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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.
Pictures are taken from various sources for spreading knowledge.
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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
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?
***
புறநானூறு63, 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
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.
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.
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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)
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]
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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
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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!
***
புறநானூறு65, பாடியவர்: கழாத்தலையார், பாடப்பட்டோன்: சேரமான் பெருஞ்சேரலாதன், திணை: பொதுவியல், துறை: கையறுநிலை
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
Lord Vishnu (Kalla Azakar) entering Vaigai River in Madurai (Chitra Festival)
Written by London Swaminathan
Post No. 15,673
Date uploaded in London –29 April 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
The Hindu festival going by the name Chitra Pournami is observed on the full moon day in the month of Chithirai or Chaitra corresponding to the English month April – may , when the asterism/star Chitra holds sway.
In Madurai Goddess Meenakshi (Parvati) weds Lord Siva called Sundaresan just before the full moon day. It is followed by a Rath Yatra in the streets of Madurai in Tamil Nadu. On the Chitra full moon day Lord Vishnu enters Vaigai River in Madurai and spends several days in the city. Lord Vishnu temple is in Alagarkoil and his local name is Kalla Azakar which is Sundara Rajan in Sanskrit. This festival attracts lakhs of people from surrounding villages and towns.
Four hundred years ago the great Nayak King renovated and rebuilt several towers of the temple and made it one of the 100 wonders of the world.
All the full moon days are Hindu Festival days. Chitra Full moon day tops the list because it is happening in the summer ; people travel everywhere without fear.
Around Tiruvannamalai Shiva Shrine several thousand do Giri Pradakshina which means Going round the hill. In villages Grama devatas are worshipped with Fire Walking ceremonies. In fact, there is no Tamil temple without something special during this season.
Chitra Gupta, accountant of Yama, God of Death.
Kanchipuram has scores of Siva and Vishnu Temples. In addition, it has a temple for Chitra Gupta, accountant of Yama, God of death. He is worshipped on this day.
Chitra gupta in Sanskrit means hidden picture ;the meaning is all our deeds, words and thoughts (Mano Vak Kayam- mano vaak kaayam–) make pictures around us. It is a hidden picture=Gupta Chitram). Hindu saints can see it; on the day of our death Chitra Gupta who is like a Super Computer- present our Audio- Video recordings in a USB pen drive to Yama. Hindu God of Death’s popular name is Dharma Raja. Brahmins worship him with this name thrice a day in their Sandhya Vandana. He is called Dharma Raja, because he shows no favours for a king nor hatred towards the poor. He gives us rewards or punishments according to the recordings in the USB pen drive. Since we could not see during our existence on earth it is called Gupta Chitra= Chitra Gupta= Hidden Pictures. Hindu saints can see it if they want to.
He has one temple in Kanchipuram and another in Kodangipatti near Theni in Tamil Nadu.
Chitra Gupta idol in Kanchipuram temple, holds a styli and notebook in his hands to record our Mano Vaak Kaaya activities, i.e. Thoughts, Words and Deeds. Those who always think good gets pass mark and Visa free direct ticket to paradise; others go to hell.
Inscriptions on Chitra Festival
On a pillar in the upper rock cut cave on the hill at Trichy is a record of the Choza king Rajakesarivarman 985-1013 CE dated in his sixteenth year relating to a gift of land to feed brahmins and devotees in the nine days of Chitra Festival .
On the west wall of the Ganesh shrine in the temple of
Nedungalanathar in Tiru Nedungulam in Trichy district is another inscription of the same king Rajakesarivarman recording a gift of land for feeding 500 Sivayogins during the Chitra Festival.
Siva and Parvati (Meenakshi Sundareswarar)
Story behind Chitra Festival
Brihaspati, spiritual guru of devas, threw up his appointment since Indra, king of devas, failed to show proper respect to him. In the absence of advice from his preceptor, Indra became a great sinner by his commissions and omissions. After sometime Brihaspati relented and returned to duty. He forgave Indra and pointed out to him how he may be purged of all his sins by visiting holy places. Indra acted accordingly came to a forest where he found that all was well with him and felt that all his sins removed. Looking about to him to find out the cause of his happy deliverance, he found a lingam near a tank. Being convinced that the influence radiating from it was the cause of the joy of his heart, he at once sent for Visvakarma, the celestial architect, and with his aid a splendid shrine for Siva linga erected. He also caused another shrine erected near containing Siva’s wife .
Indra then wanted to worship the god and goddess but found no flowers. He then prayed to them and there suddenly appeared beautiful golden lotuses on the surface of a pond. Indra did worship with those golden flowers. All this happened on the full moon day of Chitra month. Even now people believe that Indra visits the place every Chitra Pournami day.
The story of Indra worshipping the Linga is in Tiru Vilaiyadal Purana as well. When a businessman, by name Dhanapathy Chettiyar, crossed the forest after sunset saw brilliant lights and he saw Indra worshipping with his paraphernalia. Very next day he reported the wonder that he saw in the forest to the pandya king of Madurai. He built the Meenakshi Sundareswarar temple for Siva and his wife Meenakshi/Parvati.
The miracle boy saint Tiru Gnan Sambandar visited Madura around 600 CE and cured the disease of a Pandya king with the Vibhuti (holy ash) of the Siva Temple. The detailed story is in Periya Purana. His Tevaram poems praise Siva and his consort Meenakshi whose Tamil name is Angayakanni. His poems clearly say that he could see the towers of the Madurai Temple from a long distance. Lord Siva is called Chokkar (handsome) in Tamil.
***
Ratha Yatra in Madurai.
Following is from my earlier post:
Tamil calendar is solar calendar, i.e. based on the movement of sun. When it enters a zodiac sign the months begin. But other South Indians calculate the beginning of the month from the New Moon day called Amavasyai. When Sun enters the first Zodiac sign, first Tamil month begins. That is the Tamil New Year Day
Strangely the names of the months are lunar based. When the full moon is seen with a prominent star in Zodiac, then the month is named after it. Chitra is named after Star Chitra. That means the full moon happens in star Chitra.
(though stars are thousands of light years away from moon or earth, one can easily see the star and the moon together in the sky)
Tamils have some beliefs about each month; may be they were correct 2000 years ago, when transport facilities, medical facilities and communication facilities were scarce; and the weather condition was also different. If we go through each belief, we can easily find the scientific reason behind it.
Tamils believe that if a male child is born in this month, the father of the child will suffer a lot and there will be clashes between father and child. Unless we get some statistics to prove this belief, we may ignore it. This is my opinion.
