounded by an ocean of wine (Sura-samudra)

Australia Connection: Many modern alternative interpretations and independent researchers correlate Shalmali Dwipa with Australia, noting the presence of native silk-cotton (Shalmali) or similar kapok trees.

Eastern Europe, East Africa, or regions of Southeast Asia, because these cosmological descriptions use symbolic geography rather than literal modern borders.

My opinion

No two clocks agree; no two identifications agree. It is sheer waste of time to identify them with modern geographical locations. I still wonder why did they say it. Identifying such dwipas in America and Australia is also not wise. They were described as Patala loka. So, all the seven Dwipas must be within Asia, and  may be coastal East Africa .

***

Salatura

Known historically as the birthplace of Pāṇini, the famous ancient linguist and grammarian who formalized Sanskrit. Documented by the 7th-century Chinese traveler Xuanzang, who noted a local memorial statue dedicated to Pāṇini.

Location: Near modern-day Lahore in Pakistan.

***

Sama Veda

Samaveda is one of the four Vedas . It is known for its focus on melodies, chants, and musical aspects. Most of the hymns are from the Rigveda. This Veda plays a significant role in rituals and worship, with its hymns sung for ceremonial purposes. It is also associated with the development of Indian music. It must be as old as Rig Veda, that is 4000 BCE to 2000 BCE.

Rigvedic origin: 1,474 to 1,771 verses are sourced from the Rigveda (primarily books 8 and 9).

Original compositions: Only about 75 to 99 verses are uniquely native to the Samaveda itself

Ritual Timing: Performed during major sacrificial ceremonies, particularly when the juice of the Soma plant was mixed and offered as a drink to the gods.

Regional Schools (Sakhas): Preserved through oral traditions across different parts of India, notably the Kauthuma tradition in Gujarat, Ranayaniya in Maharashtra, and Jaiminiya in Southern India.

***

Sambhu

Śaṃbhu (शंभु).—a. [śaṃ-bhū-ḍu] Causing happiness, granting prosperity.

 Name of Śiva. Sambhavi is goddess.

***

Samiti – committee

English word Committee is derived from Rig Vedic word Samiti. English pronunciation is wrong; C=S. Committee should be pronounced SAMITI.

Samiti (समिति) denotes an ‘assembly’ of the Vedic tribe. It is already mentioned in the Rigveda, and  sometimes in connexion with Sabhā. Ludwig considers that the Samiti included all the people, primarily the viśaḥ, ‘subjects’, but also the Maghavans and Brahmins if they desired, though the Sabhā was their special assembly

***

Samudrika lakshana

Samudrika Lakshana is an ancient Indian science of body features. It interprets physical marks, shapes, and structures to understand a person’s character, fortune, and life path.

  • Samudrika Lakshanam (Agathiyar): Authored by the sage Agathiyar, this historic text focuses heavily on South Indian traditions, life histories, and the categorization of physical features.
  • Rati Rahasya by Kokkoka: A medieval Sanskrit text that classifies bodily and psycho-physical traits, particularly detailing the physical classifications of women (such as Padmini, Chitrini, Shankini, and Hastini).
  • Samudrikam / Samudrika Shastra Chapters: Found within broader ancient manuscripts, these texts systematically record face shapes, cranial structure, hair patterns, palm lines, and moles to interpret character and destiny.

Hindus have divided arts under 64 branches. An expert is expected to master all those subjects. A popular Tamil hymn is praising Goddess Saraswati as the one who bestows everyone with these 64 “arts”. One of them is the art of knowing the character of a man by studying his features. This is called Samudrika Lakshna.

Throughout Sanskrit scriptures like Ramayana and Sangam Tamil poems we come across Aajaanu Baahu, eyes like  lotus petal etc. So the science of body features must have existed even before the epics.

***

Sandana/ Sandal wood

The sandana tree—more commonly known as the sandalwood tree (specifically Santalum album)—is a sacred evergreen tree famed for its heavy, yellow, highly aromatic wood and essential oils.

Sandal paste is used to decorate idols and statues of Gods and Goddesses in Indian Temples.

It is used by male and female for coolness.

It is considered an auspicious symbol and offered at the gates of Wedding Halls to the guests.

The pasted applied on Gods is valued very much. In Temples like Guruvayur they offer it on green leaves.

It is used in Ayurvedic medicines and treatment.

***

Santhaana Lakshmi

One of the Eight Lakshmi forms; bestower of good children.

Santānalakṣmī (सन्तानलक्ष्मी, “Progeny Lakṣmī”):—One of the eight primary forms of Lakṣmī (aṣṭalakṣmī) represented as the bestower of offspring. She has six arms, carries two kalashas (water pitcher with mango leaves and a coconut on it), sword, shield, a child on her lap, a hand in abhaya-mudra and th eo ther holding the child. The child holds a lotus.

  Adi Lakshmi: The first form, giving spiritual wealth and inner peace.

  Dhana Lakshmi: The giver of money, gold, and material riches.

  Dhanya Lakshmi: The goddess of food, crops, and farming.

  Gaja Lakshmi: The giver of animal wealth, power, and royal status.

  Santana Lakshmi: The protector of family, children, and future generations.

  Dhairya Lakshmi (Veera Lakshmi): The source of great courage, strength, and bravery.

  Vijaya Lakshmi: The bringer of success and victory in all tasks.

  Vidya Lakshmi: The provider of education, intellect, and arts knowledge.

To be continued…………………

Tags- santhana Lakshmi, sakuntala, part 90, Hindu Dictionary, Ashta Lakshmi.

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Zoological Facts from Sangam Book! Purananuru wonders-45, Tamil Encyclopedia-Part 85 (Post No.16,032)


Written by London Swaminathan

Post No. 16,032

Date uploaded in London – 29 July 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 

Item 679

Imported mountain goats from Dandakaranya, according to Pathirupattu, a Sangam book.

Adukotpadu Cheralathan- aadu kotpaadu cheral  aadan

AADU is goat in Tamil.

He brought Mountain goats, specifically the native Nilgiri tahr, are called Varai Aadu (வரையாடு) in Tamil.

About the Nilgiri Tahr

Scientific Name: Nilgiritragus hylocrius

Now we find Nilgri Tahrs. But they are listed as endangered animals. This Chera king brought them from Dandakaranya forest.

He was the son of Neduncheralatan – Nedun Cheral aadan—

He ruled for 35 years and gave lot of gold to Miss Nachchellai, a poetess of Sangam age.

***

Item 680; donated all land that the poet could see!

Selvak Kadunko Vazi Adan – selvak kadunko vaazi aadan-

Son of Anthuvan Cheral; ruled for 25 years; Vishnu devotee.

He climbed the hill and donated all the land that Kapilar could see.

He donated lot of gold to poet Kapilar.

***

Item 681 Donated the Palace and Throne!

Perum Cheral Irumporai; son of Selvak Kadungko; ruled for 17 years.

He defeated Choza and Pandya kings in a place near Kolli Malai.

Destroyed Thagadur ( modern Dharmapuri)

He went out of his palace and asked Poet Arisil Kizar to take his throne and the entire palace!

***

Item 682 Chatukka Bhutam

Ilamcheral Irumporai – Ilam/Junior Cheral Irumporai

Son of Kuttuvan Irumporai;

He defeated Pothianda Choza and Pazaiyan Maran.

Ruled for 16 years; donated a lot to poet Perumkundrur Kizar.

He established Chatukka Bhutam; we hear many stories about Chatukka Bhutam in Tamil epic Silappadikaram.

Chatukkam is City Square.

***

Item 683 Committed Suicide

Kanaikkal Irumporai; Chozan Ko Chenganan (Red Eyed Choza) defeated this king and put him in Jail; when he asked for water the prison warders deliberately delayed it to insult him;  he starved himself to death.

A great king who upheld self -respect.

All Tamil poems encourage death instead of losing one’s self-respect.

***

Item 684

Anthuvan Cheral Irumporai; father of Selvak Kadunko Vazi Adan – selvak kadunko vaazi aadan.

He ruled from Karur (also called Vanji);

His enemy was Choza king Mudithalai Kopperu Narkilli.

***

Item 685

Palai Padiya Perunkadunko—paalai paadiya –

Composed many poems under Palai genre.

Poetess Miss Peymakal Ilaveyini praised him.

He donated Golden Lotus to poets.

***

Item 686

Marutham Padiya Ilam kadunko—marutham paadiya –

He composed many poems under Marutham genre

***

Item 687 Chera Kings in Inscriptions!

Though we have lots of names of kings in the Sangam literature we need archaeological proof to confirm the details.

For the first time, we have three kings mentioned in Pukalur Inscriptions.

Following kings were mentioned in it:

Ko Adan Sellirumporai;

Perum Kadungko;

Ilam Kadungko.

From the Pathitruppattau book, scholars concluded that we have two sets of Chera Kings ruling simultaneously; they were Cheras and Irumporais.

