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Who is a Good Wife? Damayanti said….Part 8 (Post No.14,989)


Written by London Swaminathan

Post No. 14,989

Date uploaded in London –  15 September 2025

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  

The Mahabharata narrates the story of Nala Damyantti in Vanaparva Chapters 53-79. It is one of the longest stories in the epic. Brhadashva came to see the Pandavas in exile. Then Yudhishthira described his distressing condition. In answer to a question Brhadashva gave this story. Nala was the king of Nishada country and Damayanti was the princess of the kingdom of Vidharba. Both fell in love when they heard the virtues of both through a swan.

It is interesting in many aspects:

1

Bird Messenger: In the Rig Veda we have the oldest Dhuta Kavya in the story of Dog Messenger (Sarameyas)

Later in this epic we have Swan Messenger. 2000 year old Sangam Tamil Literature has many Birds, Insects as Messengers.

2

It described the Trade Routes of Sarthvahans. Business people travelled with big caravans. The dangers they met with are in graphic detail.

3

Horse Riding

Nala was famous for Cooking, Horse Riding and Gambling. The speed of the Horse drawn chariots show the best Road transport in the world. The speed of the horse chariots is also described.

4

Swayamvara

Hindu Kshatriya women had the wonderful freedom of choosing their husband. We see this in Bhisma attack on Kasi kingdom, then Sita Devi, then Draupadi, Damayanti Swayamvaras. Later we never hear about it until Kalidasa described Aja- Indumati Swayamvara.

Swayamvara shows that they followed one man – one woman principle.

The half -baked idiots who said that Hindus came from outside India could not show any example in any part of the world of Swayamvara. So, their Aryan Invasion theory is exploded by this and hundred more examples (use of water, wedding mantras etc).

5

If one is unclean, Kali will trouble him

6

ETs – Alien Civilization

The description of Aliens. They won’t wink; their feet won’t touch earth; their garlands wont wither etc.

7

This Nala Damayanti story inspired Kalidasa to write about Swaymavara, Cloud Messenger etc. This inspired Tamils to translate Nala Damayanti in Tamil verses.

8

Damyanti Quotations- Who is a Good Wife?

“In the face of even the most trying circumstances of life, women of good breeding protect themselves by the power of their own self, conquering thereby truth and the heavens, too: of this there is no doubt”.

Vanaparva – chapter 70-8

“When the Providence appears to be against and self effort bears no fruit, men living in truth do not grieve, nor lose heart”.

During Swayamvara – choosing your own husband—four gods from alien civilisation also joined the contest. They appeared exactly as Nala

Damayanti told the gods,

“On hearing about Nala from the white swan, I have from my heart chosen him as my husband. With the power of that truth, may the gods reveal to me Nala.

“In thought, in speech and in act (this is a phrase we see throughout Tamil and Sanskrit literature- Mano- Vaak- Kaayam), if I have never strayed from good conduct, by the power of that truth may the gods reveal to me Nala”.

****

Like Yudhisthira nala also lost his kingdom in a gambling game and they went to the forest. They suffered a lot, and Nala ran away in the middle of the night with half of Damayanti’s sari.

After wandering for three days, she went to another forest. The seers / rishis in the forest welcomed her. Astonished by her extraordinary beauty and grace, they asked her,

“Tell us who you are. Are you a goddess of this forest or the deity of the hills here or are you a deity of the river?”

Damayanti said,

“I am neither a goddess of this forest nor am I the deity of the hills, nor am I the deity of the river. I am a human being.”

Tamil Comparison

Sangam Tamil literature also talks about deities of hills, rivers, sea, lakes, even the musical instruments. This shows they had the same belief from Kanyakumari to Kashmir. A lover even mistakes his lady love to be a deity of the forest in Tamil verses. And all these deities were only women!!!

After narrating her story to the seers and enjoying their hospitality, she joined a caravan with their help which was attacked by forest elephants. Many traders died and a few of them thought Damayanti was an evil spirit causing this attack. Fearing that they would kill her she joined some Brahmins crossing the forest. She went to the capital of Chedi country and met the Raj mata/ Queen Mother; She helped her to go to Vidharba where she announced a Second Swayamwara, just to attract Nala. As expected, Nala came and joined her and  the story ended happily.

Before that ,

Having heard about second Swayamvara , Nala doubted her integrity. He questioned Damayanti about it.

Damayanti said

“Do not fling at me that accusation. I am not a wayward woman, the three gods of the universe Vayu/wind, Surya/sun and Chandra/ moon are the witness of my truth. I do not propose to take another husband and there is no second Swayamvara for Damayanti. The whole thing was set up as a ploy to bring you here”.

Her plan to bring him from Ayodhya to Vidharba and her test to see whether it was Nala or not etc are described in detail in Vanaparva of Mahabharata. How they covered such aa long distance in a short time also described in detail. Though it is a long story, there are many things which describe the condition of ancient Bharat.

All Hindu women must read the stories of Satyavan -Savitri, Nala-Damayanti and Draupadi to know the Woman Power and Woman’s Freedom. Neither in Greece, nor in Rome, nor in Egypt and Sumerian we have such true stories.

–Subham—

Tags= Who is a good wife, Part 8, Nala Damayanyi, Swayamvara, Horse Chariot, Ayodhya to Vidarbha

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by Tamil and Vedas on September 15, 2025  •  Permalink
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Posted by Tamil and Vedas on September 15, 2025

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Ancient Tamil Encyclopaedia -Part 2 (Post No.14,949)

One Thousand Interesting Facts about Ancient Tamils!

Prepared by London Swaminathan

Written by London Swaminathan

Post No. 14,949

Date uploaded in London –  6 September 2025

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 two

15

Arudra


three stars in the middle are known as Mrgaseersha= maan thalai= deer head .

It is part of Orion constellation; its name is Betelgeuse in astronomy.

The star is associated with Lord Shiva.

Thiruvathirai is a big Shiva festival until this day.

Malayali Hindus celebrate Tiru Athirai and Tiru Onam on a grand scale, one for Shiva and one for Vishnu.

They occur exactly in six months interval .

Only these two stars have the honorific suffix Tiru in Tamil , equivalent to Sri in Sanskrit. Westerners changed it to SIR title.

Pari .8-6; 11-77; Kali.150-20

(Karaikkal ammaiyar used Arudra. She lived after Sangam Age)

ARUDRA –STAR GOD–in Astronomy

Lord Siva is associated with the star Betelgeuse in the Orion constellation and so Siva is called Mr Arudra Star; the Kalittokai poet also says he is ( golden red) like Shanbaga flower

அரும் பெறல் ஆதிரையான் அணி பெற மலர்ந்த  20

பெருந் தண் சண்பகம் போல, ஒருங்கு அவர்

பொய்யார் ஆகுதல் தெளிந்தனம்

மை ஈர் ஓதி மட மொழியோயே! –கலித்தொகை 150

It is a prominent red supergiant star in the constellation Orion. Ardra is also the name of the sixth nakshatra (lunar mansion) in Hindu astrology.

****

16

Onam

Madu. 591

 Tiru onam is refereed to in post Sangam books Tevaram and Divya prabandham. It is in connection with Vamana and Tri Vikrama Avatar of Vishnu. Asura King Maha Bali was sent to Paatala Loka (may be Indian ocean Island or South America)

Malayali Hindus celebrate it like Deepavali in Tamil Nadu. During Sangam age and post Sangam age, Tamils also celebrated it.

Sangam verse makes three points very clear:

Vishnu killed the demon.

It was celebrated in Tamil Nadu as well.

It is the birth star of Vishnu (see U.Ve.Sa. commentary)

Most interesting fact is that there is no record in Tamil literature to say that Maha Bali ruled Kerala . Ancient Tamil literature says Vishnu killed demons whose birth star is Onam.

கணங்கொள் அவுணர் கடந்த பொழிந்தார் மாயோன் மேய ஓணநன்னாள் – மதுரைக்காஞ்சி 591.

***

Post Sangam literature

ஓணந்தான் உலகாளுமென்பார்களே  , நீ பிறந்த திருவோணம் — பெரியாழ்வார், திவ்யப் பிரபந்தம்

***

16 a

Onam in Astronomy

he Onam festival is associated with the star Thiruvonam, which is the Hindu lunar mansion (nakshatra) that aligns with the constellation Aquila. In Western astronomy, this set of stars includes Altair (the brightest star in the Aquila constellation) and two other stars, Beta and Gamma Aquilae. These three stars are often depicted as the “three footprints” of the dwarf god Vamana in his Trivikrama form, which is central to the Onam legend

Onam was observed as Vamana Jayanti during the Pallava dynasty.

17

Anthanar = Brahmins

Sangam Tamil literature used words such as Anthanar, Paarppanan, Ayyar, Iru Pirappaalar (twice born) Aru tholilor = those who do six tasks. Those who keep three fires.