For instance, if a person gets married in a month the woman may become pregnant immediately. Then they calculate her delivery time and see what facilities would be available at that time in her area. Then they form a common opinion and that becomes a belief or a proverb. In short all are based on experience. Now that the world has changed, all types of facilities are available in most parts of the world, the beliefs may be considered irrelevant.
xxx
1.Chitra (Tamil Month Chiththirai)
The first sign in the zodiac chart is Aries- Mesha Rasi. The travelling period of sun in this sign is called the month of Chiththirai. This is the first month of Tamil year. First day of this month falls on 14th of April. That is the New Year Day for the Tamils. Many communities celebrate that day in India and South East Asia.
All full moon days are festival days for Hindus. Full moon days during non -rainy season are more important. Electric lights were not there in the world a few hundred years ago. So Hindus used natural light of sun and moon to celebrate big festivals.
Chitra Pournami or Purnima is one of the famous festival days in Hindu calendar. Madurai Meenakshi Sundareswarar temple Chitra festival attracts million people. Many temples in Tamil Nadu have their important festivals during Chithrai.
Sri Shankara Jayanthi, birth day of the greatest Hindu philosopher Adi Shankara, Rama Navami, Narasimha Jayanthi and Ramanuja Jayanthi are celebrated in this month.
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
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World’s most beautiful wedding hymn is in the tenth mandala of the Rig Veda, oldest book in the world. It is the only oldest Wedding Hymn available to mankind. We do not get any other hymn like in this from the ancient world. It elevates the bride to the status of a Queen of the new house, i.e.in husbands house. It has 47 mantras dealing with botany, sickness, highway robbers, first night, sex, and a ghost called Krtya (krtyaa). The hymn deals with a fiend called Krtya. Though the commentators did not explain the word, we get more information from the Atharvana Veda, Mahabharata, Bhagavata, Siva purana etc.
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Kṛtyā (कृत्या).—(KṚTYAKĀ) I. A Rākṣasī who is born when the black arts as enunciated in the Atharvaveda are practised to annihilate enemies. Kṛtyā may appear in male form too. In Sanskrit the fiend is called Krtyaa.
Kṛtyā (कृत्या) refers to “sorcery”.—In order to counter the sorcery (kṛtyā) of someone who wishes evil for the bride, a purifying bath is prescribed as part of the Vedic marriage rites (Atharvaveda 14.2.65). The couple recite the following verse while looking at the red and blue evening sky in order to propitiate the goddess Kṛtyā:—“Her hue is blue and red: the fiend (kṛtyā) who clingeth close is driven off. Well thrive the kinsmen of this bride: the husband is bound first in bonds”.—(cf. Ṛgveda 10.85.28 = Atharvaveda 14.1.26).
Note: The Vedic goddess Kṛtyā, the embodiment of sorcery, is said to be this colour [i.e., dark (red and blue) like ‘blue collyrium’], reflecting that of the cloth that has been soiled by the bride on the night of the consummation of her marriage. — On the morning after the garbhādhāna ceremony, which is performed on the fourth day after marriage, the cloth worn by the bride, which has been soiled by the nuptial consummation, is given over to the priest. Indeed, the red and blue blood spots on the cloth are regarded as representing Kṛtyā and hence as inauspicious. The garment, which is called śāmulya, is supposed to be extremely ominous if retained in the house. It becomes a walking Kṛtyā and associates herself with the husband thereby bringing all disasters upon him
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Let us look at the mantra about the fiend in the Rig Veda 28,29,30 of hymn 10-85; it is something like an Anangu of Sangam Tamil literature
28. Her hue is blue and red: the fiend who clingeth close is driven off.
Well thrive the kinsmen of this bride the husband is bound fast in bonds.
29. Give thou the woollen robe away: deal treasure to the Brahman priests.
This female fiend hath got her feet, and as a wife attends her lord.
30. Unlovely is his body when it glistens with this wicked fiend,
What time the husband wraps about his limbs the garment of his wife. 10-85 Rig Veda
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Six Stories compiled by Wisdomlib.org are given below:
1
Siva killed Krtya
Kṛtyā (कृत्या) is the name of a deity that appeared out of the Rudra’s mouth, according to the Śivapurāṇa 2.5.20 (“The fight between the Gaṇas and the Asuras”).—Accordingly, as Jalandhara laid siege to Kailāsa: “[…] On hearing it, lord Śiva became terribly furious. He became terrific blazing the quarters as it were. A terrible Kṛtyā came out of Rudra’s mouth. Her calves were as stout as Palmyra trees. Her mouth was huge and deep like mountain caverns. With her breasts she crushed huge trees. O excellent sage, she rushed immediately to the battle ground. The terrible Kṛtyā roamed the battleground devouring the great Asuras.
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2
Carried off Duryodhana.
While the Pāṇḍavas were living in exile in the forest, Duryodhana and others went in a procession to the forest. Though Duryodhana was taken into captivity in the forest by a Gandharva, Arjuna saved him out of fraternal consideration for him. Duryodhana returned to Hastināpura. Now the question was whether half of the kingdom should be given to the Pāṇḍavas or not. Śakuni and others advised Duryodhana to give it, but the latter remained adamant against it. Dhṛtarāṣṭra decided to end his life and for the purpose spread darbha grass on earth and sat thereon. The Asuras heard about these developments and created a Kṛtyā by mantras. The Kṛtyā took Duryodhana to Pātāla where the Asuras advised him against any compromise with the Pāṇḍavas. On the other hand they wanted him to intensify his hatred against the Pāṇḍavas, and they assured him all support. After that Kṛtyā took Duryodhana back to Hastināpura. (Vana Parva, Chapter 252).
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3
Kṛtyā born under the name Madana.
Devendra once prevented the Aśvinīdevas from drinking Soma juice.
(Devas drink a liquid-liqueur extracted from the soma creeper, during yajñas, and that is called Somapāna). Aggrieved at the orders of Indra the Aśvinīdevas wandered about the world in the course of which they approached sage Cyavana of the Bhārgava family. They restored sight to the blind Cyavana, who, in return, assured them that he would see to it that they got the right of drinking soma juice. Cyavana began a Yajña and Indra came for Somapāna. The sage invited the Aśvinīdevas also for Somapāna. Indra prevented them from doing so, and the sage opposed him. Then Indra drew his Vajrāyudha against Cyavana. The sage made Indra’s hands paralysed. Further, he raised from the Yājñic fire a Kṛtyā which appeared in male form under the name Madana. Sharp molar teeth hundred yojanas long, other teeth each ten yojanas long, hands ten thousand yojanas long and as big as mountains, round eyes like the Sun and Moon, mouth spitting fire—such was Madana, the Kṛtyā, a really terrible being. Frightened at the sight of the terrible being Indra permitted the Aśvinīdevas to drink Soma.