***

Item 688

The above information from Sangam book Pathitruppathu  is valuable historical information.  From no other Sangam book we have such orderly information. The ruling years of each king shows that someone had collected and documented such information.  The only problem is two kings ruling at the same time in two different places in Chera kingdom. If scholars sit together the problem can be solved. Already Sesha Iyer and others have written books on Chera history. But a co ordinated attempt using coins, inscriptions and Sanskrit Books is needed.

***

Item 689

Among the Pandyas we have reliable information from Velvikkudi copper plates and Purananuru. We have precise information of Kaddungkon (590-620 CE) who drove out the Kalbhras, a mysterious gang. So far we can only guess who they were.

Later we have

Maravarman Avani sulamani-  620-645 CE

Senthan- 645-670

Arikesari Maravarman 670-700

Kochadaiyan Ranadheeran 700-70

Maravarman Rajasimhan – 730-765

Parantaka Nedunchadaiyan 756-815

Srimara Srivallabhan- 815-862

Varagunan II-  862-885

Parantaka Veeranarayanan- 862-905

Maravarman Rajasimhan- 905-920 CE

Chera Kings and Pandya Kings had an average 30 years ruling period which is above the average of other areas.

We did not have this much information from Sangam books about the Early Pandyas.

***

Item 690

Sangam Age Pandyas

 My research shows Kalidasa knew Mudukudumi Peruvazuthi who performed innumerable Yagas and erected Yupa pillars according o Purananuru. Kalidasa in his Raghuvamsam linked the Agastya and Pandyas for the first time in literature; this Mudukudumi Peruvazuthi must have lived in the first century BCE or a little earlier. Kalidasa helps us to identify him.

Tiruvilayadal Puranam gives a complete list of Pandyas up to Tiru Gnana Sambandar 630 CE and no attempt has been made to correlate that information with other literature.

It is strange that neither Kalidasa nor Kharavela (130 BCE) mentioned Chozas or Cheras. My guess is that just after or just before Karikal Choza, Pandyas had an upper hand. Sri Lanka’s Mahavamsam also said that Vijaya got princesses from Pandya country for himself and other ministers.

–Subham–

Tags- Zoological Facts from Sangam Book, Purananuru wonders-45, Tamil Encyclopedia-85, One Thousand Interesting Facts -Part 85, Mountain goats, Nilgris Tahr, item 690

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HINDU DICTIONARY IN ENGLISH AND TAMIL 88; இந்து மத கலைச்சொல் அகராதி-88 (Post.16,028)

Written by London Swaminathan

Post No. 16,028

Date uploaded in London – 28 July 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 “S”

Sabha – assembly ; used in Rig Veda and Sangam Tamil literature.In Tamil it becomes Avai, because Tamil Grammar said no word should begin with SA. But nowadays used verywhere. Indian parliament has two chambers

Lok Sabha

Rajya Sabha

***

Sachi- Wife of Indra; another name Indrani; she is in the oldest book Rig Veda.

***

Sadhyas – saadhyaas

 A class or gana of inferior deities. They are the personified rites and prayers of he Vedas who dwell with the gods or  in the intermediate region between heaven and earth.Their number is 12 according one authority and 17 according to another. Puranas make them sons of Dharma and Sadhya (saadhyaas) , daughter of Daksha.

***

Sagara

Sea is called Saagara in Sanskrit because they were dug by the Sagaras.

Sagara was a king of Ayodhya and son of King Bahu, who was driven out of the country by the Haihayas. Bahu took refuge in the forest with his two wives. One of them was pregnant. Rival wife gave her a drug to prevent her delivery and hence the birth of the baby was delayed. In the meantime, Bahu died and she wanted to die with him in the pyre. But sage Aurva prevented her and told her that she would get a baby soon who will be a great king. And the baby was named Sagara. When he grew up, he vowed to eliminate the Haihayas and regain the lost kingdom. He defeated Yavanas and other foreign tribes and made them to shave off their hair fully or partly. Sagara married two wives Sumati and Kesini. Asamanja was born to Kesini and Sumati gave birth to 60,000 sons (In Sanskrit 60,000 is a phrase which mean s a lot). When Sagara did Ashvamedha Yaga, the horse disappeared; Sagara’s sons dug earth and found the horse in the Patala Loka (under earth) and meditating sage Kapila was near the horse. Thinking that he stole the horse the sons of Sagara threatened him. When Kapila opened his eyes, the sons were burnt to ashes. Asamanja’s son Anumat came to Kapila and begged him to send the dead ones to heaven. Then Kapila said that it will be done when The Ganges River flowed over the ashes. Anumat’s son was Dilipa and his son was Bhagiratha who brought Ganges from heaven to earth. The Holy River washed away the ashes of Sagaras. The water filled the Bay of Bengal and other seas. Then sea was called Saagara and the Ganga River was called Bhagirathi to honour Bhagiratha.

***

Sahadeva

One of the Five Pandava brothers; born to Madri with his twin Nakula. Both are considered sons of Vedic Twins Aswin brothers. Sahadeva, the youngest of the five was an expert in Astronomy.

***

Sairindhri- Sairindhri is Draupadi, the wife of the Pandavas, for whose sake the Kicakas have been slain, and she is disguised in Virata’s court.

During the thirteenth year of forest life, that is incognito period, Draupadi assumed this name and worked in Vrata’s court.

***

Saka dwipa

One of the seven islands of Puranic cosmology

The Maga Brahmins who came from Iran are associated with Saka Dwipa.

The identification is confusing ; some link them to Saka Tree area and others associate them to Saka Tribe.( Scythian) tribes of Central Asia.

***

Saka era

The Saka era is a historical calendar year-counting system starting in 78 CE, widely used across India and Southeast Asia and adopted as the Indian National Calendar in 1957

***

Sakalya and Saktayana

Ancient Grammarians ; Both lived before Panini and Yaska, the etymologist.

***

Sakas

Foreign tribes identified with Yavanas or Scythians. King Sagara conquered them.

***

Sakha-saakhaa- branch. Vedic recensions are called Sakhas . RSS gatherings are also called Sakhas/ branches.

***

Sakra – another name of Indra.

***

Sakti- Goddess; general meaning Power. Called by many names such as Gnana Sakti, Para Sakti, Kriya Sakti etc; also name of Vaishtha’s son.

***

Sakuni

Brother of Quuen Gandhari; he was an expert in gambling; he knew the cheating techniques in the game and defeated the Pandavas. They were driven out of the country and they spent 13 years in the forest.

To be continued………….

Tags- Sakuni, Sabha, HINDU DICTIONARY IN ENGLISH AND TAMIL 88; இந்து மத கலைச்சொல் அகராதி-88

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Important Upanishad Mantras in Sanskrit with meaning in English-11 (Post.16,022)

Written by London Swaminathan

Post No. 16,022

Date uploaded in London – 27 July 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 

61

यस्मात्परं नापरमस्ति किंचिद्यस्मान्नणीयो न ज्यायोऽस्ति कश्चित्‌।
वृक्ष इव स्तब्धो दिवि तिष्ठत्येकस्तेनेदं पूर्णं पुरुषेण सर्वम्‌॥

yasmātparaṁ nāparamasti kiṁcidyasmānnaṇīyo na jyāyo’sti kaścit |
vṛkṣa iva stabdho divi tiṣṭhatyekastenedaṁ pūrṇaṁ puruṣeṇa sarvam ||श्वेताश्वतरोपनिषद्

There is naught higher than or different from Him; naught greater or more minute than Him. Rooted in His own glory He stands like a tree, one without a second and immovable. By that Being the whole universe is filled. श्वेताश्वतरोपनिषद्

***

62

Verse 2.4.5:

स होवाच: न वा अरे पत्युः कामाय पतिः प्रियो भवति, आत्मनस्तु कामाय पतिः प्रियो भवति । न वा अरे जायायै कामाय जाया प्रिया भवति, आत्मनस्तु कामाय जाया प्रिया भवति । न वा अरे पूत्राणां कामाय पुत्राः प्रिया भवन्ति, आत्मनस्तु कामाय पुत्राः प्रिया भवन्ति । न वा अरे वित्तस्य कामाय वित्तं प्रियं भवति, आत्मनस्तु कामाय वित्तं प्रियं भवति । न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवति, आत्मनस्तु कामाय ब्रह्म प्रियं भवति । न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवति, आत्मनस्तु कामाय क्षत्रं प्रियं भवति । न वा अरे लोकानां कामाय लोकाः प्रिया भवन्ति, आत्मनस्तु कामाय लोकाः प्रिया भवन्ति । न वा अरे देवानां कामाय देवाः प्रिया भवन्ति, आत्मनस्तु कामाय देवाः प्रिया भवन्ति । न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्ति, आत्मनस्तु कामाय भूतानि प्रियाणि भवन्ति । न वा अरे सर्वस्य कामाय सर्वं प्रियं भवति, आत्मनस्तु कामाय सर्वं प्रियं भवति । आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि, आत्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम् ॥ ५ ॥

sa hovāca: na vā are patyuḥ kāmāya patiḥ priyo bhavati, ātmanastu kāmāya patiḥ priyo bhavati | na vā are jāyāyai kāmāya jāyā priyā bhavati, ātmanastu kāmāya jāyā priyā bhavati | na vā are pūtrāṇāṃ kāmāya putrāḥ priyā bhavanti, ātmanastu kāmāya putrāḥ priyā bhavanti | na vā are vittasya kāmāya vittaṃ priyaṃ bhavati, ātmanastu kāmāya vittaṃ priyaṃ bhavati | na vā are brahmaṇaḥ kāmāya brahma priyaṃ bhavati, ātmanastu kāmāya brahma priyaṃ bhavati | na vā are kṣatrasya kāmāya kṣatraṃ priyaṃ bhavati, ātmanastu kāmāya kṣatraṃ priyaṃ bhavati | na vā are lokānāṃ kāmāya lokāḥ priyā bhavanti, ātmanastu kāmāya lokāḥ priyā bhavanti | na vā are devānāṃ kāmāya devāḥ priyā bhavanti, ātmanastu kāmāya devāḥ priyā bhavanti | na vā are bhūtānāṃ kāmāya bhūtāni priyāṇi bhavanti, ātmanastu kāmāya bhūtāni priyāṇi bhavanti | na vā are sarvasya kāmāya sarvaṃ priyaṃ bhavati, ātmanastu kāmāya sarvaṃ priyaṃ bhavati | ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyi, ātmano vā are darśanena śravaṇena matyā vijñānenedaṃ sarvaṃ viditam || 5 |

The Maitreyi-Yajnavalkya conversation is a profound ancient dialogue from the The Brihadaranyaka Upanishad – Chapter II where Sage Yajnavalkya teaches his wife Maitreyi about wealth, love, the nature of the true Self (Atman), and how to attain immortality. 

5. He said: It is not for the sake of the husband, my dear, that he is loved, but for one’s own sake that he is loved. It is not for the sake of the wife, my dear, that she is loved, but for one’s own sake that she is loved. It is not for the sake of the sons, my dear, that they are loved, but for one’s own sake that they are loved. It is not for the sake of wealth, my dear, that it is loved, but for one’s own sake that it is loved. It is not for the sake of the Brāhmaṇa, my dear, that he is loved, but for one’s own sake that he is loved. It is not for the sake of the Kṣatriya, my dear, that he is loved, but for one’s own sake that he is loved. It is not for the sake of the worlds, my dear, that they are loved, but for one’s own sake that they are loved. It is not for the sake of the gods, my dear, that they are loved, but for one’s own sake that they are loved. It is not for the sake of the beings, my -dear, that they are loved, but for one’s own sake that they are loved. It is not for the sake of all, my dear, that all is loved, but for one’s own sake that it is loved. The Self, my dear Maitreyī, should be realised—should be heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known.

Brihadaranyaka Upanishad (2.4.5)

***

63

नान्त: प्रजम् न बहि:प्रजम् नभोयत:प्रजम्, न प्रजानघनम्, न प्रजम् नाप्रजम् !

अट्रुष्टमव्यवहार्यम् अलक्षण-मचित्यम्-मव्यपतेश्य-मेकात्म-पोरत्ययसारम्- प्रपन्ज्चोपशमम्

शन्तम् शिव-मद्वैदम् चतुरथम् मन्यन्ते स आत्मा स विजेय !!- Mundakopanishad

nāntaḥprajñaṁ na bahiṣprajñaṁ nobhayataḥprajñaṁ na prajñānaghanaṁ na prajñaṁ nāprajñam|
adṛṣṭamavyavahāryamagrāhyamalakṣaṇamacintyamavyapadeśyamekātmapratyayasāraṁ prapañcopaśamaṁ śāntaṁ śivamadvaitaṁ caturthaṁ manyante sa ātmā sa vijñeyaḥ ||

He who is neither inward wise, nor outward wise, nor both inward and outward wise, nor wisdom self gathered, nor possessed of wisdom, nor unpossessed of wisdom, He Who is unseen and incommunicable, unseizable, featureless, unthinkable, and unnameable,Whose essentiality is awareness of the Self in its single existence, in Whom all phenomena dissolve, Who is Calm, Who is Good, Who is the One than Whom there is no other, Him they deem the fourth; He is the Self, He is the object of Knowledge.

***

64

सर्वे वेदा यत्पदमामनन्ति तपाꣳसि सर्वाणि च यद्वदन्ति |

यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदꣳ सङ्ग्रहेण ब्रवीम्योमित्येतत् ||

sarve vedā yatpadamāmananti tapāṁsi sarvāṇi ca yadvadanti |

yadicchanto brahmacaryaṁ caranti tatte padaṁ saṁgraheṇa bravīmyomityetat ||

All the Vedas talk about which goal, to know which, people take to a life of study and spiritual discipline, I tell you in brief – that is om.

***

65

हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् ।

तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ॥१५॥

hirāṇmayena pātreṇa satyasyāpihitaṁ mukham |

tat tvaṁ pushann apāvṛṇu satya-dharmāya dṛṣṭaye || Ishavasya Upanishad Part 16, Mantra 15

The threshold of reality is veiled by golden light

Reveal it oh lord, for my dharma is to know the truth

-Isha Upanishad

—Subham-

Important Upanishad Mantras in Sanskrit with meaning in English-11

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HINDU DICTIONARY IN ENGLISH AND TAMIL 86; இந்து மத கலைச்சொல் அகராதி-86 (Post.16,013)

Written by London Swaminathan

Post No. 16,013

Date uploaded in London – 24 July 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 

Rik Veda or Rig Veda

The oldest anthology in the world; the first Veda of the four Vedas in Hinduism (the other three are Yajur, Sama and Atharva). Modern Indologists in western countries dated it between 1200 BCE and 6000 BCE. And archaeological proof for the Rig Vedic hymn is available from 1380 BCE from Bogazkoy inscription in Turkey. Freedom fighter and great scholar B G Tilak and German scholar Herman Jacobi have independently arrived at a date of 4000 BCE for the Vedas.. Hindus consider them eternal and not composed by humans. They only hear it (see it) and so the Vedic Rishis seers are called Mantra Drshtas. There are approximately 450 poets ; of them 25 are women.

It has 40, 000 lines

It is divided into TEN mandalas (books/divisions); of these six Mandalas are family Mandalas.

Another division is Eight Chapters

It has 1028 Hymns (suktas)

In those 1028 hymns we have 10,600 verses (mantras)

The number of syllables in the Rig Veda is 432,000. (The total number of years in Kali Yuga is 432,000 years. Other Yugas have the multiple of this number).

Sayana’s commentary is followed by the scholars.

The words in the RV – 1,53,826

Mandala 2: Attributed to the Grtsamada family (43 hymns)

Mandala 3: Attributed to the Vishvamitra family (62 hymns)

Mandala 4: Attributed to the Vamadeva family (58 hymns)

Mandala 5: Attributed to the Atri family (87 hymns)

Mandala 6: Attributed to the Bharadvaja family (75 hymns)

Mandala 7: Attributed to the Vasistha family (104 hymns

Mandalas one and ten contain Hymns from many Rishis.

Mandala 8 primarily contains 103 hymns dedicated to various deities, notably Indra, Agni, and the Ashvins, predominantly composed by the Kanva and Angira poet families. Mandala 9 is entirely dedicated to Soma Pavamana, containing 114 hymns exclusively focused on the purification and ritual pressing of the sacred Soma plant.

***

Rishikesh

Rishikesh on the banks of holy river Ganga is at the foothills of the holy Himalayas. It is in the state of Uttarkhand. A tiny place was made known to the world by great Tamil saint Swami Sivananda who established Divini Life Society. Now it is fully commercialised and the natural beauty has disappeared. Beatles made it more popular. Now hundreds of Ashrams are doing good business in the name of Yoga.

Rishikesh is accessible by air, train, and road. The nearest airport is Jolly Grant Airport in Dehradun (21 km away), the primary major railhead is Haridwar (25 km away), and direct motorable roads connect it via National Highway 58.(Author London Swaminathan had been to Rishikesh twice from 1977)

***

Rishyasrnga

Sage born with a horn. His father was Rishi Vibhandak. He was raised by his father in the forest. He had never seen any women in his life until Romapada, King of Anga Desa sent some courtesans to attract him and bring him to his country. In the ancient days, Rishis visit different places and their presence brought rain and prosperity.  When Angadesa was under severe drought Rishya sringa’s presence saved the country.  Romapada offered his daughter Shnata to the sage. Both retired to the forest and led family life. Dasaratha brought him to his country Kosala to do Putra Kameshti Yaga.

***

Romaharshana

Romaharshana was an intelligent Suta or storyteller known for his engagement with sages, reflecting the tradition of oral storytelling of mythological narratives. He was the disciple of Krishna Dvaipayana Vyasa. “Ugrasrava, the son of L/Romaharshana, surnamed Sauti, was the one who narrated Mahabharata.