The word meant inward looking. Those who search for God or looking to God in heart/mind.

***

Puram 397 referred to the Six Duties of Brahmins. It is a direct translation of the Sanskrit word

अध्यापनमध्ययनं यजनं याजनं तथा ।
दानं प्रतिग्रहं चैव ब्राह्मणानामकल्पयत् ॥ 1-88॥ Manu

adhyāpanamadhyayanaṃ yajanaṃ yājanaṃ tathā |
dānaṃ pratigrahaṃ caiva brāhmaṇānāmakalpayat || 1-88 || Manu

For the Brāhmaṇas he ordained teaching, studying, sacrificing and officiating at sacrifices, as also the giving and accepting of gifts. (88).-Manu smriti

****

OVER SIXTY DIRECT REFERECES ARE THERE.

They are associated with Numbers 1,2,3 and 6.

There are innumerable to brahmins. ANTHANAR meant only Brahmins because the prefix Four Vedas and Three Fires are used.

Here are some evidences: Puram 2- three fire worshippers;

Puram 6-

Pandya king will bow and respect three eyed shiva and four veda reciters brahmins.

முக் கட் செல்வர் நகர் வலம் செயற்கே!

இறைஞ்சுக, பெரும! நின் சென்னி சிறந்த

நான்மறை முனிவர் ஏந்து கை எதிரே!

வாடுக, இறைவ! நின் கண்ணி ஒன்னார்- Puram 6-

ஆன்ற கேள்வி, அடங்கிய கொள்கை,

நான் மறை முதல்வர் சுற்றம் ஆக,

மன்னர் ஏவல் செய்ய, மன்னிய

வேள்வி முற்றிய வாய் வாள் வேந்தே! Puram 26-

அணங்குஉருத் தன்ன கணங்கொள் தானை

கூற்றத் தன்ன மாற்றரு முன்பின்

தாக்குரல் கேண்மின் அந்த ணாளிர்

நான்மறை குறித்தன்று அருள்ஆ காமையின்;

அறம்குறித் தன்று பொருளா குதலின்;  Puram 362

நான்மறை விரித்து, நல் இசை விளக்கும்

வாய்மொழிப் புலவீர்! கேண்மின், சிறந்தது:-Paripaatal 9

***

19

Anthanar Two

Two Brahmin Gurus are referred to in Hindu scriptures.

They are Jupiter= Brhaspati and

Venus= Sukracharya.

Bruhaspati = Viyaazan in Tamil is the Guru/teacher of Devas;

Sukracharya = Velli is the Guru of Asuras.

Tamils referred to them as Brahmins Two in Kalittokai 99 and Jupiter only in Pari 11-7;

Very rarely the poets used Anthanar  to mention Siva in Akam. Invocation.

20

Aathimanthi / adimanti

Daughter of Karikal choza (karikaal chozaa)

She was greatly devoted to her husband Aattanaththi  and when he was washed away by river Kaveri, she followed him and recovered/ saved him through another woman named Maruthi. Maruthi committed suicide  later.

Akam 45, 76, 135, 222, 236, 396

காதலற் கெடுத்த சிறுமையொடு, நோய் கூர்ந்து,

ஆதிமந்தி போல, பேதுற்று

அலந்தனென் உழல்வென்கொல்லோபொலந்தார்,    அகம் 45 Akananuru

வான் உற நிவந்த நீல் நிறப் பெரு மலைக்

கான நாடன் உறீஇய நோய்க்கு, என்

மேனி ஆய் நலம் தொலைதலின், மொழிவென்;

முழவு முகம் புலராக் கலி கொள் ஆங்கண்,

கழாஅர்ப் பெருந் துறை விழவின் ஆடும்,        5

ஈட்டு எழில் பொலிந்த ஏந்து குவவு மொய்ம்பின்,

ஆட்டன் அத்தி நலன் நயந்து உரைஇ,

தாழ் இருங் கதுப்பின் காவிரி வவ்வலின்,

மாதிரம் துழைஇ, மதி மருண்டு அலந்த

ஆதிமந்தி காதலற் காட்டி,             10

படு கடல் புக்க பாடல்சால் சிறப்பின்

மருதி அன்ன மாண் புகழ் பெறீஇயர்,

சென்மோ வாழி, தோழி! பல் நாள்,Akam.222

21

Agni= thee in Tamil= muth thee= Three Fires

Brahmins had three types of fire in their houses.

This is referred to by Sangam poets

Ref. puram 122-3; 2-22;367-13;Murugu.181; kali.69-5

The three fires are called-

Brahmin households maintain three essential ritual fires—Garhapatya (the domestic hearth), Dakshina (the southern fire), and Ahavaniya (the sacrificial fire)—collectively known as the Tretagni. These fires are central to the Yajna (Vedic fire sacrifice) and are used in household rituals and larger sacrifices to honour deities, ensure spiritual cleansing, and represent foundational elements of existence.

The Three Fires

Garhapatya (Garhapatya): This is the household fire, used for cooking and domestic purposes. It serves as the primary source of fire, from which the other two fires are eventually lit.

Dakshina (Daksinagni, Daksina): Known as the southern fire, this fire is used for offerings and rituals intended to avert negative influences. It is never extinguished.

Ahavaniya (Ahuneyyaggi, Ahavaniya): The eastern fire, this is the main sacrificial fire where most offerings are made to the gods during a Yajna. It is kept in a square fire pit.

To identify them brahmins kept them in a geometrically designed fire pits. According to tamil scholar u.ve.sa square, triangular and semi circular fire pits are used for aahavaneeyam, dakshinaagni and gaarhapatyam

Puram 367-13;

Pari.5-42

மூன்றுவகைக் குறித்த முத்தீச் செல்வத்து

இருபிறப் பாளர் பொழுதறிந்து நுவல

ஒன்பது கொண்ட மூன்றுபுரி நுண்ஞாண்—திருமுருகாற்றுப்படை181-183

***

அந்தி அந்தணர் அருங் கடன் இறுக்கும்

முத் தீ விளக்கின், துஞ்சும்

பொற் கோட்டு இமயமும், பொதியமும், போன்றே- புறம் 2

***

ஒன்று புரிந்து அடங்கிய இருபிறப்பாளர்

முத்தீப் புரையக் காண்தக இருந்த

கொற்ற வெண் குடைக் கொடித் தேர் வேந்திர்!—புறம்367

***

Post Sangam Tamil Epic Silappdikaram attributes up to 123456 facts to Brahmins23-67/70

One principle, twice born, three fire worshippers, four veda reciters, five yajna performers, six task doers

22

Asura /Avunar

Madu -591; kuru 1-1; murukku 59; pathir-11-4; pari.3-56; 5-7; 8-8; puram 174-1; kali.2-3

In Puram 174, poet Miss Nappasalai praised Mr Sri Krishna (in Tamil Thiru Kannan) singing about the Mahabaharata episode of Krishna causing solar eclipse by his Sudarsana wheel so that Arjuna could slay Jayadratha. It was a real solar eclipse attributed as Krishna’s miracle. There  the poet says Anangudai Avunar /fearful Rakshasas hiding sun and then Mr Black (Anjana Uruvan= collyrium dark person) saving it . Here Anangu means Fearful.

(fighting took place on certain days only during ; they did not fight continuously for 18 days. So one New moon day occurred in between and the solar eclipse can happen only on New moon days/Amavasyai)

Arakkan is the tamilized form of rakshasa. It is in puram with reference to Ravana

Arakkan -puram 378-19;kali.38-3; 84-3; akam 14-1; pathi.30-27

23

Anangu

Fear evoking harming elements

Anangu in Sangam books

As God/Divine in 29 places

As Divine women in 2 places (+ 2 places in Tirukkural)

As harming spirit – 3 places

As on the chest of woman – 5 places

As living in houses 3 places

As part of Lyre/ Yaaz in Tamil – 1

In Kadamba Tree – 1

In the elephant head and tusk – 2

In the water sources – 12 places

(This is in Yaksha Prasna of Mahabharata too)

As trouble causing Skanda (Muruga)- 6 places

Kalidasa also says that women are harmed by Lod Skanda /Muruga. Sangam Tamils also mentioned it in

Natrinai- 47-8; 376-10; 386-6; Puram.299-6; Kali.52-10; Muruku-289

(for abbreviations of Tamil books, please see first part of this article)

Anangu as troubling, fear causing element is used in over 30 places in Sangam literature

In one place ,a ladylove  is compared to  Anangu (Surangani??) – Pari.12-57

(When I was visiting temples from Shirdi to Nasik, in one of the shrines, my wife and other women in our group were not allowed inside Skanda/ Muruga shrine. A big curtain with an announcement said-‘ No women can enter. This is Skanda/ Kartikeya shrine’. In ancient Tamil Nadu love sick women behaved strangely. Immediately their mothers says she is affected by Murugan/Skanda and invited prophesy tellers to drive the love sickness out. They sacrificed goats to the gods during the ceremony.

