Bhagavad Gita and Brahmins’ Big Role! Purananuru wonders-30, Tamil Encyclopedia-70  (Post.15,807)

Written by London Swaminathan

Post No. 15,807

Date uploaded in London –30 May 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

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

tamilandvedas.com, swamiindology.blogspot.com

xxxx 

Purananuru wonders-30, Tamil Encyclopedia-70; One Thousand Interesting Facts -Part 70

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Item 553 Kural Echo in Puram verse 92

Here the Yaaz music and prattle of children are compared; Commentators say that shows the relationship between the poetess Avvai and chieftain Athiyaman. Valluvar’s Kural also says about this. But Valluvar says prattle of children is sweeter (only for their parents!) than instrumental music.

Kural 66

66.‘The flute is sweet, the lute is sweet’ say those who have never heard the pretty prattle of their little ones

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Puranānūru 92, Poet Avvaiyār sang to Athiyamān Nedumān Anji,

Little children’s babbling words are
no match for yāzh music.  Their tenses
do not match, and they cannot be
understood.  Yet their fathers shower
their graces on them.

O Nedumān Anji who has seized
many enemy fortresses, their walls
well-guarded!
The words out of my mouth are just
like that, because of your graces.

***

புறநானூறு 92, பாடியவர்: ஔவையார், பாடப்பட்டோன்: அதியமான் நெடுமான் அஞ்சி, திணை: பாடாண், துறை: இயன் மொழி

யாழொடும் கொள்ளா, பொழுதொடும் புணரா,
பொருள் அறிவாராயினும் தந்தையர்க்கு
அருள் வந்தனவால் புதல்வர் தம் மழலை,
என் வாய்ச் சொல்லும் அன்ன, ஒன்னார்
கடி மதில் அரண் பல கடந்து  5
நெடுமான் அஞ்சி, நீ அருளல்மாறே.

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Item 554 Brahmin’s Big Role

Throughout Sangam Tamil literature we see the big role played by the Brahmins. Brahmin (braahmana) poets contributed more than the poets from other castes (See Kapilar, Paranar, Nakkeerar, Rudrankannan, Perum Kausikan etc).

Here in Puram verse 93, a strange custom is referred to. Those kings who meet death by natural causes were also cut (symbolically) and then laid to rest, because they did not die in battle fields. This was done by the Brahmins who were well versed in Four Vedas. They spread the holy Darbha grass and placed the body of the kings and then did the ceremony. They recited the mantras and sent the king to heaven. Those who die in battlefield go to heaven directly according to Bhagavad Gita. Being ardent Hindus , Tamil kings also believed in it.  In Puram verse 74 Chera King Kanaikkal Irumporai also mentioned it. We see Tamil kings performing Yagas like Rajasuyam, Asvamedam etc. We come across Yupam (Yaga Pole) in Purananuru poems.

Here are the Bhagavad Gita slokas for comparison

In Chapter 2 of the Bhagavad Gita, Lord Krishna explains that a warrior (Kshatriya) who fights righteously fulfils their duty. He states that if you fall in battle, you will attain heaven (swarga), and if you are victorious, you will enjoy the earthly kingdom.

Krishna highlights this path in two specific verses:

• Verse 2-32: Krishna describes the battlefield as an unsought opportunity that opens the doors to heaven.
• Verse 2-37: Krishna directly tells Arjuna: “If you fight, you will either be slain on the battlefield and go to the celestial abodes [swarga], or you will gain victory and enjoy the kingdom on earth. Therefore arise with determination…

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्।। 2-32

yadṛcchayā copapannaṁ svarga-dvāram apāvṛtam
sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam 2-32

“O Partha (Arjuna), happy are the Kshatriyas (warriors) to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planet

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् |
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चय: ||2- 37||

hato vā prāpsyasi swargaṁ jitvā vā bhokṣhyase mahīm
tasmād uttiṣhṭha kaunteya yuddhāya kṛita-niśhchayaḥ2-37

 If you fight, you will either be slain on the battlefield and go to the celestial abodes, or you will gain victory and enjoy the kingdom on earth. Therefore arise with determination, O son of Kunti, and be prepared to fight.2-37

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Puranānūru 93, Poet Avvaiyār sang to Athiyamān Nedumān Anji,

With tightly strapped battle drums roaring,
how can there be more victories to be won?
Enemy kings who came could not stand against
your foot soldiers.  They scattered and ran.

The kings without pride killed by you
avoided what would have been done to
them, had they died naturally of disease,
their bodies laid out on fine green grass
by Brahmins who desire righteousness, who
know the four Vedas, who chant, “Go where
the great warriors with splendid war anklets
go, those who have died in battles with bravery
as their crutch,” and forgetting any love
they had for them,
they would have cut their bodies with swords
to escape the dishonor of being buried.

But you are a great man who fights harsh
battles, shattering the battlefield around you,
as noble elephants fall down, the juices of
their musth flowing into their mouths where
bees hum, and you have good battle wounds!

***

புறநானூறு 93, பாடியவர்: ஔவையார், பாடப்பட்டோன்: அதியமான் நெடுமான் அஞ்சி, திணை: வாகை, துறை: அரச வாகை
திண்பிணி முரசம் இழுமென முழங்கச்
சென்று அமர் கடத்தல் யாவது? வந்தோர்
தார் தாங்குதலும் ஆற்றார், வெடிபட்டு,
ஓடல் மரீஇய பீடு இல் மன்னர்
நோய்ப்பால் விளிந்த யாக்கை தழீஇக்,  5
காதல் மறந்து அவர் தீது மருங்கு அறுமார்,
அறம் புரி கொள்கை நான்மறை முதல்வர்
திறம் புரி பசும் புல் பரப்பினர் கிடப்பி,
“மறம் கந்து ஆக நல் அமர் வீழ்ந்த
நீள் கழல் மறவர் செல்வுழிச் செல்க” என  10
வாள் போழ்ந்து அடக்கலும் உய்ந்தனர் மாதோ,
வரி ஞிமிறு ஆர்க்கும் வாய் புகு கடாஅத்து
அண்ணல் யானை அடு களத்து ஒழிய,
அருஞ்சமம் ததைய நூறி, நீ
பெருந்தகை விழுப்புண் பட்டமாறே.  15

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Item 555 Elephant Simile

 Here in Puram verse 94 poetess Avvai compared the king to an elephant in rut and an elephant not in rut.

This contrast is seen by us  in Rudra and Siva, Uma and Kali.