***

Rtu

Ṛtu (ऋतु) refers to the “seasons”, according to the Puranas. They are six in number. A season, a period of two months. The Hindu year is divided into six Rtus/seasons. The six seasons are

1.     Vasanta, or spring (Phālguna to Vaiśākha—mid March to mid May);

2.     Grīṣma, or summer (Vaiśākha to Āṣāḍha—mid May to mid July);

3.     Varṣa, or rainy season (Āṣāḍha to Bhādrapadā—mid July to mid September );

4.     Śarad, or autumn (Bhādrapadā to Kārtika—mid September to mid November);

5.     Hemanta, winter, before the frost (Kārtika to Pauṣa—mid November to mid January);

6.     Śirśa, or winter (Pauṣa to Phālguna—mid January to mid March).

Kalidasa’s Rtu Samhara was the first book in the world describing seasons. Tamils also followed the Puranic six rtus.

***

Rudraksha

Rudraksha (botanically Elaeocarpus ganitrus) are the dried seeds of a large evergreen tree native to the Himalayan region and Southeast Asia. Deeply revered in Hinduism and Buddhism, the name translates to “Eyes of Shiva” in Sanskrit, symbolizing spirituality, meditation, and energetic protection.

The surface of the seed features natural vertical lines or grooves known as mukhis. Rudraksha beads can have anywhere from 1 to 21 faces, with the 5-faced (Panchamukhi) seed being the most common.

Devi Bhagavatam, Siva Purana and other scriptures explain the benefits of wearing Rudraksha Mala/garland. Saivite saints wear Rudraksha malas in large number.

***

Rudra

Lord Siva is worshipped as Rudra in one form. In the Rig Veda we see Siva as Rudra. In Sangam Tamil literature and later devotional literature, Rudra and Siva are one and the same. But hale baked foreigners are saying they are different.  Rudra is clad in animal skins and armed with bow and arrow according to Rig Veda and Tamil literature. Rudra married Rudrani. Both Rudra and Rudrani are in 2700 year old Grammar book of Panini. Rudra’s abode is in the mountains; Till this day Mt Kailash in the Himalaya is worshipped by the Hindus. Svetasvatara Upanishad praises Rudra-Siva.

God is called Doctor and Medicine in the Rig Veda. Though mantras dealing with all Vedic Gods associate them with medicine and cure, Rudra commands the highest position in the field of Medicine. He was called Bhisak/ Doctor and Bhesajam/Medicine. Later we come across Dhanvantri, the Father of Medicine. We should call him the ‘father of MODERN medicine’. He is considered Vishnu or his Avatar.

References to Rudra in the Vedas

Yajur Veda (YV) has a part called Rudram-Chamakam. That is recited by all orthodox Saivite Hindus every day. The priests use it during Abishek of idols in all Siva Temples. Most sacred mantra OM NAMA SIVAYA and Trayambaka Mantra occur in it. God is praised as Bhesajam and Bhisak in it. But RV is older than YV.

Let us look at some of the mantras where physician and medicine occur in RV:-

1-43-2- Rudra’s medicines

1-43-4-Rudra, the possessor of healing remedies. Prayer for health and wealth.

*

Yajur Veda -Vajasaneyi Samhita 16-48; Taittriya samhita5-10-1

Prayer to Rudra for men and beasts to be prosperous and free from disease.

Prayer to obtain what health and wealth father Manu acquired

Rudra carries in his hands the best remedies.

Prayer not to kill the old men, boys, fathers, mothers, adults, foetus, and our bodies.

Prayer not to kill our sons, grandsons, and men, cows and horses.

2-33-1

Prayer for 100 years of life by Rudra’s blissful medicines. Put away far from us sickness in all directions.

One YV mantra mentioned Rudra has 1000 remedies.

***

Rudram

It is a hymn on Lord Shiva found in Yajur Veda. It is recited along with Camakam. Since Rudram is also known as Namakam, both are called Namakam -Chamakam.

In the Rudra section, Lord Shiva is praised as a great person doing various jobs. It means he controls everything in the universe. We come across the Five Lettered Mantra – panchaksharam – OM NAMASIVAYA in Rudram. So Saivites consider it most important Mantra. Orthodox Hindus recite it every day. In temples, when the Abishekam is done to the idol, Rudram is repeated.

Ati Rudram
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
Sri Sathya Sai Baba performed Ati Rudram in Chennai and Puttaparthi. It was the biggest.

To be continued………………………

Tags-HINDU DICTIONARY IN ENGLISH AND TAMIL 86; இந்து மத கலைச்சொல் அகராதி-86 , Rudra, Rudram, Rig Veda, Rtu, Rishyasrnga, Rishikesh

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Important Upanishad Mantras in English and Sanskrit with Meaning- 10 (Post.16,008)

Written by London Swaminathan

Post No. 16,008

Date uploaded in London – 23 July 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 10

Mantra 56

सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् ।

अन्तःशरीरे ज्योतिर्मयो हि शुभ्रो यं पश्यन्ति यतयः क्षीणदोषाः ॥ ५ ॥

Satyena labhyastapaso hyeṣa ātmā samyag-jñānena brahmacaryeṇa nityam |

antaḥ-śarīre jyotirmayo hi śubhro yaṃ paśyanti yatayaḥ kṣīṇa-doṣāḥ || Mundaka Upanishad (Chapter 3, Verse 1.5).

  • Satyena: By truthfulness. Not just theoretical truth, but strict alignment with reality and integrity in thought, word, and deed.
  • Labhyaḥ: Attainable / obtainable.
  • Tapasā: By austerity, intense focus, and self-discipline.
  • Eṣa Ātmā: This Supreme Self.
  • Samyag-jñānena: By correct, discriminative knowledge of reality.
  • Brahmacaryeṇa: By celibacy, continence, and controlled senses.
  • Antaḥ-śarīre: Within the body.
  • Jyotirmayo: Full of light, resplendent.
  • Śubhraḥ: Pure and untainted.
  • Yaṃ paśyanti yatayaḥ kṣīṇa-doṣāḥ: Whom the ascetics (yatayah), whose impurities have been destroyed (kshina-dosha), realize and behold. Mundaka Upanishad (Chapter 3, Verse 1.5).

***

57

यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति |एवं मुनेर्विजानत आत्मा भवति गौतम || १५ || Katha Upanishad Chapter 2, Section 1, Verse 15.

 yathōdakaṃ śuddhē śuddhamāsiktaṃ tādṛgēva bhavati |ēvaṃ munērvijānata ātmā bhavati gautama || 15 ||

“Just as pure water poured into pure water becomes the very same, so too, O Gautama [Nachiketa], does the Self of the wise sage who knows this become identical with the Supreme Self.

***

58

वेदान्तविज्ञानसुनिश्चितार्थाः संन्यासयोगाद् यतयः शुद्धसत्त्वाः ।

ते ब्रह्मलोकेषु परान्तकाले परामृताः परिमुच्यन्ति सर्वे ॥ ६॥ Mundakopanishad 3-2-6

vedāntavijñānasuniścitārthāḥ saṁnyāsayogādayatayaḥ śuddhasattvāḥ |

te brahmalokeṣu parāntakāle parāmṛtāḥ parimucyanti sarve || 6 || Mundakopanishad 3-2-6

Vedanta-vijnana-sunishcitarthah: Those who have thoroughly and undoubtedly understood the profound wisdom (Vijnana) of Vedanta.

Sannyasa-yogad: Those who have embraced renunciation and spiritual discipline.

Yatayah suddha-sattvah: Seekers of purified minds who continuously exert themselves on the path of truth.

Parantakale: At the time of the great end (at the time of death, when physical constraints are destroyed).

Paramrtah parimucyanti sarve: They become truly immortal (Paramrta) and are entirely liberated (Parimucyanti) in the realm of Brahman.

This verse describes the ultimate spiritual goal of a Jnani (a realized being). It emphasizes that true liberation is not merely an external journey, but an inward realization of one’s immortal nature.

***

59.

न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मण वा ।
ज्ञानप्रसादेन विशुद्धसत्त्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानः ॥ ८ ॥

Mundaka Upanishad 3.1.8

na cakṣuṣā gṛhyate nāpi vācā nānyairdevaistapasā karmaṇa vā |
jñānaprasādena viśuddhasattvastatastu taṃ paśyate niṣkalaṃ dhyāyamānaḥ || 3-1-8 ||

8. He is not grasped by the eye; nor by speech; nor by other senses; nor by tapas; nor by karma; when one’s mind is purified by the clearness of knowledge, then alone he sees the indivisible (Brahman) by contemplation. Mundaka Upanishad 3.1.8

***

60

Atmanam rathinam viddhi shareeram rathameva tu,

Buddhim tu sarathim viddhi manaha pragrahameva tu.