To be continued………………………….

 tags- Ancient Tamil Encyclopaedia ,Part 2 ,1000 facts, Athimanthi, Anangu, Arudra, Betelgeuse, Anthanar, Brahmins, Asura guru, Deva guru, nymphs

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by Tamil and Vedas on September 6, 2025  •  Permalink
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Who is a Good Wife? Mahabharata Answers- Part 4 (Post.14,948)

Written by London Swaminathan

Post No. 14,948

Date uploaded in London –  6 September 2025

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  

Satyavan-Savitri story from Vana Parva of Mahabharata continued…………………

Savitri to Yama

I have heard it said that ordinarily it is your messengers who come to take away the mortals. This time, Lord, how have you come yourself?

Yama

This Satyavan was rooted in truth, and possessed rare qualities  in a still rarer combination. He was not to be taken away like other mortals, by my messengers. For him, I have to come myself.

Now go back, and do the last rites. You have discharged your husband debt. You have followed your husband as far as you should have.

Savitri

Where my husband is being taken, there I should go too. That is the abiding dharma (scriptural law). By your grace, and with the strength of my love for my husband, nothing can obstruct my way.

The wise say that on walking even seven steps together, a friendship is established. From such friendship, I shall say to you  a few things. Kindly, listen to me.

(Savitri explained what dharma is)

Yama

Now go back. The tings that you have said, in such perfect combination of word, tone, diction and logic have pleased me very much. Excepting the life of Satyavan, I can give you everything else.

Savitri

My father in law, deprived of his kingdom, now lives in forest. He is blind. I pray that by your grace his eye sight restored to him, and regain his strength, he may again shine like the sun.

Yama

What you have wished shall happen in that way, I give you the boon. Go back now, and do not put yourself to the rigour of further travel , you are tired.

Savitri

Being near my husband, I feel this travel no rigour. Wherever you take him, I shall come there too. And I have something more to say. Please listen to me.

Even a fleeting time with those rooted in truth is greatly desirable, their friendship even more. It is said that the company of such people never in vain. Therefore, one should always seek their nearness.

Yama

What you have said is to the good of all , most pleasing to me. Excepting the life of Satyavan, ask a second boon.

Savitri

The second boon I seek from you is that the lost kingdom of my father-in-law Dyumatsena is restored to him, and he, who I venerate as my guru, may never swerve from the path of dharma.

Yama

Dyumatsena will soon regain his kingdom and without struggle he will never swerve from the path of dharma.

The second wish of yours granted also, now go back. And do not tire yourself more.

Savitri

You keep all living beings within bounds of an eternal discipline and therefore, Deva you are universally known as Yama. Listen to what I will say.

In acts, speech and thought (Mano, Vak, Kaya), not to bear enmity towards any being; to have compassion to all; and giving; are considered the abiding dharma of the good.

Generally, the people of this world are short lived, and human helplessness is well known. Therefore, saints like you show compassion even to an enemy seeking refuge.

Yama

Blessed one! Hearing you say this is to me like water to the thirsty. Excepting the life of Satyavan, ask whatever you wish.

Savitri

My father Ashvapati has no son. May be he blessed with his own hundred sons who will continue his family line This is the third boon I seek from you.

Yama

Blessed one! Your father will have hundred sons that will keep his family line unbroken. Princess! Your third wish also has been granted. Now go back! You have already come too far.

Savitri continued to speak……………………………..

To be continued. ….

Tags – Savitri, Yama, Dialogue, Mahabharata, Good wife, Part 4

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Posted by Tamil and Vedas on September 6, 2025

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Ganesh worship in Ancient Sangam Tamil Literature (Post No.14,915)

 Written by London Swaminathan

Post No. 14,915

Date uploaded in London –  29 August 2025

Contact – swami_48@yahoo.com

Pictures are takn from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

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Lord Ganesh with Erukkam flowers

Research article by London swaminathan

Tami name of Lord Ganesh is PILLAIYAAR.

We have very clear proof for Ganesh worship in 2000-year-old Sangam Tamil literature.  One must understand that there are two stages in the worship of Hindu Gods. In the first stage, they are not part of popular worship and so the evidence is hidden in literature. When they become popular, we see them clearly in literature, statues and paintings. Ganesh is found around the world in statues. Sri Lanka Buddhist Viharas have Ganesh. Tallest Ganesh statue is in Thailand. Largest Muslim country in the world Indonesia has Ganesh image in their currencies. Roman God Janus is none other than Ganesh. Japanese also worship Ganesh.

Let us look at some examples. In the works of Kalidasa and Sangam Tamil literature we come across Lord Siva in the first verse, that is the Invocation or in praise of God. Four out of seven works of Kalidasa have Lord Shiva in the invocation. In Tamil at least five works have Lord Shiva in the invocation. After ninth century we have Ganesh instead of Shiva.

In the Vedic rituals , they do Ganesh puja first with image made with turmeric powder or clay idol. Tamils just wrote the letter u உ (Tamilஉ Vowel) to symbolise Ganesh. From fifth century onwards  we see big Ganesh statues in South India. Now in Tamil Nadu Ganesh Festival has become more popular like Maharashtra. Even in Maharashtra B G Tilak only made it a grand festival to arouse Nationalism.

Now let us look at some examples:

Because of actors Mookambika, Santoshi Mata, Ayyappa, Ragavendra- all became popular. But the worship of those have been in vogue for centuries. Now Brahmins only worship Vedic Gods thrice a day at home. Others go to Shiva and Vishnu temples also Skanda/Muruga and Ganesh.

Another example of how Gods become popular come from the life of Chaitanya. He popularised the worship of Krishna with street dance and music. Bhakti Vedanta Parabhuapada took it to western countries and now devotees of Hare Krishna movement are doing the same street dance and music around the world. But Krishna worship has been there for more than 2000 years. Ancient Tamils worshipped Balarama along with his younger brother Krishna. But now several ancient Tamil temples have some empty space next to Krishna. Balarama has disappeared. He has lost popularity.

1

Ganesh in Sangam Literature

There is one clear reference to Ganesh in Tiru Murugaatrup Padai , but not in the main verse. So scholars consider it as an appendix. But they forgot to see other references. Face with one hand is found in this book.

2

Kabilar, a Brahmin poet, has contributed the highest number of verses in Sangam Literature. His name itself is the name of Ganesh. Priests in India do Ganesh puja with 16 names of Ganapathy and one of them is Kabila. That poet sys in Purananuru verse 106, “God  wont reject a devotee’s offering even if it just grass or Erukkam flower. Here we see more evidence. A poet who entered Hindu Book of Records by listing 99 flowers at one go, refers just erukkam flower. That is Calotropis gigantea or Arka in Sanskrit. Nowadays this flower is associated with Lord Ganesh only. There is a very big demand for this flower in Tamil Nadu during Ganesh Chaturthy or Vinayaka Chaturthy. Kabila not only used this but also used Pul for grass. Arukam Pul is the only grass used to worship Ganesh on all days like Tulsi for Vishnu and Vilva for Lord Shiva.

And Kabila’s Puram verse 106 is nothing but an echo of Bhagavad Gita

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति |

तदहं भक्त्युपहृतमश्नामि प्रयतात्मन: ||9- 26||

If one offers to Me with devotion a leaf, a flower, a fruit, or even water, I delightfully partake of that item offered with love by My devotee in pure consciousness.

patraṁ puṣhpaṁ phalaṁ toyaṁ yo me bhaktyā prayachchhati

tadahaṁ bhaktyupahṛitam aśhnāmi prayatātmanaḥ

So, we know Hindu worship with flowers, leaves (Tulsi, Bilva, Dharba, Dhurva/ Arka grass) and water has been there from Mahabharata days, i.e.. for at least 5000 years.

Hindus showering God with water. Hindus invented this shower.

3

Modakam in Sangam Literature

The longest of the 18 Sangam books is Maduraik Kaanchi by a poet named Maangudi Maruthanaar. He mentioned MODAKAM by using the same Sanskrit word. Modakam is associated with Hindu Gad- Ganesh only.

(Modakam or Modak refers to the Sanskrit word for “a small portion of bliss” or “sweetmeat,” and it also refers to a type of sweet rice dumpling, which is a favourite food of the Hindu deity Lord Ganesha. The term also appears in a devotional hymn by Adi Shankaracharya, where the first line, “Muda Karaatta Modakam,” describes Lord Ganesha joyously holding this sweet.)

4

Adi Sankara divided Hindu worship into six main sects and one of them is Gaanaapatyam, i.e. Ganesh worship. If we go by the date of Sankara given by Kanchi Paramacharya (1894-1994), then Ganaapatyam came into vogue in the first century BCE or earlier.