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4
Kṛtyā against Ambarīṣa.
Ambarīṣa once began the Ekādaśī Vrata and the Devas deputed Durvāsas to obstruct it somehow or other. Durvāsas came to Ambarīṣa, who requested him to return after bath. But, though the vrata was over the sage did not return and Ambarīṣa fed the Devas with the offerings (havis). Immediately after that Durvāsas returned and complained that what he was given was the left-overs of the havis, By means of black art he created a Kṛtyā, who charged against Ambarīṣa’s throat. Ambarīṣa prayed and the Sudarśana Cakra of Viṣṇu appeared and killed the Kṛtyā and drove Durvāsas round the three worlds. At last the sage sought refuge with Ambarīṣa himself and thus saved himself. (Bhāgavata, 9th Skandha).
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5
Kṛtyā opposed Śrī Kṛṣṇa.
While Kṛṣṇa was ruling Dvārakā, Pauṇḍrakavāsudeva was the King of Kārūṣa. Once he sent a messenger to ask Kṛṣṇa to go and bow down before him as he was the real Vāsudeva. Enraged at this insolent demand Kṛṣṇa cut off Pauṇḍraka’s head with the Sudarśana Cakra. The dead King’s son, Sudakṣiṇa, to gather power enough to fight Kṛṣṇa went to Kāśī and performed penance to please Śiva. Śiva appeared and taught him the method of creating Kṛtyā. Accordingly he created from fire, a Kṛtyā, who dashed against Kṛṣṇa roaring like hell. Kṛṣṇa used the Sudarśana Cakra, which burnt to death not only the Kṛtyā, but also Sudakṣiṇa.
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6
Kṛtyā against Prahlāda.
To change the nature of Prahlāda, a great devotee of Viṣṇu, his father Hiraṇyakaśipu deputed Asura preceptors. But, severe punishments like poisoning, throwing into fire etc. did not succeed in changing the devotee’s character. At last, the preceptors raised Kṛtyā from fire. The Śūlam, which Kṛtyā thrust against the throat of Prahlāda was broken into hundreds of pieces. Kṛtyā then got angry and turned against the preceptors, who had sent her against Prahlāda. The preceptors fell down unconscious on the verge of death. But, Prahlāda touched their bodies and they became alive again. (Viṣṇu Purāṇa, Part 1, Chapter 18).
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Fiend in Dictionaries
/fiːnd/
Common synonyms for “fiend” include devil, demon, monster, brute, and villain, often referring to a wicked or cruel person. In an informal context, it describes someone highly enthusiastic or addicted to something, such as a fan, enthusiast, addict, or buff. Other terms include ghoul, savage, ogre, and beast.
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LA Words continued…………. Tamil Version will be posted tomorrow.
LAKSHANAM
Lakshanam (Sanskrit: लक्षण) denotes a sign, mark, characteristic, or attribute used to define an entity. The term serves as a foundational concept in Hindu philosophy, Ayurveda, and linguistics, indicating symptoms, unique features, or indirect meanings.
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LAKSHYAM
lakṣya (or lakshya) generally refers to a target, goal, aim, or objective within Hindu, Sanskrit, and Yoga literature. The term encompasses both physical targets used in contexts like the Arthashastra and the metaphorical focus of meditation
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LASYAM
Lāsya refers to a graceful, delicate form of dance, often representing the feminine counterpart to the vigorous Tāṇḍava dance of Shiva. Rooted in the term for playing or frolicking, this style is characterized by its gentle movements and is associated with emotional expression. For more details.
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Lalita Vistara
A work in Sanskrit verse on the doctrine and life of Buddha.
Lalitavistara (Sanskrit: ललितविस्तर) is a sacred Mahāyāna Buddhist text detailing the life of Gautama Buddha, often translated as “The Exhaustive Story of the Sport of the Buddha”. It presents the Buddha’s life—from descending from Tusita heaven to his first sermon—as a playful act of a superhuman being.
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LAVANGA/M
Used in Puja along with Cardamom
Lavanga in Sanskrit is the name of a plant identified with Syzygium caryophyllatum from having the following synonyms: Myrtus caryophyllata, Syzygium caryophyllaeum, Eugenia corymbosa.
Lavaṅga (लवङ्ग) or Lavaṭha refers to the medicinal plant Syzygium aromaticum L. Syn. Eugenia aromaticum Merril & Perry. Syn. Eugenia caryophyllata Thunb., and is used in the treatment of atisāra (diarrhoea), according to the 7th century Mādhavacikitsā chapter (it belongs to the Myrtaceae (Bottlebrush) family).
It is used in the Ayurvedic formulation known as Cyavanaprāśa: an Ayurvedic health product that helps in boosting immunity
The flower-buds are used. It is fragrant, bitter, pungent, cold, pacifies pitta and kapha and restores vāyu to its normal course.
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LE, LI words
LEMURIA
A fake and imaginary land like Utopia. May be compared with Atlantis of Greek literature. Tamils try to identify it with the lost Kumari Kandam/continent.
It is a fact that two Tsunamis devoured southern most parts of Tamil Nadu 2000 ++ years ago. But imaginary Lemuria has no scientific proof and nothing to do with the lost Tamil lands.. During continental drift, a lot of geological changes happened. But human beings did not exist at that time. The Indian Ocean map produced by National Geographic magazine shows NO such land mass near the southernmost tip of India. But millions of years ago, before civilizations appeared on earth, massive geological changes happened. In short Lemuria is misunderstood and misused by politicians.
Lemuria is a 19th-century scientific hypothesis named by English zoologist Philip Sclater in 1864, derived from “lemur” (the primate) and the suffix “-ia” (land). It was coined to describe a hypothetical sunken continent in the Indian Ocean, bridging Madagascar and India, intended to explain the geographical distribution of lemur fossils.
Origins and Evolution of the Name:
Scientific Origin (1864): Philip Lutley Sclater proposed the name in a paper titled “The Mammals of Madagascar” to suggest a former landmass connecting Africa, Madagascar, and India.
Etymological Basis: The name is derived from lemur (referring to the nocturnal, bug-eyed lemur primates) and the suffix -ia (Latin/Greek suffix denoting a land or country).