Indriyani hayanyahur vishayansteshu gocharan, Katha Upanishad (1.3.3)

The atman is Ratha – the body,

The intellect is the Sarathi – driver,

The mind is the rein,

The senses are the horses, and

The Panch Vishayas – material objects of the five senses – are

the fields of pasture for the horses.

आत्मनं रथिनं विद्धि शरीरं रथमेव तु ।
बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥

Ātmānaṁ rathinaṁ viddhi śarīraṁ rathameva tu |
Buddhiṁ tu sārathiṁ viddhi manaḥ pragrahamevaca || 

The verse equates the human system to a chariot, identifying each component’s spiritual role:

  • आत्मनं (Ātmānam): The Atman (the Self or Soul) is the owner or rider of the chariot.
  • शरीरम् (Śarīram): The Body is the chariot itself.
  • बुद्धिम् (Buddhi): Intellect is the charioteer (driver) who must guide the journey.
  • मनः (Manaḥ): The Mind is the reigns (used by the driver to steer).
  • इन्द्रियाणि (Indriyāni): The Senses are the five horses that pull the chariot. 

इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् ।

आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ ४ ॥

indriyāṇi hayānāhurviṣayām̐ steṣu gocarān |

ātmendriyamanoyuktaṃ bhoktetyāhurmanīṣiṇaḥ || 4 || Katha Upanishad (1.3.4)

इन्द्रियाणि (Indriyāṇi): The senses (eyes, ears, etc.).हयान् (Hayān): Horses.आहुः (Āhuḥ): [They] call / say.विषयान् (Viṣayān): The sense-objects.तेषु (Teṣu): On them.गोचरान् (Gocarān): Roads / paths of movement.आत्मेन्द्रियमनोयुक्तम् (Ātmendriyamanoyuktaṃ): The Atman (Self) combined with the senses and the mind.भोक्ता (Bhoktā): The enjoyer.इति (Iti): Thus.मनीषिणः (Manīṣiṇaḥ): The wise ones.

The wise declare that the sense organs (the eyes, ears, etc.) are the horses, and the objects of those senses are the paths they travel. When the Supreme Self (Atman) is connected with the body, the senses, and the mind, the wise call It the “enjoyer” or experiencer of the world.

TO BE CONTINUED……………………….

TAGS- Part 10, important Upanishad mantras

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HINDU DICTIONARY IN ENGLISH AND TAMIL 83; இந்து மத கலைச்சொல் அகராதி-83 (Post.15,998)

Written by London Swaminathan

Post No. 15,998

Date uploaded in London – 20 July 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 

Ra words continued

Radha

Radha, the divine consort of Krishna, evolved from a minor gopi in early puranic verses into the supreme goddess of love and devotion. Her literary journey is marked by intense emotional and spiritual symbolism, shifting from a simple milkmaid to the ultimate representation of the individual soul yearning for the divine.

Puranic Literature: Texts like the Brahma Vaivarta Purana and Padma Purana elevate Radha from a cowherd girl to an eternal goddess, describing her as the feminine counterpart of the absolute truth.

The Bhagavata Purana does not explicitly name Radha as a milkmaid. However, in Book 10, Chapter 30, it describes a specific, unnamed gopi (milkmaid) whom Krishna favors and takes away into the forest during the Rasa Lila, a detail later theologians interpret as Radha. The Unnamed Gopi: The scripture describes how Krishna becomes deeply pleased with one special milkmaid who pleases Him above all others (anayārādhito nūnaṁ), which translates to “worshiping”

Poets like Vidyapati and Chandidas in Bengal, and later Surdas and Mirabai in the north, popularized Radha’s devotion in regional languages. Their literature emphasizes prema-bhakti (devotion through love), focusing on the emotional pain of separation and the mystical union of the soul.

Gatha Saptasati (circa 1st-5th century CE): An early Prakrit anthology where Radha appears as a favourite milkmaid who shares a dynamic, pastoral romance with Krishna.

Gita Govinda (12th century CE): Written by the Sanskrit poet Jayadeva, this masterpiece cemented Radha as the central figure of Krishna’s life. It explores vipralamba (longing in separation) and sambhoga (union), establishing her as the epitome of passionate, supreme devotion.

***

Raghavendra Swami

Guru Raghavendra Swamy, also known as Guru Rayaru is considered to be an incarnation of the mythical Prahlada, a child and ardent devotee saved by Lord Vishnu, himself, adorning the Narasimha avatar.

Raghavendra Swamy conducted many spiritual discourses, lectures and commentaries to uplift mankind from the route of banality. He undertook many pilgrimages across the country, spreading the holy words of Srimad Madhwacharya, and the Madhwa tradition.

In his lifetime, Raghavendra Swamy came to be attributed with many miraculous acts, magical feats and philosophical achievements – from curing people of illnesses, to healing negative effects of witchcraft, to eliminating mental illnesses (like depression, suicidal tendencies, anxiety and other major disorders) and bestowing people with the most desired boons, fulfilling wishes and redeeming mankind. The Raghavendra Swami mantra recited by millions is as follows:

Poojyaaya Raaghavendraaya

Satya Dharma Rathaayacha

Bhajathaam Kalpa Vrikshaaya

Namathaam Kaamadhenuvey

पूजयाया राघवेंद्राय सत्य धर्म रतायच

भजतां कल्प वृक्षाय नमतां कामधेनुवे

Mantralayam,  has the temple of Sri Guru Raghavendra, whose mortal remains are consecrated in the brindavanam there. Sri Raghavendra Tirtha was born as Venkatanatha in the town of Bhuvanagiri, Tamil Nadu, into a Kannada Madhwa Brahmin family of Gautama Gotra of musicians and scholars.

His great-grandfather Krishna Bhatta was a teacher to the renowned Vijayanagara Emperor, Sri Krishnadevaraya.

After the fall of the Vijayanagara Empire, Thimmanacharya migrated to Kanchipuram with his wife Gopikamba. Venkatanatha had two siblings—Gururaja and Venkatamba. Venkatanatha’s education was taken care of by his brother-in-law Lakshmi Narasimhacharya at Madurai after the early demise of his father, and he subsequently got married.

It was in 1624, that Sri Raghavendra Tirtha became the pontiff of the Kumbhakonam Matha, which was earlier known as Vijayeendra Matha or Dakshinadi Matha, now known by the name of Mantralaya Sri Raghavendra Swamy Matha.

After a short stay at Kumbakonam, he went on a pilgrimage to Rameswaram, Ramnad, Srirangam, and Mathura. Later, he moved westwards to Udupi and Subramanya, and then to Pandharpur, Kolhapur, and Bijapur. At Kolhapur, he is said to have stayed for a long time.

After that, he returned to Kumbakonam. By 1663 he left for Mysore where he got a grant from Dodda Devaraya Odeyar. Finally, he chose to settle down in Mantralayam. Guru Raghavendra shed His physical body in 1671 in Mantralayam. It is a village on the bank of the Tungabhadra river in Adoni Taluk in Andhra Pradesh.

Mantralayam is a renowned Hindu pilgrimage town located on the banks of the Tungabhadra River in the Kurnool district of Andhra Pradesh, India. It is situated roughly 90 km from Kurnool and 250 km from Hyderabad, and is globally famous for the Jeevasamadhi of the revered Madhva saint, Sri Raghavendra Swamy.

Raghavendra is known as a scholar par excellence. Some of his works are mentioned below,

Tantra Deepika: An interpretation of the Brahma Sutra from the perspective of Dvaita

Mantramanjari: A commentary on the first three chapters of the Rigveda

Geetartha Sangraha: A commentary on the Gita, also known as Geeta-Vivrutti

Prameya Deepika Vyakhya: A commentary on Madhwacharya’s Geeta Bhashya

***

Ramana Maharishi

Ramana Maharshi, born on December 30, 1879, in a small village called Tiruchuzhi in Tamil Nadu, India, began life as a regular boy named Venkataraman Iyer. His family was deeply rooted in traditional Hindu values, and he grew up under the care of his mother, Alagammal, and his father, Sundaram Iyer, who worked as a pleader.

Ramana was like any other child—playing, attending school, and occasionally getting into mischief.

The real transformation in Maharshi Raman’s life came at the age of 16. One day, seemingly out of nowhere, he was struck by a deep fear of death. Lying down in his uncle’s house in Madurai, he felt an overwhelming sense that his body was about to die. But instead of panicking, Venkataraman decided to face this fear head-on. He began to ask himself: What happens when the body dies? And then, more profoundly: Who is it that dies? What followed was a spontaneous and transformative realisation. He recognised that the body is just a shell, and the true self—the “I”—is eternal, beyond birth and death.

Shortly after his awakening, Venkataraman came across a book called the Periyapuranam, a collection of stories about the lives of Tamil saints. One of these stories spoke of saints who had realised the divine through their devotion to Arunachala. Reading this, he felt an almost magnetic pull toward the hill. It was as if Arunachala was calling him home.