Modakam with Coconut jaggery inside. Adi Shankara mentioned it in his Ganesa Pancharatanam.

5

The reference to Modaka, sold in Madurai shops along with Appam , (Maduraik Kanchi lines 625-629) another sweet dish, show that there existed Ganesh worship in Tamil Nadu. Because Appam (Fried sweet pan cake) is also associated Lord Ganesh. About 500 years ago , famous Tamil devotional poet Arunagiri Natharbegan his book Tiruppugaz with an invocation to Lord Ganesh, he mentioned Appam as a favourite dish of Lord Vinayaka.

Siruthondar, commander in Chief of the Pallava army, defeated the Chaukya king and brought the famous Ganesh statue from Baadaami (correct name Vaataapi). Then Ganesh became popular in Tamil Nadu.

Conclusion

Evidence from Nakkirar’s T M Padai, Kabila’s Puram verse, and Maduraik Kaanchi’s Modakam reference may be taken as a very clear evidence for Ganesh worship during Sanam Age. His worship became popular from fifth century CE.

–Subham—

Tags- Ganesh worship, Pillaiyar, Sangam literature, Kalidasa, Modakam, Kozukkattai, Kabilar, Erukkam flower, Puram 106

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by Tamil and Vedas on August 29, 2025  •  Permalink
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Posted by Tamil and Vedas on August 29, 2025

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Three Mysteries in Kalidasa’s Life (Post No.14,905)

Written by London Swaminathan

Post No. 14,905

Date uploaded in London –  26 August 2025

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  

Kalidasa is the greatest poet of India. He lived 2100 years ago in North India. His seven great works survived until this day. No poet in the world excelled him until this day. He used over 1500 imageries, similes, metaphors and allegories in his books. Not even Shakespeare in his 37 plays and over 154 sonnets used such imageries. In fact, Shakespeare even copied him and created Miranda (The Tempest) in the model of Shakuntala. He copied the Vidushakas of Kalidasa and created Caliban (The Tempest).

Like all great Hindu poets Kalidasa left no personal details. Of all the historical Hindu dynasties, he used only Magadha dynasty’s name. it proved that he lived during or immediately after the Magadha rule. In his Raghuvamsa we see Raghu conquering all countries up to Iran. We know that Vikramaditya was the one who ruled such a vast empire. Kalidasa is associated with the great ruler Vikramaditya and even Chandragupta II took that title later.

Kalidasa’s work Kumara sambhava made a big impact on the Vaishnavite Gupta empire and they suddenly switched over to Saivite names such as Kumara Gupta and Skanda Gupta. Three Gupta Kings named themselves as Kumaragupta.

First Mystery

He lived in the first century BCE. Bhasa, another great playwright credited with 13 plays, lived before him. He used stories from Ramayana and Mahabharata for his dramas. Kalidasa took Lord Skanda (also known as Kumaara) for his work. This shows he lived before the Parama Bhagavathas, i.e. The Gupta kings. Gupta kings used title Parama Bhagavathas in their coins and inscriptions to say that they are followers of Vishnu.

But why did Kalidasa choose Lord Skanda/ Kartikeya/Kumara rejecting Vishnu and Siva? It is a mystery. The legend is that he was blessed by Kali. His very name suggested that he was blessed by Kali. But he never did any work on Kali. But in all his seven works he praised Brahma, Vishnu and Siva and said all are one and the same. In most of his works he used Siva in the initial Prayer song.  All these show that he lived before Vaishnavite/ Parama Bhagvathas Gupta kings.

The reason for him choosing Lord Skanda may be the Yaudheya Kings who produced coins with the image of Lord Skanda.

Second Mystery

Why didn’t he finish Kumarasambhava, the birth of Lord Kumara/Skanda? What happened to him? Where did he go? Did he die suddenly? No clue is available in any Hindu literature. But Gupta inscriptions and sculptures show his great influence. Most famous art historian Sivaramamurti rightly pointed out that Kalidasa must have lived long before the Gupta rule, because sculptures and paintings follow what is written in literature not vice versa. This has been proved around the world.

Third Mystery

In Kumarasambhava Kavya, we see the role of Sapta Rishis- Seven Great Seers. Even today Brahmins worship Sapta Rishis three times a day in their Sandhyavandana, in the order Atri, Brhu, Kutsa, Vasishta, Gautama, Kashyapa and Angirasa. The surprising thing is that Panini used them in the same order 2700 years ago. But Kalidasa gave importance to the junior most Angiras in the list. He is the one who requests Himavan to give his daughter Uma to Lord Siva in marriage. Traditions of the Seven Rsis by John E. Mitchiner says saint Valmiki refers only to six seers and Mahabharata has two different lists. He added that Kalidasa and Varahamihira used the new list and so this new list must be in use between 300 BCE and 300 CE. But why did Kalidasa choose junior most or the last one (Angiras) to head the representation to Himavan? It remains as an unsolved mystery.

Another interesting point is 2000 year old Sangam Tamil literature mentioned Sapta Rishis in two poems saying Tamils worshipped them (Natrinai 231 and Pari.5-43)

***

UMA Mystery in Tamil Literature

One more mystery is there, but it is from Tamil literature.

Sangam Tamil literature, mostly secular, but refers to all Hindu Gods, both Vedic and post Vedic gods. Among the goddesses Lakshmi , Durga , and Kali  are mentioned but with Tamil names only. Uma is the only Goddess name used with Sanskrit name UMA (in Tamilized form UMAI). It shows that Kalidasa’s Kumarasambhava has made a big impact on Tamils and so they copied Uma from his book.

And this is not the only place. Even the description of Muruga/Skanda has many similarities ( I have written about it in articles on Skanda/Muruga)

–subham—

Tags- three mysteries, Kalidasa plays, Uma mystery, in Sangam Literature

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by Tamil and Vedas on August 26, 2025  •  Permalink
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How Goddess Meenakshi helped British Collector and King Tirumalai Nayak! 4 Miracles!! (Post No.14,844)

MADURAI KING TIRUMALAI NAYAK WITH HIS WIVES.

Written by London Swaminathan

Post No. 14,844

Date uploaded in London –  8 August 2025

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  

Madurai Meenaakshii Sundareswarar (Shiva ) temple is considered one of the wonders of the world. It is because it contains over 30,000 sculptures (stuccos) and paintings. The stone sculptures are carved with very great precision. A small mistake would have made the sculptor to restart the work again and work for many years. It had beautiful and tall towers during the visit of Tamil Miracle Boy Saint Tiru Gnana Sambandar around 600 CE. Sekkilzar of tenth century mentioned the tall towers in Peria Puranam; Sambandar mentioned just the towers. But the present structure has only one old tower built in 12th century by Sundara Pandya. Later Madurai Nayak Kings, particularly Tirumalai Nayak, and Nattukkotai Nagarathar Chettiyars added several towers and Mandapas/buildings.

The British took over the management of the temple when corruption was reported in the 18th century. There are several miracles of Goddess Meenakshi well documented in the temple records. Let us look at some miracles.

1

Peter Pandya alias Rous Peter

Rous Peter was the collector of Madurai between 1812 and 1828. He was a devotee of Madurai Goddess Meenakshi. He made lavish gifts to Madurai temple and Alagarkoil (Kalla Azakar) Vishnu temple.  He was popularly called Peter Pandya. It is said that once he shot a wild elephant and it started attacking him. Immediately he prayed to Goddess Meenakshi and fired another shot which killed the elephant. This story appeared in print.

Another popular version is that one day he was sitting in his court hall and writing a judgement during rainy season. At that time a beautiful little girl appeared before him and asked him to come out of the building. Attracted by her charm he followed her , but she disappeared. As soon as he came out of the building, it collapsed. He realised that it was Goddess Herself came and saved his life twice. As a thanksgiving he donated some jewels to the temple, and they are still used on festival days.

2

Tirumalai Nayak (1623-1659)

Tirumalai Nayak renovated the temple completely during his reign. His wife constructed Ashtasakthi Mandapam. During his reign the beautiful Pudumandapam in front of the temple was built. He showed personal interest in the development of the temple. He revived the Sengol/ sceptre Festival. This meant he was only a servant of Goddess Meenakshi who gives her golden sceptre to him to rule Her country . Since Greek ambassador Megasthenes (3rd century BCE) mentioned the Pandya queen in his book Indica, this must have started 2300 years ago.

Rev. William Taylor has recorded Nayak’s personal involvement in the administration of the temple to weed out corruption. It reports a miracle. Goddess Meenakshi (Parvati, wife of Shiva) appeared in Nayak’s dream and told him there is no care for me. Very next day he called the temple administrator and told him quietly, “for the future we ourselves will piously undertake the anointing, the purveying of offering food (prasaadam) to God, the robing of the images with garlands and flowers, lighting of the sacred lamps and the whole of the daily duties throughout the temple”. He also donated lands yielding 12,000 pons (gold coins) every year for the administration of the temple.