Two sides of every one of us. When a father is happy the child plays on his back. When the same dad is angry, the child runs away and hides behind its mother.

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Puranānūru 94, Poet Avvaiyār sang to Athiyamān Nedumān Anji,

To us, you are sweet, O Greatness,
like a huge bull elephant that relaxes
in the town’s bathing port since
children wash its white tusks!

But to your enemies, you are harsh,
like the harshness of that elephant
which is unapproachable when it is
in rut!

***

புறநானூறு 94, பாடியவர்: ஔவையார், பாடப்பட்டோன்: அதியமான் நெடுமான் அஞ்சி, திணை: வாகை, துறை: அரச வாகை
ஊர்க் குறுமாக்கள் வெண்கோடு கழாஅலின்,
நீர்த் துறை படியும் பெருங்களிறு போல,
இனியை பெரும எமக்கே, மற்று அதன்
துன் அருங்கடாஅம் போல,
இன்னாய் பெரும நின் ஒன்னாதோர்க்கே.  5

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Item 556 Sarcasm 

Ancient Tamil poets were bold like Vedic Rishis (seers). They can go to any country; they can praise or criticise a king without fear. They were very bold and used sarcastic remarks too. Here in poem 95, we see poetess Avvai making sarcastic remarks to Chieftain Thondaiman who showed her, his brand new ,shining weapons beautifully decorated inside the armoury. Avvai said your enemy’s weapons are blunt because he fought many wars. Thondaiman had no such battle experience!

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Puranānūru 95, Poet Avvaiyār sang to Thondaimān for Athiyamān Nedumān Anji, Thinai: Pādān, Thurai: Vāl Mangalam
Here,
these spears are adorned with peacock
feathers and decorated with garlands,
their strong, thick shafts anointed with
ghee and they are in perfect condition,
in this palace that is guarded.

There,
they are in the small blacksmith’s shed,
his sharp spears, their blade tips
broken by piercing enemies.  When he has
plenty, he gives food.  Even when he does
not have enough, he shares and eats what
he has, our noble king, a leader to those who
do not have.

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புறநானூறு 95, பாடியவர்: ஔவையார், பாடப்பட்டோன்: அதியமான் நெடுமான் அஞ்சி, திணை: பாடாண், துறை: வாள் மங்கலம்
இவ்வே பீலி அணிந்து, மாலை சூட்டிக்,
கண் திரள் நோன் காழ் திருத்தி, நெய் அணிந்து
கடி உடை வியன் நகர், அவ்வே அவ்வே,
பகைவர்க் குத்திக் கோடு நுதி சிதைந்து,
கொல் துறைக் குற்றில மாதோ, என்றும்  5
உண்டாயின் பதம் கொடுத்து,
இல்லாயின் உடன் உண்ணும்,
இல்லோர் ஒக்கல் தலைவன்,
அண்ணல் எம் கோமான், வைந்நுதி வேலே.

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Item 557

In Puram verses 96,97,98 we see some usual praises on Athiyaman and his son Pokuttezini.  He looked very handsome. Athiyaman was compared to Yama, God of death, because he kept on killing his enemies. Using white mustard seed smoke to drive away the ghosts is also mentioned. 

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 Item 558

Athiyamans came from Noth India with Sugarcane.

Once again we come across some information about the ancestors of Athiyaman. They were Ikshvakus (Sanskrit word for sugarcane people)  who brought sugarcane cultivation to Tamil Nadu. They did Vedic ceremonie sand brought sugarcane cultivation to Tamil Nadu,according to Avvaiyar. Since Sugar cane is discovered in Harappa and Mohanja Daro, Ikshwakus must be older than Indus Valley people. Puranas give 140 ++ generations before Mauryas. Even if we give 20 years for a king we can place Ikshwakus around 3100 BCE corresponding to Hindu Kali Yuga. That shows Ikshwakus as part of Indus- Saraswati River Civilization.

Fifteen years ago, I posted this matter here in my two blogs Please see the attached article.

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Puranānūru 99, Poet Avvaiyār sang to Athiyamān Nedumān Anji, Thinai: Vākai, Thurai: Arasa Vākai
Like your ancestors of ancient tradition
who served the gods and offered oblations
to secure the gift that is hard to obtain,
sugarcane for this land,
and rolled the wheel of their power around
this world surrounded by ocean,
you inherited by right the beautiful gold
warrior anklets you wear on your legs,
the garland of dark palmyra, gardens with
abundance of flowers, tall spears with fresh
flesh, seven royal symbols,
and your rightful kingship to the land.

Not satisfied with these, you advanced
against seven kings with strength, their
battle drums roaring, and won.
Singers could not sing to you at that time.
Now Paranan has sung of you and about
your strong hands that held the discus that
destroyed forts and strong, hostile Kōvalūr.

***

புறநானூறு 99, பாடியவர்: ஔவையார், பாடப்பட்டோன்: அதியமான் நெடுமான் அஞ்சி, திணை: வாகை, துறை: அரச வாகை
அமரர்ப் பேணியும், ஆவுதி அருத்தியும்,
அரும் பெறல் மரபின் கரும்பு இவண் தந்தும்,
நீர் அக இருக்கை ஆழி சூட்டிய
தொல் நிலை மரபின் நின் முன்னோர் போல,
ஈகை அம் கழற்கால் இரும் பனம் புடையல்,  5
பூ ஆர் காவின் புனிற்றுப் புலால் நெடுவேல்
எழு பொறி நாட்டத்து எழாஅத் தாயம்
வழு இன்று எய்தியும் அமையாய் செரு வேட்டு,
இமிழ் குரல் முரசின் எழுவரொடு முரணிச்
சென்று அமர் கடந்து நின் ஆற்றல் தோற்றிய  10
அன்றும் பாடுநர்க்கு அரியை, இன்றும்
பரணன் பாடினன் மற்கொல், மற்று நீ
முரண் மிகு கோவலூர் நூறி நின்
அரண் அடு திகிரி ஏந்திய தோளே.

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The Sugarcane Mystery: Indus valley and the Ikshvaku 

Dynasty

Written by London Swaminathan

Posted date-November 19, 2011

Ikshvaku was the founder of the Solar Dynasty. Lord Sri Rama, Bhageeratha and other great kings of the solar dynasty are well known to the Hindus. What is interesting is that we get more and more evidence to link him with the Indus Valley Civilisation, first Jain Thirthankara, Rishabadeva, the Rik Veda and a Tamil king called Adhiyamaan.