Around the same time, he learned that Arunachala Hill was located in Tiruvannamalai, not far from his home in Tamil Nadu. The name itself had always resonated with him, but now, with his newfound understanding of the self, he felt an unshakeable urge to go there.

In August 1896, at the age of 16, Venkataraman made the life-changing decision to leave home.

He left a note for his family, stating simply: “I am going in search of my father. Nobody should grieve for me.” 

With just a few coins in his pocket, he boarded a train to Tiruvannamalai. It wasn’t an easy journey. He had to endure long hours of travel, sell his jewellery to buy a ticket, and walk the final stretch on foot. But nothing could deter him. The pull of Arunachala was too strong.

When Venkataraman finally arrived in Tiruvannamalai, he went straight to Arunachaleswarar Temple, the ancient temple dedicated to Lord Shiva at the base of the hill. As he stepped into the temple, he felt a profound sense of belonging. He knew he was home.

In the early years at Arunachala, he lived in total silence and solitude. He spent most of his time meditating in caves and temples, completely immersed in the self. People who encountered him were struck by his serenity and radiance, even though he never spoke a word.

One of his early dwelling places was Virupaksha Cave, a simple cave on the slopes of Arunachala Hill. Later, he moved to Skandashram, another cave higher up the hill. These places remain sacred sites for devotees to this day, filled with the energy of Ramana’s deep meditations.

As the years passed, people began to notice this young man who radiated such peace and wisdom. Devotees started gathering around him, seeking his guidance and blessings.

By the time he was in his early twenties, he had become known as Sri Ramana Maharshi.

As more people began to recognise Ramana Maharshi as a beacon of peace and wisdom, the need for a dedicated space where devotees could gather naturally arose. What started as a few followers seeking guidance from the silent sage eventually evolved into the creation of Sri Ramanasramam, one of the most serene spiritual centres in India.

The real turning point came in 1922 when Ramana Maharshi’s mother After her passing, her body was interred near the base of Arunachala Hill. This site eventually became the foundation of Sri Ramanasramam, with a shrine built in her honour. In 1948, when Ramana Maharshi was in his late 60s, he developed a small lump on his arm that was later diagnosed as cancer. Despite the pain and the repeated surgeries, he maintained the same serene composure he had shown throughout his life.

When devotees begged him to seek advanced medical treatment or allow supernatural healing, he gently refused. His response was profound: “Why are you so attached to this body? Let it go. The real Ramana is not this body.”

On the evening of April 14, 1950, Sri Ramana Maharshi breathed his last. Devotees gathered around him as he passed away peacefully, his face radiating the same calm and serenity it always had. At the exact moment of his passing, many reported seeing a bright light streak across the sky, heading toward Arunachala Hill. For his followers, this was a sign that Bhagavan Ramana had merged with the divine.

Over the years, various structures were added to Ramana Ashram:

  • The Shrine of Sri Ramana Maharshi, where his Samadhi (final resting place) now resides.
  • The Old Hall, a simple space where Ramana would sit and interact with visitors.
  • Meditation halls, dining areas, and a library filled with books on his teachings.

His  Teachings

1.     The Self is Eternal
According to Sri Ramana, the self is not something to be attained—it’s already present within each of us. The journey is about removing ignorance and recognising this eternal truth.

2.     The Illusion of the Ego
Ramana often spoke about the ego as the false “I” that creates a sense of separation. Through self-inquiry, this ego dissolves, revealing the true self.

  1. Silence as the Ultimate Teaching
    For Bhagavan Ramana, words were secondary. He often said that silence was the purest form of communication. Sitting in his presence, many devotees reported profound inner experiences without a single word being spoken.

***

Ramakrishna Paramahamsa

Born as Gadadhar Chattopadhyay in a quiet Bengali village, he would later be revered as Thakur Ramkrishna by his devotees. Unlike many religious teachers who stick to one tradition, Sri Ramakrishna Paramhansa explored multiple paths, Hinduism, Islam, and even Christianity, not as a philosopher, but as a seeker who wanted to experience God in every form.

What makes Ramkrishna Paramhans different from many other enlightened beings is that he never sought to establish a new doctrine or movement. He did not write books or try to argue his beliefs. Instead, he lived in a way that proved the existence of the divine. His words were simple, his stories often humorous, but they carried a depth that touched even the most sceptical minds.

From a very young age, Gadadhar (as Ramakrishna was known in his childhood) showed little interest in academics. He was not drawn to traditional studies, and no amount of persuasion could make him sit with books for long. While other children were busy memorising scriptures or practicing writing, he was more interested in devotional songs, listening to stories from the Ramayana and Mahabharata, and spending time in temples.

when playing Lord Shiva or Krishna in dramas, he wasn’t just acting, he became the deity itself. One of the most well-known incidents from his childhood was his first mystical experience. One day, while walking through the fields, he saw a flock of white cranes flying across the sky against a backdrop of dark storm clouds. The sheer beauty of the moment overwhelmed him so much that he lost consciousness and fell to the ground. When he woke up, he couldn’t explain what had happened, but he felt an unshakable peace. This was the first of many divine trances that would define his life.

His mother, Chandramani Devi, often worried about his frequent trances and unusual behaviour. At times, he would sit alone, lost in deep thought, or suddenly burst into devotional songs, unaware of his surroundings. People in the village admired his innocence and devotion, but some feared that he was too different.

When he was in his late teens, an important turning point came in his life. His elder brother, Ramakumar, was invited to become the head priest at the Dakshineswar Kali Temple, built by Rani Rashmoni in Kolkata. To assist him, Gadadhar was also taken along.

It was here, at the feet of Goddess Kali, that the destiny of Sri Ramakrishna was sealed. The moment he saw the idol of Kali in the temple, something inside him awakened. He felt a deep, unexplainable connection. While others saw a beautifully sculpted deity, he saw a living presence. It was as if Kali was not just a statue, but a real mother standing before him.

Under the guidance of Bhairavi Brahmani, a female Tantric guru, he practiced Tantra Sadhana, a path often considered too extreme for mainstream Hinduism.

After Tantra, he turned to Vedanta, where he was guided by Tota Puri, a wandering monk.

Marriage to Sarada Devi and the Role of the Divine Consort

While Ramkrishna was lost in his spiritual practices, his family back in Kamarpukur was increasingly worried. His frequent trances, his strange behaviour, and his complete disregard for worldly matters convinced them that marriage was the only way to bring him back to normal life.

Marriage to Sarada Devi

After much effort, they found a match, Sarada Devi, a simple and devout girl from the nearby village of Jayrambati. She was only six years old when the marriage was arranged, while Ramakrishna Dev was in his early twenties.

when Sarada Devi grew older, she came to live with Shree Ramkrishna at Dakshineswar. By then, he had already become a well-known mystic. Many expected him to lead a traditional married life, but he saw Sarada Devi not as a wife but as the embodiment of the Divine Mother.

Sarada Devi, in turn, accepted her role as his spiritual companion. She later became known as “Holy Mother”, carrying forward his teachings after his passing. In many ways, she was the silent force behind Sri  Ramakrishna Paramhansa, providing him with support and maintaining balance in his life

As his fame grew, seekers from different backgrounds started coming to Dakshineswar to meet him. Some were ordinary householders, while others were young men searching for deeper truths. Among them was Narendranath Dutta, who would later become Swami Vivekananda, the disciple who would take Sri Ramakrishna Paramhansa Dev’s message to the world.

By 1885, Sri Ramakrishna Paramahamsa began suffering from intense throat pain. It was then discovered that he had throat cancer.

As his condition worsened, his devotees moved him to Cossipore Garden House.

His presence in Cossipore became a living lesson in detachment. He showed no fear of death, only deep, divine bliss.

Final Instructions to Disciples

Realising that his time was near, Ramakrishna Paramhansa gave his final instructions to his disciples. He passed on his spiritual power to Swami Vivekananda, instructing him to take his message to the world.

On 16 August 1886, in the early hours of the morning, Sri Sri Ramakrishna Paramhansa Dev left his body. His passing was not a moment of sorrow; it was a divine departure. Even in his last moments, his face shone with an unearthly glow, as if he was merging back into the infinite.

***

Rath Yatra- Chariot Festival

Rath Yatra means Chariot festival or Car Festival.

The most famous Rath Yatra or Car Festival is held every year in Puri in Odisha in India. Nowadays it is held all over the world by various Hindu organisations. It is held for nine days. Hindu devotees in thousands pull the three chariots along the streets.

The celebration of this day starts much earlier that comprises the construction and decoration of the Raths or Chariot by numerous devotees & volunteers. The three chariots that are the highlights of the entire Yatra are pulled by strings. The chariot of Lord Jagannath which is 45 feet high, high comprises 16 wheels and is referred as Nandighosa. Balabhadra’s chariot is made 45.6 feet high with 14 wheels is called Taladhwaja. The chariot of Subhadra known as Devadalana has 12 wheels and is 44.6 feet high. All these chariots are decorated with various designs and colours by the artists of Puri that showcases their enthusiasm for the Yatra.