Later, from the first day of the month Thai, Eswara year, on the Makara Sankaranthi Day, he handed charge over to one Paranetha Pandaram, the son of the hereditary female lamp-lighter of the temple. This is recorded in a translation by Rev William Taylor.

3

Early Miracle recorded in Temple Document

In 1365, Kumara Kampana Udayar, a prince of the Vijayanagara Empire, invaded Madurai in Tamil Nadu after conquering many kings on his way. He sounded the death knell of the Muslim Sultanate which ruled Madurai for half a century. Ibn Batuda, the African traveller, has recorded all the atrocities done to Hindus by the Muslim sultans. Though he was a Muslim he was disgusted by the sultans massacring Hindu women and Children; he has given a graphic account of incidents which he saw with his own eyes.

When Kumara Kampana entered Madurai with his wife Queen Ganga Devi (author of Madura Vijayam in Sanskrit) he saw a miracle. Nelson gives a graphic account of the reopening of the Meenakshi temple after the elimination of Sultans:

“Kampana Udayar was taken on an appointed day to witness the reopening of the Pagoda (temple) and on his entering and approaching the shrine for the purpose of looking upon the face of God. Lo! and behold! Everything was precisely in the same condition as when the temple was first shut 48 years ago. The lamp that was lighted on that day was still burning and the sandal wood powder, the garland of flowers and the ornaments usually placed before the idol on the morning of the festival day were found to be exactly as it is .

This is not Nelson’s words. This is written in the Temple Record book called Seethala Kurippedu in old Tamil. Nelson has given a brief translation. And such a record written in the temple never exaggerates nor tell lies.

4

Fourth Miracle

My father V Santanam, freedom fighter and News Editor, Dinamani, Madurai was part of the 1963 Kumbabishekam (consecration done every 12 years) of the Madurai Temple. Then Kumbaabishekams were done in 1974 and 2009. During the last Kumbabishekam there was a controversy about the Consecration Date. A section of the temple priests was not happy about the chosen date. But it was already announced publicly. There was a big embarrassment about changing the date. At last, all the parties concerned, agreed to leave it to Goddess Meenakshi to pass a final judgement.  The modus operandi generally followed in such a dilemma, is to write YES and NO on paper bits and roll them out and put them in a pot. One from the audience of devotees is called at random, again by someone unconnected with this process, and asked to pick up ONE rolled paper bit. A little girl from the audience was called to pick up Yes or No paper bit on an auspicious day. To the surprise of all the girl picked YES paper bit. Then casually someone asked the girl her name, she said MY NAME IS MEENAAKSHI. Everyone was wonderstruck and had the hair stood on end (goosebumps, elation).

Miracles never stop. They do happen even today. My friend Siddhivinayakam on a casual telephone call from India told me how he named his baby daughter. When he was struggling with different names suggested by family members, he heard someone saying Meenakshi suddenly from unknown source. We call it Asariri, i.e. ‘not from human body’ or from an unseen person.

God Shiva and Goddess Meenakshi have been worshipped for at least 2300 years in Madurai temple. Now millions visit the temple every month.

–subham—

Tags- Madurai Temple, Goddess Meenakshi, Four miracles, Peter Pandya, Tirumalai Nayak, Kampana Udayar, Ganga Devi

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by Tamil and Vedas on August 8, 2025  •  Permalink
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Posted by Tamil and Vedas on August 8, 2025

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Hindu Gods in Gupta Inscriptions (Post No.14,830)

Delhi Iron Pillar with Gupta inscription

Written by London Swaminathan

Post No. 14,830

Date uploaded in London –  4 August 2025

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  

Varaha Avatara in Udayagiri Caves, Gupta Period.

Kings of Gupta dynasty were great Hindus. Their rule is considered the Golden period of India. According to Chinese pilgrim and others, people slept leaving their house doors open. No theft, no robbery was reported; it was Rama Rajya. The kings called themselves Parama Bhagavatas, i.e. great followers of Lord Vishnu. But they donated liberally to all faiths. Their gold coins are in all museums of the world. British museum has displayed it at the entrance of the coin section.

Gupta inscriptions frequently depict and refer to various Hindu deities, particularly Vishnu and Lakshmi, alongside other gods and goddesses. The Gupta period saw a flourishing of Hindu art and iconography, solidifying the forms of many deities that are still recognized today. Vishnu is prominently featured, with inscriptions often associating Gupta rulers with him and emphasizing their role as his representatives on Earth.

Here’s a more detailed look:

•          Vishnu:

Gupta rulers often identified themselves with Vishnu. For example, an inscription from Govindnagar, Mathura, refers to a pillar dedicated to Vishnu. Vishnu’s boar avatar, Varaha, is also depicted in the Udayagiri caves, showcasing his importance.

•          Lakshmi:

The goddess Lakshmi, often associated with wealth and prosperity, is also frequently depicted in Gupta art and inscriptions. She is sometimes shown as Rajya-Lakshmi, associated with kingship and the coronation ritual, highlighting her role in legitimizing the ruler’s authority.

•          Other Deities:

Besides Vishnu and Lakshmi, other deities found in Gupta inscriptions and art include:

•          Karttikeya (Skanda Kumara, Mahasena): The god of war, often depicted with a peacock.

•          Shiva: Depicted with his mount, Nandi, and associated with the Udayagiri caves.

•          Brahma: The creator god, also found in the Udayagiri caves.

•          Adityas, Agni, Vayu, Vasus, Rudras, Rishis: Various deities and sages from the Vedic tradition are also represented.

In the Gupta epigraphs, the exploits of a king equalled to those of Indra . it is seen in inscriptions of Samudra Gupta and Mathura stone inscription of Chandra Gupta. Tamils also called the king, Indra. Tolkappiam named Indra as King, Venthan in Tamil.

In the Kusana and Gupta sculptures, Varuna is represented  as riding a crocodile and bearing a noose, pasa, of chastisement. He is also mentioned in the Mathura stone inscription. The Mathura pillar inscription of Chandragupta II is an important historical document from the Gupta period in ancient India. It records the installation of two Shiva Lingas by Udita Acharya in the “year 61 following the era of the Guptas”. This corresponds to approximately 380 CE, though some scholars like Harry Falk suggest a date of 388 CE. The inscription is found on a pillar in Mathura and is also known as the Lakulisa Mathura Pillar Inscription.

Neither Kalidasa nor Sangam Tamil poets mentioned the world Linga. But both have praised Linga shaped Kaliash. This shows Kalidasa lived before Sangam or Gupta age.

Kalidasa refers to the deity Surya having seven horses, all green in colour harnessed to his chariot—haridasva-Raghu 3-22.

Oldest Post- Vedic reference to Vishnu is in Panini’s Ashtadhyayi 4-3-98

An ambassador of the Indo Greek king Antialklidas named Heliodorus called himself bhagavata and erected a Garuda pillar in Besnagar in second century BCE.

Imperial Guptas called themselves Parama Bhagavatas according to Gadhwa stone inscription of Chandra Gupta II. Gupta coins also had the title paramabhagavatas.

This also shows Kalidasa lived long before the Guptas. A court poet always follows the state religion. But Kalidasa was associated with Vikramaditya of first century BCE and he praised Shiva sky high as Jagadguru in Kumarasambhavam and Parents of the Earth in Raghuvamsa.

A four armed Vishnu figure carved on a panel at Udayagiri is dated in the Gupta era 82, i.e. 400 CE.

Allahabad pillar inscription of Samudra Gupta mentioned Vishnugopa of Kanchi

****

Vishnu in Delhi Iron Pillar Inscription

The king in Delhi Iron Pillar is now generally identified with the Gupta King Chandragupta II. This identification is based on several points:

The script and the poetic style of the inscription, which point to a date in the late fourth or early fifth century CE: the Gupta period.

The inscription describes the king as a devotee of the God Vishnu, and records the erection of a dhvaja (“standard”, or pillar) of Vishnu, on a hill called Viṣṇupada (“hill of the footprint of Viṣṇu”).  Other Gupta inscriptions also describe Chandragupta II as a Bhagavata (devotee of Vishnu). The names of the places mentioned in the inscription are also characteristic of the Gupta Era. For example, Dakṣiṇa Jalanidhi (the Indian Ocean) and Vaṅga (the Bengal region).

The short name ‘Candra’ is inscribed on the archer-type gold coins of Chandragupta II, while his full name and titles appear in a separate, circular legend on the coin.

A royal seal of Chandragupta’s wife Dhruvadevi contains the phrase Śrī Viṣṇupada-svāmī Nārāyaṇa (“Nārāyaṇa, the lord of the illustrious Viṣṇupada”).