Ikshvaku was mentioned in Rik Veda. The meaning of his name is SUGARCANE. The plant sugarcane (Saccharum officinarum) is mentioned in the Atharva Veda. Ayurvedic authors Charaka and Susruta mentioned the sugarcane in many places. The word ‘sugar’ and the words for sugar in other European languages came from the Sanskrit word ‘Sharkara’. Columbus introduced the sugarcane to the Americas in 1439. Arabs took it from India to other parts of Asia around 8^th century AD.

Encyclopaedias say that the people of New Guinea were the first to cultivate sugarcane around 6000 BC. But they did not extract sugar from it. They just chewed it to get the juice out of it. But King Ikshvaku was the first one to show the people of extracting sugar from the sugarcane. That is how he got this name Mr Sugarcane.

Who was Ikshvaku?

Ikshvaku was the son of Vaivasvata Manu who is equated with the King Satyavrata of Dravidian country in whose time the first avatar of Lord Vishnu- Matsyavatara (Fish incarnation) – took place. So all the facts lead us to the remotest period. Ikshvaku was more famous for his just rule rather than sugarcane juice.

Jains have another interesting story about the sugarcane. Their first Thirthankara Rishabadeva (Adi Nath) was the one who taught the people of extraction of sugarcane juice. So he was known as Ikshvaku. Another version is that he took sugarcane juice after a year of fasting. Both the Hindu and Jain Ikshvakus are probably one and the same.

Indus Valley civilisation has evidence to show that they knew sugarcane and sugar extraction. Crystallised sugar was used by the Indus Valley people. Hindu Gods and Goddesses such as Lalitha (Ref. Lalitha Sahasranamam), Kamakshi, Tripura Sundari and the Hindu Cupid Manmatha are depicted holding a sugarcane in one hand. The Sanskrit word Sharkara and these Hindu goddesses prove that sugarcane was very much Hindu and Indian.

Tamil King Adhiyamaan Nedumaan Anji

Another interesting fact about sugarcane is in Tamil literature. The word for sugarcane in Tamil is ‘Karumbu’.The grand old lady of Tamil literature Avvaiyar praised chieftain Adhiyamaan  Nedumaan Anji of Thagadur (modern Dharmapuri in Tamil Nadu)  for his philanthropy in Puranaanuru verse 99. Avvaiyar lived two thousand years ago. While praising him she made a passing remark. She said that the forefathers of Adhiyamaan were the one who introduced sugarcane to the people. If we get all these facts together we get a good picture of sugarcane cultivation in India. Ikshvaku or Rishabadeva was the one who taught people how to get the juice and make sugar. But if Indus valley had it by 3000 BC then we had to push the date of Ikshvaku dynasty or Rishabadeva to 3000 BC as well. Tamils also say indirectly that Adhiyamaan was related to him. The South Indian Tamils corroborate what their North Indian counterparts said about the sugarcane. The idea that it was ‘introduced’ by some king is undeniable. The sugarcane mystery pushes back the date of Ikshvaku dynasty and the Jain Thirthankara to the remotest periods of Indian history.

Other Sanskrit words for sugarcane are Mahashira, Mahapushpaka and for jaggery ‘Gur’ or ‘Gud’ (Tamil word Vellam).

Please visit my blogs: swamiindology.blogspot.com and tamilandvedas.wordpress.com.

Send comments and feedback to swami_48@yahoo.com.

–subham—

Tags- Athiyaman, Ikshwaku Dynasty, Sugarcane Cultivation, Avvaiyar, Bhagavad Gita and Brahmins’ Big Role! Purananuru wonders-30, Tamil Encyclopedia-70  

Tamil Version will be posted tomorrow.

Written by London Swaminathan

Post No. 15,755

Date uploaded in London –18 May 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 

Maitreyi

Maitreyī (मैत्रेयी).—Wife of the sage Yājñavalkya. She was one of the most learned and virtuous women in ancient India. There are innumerable references to her in the Purāṇa.

This shows the status of women in Vedic days. About 3000 years ago, they competed with men in attaining spiritual glory. Gargi Vachaknavi was her contemporary. She questioned Yajnavalkya in the Philosophers conference.

Maitreyi and Yajnavalkya are significant characters from the Brihadaranyaka Upanishad who engage in a philosophical dialogue. Maitreyi questions Yajnavalkya about the nature of immortality, prompting a profound exchange about the Self and reality. Their conversation highlights key teachings on love and renunciation, illustrating the depth of Vedantic philosophy. This interaction not only emphasizes the quest for knowledge but also the importance of understanding the essence of existence and the relationship between love and spiritual enlightenment.

Maitreyi and Katyayani, the two wives of Yajnavalkya, are significant figures in Vedanta and Dharmashastra. Maitreyi is renowned for her philosophical discussions about Brahman, embodying a deep intellectual engagement, while Katyayani represents a more traditional and feminine perspective. Together, they illustrate the dual aspects of Yajnavalkya’s life, blending his domestic responsibilities with profound philosophical inquiry, showcasing the complementary roles women play in both personal and spiritual realms.

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Malayadwaja Pandya / Meenakshi

Malayadhvaja Pandya (Tamil: மலயத்வஜ பாண்டியன் n), is a legendary king of Madurai and ruler of the Pandya Empire. He is mentioned in the Hindu epic Mahabharata and Bhagavata Purana. His queen consort is Kanchanamalai. He is the father of the goddess and queen of Madurai, Meenakshi. Tiruvilaiyatal Puranam written by two different authors give his full story.

According to a legend found in the Tamil text Tiruvilaiyadal Puranam, the childless Malayadhvaja Pandya and his wife Kanchanamala perform ninety-nine ashvamedha yajnas to propitiate the gods, seeking a son for the succession. However, a three-year-old girl emerged from the yajna fire, bearing three breasts, upon the lap of the queen.

A heavenly voice stated that the royal couple should treat her like a son, and that she would lose the third middle breast when she met her future husband. The girl is named Taḍātakai, and she is renamed Meenakshi by Sage Agastya during her ascension of the throne. She won many kings in the battles and at last when she met Sundareswarar (Lord Shiva), Meenakshi’s third breast disapered, and she recognised him as her groom. Returning to Madurai, Meenakshi married Shiva, who adopted the title of Sundara Pandya, with Vishnu offering her hand in marriage.

During the Kurukshetra War, Malayadhvaja Pandya sided with the Pandavas and was killed by Ashwatthama .