The “Lemur” Link: The concept arose because fossils of similar creatures were found in Madagascar and India, but not in Africa, suggesting they migrated across a “land bridge” that later san
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LINGA/M
Formless aspect of God, particularly Siva. Though the linga form is absent in the Vedas, from Mahabharata it received distinct notice.
Sangam Tamil literature mentioned Siva’s names but not Lingam. It is refered very late in Bhakti literature.
In a passage of the Saurapurāṇa, Nārada asks Brahmā as to what is called liṅga; then Brahma gives the definition of liṅga:
“That form of Mahādeva which is Unmanifest (avvakta) is called liṅga; it is bliss (ānanda) and beyond all nescience (tamasaḥ paraṃ). By the liṅga Śaṃkara is Liṅgī”
Liṅga (लिङ्ग).—The worship of Liṅga is found in a quarrel between Brahmā and Viṣhṇu.
Certain liṅgas are called Jyotirliṅgas and they are said to be twelve in number such as Viśveśvara, Ratneśvara at Vārāṇasī, Mahākāla at Ujjayinī etc
In olden days, in the period of Satyayuga, Mahāviṣṇu did penance in Śvetadvīpa (the island Śveta) to obtain Eternal Bliss, being deeply engaged in the study of Brahmavidyā. Brahmā also went to another place and began to do penance for the suppression of passions. Both were doing severe penance. So they began to walk in order to take rest from the penance. On the way they met each other. One asked “who are you?” The other also asked the same question. The talk ended in a contest as to who was the greater of the two. Each claimed himself to be the supreme power of the world. Neither of them was prepared to recognize the claims of the other. In the midst of this contest, a LINGA appeared before them and an ethereal voice said from the sky: “You need not quarrel as to who is superior. He who reaches the extremity of this Lingam is the superior person. So both of you proceed, one upwards and the other downwards and find out the end.” Hearing this Viṣhṇu went downwards to find out the bottom and Brahmā, upwards to the top. Viṣhṇu travelled for a long time and finding no end thought the attempt futile and returned to the starting point with disappointment and sat down.
Brahmā travelled upwards for a long time and found no end. On the way he saw the petal of a paṇḍānus flower, coming down from the sky. Brahmā took it and joyfully returned and said haughtily to Viṣṇu: “See, I have taken this flower from the head of the Lingam. I have brought this to convince you. You have been defeated. So can you not admit that I am the superior?” Mahāviṣhṇu did not believe the words of Brahmā. So he called the Paṇḍānus flower to him and questioned it. The Paṇḍānus flower took false oath and witnessed in favour of Brahmā, who had asked the flower beforehand to be on his side. Mahāviṣṇu did not believe this either and said, “Let Śiva be witness to this flower”. Śiva at these words appeared before them and revealed the deceit played by Brahmā and the flower and then cursed the Paṇḍānus flower that thenceforward it should not have a place among the flowers of oblation to Śiva. Then Śiva got angry and plucked off a head of Brahmā. That is the skull Śiva uses for receiving alms. (Devī Bhāgavata, Śkandha 5.)
General meaning:
Liṅga (लिङ्ग)
1) A mark, sign, token, an emblem, a badge, symbol, distinguishing mark, characteristic; यतिपार्थिवलिङ्गधारिणौ (yatipārthivaliṅgadhāriṇau) R.8.16; अथवा प्रावृषेण्यैरेव लिङ्गै- र्मम राजोपचारः संप्रति (athavā prāvṛṣeṇyaireva liṅgai- rmama rājopacāraḥ saṃprati) V.4; मुनिर्दोहदलिङ्गदर्शी (munirdohadaliṅgadarśī) 14.71; Manusmṛti 1. 3;8.25,252.The sign of gender
2) Liṅga.—Proof, evidence (प्रमाण (pramāṇa)); the word is often used in the Paribhāșendușekhara and other works in connection with a rule or part of a rule quoted as an evidence to deduce some general dictum or Paribhāșā;
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Lilavati (leelaavati)
Charming- the fanciful title of that chapter of Bhaskara’s Siddhanta Sironmani which treats of arithmetic and geometry
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LO words
LOPAMUDRA
Daughter of king of Vidarbha. Agastya’s wife.
Sage Agastya, not being able to find a suitable wife , created her through the synthesis of best organs of various living beings and caused her to be born as the daughter of king of Vidarbha. She grew up to be a supremely beautiful woman, and her father was reluctant to give her in marriage to Agastya when he asked for her hand. The king was afraid to refuse the great sage for fear of earning his wrath. Lopamudra, realizing this predicament, willingly marred Agastya and discarding her royal robes and regal ways of living , she followed the sage in his ascetic wanderings.
When Agastya expressed his desire to produce a child, her only request was that he come to her dressed in a rich princely attire and find her on a jewel encrusted bed in a palace such as the one she was used to in her father’s house. When Agastya needed the amassed wealth and fulfilled her wishes, she gave birth to a son, Dadhasyu This is in Mahabharata .
Most famous Tamil commentator Nachchinarkiniyar , who lived 700 years ago, gives interesting story about the clash between Agastya and Trunadumagni who Tamils called Tolkappiar. Full account will be given under ‘T.’
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LOKALOKA PARVATA
Lokāloka (लोकालोक).—There is a mountain between Loka and Aloka. This is called Lokālokaparvata and the land beside it is called Lokāloka. The mountain is as long as the distance between Mānasottara and Mahāmeru. This place is golden in colour and as smooth as glass. Not a single being lives there. God has created this as a boundary to the three worlds. All the planets like the Sun get light from the brilliance of this mountain. Brahmā has posted four diggajas named Vṛṣabha, Puṣpacūḍa, Vāmana and Aparājita in the four corners of this mountain. (8th Skandha, Devī Bhāgavata).
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LOMASHA RISHI
A great rishi, who on a visit to swarga/heaven, was surprised to see Arjuna sitting beside Indra on a throne. Indra read his mind and acquainted him about Arjuna’s birth and his mission on earth. In accordance with Indra’s wishes , Lomasha then returned to earth and assured Yudhishthira about the welfare of Arjuna . He then accompanied the Pandavas to various places of pilgrimage and at each place he told them about the great sages who had lived there in earlier times. This is in Mahabharata .
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LOMAPADA
An ancient king of Anga desa who had displeased some Brahmanas and therefore they cursed that his kingdom would undergo a prolonged draught. He therefore arranged to bring to his kingdom the sage Rishyasinga through trickery so that rain would fall on his parched and famine stricken land. Later he gave his adopted daughter Shantaa in marriage to Rishyashringa .This is in Mahabharata .
To be continued……………………..