***

Surya -Sun god

Kumara Gupta’s Mandasor stone inscription and Bandhuvarma mentioned the repairs to a sun temple.

Kalidasa mentioned Surya with the word Savita in Rtu Samhara. God Surya is in the Rig Veda where ten hymns are addressed to him .  Adi Sankara made it as one of the six faiths (shan matha) of Hindus. It is called Sauram. Surya became Solar in European languages is a well-known fact.

The tradition preserved in the Bhavishya Purana that the first sun temple was built in Sindhu on the Chandrabhaga by Samba, , son of Krishna by Jambavati . she brought Maga priests from Sakadvipa. Varahamihira also mentioned that Maga- Sakadvipa Brahmanas should be appointed as priests in sun temples- Brhat Samhita 60-19.

Even today Sun cult is followed by millions of Brahmins in their daily ritual of Sandhyavandana and Surya Namaskar . And surya is associated with lord Vishnu in the Vedas.

Kalidasa refers to a temple containing an image of the  Sun deity and mentions people returning from that shrine, at the feet of which, obviously the feet of the image, –paadamuulam—their attendance was required-Vik 5-4

A sun temple standing in Multan on the bank of the Chandrahaga river—chenab—was seen by Chinese pilgrim Huen Tsang. The same temple which was seen by Alberuni four hundred years later was destroyed by Aurangzeb in the 17th century. The temple built by Samba, Krishna’s son must have existed for thousands of years in Multan.

Gupta Kings and their Dates:

Gupta

(c. 240 – c. 280)

Ghatotkacha

(c. 280–319)

Chandragupta I

(c. 319–335)

Kacha

(c. 335)

Samudragupta

(c. 335–375)

(Ramagupta)

(c. 375)

Chandragupta II

(380–415)

Kumaragupta I

(415–455)

Skandagupta

(455–467)

Purugupta

(467–473)

Kumaragupta II

(473–476)

Budhagupta

(476–495)

Narasimhagupta

(495–530)

(Bhanugupta)

(c. 510)

Vainyagupta

(c. 507)

Kumaragupta III

(c. 530 – c. 540)

Vishnugupta

(540–550)

The Sanchi inscription of Chandragupta II is an epigraphic record documenting a donation to the Buddhist establishment at Sanchi in the reign of king Chandragupta II (circa CE 375–415). It is dated year 93 in the Gupta era.

Art historian C Sivaramamurty in his book  EPIGRAPHICAL ECHOS OF KALIDASA gives a long list of inscriptions where influence of Kalidasa is very evident. He placed Kalidasa before the Gupta era, saying literature comes first and then paintings and sculptures follow it.  Sangam Age poets also proved it correct by using 200++ imageries of Kalidasa in their poems.

–subham—

Tags- Gupta inscriptions, Hindu Gods, Delhi Iron Pillar, Allahabad, Mandasor, Mathura

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by Tamil and Vedas on August 4, 2025  •  Permalink
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WALKING KUMBHAMELA! MILLIONS OF HINDUS MARCH TO HOLY GANGA RIVER.

THIS IS LIKE KUMBHAMELA ON THE MOVE; IT BEATS THE KERALA SABARIMALA AYYAPPA YATRA, PANDHARPUR HOLY YATRA IN MAHARASHTRA AND GIRI PRADAKSHINA IN TAMIL NADU AND ADHRA PRADESH 

How Kanwar Yatra is helping with the consolidation of Hindu Society

July 22, 2025 HINDU POST

कांवड़ यात्राः सामाजिक, आर्थिक, आध्यात्मिक और वैज्ञानिक दृष्टिकोण

July 23, 2025

FROM THE HINDU POST

The Kanwar Yatra is a significant annual pilgrimage in India, where millions of devotees, known as Kanwariyas, travel—often barefoot—to collect holy water from the Ganges River and offer it to Lord Shiva. The Kanwar Yatra is a pilgrimage undertaken by devotees of Lord Shiva, known as Kanwariyas, during the Hindu month of Shravan (July–August).

The Yatra is inspired by the legend of Samudra Manthan (churning of the ocean), where Lord Shiva drank the poison (halahala) to save the universe. To cool him down, devotees began offering Ganga water to Shiva lingams.

Another legend involves Ravana, the demon king of Lanka, who is said to have carried Ganga water in a kanwar to offer to Lord Shiva in Kailash.

Pilgrims carry kanwars—decorated slings made of bamboo—on their shoulders, with pots filled with holy water from the Ganges River, which they offer to Shiva temples, especially the Shiva lingam at places like Haridwar, Gaumukh, and Sultanganj.

This religious and social event has grown in scale and visibility over the years and plays a notable role in the consolidation of Hindu society. Here’s a detailed look at how it contributes to that process:

Cultural and Religious Consolidation

1.     Shared Religious Identity – The Kanwar Yatra reinforces a collective Hindu identity by bringing together people from diverse regions, castes, and economic backgrounds under a common spiritual cause.

Example:
A Kanwariya from Uttar Pradesh walking alongside one from Bihar or Delhi creates a sense of unity that transcends regional and linguistic differences.

2.     Revival of Rituals and Traditions – The Yatra revives and sustains ancient Vedic traditions, especially those associated with Shaivism (worship of Lord Shiva), reinforcing cultural continuity.

Social Cohesion and Community Building

1.     Volunteerism and Seva (Service) – Local communities often set up free food stalls (langars), medical camps, and resting places for Kanwariyas. This fosters a spirit of service and mutual support.

Example:
In cities like Haridwar and Meerut, thousands of volunteers—many of them youth—participate in organizing logistics, which strengthens community bonds.

2.     Intergenerational Participation – Families often participate together, passing down values and traditions to younger generations, which helps preserve cultural heritage.

Political and Organizational Mobilization

1.     Grassroots Mobilization – The Yatra is often supported by local religious and cultural organizations, which use it as a platform to engage with the public and promote Hindu values.

Example:
Organizations like the VHP (Vishwa Hindu Parishad) and local temple committees often provide logistical support, which helps them build networks and influence.

2.     Symbol of Hindu Assertion
In a pluralistic society, the Kanwar Yatra has become a visible assertion of Hindu identity in public spaces, especially in urban areas.

Digital and Media Amplification

1.     Social Media and Cultural Narratives – The Yatra is widely shared on platforms like Instagram, YouTube, and Facebook, where videos of Kanwariyas dancing, chanting, and performing rituals go viral. This digital presence helps spread awareness and pride in Hindu traditions.

Example:
Hashtags like #KanwarYatra and #HarHarMahadev trend during the season, creating a virtual community of devotees.

Challenges and Criticism
While the Yatra plays a unifying role, it also faces criticism for traffic disruptions, noise, and occasional clashes. However, many state governments have taken steps to manage these issues through better planning and infrastructure. On the other hand, most of the criticism is spread by highly biased and anti-Hindu brigade, who are always at horns with the Hindus.

The Kanwar Yatra is more than a religious journey—it’s a cultural phenomenon that strengthens Hindu social fabric through shared faith, community service, and public expression of devotion. As it continues to evolve, it remains a powerful example of how religious traditions can foster unity and identity in a diverse society.

—SUBHAM—-

TAGS- KANWAR YATRA, HINDU POST, BENEFITS, HINDU CONSOLIDATION, PICTURES

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KASHMIR SAINT LALLA AGAIN!

SOMETIME AGO I POSTED ONE ARTICLE ABOUT SAIVITE SAINT LALLESWARI OF KASHMIR. HERE IS ANOTHER INFORMATIVE ARTICLE.

 Lal Ded: Her Life and Works

July 21, 2025

Dr Shiben Krishen Raina

FROM THE HINDU POST.

The people of Kashmir revere Lal Ded under various names—Laleshwari, Lalyogeshwari, Lala, Lal, and Lalarifa. Scholars have long debated over the precise period of her birth. On analyzing these various views, the year 1335 AD appears to be the most plausible date for her birth.

It is likely that Lal Ded’s birth name was different. In Kashmiri, Lal means ‘belly,’ and Ded is an honorific term used for revered elderly women. It is said she often roamed half-naked, her large belly covering her private parts. Pt. Gopi Nath Raina, in his book Lal Vakya (1920) and The Word of Lalla Prophetss (1929), suggests her birth name was Padmavati.

It is also believed that during her lifetime, Lal Ded interacted with many prominent figures, such as the then prince Shihabuddin, saints like Syed Jalaluddin Bukhari, Syed Hussain Samanani, and Syed Ali Hamadani. These events are recorded around the Hijri years 748, 773, and 781 respectively, indicating that she was not only born before these years but was mature and enlightened by then.