Meenakshi’s Tamil name is Ankayarkanni (translation of Sanskrit Meena+ Akshi= Fish like eyes). The name is used by Tiru Gnana Sambandar who visited Madurai 1400 years ago.

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Malavikagnimitram

Kalidasa,the celebrated Sanskrit poet and dramatist, wrote three plays – Abhigyana Shakuntalam, Vikramovarshiyam and  Malavikagnimitram.

Malvikagnimitram is a 5 Act play about the love-story of King Agnimitra of Vidisha and Malavika, who is the maid to the chief Queen Dharini. He falls in love with her when he sees her portrait. His childhood friend Gautam (Vidushak – court entertainer) is his partner who helps him to get her. Gautam and Malavika’s friend, a fellow handmaiden Bakulavalika, help the couple avert the wrath of the queens Dharini and Iravati.

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Manas

English word Mind is derived from this Sanskrit word. Tamils used it from earliest times.

Manas (मनस्).—n. [manyate’nena man karaṇe asun]

1) The mind, heart, understanding, perception, intelligence; as in सुमनस्, दुमर्नस् (sumanas, dumarnas) &c.

2) (In phil.) The mind or internal organ of perception and cognition, the instrument by which objects of sense affect the soul; (in Nyāya phil. manas is regarded as a Dravya or substance, and is distinct from ātman or the soul); 

3) Conscience, the faculty of discrimination or judgment.

4) Thought, idea, fancy, imagination, conception; पश्यन्न- दूरान्मनसाप्यधृष्यम् (paśyanna- dūrānmanasāpyadhṛṣyam) Kumārasambhava 3.51; R.2.27; कायेन वाचा मनसापि शश्वत् (kāyena vācā manasāpi śaśvat) 5.5; 

5) Design, purpose, intention.

6) Will, wish, desire, inclination; in this sense मनस् (manas) is frequently used with the infinitive form with the final म् (m) dropped, and forms adjectives;  5.4; cf. काम (kāma).

7) Reflection (dhyāna); मनसा जपैः प्रणतिभिः प्रयतः समुपेयिवानधिपतिं स दिवः (manasā japaiḥ praṇatibhiḥ prayataḥ samupeyivānadhipatiṃ sa divaḥ) Kirātārjunīya 6.22.

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Mandilam/ mandalam

Maṇḍala (मण्डल).— Round, circular;  circular array of troops.

A division of the Ṛgveda (the whole collection being divided into 10 Maṇḍalas or eight Aṣṭakas). The halo round the sun or moon.

Timeor Period: While 41 days is standard, the duration can sometimes range from 40 to 48 days, depending on the specific tradition or astrological calculations. It is most famously observed as Mandala Vratham by devotees of Lord Ayyappa preparing for their pilgrimage to Sabarimala. Devotees observing a fasting period (Deeksha) for the Kanaka Durga Temple in Vijayawada typically undertake a highly auspicious 41-day or 45-day yatra. This penance is generally performed in the lead-up to the grand Dasara (Navaratri) festival

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Mandhata

2000 year old Sangam Tamil literature says Choza kings were descendants of Sibi of Solar Dynasty. Later inscriptions clearly mentioned Mandata and Muchukunda.

King Mandhata (Sanskrit: Māndhātṛ) is a legendary Chakravarti emperor of the Solar Dynasty (Suryavamsa) and a direct ancestor of Lord Rama. Revered in Puranas like the Vishnu Purana and Bhagavata Purana, he is celebrated for conquering the entire world and his unwavering devotion to Dharma.

The Puranas and the epic Mahabharata detail several fascinating legends about his extraordinary life and lineage: Miraculous Birth: His father, King Yuvanashva, was childless. After mistakenly drinking a magic potion meant to make his queen pregnant, Yuvanashva himself gave birth to the child through his side. Because the father had no milk, Lord Indra offered his thumb for the baby to suckle. The gods named him Mandhata, meaning “He shall suck me”. He married Bindumati, the daughter of the Yadava king Shashabindu. They had three famous sons—Purukutsa, Ambarisha, and Muchukunda—and fifty daughters who all married the sage Saubhari.  Muchukunda story is in Mahabarata.

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Mangaladevi/Kannaki Temple

The Mangaladevi Temple, located within the Periyar Tiger Reserve in Idukki, Kerala, opens to devotees once a year for the Chitra Pournami celebrations in April or May. This 1,000-year-old temple, built from granite and situated at an altitude of 1,337 meters, honours the deity Mangaladevi, also known as Kannaki.

Mangaladevi, the heroine of the Tamil epic Silapathikaram, symbolizes moral power and justice. The temple was established by the ancient Tamil king Cheran Chenguttuvan in her honour, commemorating her legendary act of burning the city of Madurai to avenge her husband’s wrongful death.

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Mangala sutra

The auspicious strig worn by the bride at her wedding. In the south it is called Thaali.  A married woman prizes it more than any other ornament and is divested of it only on the death of her husband.

Tamil women also had it according to Sangam Tamil literature. It is called Seyizai or Aniyizai in Tamil.

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Mangalyadharana

Wearing of the Mangala Sutra or maangalya suutra  during the marriage ceremony .

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Manipallavam

Identified with an island in Sri Lanka. Nainativu (Tamil: நயினாதீவு ) is a small but notable island off the coast of the Jaffna Peninsula in the Northern Province, Sri Lanka. The name of the island alludes to the inhabitants, the Naga people. It is home to the Hindu Nagapooshani Amman Temple.

Historians note the island is mentioned in the ancient Tamil epic Manimekalai where it was mentioned as Manipallavam (Tamil: மணிபல்லவம்). Ptolemy, a Greek cartographer, described the islands around the Jaffna Peninsula Nagadiba (Naga Dwipa) in the first century CE.

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Manisapanchakam

Manisha Panchakam is a set of five profound verses composed by the Hindu philosopher Adi Shankaracharya. It distils the core principles of Advaita Vedanta (non-dualism)—teaching that the same divine consciousness exists in all beings, regardless of social standing, caste, or creed.

While walking to the Vishwanatha temple, in Kasi/Varanasi, Shankaracharya—who strictly upheld traditional caste structures at the time—asked a passing chandala (an outcast/sweeper) to move out of his path. The outcaste responded by profoundly questioning Shankaracharya: How can one physical body tell another to move away when the same universal consciousness resides equally in both? Stung and awakened by this wisdom, Shankaracharya realized the sweeper was Lord Shiva in disguise. He bowedto the outcaste and composed these five verses in response.