Tags- Rishyashringa, Lopamudra, Lakshana, HINDU DICTIONARY IN ENGLISH AND TAMIL 54; இந்து மத கலைச்சொல் அகராதி-54
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Purananuru Wonders -21 Ancient Tamil Encyclopaedia -Part 61; One Thousand Interesting Facts -Part 61
Item 458 Puranas in Sangam Tamil Literature
Tamils living during Sangam age (100 BCE to 300 CE) were ardent Hindus. We did not have the name of Gautama Buddha or Mahavira in the 30,000 lines in 2500+ Sangam poems sung by 450++ poets. Only Hindu Gods are praised in those poems.
Purananuru verse 56 composed by famous and controversial poet Nakkirar (nakkeerar) shows Hinduism in full colour. Here we see Lord Siva, Lord Skanda/Kartikeya/Muruga, Lord Vishnu and Balarama along with their flags or Vahanas.
Since all the Puranic details and stories are in Sangam poems, Puranas must be dated in the BCE period. We know Hindus were keen in updating everything, which they did up to Gupta period and so foreigners dated them wrongly. When it came to writing, the updating slowed down. We will deal with the details in verse 56 one by one.
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Item 459 Lord Siva on Bull
“Sivan has a victory flag with a bull, flame-like bright matted braids, axe that is hard to avoid and a sapphire blue neck”.
Lord Siva is shown as we see in Siva Purana and later Tevaram and Tiruvasagam hymns.
Name Siva is not in the Rig Veda as well as 34,000 lines of Tolkappiam and Sangam literature. But He is described in other ways. Here Nakkirar says Siva rides on Bull with red coloured matted hair. The matted hair is in Yajur Veda (see Rudram Chamakam Mantras).
This shows Tamils were well versed in the Vedas and Puranas. This is confirmed by various other Sangam poets (Even Indra’s molestation of Ahalya is in Paripaatal poems).
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Item 460 Balarama
“Balarāman has a white body as white as whorled conch growing in the ocean, kills with his murderous plough and carries a palmyra palm on his flag”.
Lord Krishna and his brother Balarama were household names in Tamil Nadu. It has been there for at least 2500 years. Even today children are named after them. Film songs praise Krishna or use Him as a simile.
Here the poet described his flag with Palmyra tree emblem, his skin colour, his picture with a plough on his shoulder. During Mahabharata war, he differed with Krishna and went on a pilgrimage to the South and he spread agriculture through out India. The plough symbol mentioned by the poet confirms it.
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Item 461
“Thirumāl who is the colour of lovely, blue, washed sapphire, longs for triumph, and has a bird is on his flag which towers high into the sky”.
In the same way Lord Vishnu (Tirumaal) is portrayed with his Eagle Flag (Garuda) ; Pul means bird, but in Tamil this word is sued to mention Garuda Vahana of Vishnu). His skin colour was Bluish Black. Krishna means Black.
Black colour was very much appreciated and even most beautiful Draupadi was called Krishnaa (aa—long sound)
Tamil were thorough with all the Vishnu, Siva, Devi Puranas.
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Item 462 “Murukan who has never been defeated, glows, has a peacock on his flag and rides a peacock.”
Lord Skanda was always victorious and he was riding on a peacock. He is the most popular god among village folk in Tamil Nadu. In the Puranas he is shown as Deva Senaapati- Commander in Chief of the Divine Army.
In other poems we see Tiruchendur , one of His Six Abodes, where he became victorious after killing the demon Sura Padman (suura Padman).
The same poet has written another work called Tiru Murukaatruppadai in praise of Lord Skanda/Muruga.
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Item 463 Kings are Gods
In Tamil the same word is used for King and God (iraivan in Tamil) and for the place where they reside (Ko il in Tamil).
Here the poet explains in what way the king is like Hindu Gods (described above). Manu smriti and other Sanskrit scriptures also describe the king in this way. This is a Hindu concept; kings are gods.
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Item 464 Yavana Ships
“wearing bright bangles serve you fragrant and cool wine brought in fine ships by the Yavanas, pouring from finely made pitchers made of gold. O Māran whose sword is raised high!”
In the Sangam Tamil literature Yavanas are mentioned at least six time. They wee not Greeks but Romans. The contact between Rome and South Indian ports 2000 years ago is confirmed by the Roman coins unearthed in a lot of places in South India. Coins from Augustus Ceasar period confirmed the Age of Sangam Literature as well.
Tamil kings liked Roman wine.
Dr R Nagaswamy, world famous historian and archaeologist of Tamil Nadu, ha given full details in his book Roman Karur.
Yavana/Roman ships came to Tamil Nadu ports with gold and exchanged it with pearls, black pepper, spices, ivory, Indigo etc
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Item 465 Long Live like Sun and Moon
“May you live in this earth for long, like the sun with hot rays that drives away darkness in the sky, and like the cool moon that spreads its rays from the west!”
Hindus were great astronomers even 2000 years ago. They named famous constellations after Hindu Puranic figures. They used strs and heavenly bodies as similes. They knew Sun and Moon are eternal (in human years) and compared them with the kings or one’s life span. They used to sing this Ramayan story will be sung on earth as long as Sun and Moon exist. The inscriptions also used the cliché As long as the Sun and Moon exist. Manu Smriti and epics also use the Sun and Moon with regard to kings.
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Puranānūru 56, Poet Mathurai Kanakkāyanār Makanār Nakkeeranār sang to Pandiyan Ilavanthikaipalli Thunjiya Nanmāran
1
Sivan has a victory flag with a bull, flame-like bright matted braids, axe that is hard to avoid and a sapphire blue neck.
2
Balarāman has a white body as white as whorled conch growing in the ocean, kills with his murderous plough and carries a palmyra palm on his flag.
3 Thirumāl who is the colour of lovely, blue, washed sapphire, longs for triumph, and has a bird is on his flag which towers high into the sky.
4
Murukan who has never been defeated, glows, has a peacock on his flag and rides a peacock.
5
You are to be placed among these four gods who protect the earth and bring on destruction, whose fame cannot be ruined. With your anger that cannot be opposed, you are like Kootruvan in his killing. You are like Balarāman in might. In your great fame, you are like Thirumāl who kills enemies. You are like Murukan who has the might to create the end of time, because you finish tasks that you set out to do. There is nothing that you cannot perform, since you resemble these gods.
6
May you live sweetly, giving away precious ornaments to those who come in need and never run out of them, while you enjoy life every day as women
7 wearing bright bangles serve you fragrant and cool wine brought in fine ships by the Yavanas, pouring from finely made pitchers made of gold. O Māran whose sword is raised high!