Like her birth, Lal Ded’s death is also shrouded in uncertainty. It is only said that when she passed away, her body shone like pure gold. This event is believed to have occurred near Bijbehara, close to Anantnag (Islamabad). There is no reliable record regarding the final rites or cremation of her mortal remains. Legend has it that the saint-poet Sheikh Noor-ud-din Wali, born in 1376 CE, once suckled her mother’s breast after being reprimanded by Lal Ded, implying she lived at least till 1376 AD.

Lal Ded was born in Simpura village near Pampore, about nine miles from Srinagar, into a Brahmin farming family. According to the then prevalent customs, she was married in childhood to a reputed Brahmin family in Pampore. Her husband’s name is recorded as Sonpandit. Even from her young age, this proto-poetess harbored a rebellious spirit toward worldly bonds, which ultimately found expression in her deeply emotional and philosophical Vakhs (verses). She received her early education from her family guru, Shri Siddhamol, who introduced her to the secrets of religion, philosophy, knowledge, and yoga, thereby earning the reverential status of a Guru.

When Sonpandit noticed his wife growing increasingly detached, he requested Siddhamol to guide her towards worldly engagement. During a visit to her house, a profound discussion emerged among Sonpandit, Siddhamol, and Lal Ded. The topics were:

1. What is the greatest light?

2. What is the most sacred pilgrimage?

3. Who is the most important relative?

4. What is the most delightful thing in life?

Sonpandit answered: sunlight, the Ganges, a brother, and a wife.

Siddhamol offered: sight, knees (as the body’s journeying tool), pocket (symbolizing wealth), and health.Lal Ded responded: self-realization is the greatest light, curiosity is the holiest pilgrimage, God is the truest relative, and fear of God is the greatest delight.Both  were stunned by the profundity of her response.

Even in childhood, Lal Ded displayed extraordinary traits. She often sat alone in deep thought, never drawn by the attractions of the world—so much so that her peers mocked her for her eccentricity (Kashmiri Zabaan aur Shayari, Vol. 2, p.113).

After marriage, she endured the bitterness and tyranny of her mother-in-law with great patience. Once, she went to fetch water. Her mother-in-law incited her son to spy on her. As Sonpandit approached with a stick, Lal Ded was returning with a water-pitcher on her shoulder. He struck the pitcher, which shattered, but the water remained suspended as if supported by a divine force. She used this water to fill utensils at home, and the leftover water she threw from the window created a pond that still exists, known as Lal Nag.

On another occasion, during a feast at her in-law’s house, her friends teased her that she would enjoy delicious food today. Lal Ded humbly replied, “Whether sweets or savory dishes are cooked, I am fated to eat stones.” Her cruel mother-in-law would place a stone beneath a layer of rice on her plate. This incident led to a local proverb in Kashmir: “Lali neelvath chali na janah”—“ Lal cannot change her fate of stones.”

By now, her spiritual insight had transcended the limitations of the physical world. She began wandering in search of inner truth, even discarding her clothes. She danced, sang, and roamed freely in bliss. She considered only those men to be real who feared God—and such men, she said, were rare. Hence, she felt no shame being naked before others. When she once spotted the great Sufi saint Syed Hamadani approaching, she tried to cover herself. Hamdani asked why she was ashamed now. Lal Ded replied, “O friend of God, until now, only women passed by. You are the first man with divine vision.”

On another occasion, she ran to a shopkeeper requesting clothes to cover herself, saying, “The saint who is coming recognizes me as I recognize him.” As Saint Hamadani arrived, she jumped into a nearby bakery’s tandoor. When the saint called out, “O Lalla, come out and see who is here,” she emerged clad in radiant, divine garments. This incident inspired a Kashmiri saying: “Aayi vaanas te gayi kandaras”—“She came to the grocer but went to the baker.”

Lal Ded had no children, a bond from which nature freed her. She herself said: .“Na pyaayas, na zaayas, na kheayam hend taney shonth”(Neither did I give birth nor partake in maternal food).

The hardships she faced in her household awakened in her a new vision of life. Her spiritual realizations blossomed into poetic expressions known as Vakhs, just like Kabir, who never used pen and paper. These verses were sung orally before being documented. Dr. Grierson, with the help of Pandit Mukund Ram Shastri, compiled 106 Vakhs, published in 1920 in Lalvakyaani by the Royal Asiatic Society, London. R.C. Temple further studied her sayings in The Word of Lalla, published by Cambridge University Press in 1924. Rajanak Bhaskaracharya translated 60 of her Vakhs into Sanskrit.

Many other scholars, such as Sarvanand Charagi, Anand Kaul Bamzai, Ramju Kalla, Jia Lal Kaul Jalali, Gopi Nath Raina, Prof. Jia Lal Kaul, R.K. Wanchoo, and Nand Lal Talib, have contributed significantly to preserving and translating her work. Sarvanand Charagi translated 100 Vakhs into Hindi under Kalam-e-Lalarifa, Anand Kaul Bamzai 75, and Ramju Kalla published 146 Vakhs in Amritvani. Renowned writer/translator Dr.Shiben Krishen Raina collected around 180 Vakhas and published them in a collection printed by Bhuvan Vani Trust Lucknow(1983)

Lal Ded’s  Vakhs are mostly in free verse with rhythmic cadence. Her philosophical insights reflect influences of Shaivism, Vedanta, and Sufism. When she emerged, Islam had already entered Kashmir as a theological system. Amidst religious dogmatism and socio-political unrest, Lal Ded rose above sectarian divisions and voiced the universal truth in the language of the common people. Her mystic vision was deeply personal: “My guru whispered a secret—turn away from the outer and seek within. Since then, my soul has danced naked.”

She had attained a state beyond ego and duality. She saw no difference between self and other, between honor and insult. Her realization of the Self as Shiva was supreme:

“Let people insult or mock me—

I shall never harbor ill in my heart.

When my Shiva has showered grace,

Why should I fear what others think?”

Shaken by social contradictions, her inner being was stirred:

“I saw a wise man dying of hunger,

His body withered like autumn leaves.

I saw a fool beating for stealing food,

And my soul, disturbed, walked away.”

Her understanding of Advaita (non-dualism) matched that of Shankara. She found God not in temples or rituals but within herself:

“I searched for Him in the world—

Day and night, I wandered.

At last, I found Him in my own home—

And from that day, my true path began.”

She opposed religious hypocrisy and criticized both Hindus and Muslims who strayed from true piety. For Lal Ded, religion meant purity of heart.

“Your face is beautiful; your heart is like stone—

Where is the essence in that?

You read and write till your hands are sore—

But you have not removed the darkness within.”

Lal Ded’s poetry is a blend of philosophical depth, poetic beauty, and spiritual universality. Her expressions use metaphor, paradox, suggestion, and symbolic imagery rooted in everyday life. Most of her Vakhs evoke the tranquil Shanta rasa (aesthetic mood of peace).

Lal Ded’s language marks a milestone in Kashmiri literary history. Though some consider Shitikantha’s Mahanaya Prakash the first Kashmiri text, its language is far less Kashmiri than that of Lal Ded’s verses. Her language is Sanskrit-rooted but also contains Persian and Arabic elements. She used Sanskrit words in original or slightly modified forms: prakash, teerth, anugrah, karm, moorkh, manushya, shiv, .updesh., .geeta., .gyaan., etc. Persian-Arabic words include. sahib.,. dil., .jigar., .mushk., .gul., .bagh., .kalma., .shikar., etc.

There is no significant shrine, memorial, or temple dedicated to Lal Ded in Kashmir. Perhaps she transcended such earthly symbols. She came as a divine emissary and merged silently with the Infinite—beyond life and death:

“For me, birth and death are alike.

No one dies for me—

Nor shall I die for anyone.”.

Lal Ded ranks among the greatest spiritual luminaries of the world. She had attained enlightenment during her lifetime and entered the abode of God. For her, life held purpose and death lost its dread. She loved God wholeheartedly and found Him within herself.

Kashmir’s great Sufi saint Sheikh Noor-ud-din Wali, also known as Nund Rishi, offered the most fitting tribute to Lal Ded:

“That Lalla of Padmapore drank the nectar divine—

She was our incarnation.

O Lord! May I be blessed as she was!”

–SUBHAM–

TAGS- Lalleswari, Saint Lalla, Kashmir, Saivite, Hindu Post.

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Tamil Proverbs on God- Part 3 (Post No.14,785)

Written by London Swaminathan

Post No. 14,785

Date uploaded in London –  21 July 2025

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 3

174. அண்ணாமலையாருக்கு அறுபத்து நாலு பூசை, ஆண்டிகளுக்கு எழுபத்து நாலு பூசை .
The forms of worship prescribed for Siva are sixty-four; whereas the seasons for feeding religious mendicants are seventy-four.