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Manmatha / Madana/ Maran

1) Cupid, the god of love; मन्मथो मां मथ्नन्निजनाम सान्वयं करोति (manmatho māṃ mathnannijanāma sānvayaṃ karoti) Daśakumāracarita 1; Meghadūta 75;

2) Love, passion; प्रबोध्यते सुप्त इवाद्य मान्मथः (prabodhyate supta ivādya mānmathaḥ) Ṛtusaṃhāra 1.8; so परोक्षमन्मथः जनः (parokṣamanmathaḥ janaḥ) Ś.2.19.

Long ago an Asura named Tāraka, who was proud of his invincible might, was causing much havoc and terror in the whole world. Even the gods were afraid of him because he had received a boon that Śiva’s son alone was capable of killing him. It was the time when Pārvatī, the daughter of Himavān, was performing a penance praying that Parameśvara should become her husband. Taking advantage of this opportunity, Indra sent Kāma to rouse the passion of love in Śiva’s mind. Kāma reached Śiva’s seat and tried to stir up his passions. Śiva who was enraged at this, opened his third eye blazing with fire. Kāma was. burnt to ashes in that fire. The place where Kāma’s body (Aṅga) fell, came to be called “Aṅgarājya”. Since he lost his body, Kāmadeva got another name “Anaṅga”. (Vālmīki Rāmāyaṇa. Bāla Kāṇḍa, Chapter 23).

His wife was Rathi and his flag was Makaradwaja. Ancient Tamil literature also mentioned him. Other names- Makaraketanan, Makatradwajan, Maran

Also,Manmatha (मन्मथ) refers to the twenty-ninth of the sixty-year cycle of Jupiter, according to the Bṛhatsaṃhitā (chapter 8).

***

Mantra

A mantra is a sacred sound, word, or phrase repeated to aid concentration in meditation, calm the mind, or shift your mindset. The word originates from Sanskrit, combining manas (mind) and tra (tool)—literally translating to a “tool for the mind”.

Sacred sounds or phrases (like the Hindu syllable Om) believed to carry spiritual power and vibrational energy. Words repeated to boost motivation or shift mental states (e.g., “I am capable,” “This too shall pass”).

Most Popular mantra found in all the four Vedas is Gayatri Mantra.

Modern usage: A core principle, watchword, or phrase frequently repeated by organizations or individuals (e.g., “Quality first”)

Jaggi Vasudev explains: Mantra means a sound. Today, modern science sees the whole existence as a vibration. Where there is a vibration, there is bound to be a sound. So that means, the whole existence is a kind of sound, or a complex amalgamation of sounds – the whole existence is an amalgamation of multiple mantras. Of these, a few mantras or a few sounds have been identified, which could be like keys. If you use them in a certain way, they become a key to open up a different dimension of life and experience within you.

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Mantra Akshata

Unbroken rice grains that are imbued with the power of mantras are called Mantraaksata. Such rice grains mixed with turmeric powder and kunkuma are received with the blessings of Vedic scholars to the chanting of mantras.

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Mantra pushpa

There are sixteen different constituents in the worship of any deity: these are called sodosopacara. The fifteenth upacara is Mantra pushpa. In this, flowers are offered to the God with the chanting of Mantras. There is also a mantra pushpa associated with the honouring of an ascetic.

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Mantravadin/ Mantrika

One who recites mantras; one who tries to cure diseases with the chanting of mantras; an exorcist or a sorcerer. Maantrika means the same

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Manvantara

The regnal period of a Manu.

Manvantara (मन्वन्तर).—Kalpa, Manvantara and Caturyuga. The Prapañca (universe) is perishable. At one time, it takes its origin, at another time it perishes. Brahmā, the creator of the universe has birth and death. The period between the birth and death of a Brahmā is known as a “Mahākalpa”. The flood that comes at the death of a Brahmā is called “Mahāpralaya”. One day of Brahmā is called Kalpakāla. In the Purāṇas one Kalpa or one day of Brahmā is divided into fourteen parts. The master or ruler of each of these divisions is a Manu. There are fourteen Manus. The life span of each Manu is called a “Manvantaram”.

One thousand Mahayuga constitute the regnal period of the 14 Manus put together.

***

Manu

Manu (मनु) refers to:—Universal rulers, lawgivers, and progenitors. Fourteen Manus appear in each day of Brahmā. The present Manu is Vaivasvata Manu. 

A generic name for any of the fourteen universal rulers also known as Manvantara-avataras, who appear in each day of Lord Brahmā.

Their names are

1.     Svāyambhuva;

2.     Svārociṣa;

3.     Uttama;

4.     Tāmasa;

5.     Raivata;

6.     Cākṣusa;

7.     Vaivasvata;

8.     Savarṇi;

9.     Dakṣasāvarṇi;

10.Brahmasāvarṇi;

11.Dharmasāvarṇi;

12.Rudrasāvarṇi;

13.Devasāvarni;

14.Indrasāvarṇi.

We have lot of references to Manu from the Rig Vedic times. It is no the name of a single individual.

***

Manu Smriti

The Manusmriti contains exactly 2,684 verses (slokas) distributed across 12 chapters.

Manusmṛti (मनुस्मृति).is a  code of conduct written by Manu; he was the father of man-kind . The book contains twelve chapters. The first chapter deals with the origin of the Smṛti and the origin of the world. No other

Certain historians believe it to have been written down around 200 C.E. under the reign of Pushymitra Sunga of Sangha clan.

Over fifty manuscripts of the Manusmriti are now known, but the earliest discovered, most translated, and presumed authentic version since the 18th century is the Calcutta manuscript with Kulluka Bhatta commentary”.Modern scholarship states this presumed authenticity is false, and that the various manuscripts of Manusmriti discovered in India are inconsistent with each other. The smriti praises women sky-high. It says if a woman is made to cry the whole family will be rooted out by God. It also adds brothers must buy them jewels and dress. It adds women must always be protected by father, brother or husband. Anti Shudra slokas were interpolations that were added during Sunga period.

To be continued……………………………….

Tags- Maitreyi , Manu, Manu Smriti, Status of Women, Mangaladevi, Kannaki, HINDU DICTIONARY IN ENGLISH AND TAMIL 63; இந்து மத கலைச்சொல் அகராதி-63

Written by London Swaminathan

Post No. 15,687

Date uploaded in London –2 May 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 English letter M

MA words

***

Madalasa

Madalasa is a revered figure from the Markandeya Purana known for her supreme wisdom and as an exemplar of motherhood, who taught her children detachment (Vairagya) and self-realization from infancy via spiritual lullabies. She emphasized that the soul is pure and the body is merely a combination of elements, raising three sons to be Rishis before influencing her fourth son, Alarka, to be a righteous king who eventually attained enlightenment.