Two words came out of this Sanskrit word RATHA. In Tamil THER is temple chariot. It is the mirror image of Rath. English word Juggernaut also is derived from Lord Jagannath.

Hindus around the world place various deities in the chariot and pull them with huge and long ropes. Devotees on both sides of the roads worship by lighting lamps, placing garlands and offering coconut, banana, incense sticks etc. all along the routes volunteers are offered prasad (food items). In most of the places it is one day event. In Puri it is taken to a place and returns to the temple in nine days. Tribals are given an important role in it.

***

Ramavatar / Ram

Lord Vishnu took many avatars/ incarnations and of them Ten Avatars are called Dasavatar. Rama’s incarnation is celebrated most among them. Different versions of Rama’s life story known as Ramayana spread throughout Asia. Kings like Rama were allowed to have more than one wife in Hindu India. But Rama vowed not even to think about second wife. This and his friendship with hunters (Guhan), monkeys (actually people with monkey symbol; Vanara= Vana + Nara= Forst People), Bear people (Jhambavan), Bird People (Jatayu), Demons (of Sri Lanka- Vibhisana) made him unique. He never went back on his words. His wife Sita became an ideal wife by accompanying him to forest where she was abducted by Ravana, demon king of Sri Lanka. Rama killed the demon, rescued his wife and returned to Ayodhya in Uttar Pradesh in India.

***

Ramdas (Samartha), Ramdas (Bhadrachala), Ramdas (Kanhangad)

There were three great men with the name Ramdas. Samartha Ramdas lived during the days of Hindu king Veera Sivaji. He inspired Sivaji in Maharashtra to fight against the Muslim invaders. He led Sivaji in a victorious path. Chatrapati Shivaji .(1627/30–1680) ruled a vast area in the seventeenth century.

*

Another great saint was Ramadas of Bhdrachalam in Telangana. He was jailed for nonpayment of collected tax money. At last Rama and Lakshmana in disguise paid the money and he was released.  His compositions are sung in concerts and Bhajans. Bhadrachala Ramadasu (1620–1688), born Kancharla Gopanna, was a 17th-century devotional poet, Carnatic composer, and Tehsildar in the Golconda Sultanate. He is renowned for building the iconic Sri Sita Ramachandraswamy Temple in Bhadrachalam and composing timeless Telugu keerthanas dedicated to Lord Rama.

*

Kanhangad Swami Ramdas (also known as Papa Ramdas), was born as Vittal Rao and established renowned Anandashram in Kanhangad, in the Kasaragod district of northern Kerala. He became a wandering ascetic at a young age and was an advocate of Bhakti Yoga. His teachings centre around universal love, selfless service, and the constant chanting of the Rama Mantra

***

Rameswaram/ Ramanatha (swami)

Most famous pilgrimage town in Tamil Nadu. Rameswaram is one of the 12 Jyotirlinga Shrines spread over India. Hindus believe that they should visit Rameswaram and Kasi IVaranasi) in their lifetime.  It is an island where Lord Rama worshipped Lord Siva in Linga form.

Perched at the southern tip of the Indian peninsula, Rameswaram is a tranquil and sacred destination that weaves together breathtaking natural beauty with ancient pilgrimage sites. Home to the renowned Ramanathaswamy Temple, it is linked to the mainland by the impressive Pamban Bridge, a true marvel of human engineering. Rameswaram sits closest to Sri Lanka, and whispers of history suggest a bygone land bridge – the legendary Ram Setu – once connected the two nations.

***

Ramtheerth, Punjab

Ramtheerth  refers to Swami Rama Tirtha (1873–1906), a renowned Indian philosopher, mystic, and leading teacher of the Hindu philosophy of Advaita Vedanta. He was a pioneer in bringing the message of “Practical Vedanta” to the West and extensively lectured in the United States and Japan. Born in Punjab (now in Pakistan), he was originally a professor of mathematics before embracing asceticism and retreating to the Himalayas. His life’s work, lectures, and writings are extensively documented in a seven-volume collection titled In Woods of God Realization.

***

Rasa – Navarasa

The nine sentiments (navarasa) are:

  1. vīra (heroism)
  2. śṛṅgāra (eroticism)
  3. adbhuta (wonder)
  4. raudra (fury)
  5. vṛdānaka, (shame, which is not in other Indian schools)
  6. bībhatsa (disgust)
  7. hāsa (comedy or humour)
  8. karuṇā (pity or compassion)
  9. śānta (tranquillity)

In his ancient treatise, the Natyasastra, Bharata Muni actually only defined eight rasas (aesthetic flavors or sentiments). He explained that these are evoked in the audience through the combination of bhavas (emotions), anubhavas (physical acting/gestures), and vyabhicharibhavas (transitory mental states).

The ninth sentiment, Shanta (Peace/Tranquility), was later formalized by later aesthetic scholars like Abhinavagupta in his commentary Abhinavabharati.

Rasa also means juice, essence etc

To be continued……………………….

Tags- Ramdas, Ramteerth, Rameswaram, rasa, Raghavendra, Ramakrishna, Ramana maharishi, Rama, Ramayana, Radha,

83HINDU DICTIONARY IN ENGLISH AND TAMIL 83; இந்து மத கலைச்சொல் அகராதி-83

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HINDU DICTIONARY IN ENGLISH AND TAMIL 81; இந்து மத கலைச்சொல் அகராதி-81 (Post.15,990)

True Ramalinga with Vibhuti before Dravidians attack.

Written by London Swaminathan

Post No. 15,990

Date uploaded in London – 17 July 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   

Ra beginning Words

Raga – raaga- Rāga (राग), states Monier Monier-Williams, comes from a Sanskrit word for “the act of colouring or dyeing”, or simply a “colour, hue, tint, dye”. The term also connotes an emotional state referring to a “feeling, affection, desire, interest, joy or delight”, particularly related to passion, love, or sympathy for a subject or something

***

Raja – raaja-King; from this Sanskrit word English words Regal, Royal, and Tamil word Arasan etc are derived.

***

Rajaraja and Rajendra Choza

Rajaraja Choza and Rajendra Choza were great Choza kings who conquered many territories up to South East Asia. Both were famous for the big Siva temples they constructed. Rajaraja built Thanjavur Big Temple (Brihadeeswar) and his son Rajendra built Gangaikonda Chozapuram temple. They supported music and dance which are known from the inscriptions they left on temple walls. They maintained a powerful navy. They controlled many parts of north India, Sri Lanka and South East Asian countries.

Rajaraja ruled from 985 CE to 1014.

Rajendra ruled from 1012 to 1044 CE.

***

Raghuvamsa

DR. V. RAGHAVAN on Kalidasa’s Raghuvamsa

The Raghuvamsais the longest work of the poet, in nineteen cantos and over 1500 verses. It served as a model not only for all Mahakavyasproduced up to the recent times, but also of all Rama-kavyas. After Kalidasa, Kumaradasa, a poet of Ceylon, wrote a Rama-kavya called Janaki-harana; and Rajajekhara, the critic, remarked, using double entendre, that when the Raghuvamsastood there, only Kumaradasa and Ravana could have dared to do the Janaki-harana! The RV served also as one of the sources of the famous Tamil Ramayana of Kambar. Numerous commentaries were written on it, including some by Jain writers. The RV is also the earliest reputed evidence for the Bala and Uttara Kandas being authentic parts of Valmiki’s epic, which Western scholars doubt.

The RV. is a complete work of the poet in that all his ideas in his other works are to be met with here. The whole conception of the Indian pattern of life, with its four Asramasand four Purusharthas, and several ideas which are basic to Indian thought and culture, receivea planned treatment here.

After Valmiki’s Ramayana, the RV. is the first Mahakavyato deal with the story of the epic, devoting six cantos to it (X-XV). It is well-known that among Sanskrit poets, he is foremost in treading the path blazed by the Adikavi. He mentions Valmiki as the Purvasuri who had shown him the way (1.4). In the XIV canto where Valmiki becomes a character in the story, he calls him the poet who responded to the cry of the afflicted–of Sita as well as the female bird–(Ruditanusari Kavih) (verse 70) and refers in a pithy manner to the birth of the Sloka (poetic verse) from the Soka or the sympathy of the poet roused at the sight of the bird shot down by a hunter, and speaks of him again as the poet of compassion (Kavih Karunikah, XV. 71).

In Sanskrit literary tradition, Kalidasa is renowned for his brilliant use of upamās (similes), celebrated by the famous saying upamā kālidāsasya. In his epic Raghuvamśa, the poet is widely cited as employing 1,250 similes to chronicle the legends of 29 kings of the Solar Dynasty.

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Rajasuya- raajasuuya-

Rājasūya (राजसूय) is a great sacrifice performed by a universal monarch (in which the tributary princes also take part) at the time of his coronation as a mark of his undisputed sovereignty.