8
May you live in this earth for long, like the sun with hot rays that drives away darkness in the sky, and like the cool moon that spreads its rays from the west!
ஏற்று வலன் உயரிய எரி மருள் அவிர் சடை, மாற்று அருங் கணிச்சி மணி மிடற்றோனும், கடல் வளர் புரி வளை புரையும் மேனி, அடல் வெந்நாஞ்சில் பனைக்கொடியோனும், மண்ணுறு திருமணி புரையும் மேனி, 5 விண் உயர் புள் கொடி விறல் வெய்யோனும், மணி மயில் உயரிய மாறா வென்றிப் பிணிமுக ஊர்தி ஒண் செய்யோனும், என ஞாலங் காக்கும் கால முன்பின், தோலா நல் இசை நால்வர் உள்ளும், 10 கூற்று ஒத்தீயே மாற்று அருஞ் சீற்றம், வலி ஒத்தீயே வாலியோனைப், புகழ் ஒத்தீயே இகழுநர் அடுநனை, முருகு ஒத்தீயே முன்னியது முடித்தலின், ஆங்கு ஆங்கு அவரவர் ஒத்தலின் யாங்கும் 15 அரியவும் உளவோ நினக்கே அதனால், இரவலர்க்கு அருங்கலம் அருகாது ஈயா யவனர் நன்கலம் தந்த தண் கமழ் தேறல் பொன் செய் புனை கலத்து ஏந்தி நாளும் ஒண்தொடி மகளிர் மடுப்ப, மகிழ் சிறந்து, 20 ஆங்கு இனிது ஒழுகுமதி ஓங்கு வாள் மாற அங்கண் விசும்பின் ஆரிருள் அகற்றும் வெங்கதிர்ச் செல்வன் போலவும், குடதிசைத் தண் கதிர் மதியம் போலவும் நின்று நிலைஇயர், உலகமோடு உடனே! 25
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Item 466 Lord Vishnu Again
“Whether they have talent or not, you give gifts to them like Thirumāl, O King Māran with fame and greatness fit for words! Let me tell you something!”
Like Nakkirar in Puram verse 56, poet Kaarik Kannanaar , also compared the king with Lord Vishnu for his generosity. All the Tamils knew the story of Kuchela/Sudama, where Krishna made his hut into a palace in a second.
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Item 467 Tamil atrocities
Tamils were ferocious and aggressive in wars. The plundered enemy lands and they set fire to big towns. Even today we hear about such atrocities in the Middle East War.
The surprising thing is Tami poets praised it!
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Item 468 Don’t cut trees
Here is an irony. The same poet supported burning cities of enemies, but he was against cutting trees. But it is ironical statement. We don’t know whether the poet was a Tree lover, an environmentalist or advising the king to occupy the land permanently and tie his war elephants there.
May be the poet was an environmental warrior and supporter of the trees.
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Item 469 Bhagavad Gita reference
Poet says,
“Whoever it is you give them ADVICE like Vishnu”.
These lines are interpreted as Krishna’s advice given to Arjuna in Bhagavad Gita and to Kunti, Draupadi and others.
Whether they have talent or not, you give ADVICE to them like Thirumāl, O King Māran with fame and greatness fit for words
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Puranānūru 57, Poet Kāviripoompattinathu Kārikannanār sang to Pandiyan Ilavanthikaipalli Thunjiya Nanmāran,
1 Whether they have talent or not, you give ADVICE to them like Thirumāl, O King Māran with fame and greatness fit for words! Let me tell you something!
2
When you seize lands of others, let your young warriors plunder fields where stalks are bent with heavy grains, let fires eat large towns, and let your tall spear, bright like lightning flashes, kill enemies.
3
But do not cut down their protected trees, for they will serve as posts to tie your tall, fine elephant!
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புறநானூறு57, பாடியவர்: காவிரிப்பூம்பட்டினத்துக் காரிக்கண்ணனார், பாடப்பட்டோர்: பாண்டியன் இலவந்திகைப்பள்ளித் துஞ்சிய நன்மாறன்,
வல்லார் ஆயினும், வல்லுநர் ஆயினும், புகழ்தல் உற்றோர்க்கு மாயோன் அன்ன, உரை சால் சிறப்பின் புகழ் சால் மாற! நின்னொன்று கூறுவது உடையேன், என் எனின், நீயே பிறர் நாடு கொள்ளுங் காலை, அவர் நாட்டு 5 இறங்கு கதிர் கழனி நின் இளையரும் கவர்க, நனந்தலைப் பேரூர் எரியும் நைக்க, மின்னு நிமிர்ந்தன்ன நின் ஒளிறு இலங்கு நெடுவேல் ஒன்னார்ச் செகுப்பினும் செகுக்க, என்னதூஉம் கடிமரம் தடிதல் ஓம்பு, நின் 10 நெடுநல் யானைக்குக் கந்து ஆற்றாவே.
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Item 470
Velliampalam Silver Stage in Madurai
Poet Karikkannan (kaarikkannanaar) in verse 58 refers to Choza and Pandya kings with the places where they died. It is seen only in Tamil literature. Here Velliampalam throws more light on the history of Madurai. Chidambaram has Pon Ambalam- Golden Stage where Nataraja/ Siva danced. Madurai temple has Silver Stage where Nataraja danced. Probably Pandya king died of heart attack while he was worshipping in the temple.
Velli/ Silver Ambalam has more stories in Tiru Vilaiyadal Puranam.
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Item 471
Poet mentioned what made them great and advised them to be united. Kaveri river is great in Choza country and Pandya lost his father and he is a young ruler; but yet he supports all like Banyan roots.
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Item 472
Poet used the cliché in Tamil literature. They believed that thunder and lightning destroy snakes. That simile is used here for the destruction of his enemies.
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Item 473
Then the poet says what is special about two capitals. Choza capital Uranthai (Uraiyur near Trichy) was famous for the Justice Court there. Pandya capital Madurai was famous for Tamil Sangam.
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Item 474
Kings are compared to Lord Vishnu and Lord Balarama. This is in previous poem as well.
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Item 475
Tamil poets always supported unity among three Tamil Kingdoms. They always praised whenever two or three kings sitting together in a place or in an event. Poets knew Tamils always fought with one another.
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Item 476 Tamil Emblems
Modern Tamils are more inclined towards erecting statues for their leaders. But ancient Tamils were keen to carve their symbols on peaks, particularly the northern Himalayas. Pandya symbol Fish and Choza Symbol Tiger are referred to. We have the history of Tamils for over 1500 years. They never changed their symbols or Flags.