Madalasa is seen as a Brahmavadini (a woman who speaks of Brahman) and a yogini capable of initiating her children into high philosophical truths.

Daughter of a Gandharva (celestial musician) named Vishvavasu, she was married to King Ritadhvaja. Her teachings were so effective that her first three sons (Vikranta, Subahu, and Shatrumardana) renounced the world to become ascetics immediately upon adulthood.

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Madhavi

Madhavi, daughter of King Yayati in the Mahabharata, is a princess gifted to the sage Galava to help him pay his Guru Dakshina. Blessed with the ability to regain her virginity and bear emperor sons, she was married to three kings and sage Vishwamitra, producing four sons to secure 800 celestial horses, ultimately choosing to leave her royal life to live in the forest.   To acquire 800 horses (600 in some versions) for Galava, she bore one son for each of three kings—Haryasva of Ayodhya, Divodasa of Kashi, and Usinara of Bhoja—and one for Sage Vishwamitra, with each union yielding 200 horses. Her sons (Vasumanas, Pratardana, Sibi, and Ashtaka) all grew up to be famous emperors.

After her vows were fulfilled, her father organized a swayamvara (groom choice). However, having experienced the transactional nature of life, she refused to marry and chose to live in the forest as an ascetic, departing from the worldly life of her family.

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Madhavi ( in Tamil Epic Silappadikaram and Manimekalai)

Madhavi is a prominent character in the ancient Tamil epic Silappatikaram, written by poet Ilango Adigal who lived around the 5th century CE. she is depicted as a skilled courtesan and dancer from the Chola city of Puhar. whose beauty and talents lead to a passionate but destructive affair with the protagonist Kovalan.

Born to the courtesan Citrapati, Madhavi and trained from young age presented a beautiful dance at the Indra Festival. Kovalan, who was married to fell in love and lived with her, separating from his legal wife Kannaki. Both were born to leading nerchants in Poompuhar. After Kovalan abandons her due to a misunderstanding and subsequently executed by Pandya King in Madurai, Madhavi is heartbroken. She abandons her artistic life, her wealth, and her status as a courtesan.She adopts a monastic, religious life, heavily influenced by Buddhist teachings, and wears her hair short as a sign of her renunciation.She returns all the wealth that Kovalan had given her to his father.She raises her daughter with Kovalan, named Manimekalai, to also follow the path of renunciation, who becomes the protagonist of the sequel epic, Manimekalai.

Madhavi renounces her life as a courtesan and dancer to live as a Buddhist ascetic.

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Madra desa

Madra Desa (or Madra) was an ancient Hindu Kingdom located in north-western India (modern-day Punjab, Pakistan/India) which was inhabited by the Madra tribe. Key associations include King Shalya (a prominent Kaurava ally) and Madri, the

Ruled by King Shalya, who was tricked by Duryodhana into joining the Kaurava side during the Kurukshetra war despite his affinity for the Pandavas. Madri, the second wife of Pandu, was a princess from Madra, who gave birth to Nakula and Sahadeva,

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Madri

Second wife of king Pandu – paandu. Sister of king Shalya of Madra. She lived happily with with Pandu’s elder wife Kunti. She learnt the divine mantra from kunti , Madri – maadri–invoked twin gods Ashvini kumaras and through their grace gave birth to the twins Nakula and Sahadeva, the last two of the five pandava – paandava—brothers.

Pandu had a curse from Kindama rishi that he could not have sex . but one day he approached Madri and died of the curse. Madri felt guilty and gave up her life in the funeral pyre of Pandu

(My interpretation: because of his weak heart condition doctors warned him that sexual intercourse will be fatal. Despite this he tried to have sex, and he died of heart attack.)

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Madhwa, Founder of Dwaita Philosophy

Sri Madhwacharya regarded as an incarnation of Vayu, the Wind-God was born in the year 1238 A.D. He was born of Madhya Geha a Tulu Barhmin and Vedavati at Paajaka near Udipi in South Kanara district of Karnataka. The father gave him the name Vasudeva.

Madhwa took to the study of the Vedas and the Vedandas and became a Sanyasi in his 11th year.  

Achyutaparajnyaacharya initiated him and put Madhwa as head of the Mutt in his place. Madhwa received the name of Ananda Tirtha now. He went on an extensive tour in Southern and Northern India to preach his gospel of Bhakti. He had written thirty-seven grandhas like Geetha Bhasyam, Suthra Bhasyam, Anuubhasyam. Anuvyakyam. It is believed in pronouncing the names of those thirty-seven grandas itself one gets sanctified.

On one another occasion he was on the beach of Malpe composing a hymn. He sighted a ship that was caught in the storm and by waving his hand, saved it from being capsized. The captain of the ship had offered him a lump of Sandal paste as a gift, which the Sri Madhwacharya took.

When the Sandal paste was broken, he found an idol of Lord Krishna. He installed the idol at Udipi. He had established the eight mutts in Udipi to spread the Dvaita philososhy and to worship of the Lord Krishna in Udipi.

According to tradition and hagiography, Madhvacharya (1238–1317) disappeared in 1317 AD at the age of 79. [

Where: He disappeared from the Anantheshwara Temple in Udupi, Karnataka, India.

How: While teaching his commentary on the Aitareya Upanishad to his disciples, he is said to have vanished and returned to Badarikashrama to reside with Vedavyasa.

When (Specific Day): His disappearance is commemorated annually on Madhwa Navami, which falls on the ninth day of the Shukla Paksha (waxing moon) in the Hindu month of Magha (corresponding to January–FebruaryWhile some sources suggest alternate dates such as 1276-1278, 1317 is the date commonly recognized by his followers.

–subham—

Tags- Madalasa , Madhwa, Hindu Dictionary, English and Tamil, Part 57.

Written by London Swaminathan

Post No. 15,684

Date uploaded in London –1 May 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 489 Ratha Gaja Thuruga Pathaathi

In Puram verse 63 composed by Paranar, we see the four- fold army division which is repeated  from Mahabharata days; Tamils divided the army into four divisions like ancient Hindus in the north. It is used in Chess game invented by the Hindus thousands of years ago.