Rājasūya (राजसूय).—A great yajña. Hariścandra and also Dharmaputra performed it. (Sabhā Parva, Chapters 33, 35, 84). Sangam Tamil King Choza Perunarkilli did it and it was attended by Pandya and Chera kings; poetess Avvaiyar participated in it.

After the sacrifice, on the suggestion of Sahadeva, the first honour was given to Kṛṣṇa. Śiśupāla’s protest and vilification of Kṛṣṇa who had his head cut off. In the sacrifice each brother was assigned specific functions—Duryodhana in charge of treasury, Bhīma cooking, Nakula the supply of provisions, etc. The avabhṛta bath at Gangā accompanied by divine music. Every visitor duly honoured, returned back. Jealousy of Duryodhana at the success of the sacrifice.2 The consecration ceremony of a king done by Pṛthu, Vāli and others.

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Rajoguna

Rajōguṇa (रजोगुण).— The second of the three properties of human beings; means PASSION. To this are ascribed sensual desire, worldly coveting, pride, falsehood, and pain. The other two Gunas are Satva and Tamas.

In verse Bhagavad Gita , Lord Krishna details that when Rajo guna is dominant, a person exhibits a surge in greed, intense activity, undertaking selfish enterprises, restlessness, and irrepressible desire

Sattva Guna—a mode of clarity, knowledge, and purity. You feel calm, balanced, and connected to Krishna. In this mode, you naturally seek spiritual wisdom and truth.
Rajo Guna—the mode of desire, ambition, and attachment. It makes you restless, always seeking more. It’s not evil, but it keeps you bound to the cycle of karma.
Tamo Guna—the mode of darkness, laziness, and illusion. It drags you down, making you avoid spiritual life.

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Ramalinga Swamikal

A controversial Tamil saint, also known as Vallalar, was born in Marudhur in 1823. He was a great poet, mystic and saint.

His poems are in his book Tiruvarutpa (tiru arutpaa). His Ashram is in Vadalur. He started Samarasa Sanmaraga Sangam. His Vadalur centre is known for two novel things. Only light/ lamp is worshipped there. And the second remarkable thing is ever burning Oven to feed all the 24 hours. He believed in nature cure and suggested a lot of herbs for a healthy life. His poems are in praise of  Lord Siva and Lord Muruga. Tamil Saivite Mutts (adeenams) don’t recognise him or his poems. Anti God Dravidians are trying to get mileage out of it.

Vallalar advocated only vegetarian food like Valluvar. His compassion towards the living beings is known through his popular saying “I wither away (become sad) whenever I see withering plants”

His followers believed he did many miracles.

Four controversies:

1

When he called his poems Tirumurai which is used for the compositions of great Saivite Saints of the past , Saivites objected to it. The case went upto the court. Famous Saivite scholar of Sri Lanka Thiru Arumuga Navalar led the group against him.

2

The second controversy is about his disappearance. He locked himself in a room and asked his followers not to open it. But the officials forced it open after sometime and he was not there. He was said to have become Jyoti (light). His opponents said the he ran away.

3

There is a new controversy now; his followers erased Vibhuti from his forehead and showed him as a Tamil Christ. But his poems are in praise of Hindu Gods only.

4

Another political controversy is that the previous DMK government supported the vast Vadalur open land changed into a commercial complex.

His Teachings :

He rejected the caste system, religious divisions, and other societal norms that segregated people based on birth, status, or wealth. Instead, he championed the unity of all human beings under a divine principle he called Arutperum Jyothi, or “the Light that bestows Infinite Grace.” Ramalinga advocated the concept of worshipping the flame of a lighted lamp as a symbol of the Eternal Power.

Sathya Gnana Deepam, the Lamp of True Knowledge,lighted by him is placed within the Sathya Gnana Sabhai—Hall of Wisdom—in Vadalur. It was inaugurated in January 1872. Enshrouded by seven veils, it represents the layers of illusion that cloud our Inner Light, each veil a reminder of the barriers to realizing the profound wisdom within.

The Thiru Arutpa, also known as the “Songs of Grace,” is the most significant work of Vallalar, comprising around 6,000 verses.

Vallalar left for Mettukkuppam, a village south of Vadalur. A few sincere devotees went with him. There, in 1874, he entered a room and instructed his devotees to lock the door behind him and keep it locked. After some days, , the officials opened the door themselves. There was no one inside. Saint Ramalinga Swamigal had simply disappeared.

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Ramanujacharya  -raamaanuja

Sri Ramanujacharya (1017–1137 CE) was a prominent Hindu philosopher who championed Vishishtadvaita and advocated for caste inclusion, notably converting many individuals from lower castes into Vaishnavism.

Sri Ramanuja was a Hindu philosopher born in a Tamil Brahmin family in 1017. Considered a great teacher who spread Vishtadvaita, was born in a Vadama family to Kesava Perumal Somayaji Dikshitar and Kanthimathi Ammal at Sri Perumpudur near Chennai. He lived a long life of 120 years and died in 1137. He was a great social reformer and converted a lot of people from lower castes as Vaishnavite Brahmins.

He is known for the episode where he gave the sacred mantra to all.

Sri Ramanujacharya climbed the temple tower (vimanam) of the Sowmya Narayana Perumal Temple in Thirukoshtiyur (located in the Sivaganga district of Tamil Nadu) to give the sacred “Om Namo Narayanaya” mantra to all people regardless of their caste or creed.

Ramanuja had walked to Thirukoshtiyur 18 times to learn this secret mantra from his guru, Thirukoshtiyur Nambi. When Nambi finally taught him the secret, he warned him that sharing it with the masses would result in Ramanuja going to hell. Defying the warning out of compassion, Ramanuja climbed the temple tower and publicly declared the mantra so everyone could attain salvation. He said even if I go to hell, it does not matter; all others will be saved by this mantra.

Ramanuja had to leave Tamil Nadu and travel to different places in Karnataka to escape from his persecutors. Traditional accounts identify the Chola king Krimikanta (often associated with either Kulottunga I or Kulottunga II) as the Chola ruler who persecuted Ramanuja. Demanding Ramanuja sign a declaration that Shiva was the supreme deity, the king forced the philosopher into exile in Hoysala territory until the monarch’s death; he was protected and patronized by the Hoysala King Vishnuvardhana.

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Ramayana

Ramayana written by Adi Kavi Valmiki is one of the two Hindu epics. In Tami Kamban wrote Ramayana in Tamil. There are hundreds of Ramayanas written by various poets in India, Sri Lanka and South East Asian countries.

The Ramayana contains 24,000 Shlokas (metrical verses) roughly equaling to some 48,000 lines or 480,002 words of Sanskrit text. It is divided in seven sections: Adikanda or Balakanda, Ayodhyakanda, Aranyakanda, Kishkindhyakanda, Sundarakanda, Lankakanda and Uttarakanda.

It gives the story of Rama and his brothers.  His aunt Kaikeyi banieshed him to forest for 14 years where his Sita was abducted by Ravana, King of Sri Lanka. With the help of Hanuman, he built a bridge to the country and killed Rabvana. Then he returned to Ayodhya, where he was born and ruled the country called Kosala from there. Valmiki Ramayana is in simple and beautiful Sanskrit. The current version is dated 500 BCE or before.

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Rambha

Rambhā (रम्भा).—General. One of the most beautiful of the apsarā women. Urvaśī, Tilottamā and Rambhā are really reputed for their beauty. Rambha in Ayurveda meant plantain stem.

Rambha in Hindu mythology is the Queen of the Apsarases, the magical and beautiful female beings in Devaloka. She is unrivalled in her accomplishments in the arts of dancing, music and love-making. She is often asked by the king of the Devas, Indra to break the tapasya of sages so that the purity of their penance is tested against temptation, and also that the order of the three worlds remains undisturbed by any one man’s mystical powers. When she tries to disturb the penance of Rishi Vishwamitra (who is doing it to become a Brahmarishi), she is cursed by him to become a rock for 10,000 years till a Brahmin delivers her from the curse.

In the epic Ramayana, Rambha is violated by Ravana, king of Lanka, who is thereby cursed by Brahma that if he violates another woman again, his head will burst. This curse protects the chastity of Sita, the wife of Rama when she is kidnapped by Ravana.

Rambhā (रम्भा) is the name of an Apsaras as mentioned in the Kathāsaritsāgara, chapter 28. Accordingly, “once on a time Rambhā, a fair one of heaven, came that way, wandering at will through the air from the palace of Indra. She beheld the king [Suṣeṇa] roaming in that garden like an incarnation of the Spring in the midst of a garden of full-blown flowers”.

The story of Rambhā and Suṣeṇa was narrated to king Kaliṅgadatta by a certain Brāhman in order to demonstrate that “daughters are better even than sons, and produce happiness in this world and the next”.

Stamp of Rajaraja Choza

To be continued………………………..

Tags- Rama, Ramana, Rambha, Rajaraja, Ramanuja, Ramalinga Swamikal, HINDU DICTIONARY ,part 81; இந்து மத கலைச்சொல் அகராதி-81 ,Raghuvamsa

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