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Puranānūru 58, Poet Kāviripoompattinathu Kāri Kannanār sang to Chozhan Kurāpalli Thunjiya Perunthirumāvalavan and Pandiyan Velliampalathu Thunjiya Peruvazhuthi,
1
You are the ruler of Kāviri River with cool waters! He is born of great lineage of an ancient Pandiyan clan, and because his ancestors have vanished, he is the support, like a hanging root from a non-flowering banyan tree that supports a long branch that offers dense shade, after the thick trunk has died.
2
Even though he is young, he is a bull among Pandiyars with war wisdom. Like white lightning and thunder that attacks snakes and their families, he will not tolerate his enemies.
3
You are lord of Uranthai where justice resides. He is the king of Koodal where Thamizh flourishes, where he rules with his cool, just scepter and he commands three royal drums with resounding voices, in a city that gets sandalwood from the mountains, pearls from the ocean waves, and water and paddy is easily available for all.
4
You two are like the great gods – Balaraman with a palmyra flag whose skin is white as milk and Thirumal who is blue, and wields a discus, glowing together and causing terror. Is there anything sweeter?
5
Listen to more! May your fame flourish forever! If you help each other and do not ruin this unity, you will win this beneficial world that is surrounded by oceans. So, be good and fair to each other.
Paying attention to the path that your ancestors took, may your unity continue with caring hearts like it is today, while paying no attention to strangers who come between you! May your spears see victory after victory in murderous battlefields! In the lands of others, where mountains rise high,
6 may the peaks be incised with the signs of the tiger with curved stripes and of the carp from the deep waters!
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புறநானூறு58, பாடியவர்: காவிரிப்பூம்பட்டினத்துக் காரிக்கண்ணனார், பாடப்பட்டோர்: சோழன் குராப்பள்ளித் துஞ்சிய பெருந்திருமாவளவனும் பாண்டியன் வெள்ளியம்பலத்துத் துஞ்சிய பெருவழுதியும், திணை: பாடாண், துறை: உடன்நிலை
நீயே தண் புனல் காவிரிக் கிழவனை, இவனே, முழு முதல் தொலைந்த கோளி ஆலத்துக் கொழு நிழல் நெடுஞ்சினை வீழ் பொறுத்தாங்குத், தொல்லோர் மாய்ந்தெனத் துளங்கல் செல்லாது, நல்லிசை முதுகுடி நடுக்குஅறத் தழீஇ, 5 இளையது ஆயினும் கிளை அரா எறியும் அரு நரை உருமின் பொருநரைப் பொறாஅச் செரு மாண் பஞ்சவர் ஏறே, நீயே, அறந்துஞ்சு உறந்தைப் பொருநனை, இவனே, நெல்லும் நீரும் எல்லார்க்கும் எளியவென 10 வரைய சாந்தமும் திரைய முத்தமும், இமிழ் குரல் முரசம் மூன்றுடன் ஆளும் தமிழ் கெழு கூடல் தண் கோல் வேந்தே, பால் நிற உருவின் பனைக்கொடியோனும், நீல் நிற உருவின் நேமியோனும், என்று 15 இரு பெருந்தெய்வமும் உடன் நின்றாஅங்கு, உருகெழு தோற்றமொடு உட்குவர விளங்கி, இந்நீர் ஆகலின் இனியவும் உளவோ? இன்னும் கேண்மின்! நும் இசை வாழியவே! ஒருவீர் ஒருவீர்க்கு ஆற்றுதிர், இருவீரும் 20 உடனிலை திரியீர் ஆயின், இமிழ் திரைப் பெளவம் உடுத்தஇப் பயங்கெழு மாநிலம் கையகப்படுவது பொய்யாகாதே, அதனால் நல்ல போலவும் நயவ போலவும், தொல்லோர் சென்ற நெறிய போலவும் 25 காதல் நெஞ்சின் நும் இடை புகற்கு அலமரும் ஏதில் மாக்கள் பொதுமொழி கொள்ளாது, இன்றே போல்க நும் புணர்ச்சி வென்று வென்று அடு களத்து உயர்க நும் வேலே, கொடுவரிக் கோள் மாக் குயின்ற சேண் விளங்கு தொடு பொறி 30 நெடுநீர்க் கெண்டையொடு பொறித்த குடுமிய ஆக, பிறர் குன்று கெழு நாடே.
-subham—
Tags- – Purananuru Wonders -21, Full-fledged Hinduism , Tamil Sangam Literature, Ancient Tamil Encyclopaedia -Part 61, One Thousand Interesting Facts -Part 61, Hindu flags, Hindu Vahanas, Hindu Gods,
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
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Purananuru Wonders -20 Ancient Tamil Encyclopaedia -Part 60; One Thousand Interesting Facts -Part 60
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Item 450 Notable similes
Two similes are notable in Puram verse 54.
“He gives to everybody who comes to him, without limits and without stopping, shaming the generosity of clouds”,
King’s generosity is compared to rainy clouds. This is a common simile in Tamil and Sanskrit. The meaning is that both did not expect anything in return.
Another simile is
“are like a whistling goat herder who wears soiled clothes and a dirty garland, who is unable to go near a vast place where a tiger lives, with his goats with small heads”
Enemy kings are like small headed goats; our king Kothai is like a tiger.
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Item 451 Whistling
Another interesting thing about the cowherd or goatherd. When the day comes to an end they whistle to bring back all the goats into the shed. They use the dogs to round up the goats and sheep to drive them back into the shed. Even Scottish shepherds whistle to do this. It is strange that all over the world they whistle using their mouth to do this.
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Item 452 Appearance
The description of the goat herd or shepherd is notable. In other poems in the Sangam literature, they add the word Kallaa- uneducated, illiterate–.to cowherders. Even Andal in Tiruppavai repeated that. So we know they never go to school for basic education; there may be one or two exceptions. Here the poet says,
“like a whistling goat herder who wears soiled clothes and a dirty garland”.
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Item 453 No Visa Entry
In the ancient India, poets and saints did not have any restriction or hurdle in entering a palace or an assembly. They never needed a visa to enter another country or territory. This can be seen in all the Puranas. They simply inform the gatekeeper and immediately the king comes to the gate to receive them or give them immediate audience. Here also the bard or the poet makes it clear.