Many elephants died attacked by arrows, unable to perform
their war duties!  Many fine horses of renown have died
along with warriors of martial courage.  All the wise warriors
who came in chariots have died, shields covering their eyes.

Before Sangam poets, Kalidasa also used it- Raghuvamsam 7-37

पत्तिः पदातिम् रथिनम् रथेशस्तुरंगसादी तुरगाधिरूढम्।

यन्ता गजस्याभ्यपतद्गजस्थम् तुल्यप्रतिद्वन्द्वि बभूव युद्धम्॥ 7-37 Raghu.

pattiḥ padātim rathinam ratheśas

turaṁgasādī turagādhirūḍham |

yantā gajasyābhyapatadgajastham

tulyapratidvandvi babhūva yuddham || 7-37

The foot soldiers charging foot soldiers, chariot-warriors attacking chariot-warriors, cavalrymen aggressing on cavalrymen, elephantary assailing elephantary, there started a battle between equally matching opponents. [7-37]

This is Dharma Yuddha. Fighting according to rules without affecting common man.

In Purananuru we come across it in 72,55,197, 239, 345,351,368, 377 etc

Rathagajathuragapathathi is a Sanskrit term representing the traditional four-fold division of an army, comprising chariots (ratha), elephants (gaja), horses (thuraga), and infantry (pathathi). Frequently appearing in Indian epics, this compound describes a complete and majestic army.

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Item 490 Anti War Propaganda

Look what happened. War has spoiled the life of women. War has destroyed the life of men points out the poet.

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Item 491 Life of Widows

Husbands died in war and so widows are eating Flattened rice. They wear bracelet made with Aamabal, a water plant. This was the condition of Tamil Hindu widows.

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Puranānūru 63, Poet Paranar sang for Cheraman Kudakkō Neduncheralathan and Chozhan Verpahratakkai Peruviral Killi,

1
Many elephants died attacked by arrows, unable to perform
their war duties!  Many fine horses of renown have died
along with warriors of martial courage.  All the wise warriors
who came in chariots have died, shields covering their eyes.

 2
The respected drums of kings, tied tightly with straps,
hair on the eyes, lay ruined with no one to carry them.
Chests of kings smeared with sandal paste have been pierced
by long spears as they fought and died in the battlefield.

What will happen to their vast countries with beautiful
settlements and rich towns which used to have endless
prosperity,

3

where women pluck white waterlilies and wear
them as bracelets, and eat fresh flattened rice and plunge into cool streams?

***

புறநானூறு 63, பாடியவர்: பரணர், பாடப்பட்டோர்: சோழன் வேற்பஃறடக்கைப் பெருவிறற் கிள்ளி, சேரமான் குடக்கோ நெடுஞ்சேரலாதன், 

1

எனைப் பல் யானையும் அம்பொடு துளங்கி,
விளைக்கும் வினையின்றிப் படை ஒழிந்தனவே,
விறல் புகழ் மாண்ட புரவி எல்லாம்
மறத் தகை மைந்தரொடு ஆண்டுப் பட்டனவே,
தேர் தர வந்த சான்றோர் எல்லாம்  5

2

தோல் கண் மறைப்ப ஒருங்கு மாய்ந்தனரே,
விசித்து வினை மாண்ட மயிர்க் கண் முரசம்
பொறுக்குநர் இன்மையின் இருந்து விளிந்தனவே,
சாந்தமை மார்பின் நெடுவேல் பாய்ந்தென
வேந்தரும் பொருது களத்து ஒழிந்தனர், இனியே  10

3
என்னாவது கொல் தானே, கழனி
ஆம்பல் வள்ளித் தொடிக் கை மகளிர்

பாசவல் முக்கித் தண் புனல் பாயும்,
யாணர் அறாஅ வைப்பின்
காமர் கிடக்கை அவர் அகன்றலை நாடே?  15

***

Item 492 Interesting name of Poet Nedumpalliyathanār

What is Palliam? Year 1935 Ananda Vikatan dictionary says Music, Musical instruments. Great Tamil scholar U Ve Sa Iyer says that we come across Kurum Palliam in another Sangam work Tiru Murugatruppadai. So there might have been Nedum Palliyam. Poet’s name is Nedumpaaliathanar.

My comment

Through out Sangam literature we come across names of Kings and poets describing their body features, particularly, handicapped condition. For example, Mudath Thirumaran, Perum Kannan etc. So, it may be due to his long and protruded teeth he was called Nedumpalliyathanār

Another meaning is Lord Narasimha with Nedum Pal=long Teeth

The phrase “Chatur-Damshtrah” (चतुर्दंष्ट्रः) appears in the 82nd Sloka of the Vishnu Sahasranama, specifically in the 15th line of the main hymn, highlighting one of the attributes of Lord Vishnu.

Meaning: “Chatur” means four, and “Damstra” means fangs or teeth. It refers to Lord Vishnu’s Narasimha Avatar (the man-lion incarnation), specifically referencing the four prominent fangs that accentuate his fierce form. He had a face of a lion.

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Item 493 Musical Instruments

It is interesting to note that the three musical instruments carried by the nomadic bards and dancers are not used anymore. If we say these words to anyone, they wouldn’t even know that they are musical instruments.

…..good yāzh, ākuli and pathalai drums and visit him

Yaaz (yaal) is replaced by Veena.

***
Item 494 Poverty in Ancient Tamil Nadu

The nomadic bards were suffering without proper food. Their food was watery gruel.

***

Puranānūru 64, Poet Nedumpalliyathanār sang for Pandiyan Palyākasalai Muthukudumi Peruvazhuthi

1
O virali wearing sparse bangles!  Shall we pack our
good yāzh, ākuli and pathalai drums and visit him

2
who spends time on the lands of his enemies,
after his herds of elephants have waged battles and
vultures in the sky hover over fresh flesh?  If we go
to see our king Kudumi who invades enemy lands,
we can eliminate our life of poverty eating watery gruel.

***

புறநானூறு 64, பாடியவர்: நெடும்பல்லியத்தனார், பாடப்பட்டோன்: பாண்டியன் பல்யாகசாலை முதுகுடுமிப் பெருவழுதி, திணை: பாடாண், துறை: விறலியாற்றுப்படை
நல் யாழ், ஆகுளி, பதலையொடு சுருக்கிச்,
செல்லாமோ தில் சில் வளை விறலி,
களிற்றுக் கணம் பொருத கண் அகன் பறந்தலை
விசும்பு ஆடு எருவை பசுந்தடி தடுப்பப்,
பகைப் புலம் மரீஇய தகைப் பெருஞ்சிறப்பின்  5
குடுமிக் கோமான் கண்டு,
நெடுநீர்ப் புற்கை நீத்தனம் வரற்கே?