310. அரியும் சிவனும் ஒன்று, அல்ல என்கிறவன் வாயில் மண்.
Vishnu and Siva are one; let sand be put into the mouth of him who denies it.


388. அவனே இவனே என்பதைவிடச் சிவனே சிவனே என்கிறது நல்லது.
It is better to cry Siva, Siva, than opprobriously to reproach others.


2409. காட்டுப் பூனைக்குச் சிவராத்திரி விரதமா?
Does the wild cat observe the fast of Sivaratri?

1098. இவன் கல்லாது கற்றவன், உள்ளங்கையில் வைகுண்டம் காட்டுவான்.
He has attained the unattainable; he can show Vaikundam Paradise in the palm of his hand.

3218. சிதம்பரத்திலே பிறந்த பிள்ளைக்குத் திருவெம்பாவை கற்றுக் கொடுக்க வேண்டுமா?
Is it necessary to teach venba-holy verses-to a child born and brought up at
Chidambaram?

3219. சிதம்பர சக்கரத்தைப் போய் பார்ப்பதுபோல.
As a demon looks at the circle of Chidambaram.
This proverb refers most likely to magical diagrams generally.

3220. சித்தன் போக்குச் சிவன் போக்கு ஆண்டி போக்கு அதே போக்கு.
The manner of Chittan is like the manner of Siva, the manner religious mendicant is like itself.

3233. சிவபூசை வேளையில் கரடி புகுந்தது போல்.
As a bear entered at the time of Siva puja.

3234. சிவபூசை வேளையிலே கரடியை விட்டு ஆட்டுகிறதா?
Is a dancing bear produced at the time of Siva puja?

3235. சிவலிங்கத்தின் மேல் எலி.
A rat, on Siva linga.

3761. தானே தான் குருக்கள் என்பார் தனங்கள் வாங்கச் சதாசிவன் பேர் பூசை செய்வார்.
To get money they call themselves gurus, and perform pujas in honour of Sadasiva.

3793. திங்களும் சனியும் தெற்கே நோக்க வேண்டும்.
Look south on Monday and Saturday if leaving home.
The direction given in this proverb is intended to convey a caution to those setting out on a journey on Monday or Saturday. It is based on the belief contained in a stanza of which the following is a translation. Sangara, Siva, as the author of good, plants his trident on the earthin certain directions on particular days and at stated hours. On Monday and Saturday in the east for eight naligais*.On Thursday, in the south for twenty naligais. On Friday and Sunday in the west, twelve naligais. On Tuesday and Wednesday in the north, twelve naligais.
* Indian hour of twenty-four minutes.

4036. நக்குகிற நாய்க்குச் செக்கு என்றும் சிவலிங்கம் என்றும் தெரியுமா?
Does a dog addicted to licking, distinguish between an oil-press and a Siva linga ?
The linga, the symbol of the Saiva worship, is anointed with oil.

4391. நௌவியிற்றானே தெய்வறிவைக் கல்.
Know God when you are young.

4437. பச்சிலையும் கிள்ளப்படுமோ பராபரமே!
O God, is a tender plant also to be cut off !


4510. பத்தி இல்லாப் பூனை பரமண்டலத்துக்கு ஏறுமா?
Will an ungodly cat ascend to heaven?

4553. பல முயற்சி செய்யினும் பகவன் மேல் சிந்தை வை.
After making every effort, fix your mind on God.

4597. பறையன் பொங்கல் இட்டால் பகவானுக்கு ஏறாதோ?
If a pariah boil rice as an offering to God, will it not be accepted?

4710. பானையிலே பதக்கு நெல் இருந்தால் மூலையிலே முக்குறுளி தெய்வம் கூத்தாடும்.
If there be a pathaku of rice in the pot, three kurunies of gods will dance in the corner.

4922. பெருமானைச் சேர்ந்தோர்க்குப் பிறப்பு இல்லை, பிச்சைச்சோற்றிற்கு எச்சில் இல்லை.
Those who have attained union with God are not subject to future births, rice given in alms is not refused because it is refuse.

4923. பெருமான் நினைத்தால் வாழ்வு குறைவா, பிரமா நினைத்தால் ஆயுசு குறைவா?
If God is pleased, will there be any lack of prosperity, if Brahma favour, will one’s life be short?

5049. பெளவப் பெருமை தெய்வச் செயலே.
The greatness of the ocean shows the work of God.

5074. மஞ்சனமும் மலரும் கொண்டு துதிக்காவிட்டாலும் நெஞ்சகத்தில் நினைப்பதே போதகம்.
Though one may not worship god by bathing him, and scattering flowers on him, we are taught to keep him in mind.

5108. மதியும் உமது விதியும் உமது.
Thy purpose and thy destiny.
The settled judgment, and the decrees of God, are in harmony.

5190. மனதிற்கு மனதே சாட்சி, மற்றதற்குத் தெய்வம் சாட்சி.
The heart is its own witness, God is the witness of the rest.

5393. மூப்பு ஏன் பிடிப்பது, மூதேவி வாசத்துக்கு அடையாளம்.
Why does, one grow old ? it is a sign that he is under the influence of the goddess of misfortune.

5395. மூர்க்கன் முகத்தில் மூதேவி குடி இருப்பாள்.
The goddess of misfortune dwells in the face of the stubborn.

5667. வலிய வந்த சீதேவியைக் காலால் உதைத்துத் தள்ளலாமா?
Should the goddess of prosperity who came to you spontaneously, be kicked and turned out ?

5602. வறுமைக்கு மூதேவியும் செல்வத்திற்குச் சீதேவியும்.
Adversity is attended by the goddess of misfortune, prosperity by the goddess of fortune.
5669. வாழ்வாருக்குச் சீதேவி வாயிலே.
The goddess of fortune is in the mouth of the prosperous.

5690. விஷம் தீர வைத்தியன் வேண்டும், பாவம் தீரத் தெய்வம் வேண்டும்.
A physician is necessary to counteract poison, and God, to remove sin.

5816. வீட்டு மூதேவியும் காட்டு மூதேவியும் கூடி உலாவுகிறது.
The house-goddess of misfortune, and one of the wilds are walking together.

6038. வேறே வினை தேவை இல்லை, வினையாத்தாள் கோவிலுக்குப் போக வேண்டியதில்லை.
There is no need of another evil, it is not necessary to go to the temple of the goddess of misfortune.

6060. வைசூரி வந்தவர்கள் அம்மா என்று கூப்பிட வேண்டும்.
Those who are attacked with small-pox must call it the goddess.

6107. வையத்தில் வாழ்வாங்கு வாழ்பவன் தெய்வத்துள் வைக்கப்படும்.
He who lives as he ought in this world, will be ranked with the gods.

6118. வையம் தோறும் தெய்வம் தொழு.
Worship God through all the world.

****

DEITY IN TAMIL PROVERBS

871. ஆன தெய்வத்தை ஆறு கொண்டுபோகிறது அனுமந்தராயனுக்குத் தெப்பத்திருவிழாவா?
After the river has carried away every imaginable deity, do you stay to celebrate an aquatic festival in honour of Hanuman?
Said of one seeking the lesser aid when the greater has failed.

949. இடுகிற தெய்வம் எங்கும் இடும்.
A liberal deity will give every-where.

2101. கண்ணைக் கொடுத்த தெய்வம் மதியைக் கொடுத்தது.
The deity that deprived him of sight gave him superior mental endowments.

2105. கண்ணைக் கெடுத்த தெய்வம் கோலைக் கொடுத்தது.
The deity that destroyed the eyes gave a supporting staff.

2836. கெடுப்பாரைத் தெய்வம் கெடுக்கும்.
The deity will destroy those that injure others.

3016. கோயிற் பூனை தேவருக்கு அஞ்சுமா?
Will the temple cat reverence the deity ?

3767. தான் ஒன்று நினைத்தால் தெய்வம் ஒன்று நினைக்கும்.
If he thinks one thing, Deity thinks another.

3808. திருடனுக்குத் தெய்வமே சாட்சி.
The Deity is witness against the thief.

3826. திருவிளக்கு இட்டாரைத் தெய்வம் அறியும், நெய்வார்த்து உண்டாரை நெஞ்சு அறியும்.
The Deity knows those who place sacred lamps, and the mind knows who eats ghee and rice.

4161. நாம் ஒன்று நினைத்தால் தெய்வம் ஒன்று நினைக்கிறது.
When we think of one thing, the deity designs another.

4162. நாய் அறியுமா ஒரு சந்திப் பானை ?
Does a dog know which are sacred vessels?

—Subham—

Tags- Tamil Proverbs, on God, Deity, part 3

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by Tamil and Vedas on July 21, 2025  •  Permalink
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Posted by Tamil and Vedas on July 21, 2025

https://tamilandvedas.com/2025/07/21/tamil-proverbs-on-god-part-3-post-no-14785/

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