***

In Puram verse 65 we come across a strange custom that was followed in Ancient India from epic period.

“ashamed for the wound in the back,– ruler with martial courage,– Cheraman Peruncheralathan -is sitting facing north near his sword to die.

Item 495 Facing North and Fast unto Death

since the ruler with martial courage is sitting facing north
with his sword, to die, embarrassed that he took a wound
on this back from a spear thrown to his front by a king,

This custom was practised from Ramayana, Mahabharata days. Tamils also followed their brother Hindus in the north. South is the direction of Yama, God of Death. But North is the holy direction. Pandavas in Mahabharata. walked towards North till they fell to the ground one after another.

Sitting facing North and fast unto death is called Praayopavesam in Ramayana.

Kailash, abode of Lord Siva, Holy Ganges and Holy Himalayas are in the North.

Kopperum Chozan and Pisir Anathaiyar did this and sacrificed their lives to honour the age-old principles.

Tolkappiya Vrddhi by Siva Gnana Munivar also praised North when he explained why Panamparanar in his Payiram to Tolkappiam said Vada Venkatam ( Northern Venkata Hills) first.

***

Item 496

What happens when such Prayopavesam is done in a city is beautifully described by the poet. The opposite of this will happen in any happy town.

Clay drums have been forgotten, yāzhs that play music
have been forgotten, huge pots are placed upside down
and butter churning has been forgotten, farmers have
forgotten their work, relatives have forgotten to drink
bee-swarming liquor, and small towns with
broad streets have forgotten to celebrate festivals,

 huge pots are placed upside down is a notable point.In funeral ceremonies, pots and vessels are placed upside down. This is practised by Brahmins even today.
***

Item 497 Two Kings= Sun and Moon

Poet Kazhāthalaiyār copied it from the greatest Indian poet Kalidasa.

Kalidasa in his works compared Rama and Parasurama in this way when they fought with each other. This is not the only place. More than 200 similes and imageries of Kalidasa were copied by the Sangam poets.

Kalidasa lived in the First or Second century BCE, just before the Sangam Age.

(Please see Kalidasa by Prof. Chandra Rajan, Penguin Publications)

Raghuvamsa- 11-82 and 8-15

प्रशमस्थितपूर्वपार्थिवम् कुलमभ्यद्यतनूतनेश्वरम्|

नभसा निभृतेन्दुना तुलामुदितार्केण समारुरोह तत्॥ ८-१५

praśamasthitapūrvapārthivam kulamabhyadyatanūtaneśvaram|

nabhasā nibhṛtendunā tulāmuditārkeṇa samāruroha tat || 8-15

That dynasty with the erstwhile king Raghu betaking to a life of spiritual tranquillity and the newly crowned king Aja just entering upon his regal career seemed like unto the sky with the moon almost gone down and the sun embarking onto it. [8-15]

***

तावुभावपि परस्परस्थितौ

वर्धमानपरिहीनतेजसौ।

पश्यति स्म जनता दिनात्यये

पार्वणौ शशिदिवाकराविव॥ ११-८२

tāvubhāvapi parasparasthitau

vardhamānaparihīnatejasau |

paśyati sma janatā dinātyaye

pārvaṇau śaśidivākarāviva || 11-82

The people saw them both standing face to face against each other, the one having his glory increased and that of the other proportionately decreased as if they were the moon and the sun on a conjunction day in the evening, where moon’s glow increases when sun decreases or vice versa, and where Dasharatha-Rama is analogous to the waxing moon, while Bhargava-Rama to fading Sun. [11-82] Raguvamsa

*** 

Puranānūru 65, Poet Kazhāthalaiyār sang for Cheraman Peruncheralathan, 

1
Clay drums have been forgotten, yāzhs that play music
have been forgotten, huge pots are placed upside down
and butter churning has been forgotten, farmers have
forgotten their work, relatives have forgotten to drink
bee-swarming liquor, and small towns with
broad streets have forgotten to celebrate festivals,

since the ruler with martial courage is sitting facing north
with his sword, to die, embarrassed that he took a wound
on this back from a spear thrown to his front by a king,
like the sun which hides behind the mountains in the
evening time when the full moon appears, after both orbs
in the sky look at each other.
Day time with the sun will not be the same as before for me!

***

புறநானூறு 65, பாடியவர்: கழாத்தலையார், பாடப்பட்டோன்: சேரமான் பெருஞ்சேரலாதன்,  திணை: பொதுவியல், துறை: கையறு நிலை

மண் முழா மறப்பப் பண் யாழ் மறப்ப,
இருங்கண் குழிசி கவிழ்ந்து இழுது மறப்பச்,
சுரும்பு ஆர் தேறல் சுற்றம் மறப்ப,
உழவர் ஓதை மறப்ப விழவும்
அகலுள் ஆங்கண் சீறூர் மறப்ப,  5

***
உவவுத் தலைவந்த பெருநாள் அமையத்து
இரு சுடர் தம்முள் நோக்கி, ஒரு சுடர்
புன்கண் மாலை மலை மறைந்தாங்குத்,
தன் போல் வேந்தன் முன்பு குறித்து எறிந்த

***
புறப்புண் நாணி மறத்தகை மன்னன்  10
வாள் வடக்கிருந்தனன், ஈங்கு
நாள் போல் கழியல ஞாயிற்றுப் பகலே.

***

 LIST OF TAMIL BATTLES 

 ‘Perumtholāthan’ was beaten by Karikālan at the Venni battlefield.  Poet Kazhāthalaiyār wrote Puranānūru 62, 65, 270, 288, 289 and 368.  This poet wrote poems for both this king and for his ancestor Kudako Neduncheralathan, who lived for only a short time since he died battling Chozhan Verpahradakkai Peruviral Killi.  Both kings died in battle (Puranānūru poem 62).  

Chozha king Karikālan beat a Pandiyan king, Cheraman Peruncheralathan and 11 Vēlirs at the Venni battlefield in the Chozha country.  There are references to this battle in Akanānūru 55, 246, Puranānūru 65, 66 and Porunarātruppadai 147.

–Subham—

Tags- Ancient Tamil Poets Copied Kalidasa -Purananuru wonders-23, Tamil Encyclopedia-63, Item 497 ,  LIST OF TAMIL BATTLES