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Puranānūru 54, Poet Kōnāttu Erichalūr Mādalan Mathurai Kumaranār sang for Cheraman Kuttuvan Kōthai,
In the ancient, uproarious town where my king is, those like me can enter his great day assembly with our heads held high! It is easy for those like me to approach him. Not just that. He gives to everybody who comes to him, without limits and without stopping, shaming the generosity of clouds, Kōthai with charitable hands and fast horses.
The mighty kings who have risen up against our lord with great strength, are like a whistling goat herder who wears soiled clothes and a dirty garland, who is unable to go near a vast place where a tiger lives, with his goats with small heads. His country is not approachable by enemy kings.
Notes: This is the only poem written for this king. He was a contemporary of Chozhan Ilavanthikai Palli Thunjiya Nalankilli and Chozhan Kurāpalli Thunjiya Perunthirumāvalavan. This poet wrote Puranānūru poems 54, 61, 167, 180, 197 and 394.
எங்கோன் இருந்த கம்பலை மூதூர் உடையோர் போல இடையின்று குறுகிச், செம்மல் நாள் அவை அண்ணாந்து புகுதல் எம்மன வாழ்க்கை இரவலர்க்கு எளிதே, இரவலர்க்கு எண்மை அல்லது புரவு எதிர்ந்து, 5
2
வானம் நாண, வரையாது சென்றோர்க்கு ஆனாது ஈயும் கவிகை வண்மைக் கடுமான் கோதை துப்பு எதிர்ந்து எழுந்த நெடுமொழி மன்னர் நினைக்குங் காலைப்,
4 சிறுதலை ஆயமொடு குறுகல் செல்லாப் புலி துஞ்சு வியன் புலத்து அற்றே, வலி துஞ்சு தடக்கை அவனுடை நாடே.
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Item 454
“O Māran donning a flower garland! You are like the god with a blue throat, a glowing eye, and a crescent moon on his head, who used the soaring mountain as a large bow, and a snake as a string, and with one arrow ruined three forts and brought victory to the celestials”.
Lord Shiva destroyed three hanging castles in the sky occupied by three demons. This anecdote is in the ancient Puranas and all the devotional songs sung by Saivite as well as Vaishnavite saints, Naayanmaars and Aalvaars.
Though Sangam literature mentioned Lord Shiva in many other places, this specific story is more important ; many Puranic stories reached common man in Tamil Nadu 2000 years ago!
Let us look at the story/anecdote:
Story of Tripurantaka murti- Tripuraantaka—is connected to puranas. Siva killed three demons and reduced their magic cities to ashes. During this campaign the earth served Siva as a chariot and the sun and the moon as wheels. The four Vedas were the four horses and the Upanishads were the guiding reins; the mythic golden mountain Meru was the bow, the ocean was the quiver and god Vishnu was the arrow.
Images of Tripurantaka were made with right leg firmly placed on the pedestal and the left leg bent. The right forehand is in the simha karna posture holds the arrow and the left fore arm, the bow. The other hands hold the tanka or axe and the deer respectively. His locks are arranged in the form of a jatamakuta and the goddess Gauri stands on the left side.
In the chariot, at its front, is seated the four faced brahma and below him is a white bull.
The Demons: Tarakasura’s sons—Taarakaksha, Kamalaksha, and Vidyumaali—performed severe penance to Lord Brahma to gain immense power.
The Three Cities (Tripura): Brahma granted them three invincible, flying cities that could only be destroyed by a single arrow when they aligned, which happened once in a thousand years. The Asuras had three cities: the lowest was of iron, then there was one of silver, then one of gold
Symbolism: Shiva destroyed the cities with a single, flaming arrow. The story symbolizes Shiva’s role in destroying the three inner impurities—ignorance, ego, and negativity.
Shiva is often depicted as the “laughing” destroyer (Tripurantaka), holding a bow, and sometimes, in some versions, the cities were destroyed by a mere smile.
My interpretation
Hindus thought of creating even space stations thousands of years before the modern space stations of Russia and America. Moreover Siva must have burnt them in a second with his laser sword. And the metals used to build them are also important. If one has to burn them one needs immense heat that can be generated with lasers. Siva did this by lauging is recited throughout Tevaram songs.
Tripura Antaka Statues are in famous temples like Madurai and Chidambaram. An image of tripurantaka murti in the thousand pillared hall of Madurai temple shows an actual figure of Vishnu on the arrow held by Siva.
This is seen in many archaeological monuments too
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Item 455 Four fold Army
you own an army with these four divisions – murderous elephants with fierce rage, proud swift horses, tall chariots with rising flags, and foot soldiers with
Hindus invented the board game Chess and spread it throughout the world. We see the four- fold army there. It is in all our epics, inscriptions, Kalidas and other Sanskrit books. Being Pukka Hindu rulers, Tamils followed the same Six Seasons, Same Fourfold army, same Spy and Duta/ambassador system. (In my old articles I have given the relevant quotes)
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Item 456 Sun and Moon
Sun and Moon are compared with the qualities of a king in Raghuvamsam of Kalidasa and Manu smriti. Er see it here in the poem.
with bravery and manliness like the sun, coolness and tenderness like the moon and charity like the sky,
Raghuvamsam of Kalidasa – 4-12 and many more poems.
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Item 457 Sand particles, rain drops
Greatness! May your life be long with more days than the number of sands
King is greeted to have long life and the years in his life span are compared to the number of raindrops or sand particles on a beach. This is repeated by many Sangam poets.
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Item 457 Lord Muruga/ Skanda in Tiruchendur
roll from the deep waters in Senthil where Murukan rules!
Lord Skanda/ Kartikeya (Murugan in Tamil) is the subject of another Sangam book Tirumurukatruppadai. Lord Muruga is worshipped by millions of Hindus even today in his Six Abodes known as Aru Padai Veedukal. Tiruchendur on the eastern sea shore is one of the six abodes and the poet Maruthan Ilanaakan refers to it .
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Puranānūru 55, Poet Mathurai Maruthan Ilanākanār sang to Pandiyan Ilavanthikaipalli Thunjiya Nanmāran
1 O Māran donning a flower garland! You are like the god with a blue throat, a glowing eye, and a crescent moon on his head, who used the soaring mountain as a large bow, and a snake as a string, and with one arrow ruined three forts and brought victory to the celestials.
2
You are superior to all the other kings!
Even though you own an army with these four divisions – murderous elephants with fierce rage, proud swift horses, tall chariots with rising flags, and foot soldiers with strength in their hearts and desire for battles, esteemed righteousness is the foremost cause for real victory. So, not thinking that they are ‘ours’ and being unjust to favor them, and not hurting others because they are ‘not ours’, 3
with bravery and manliness like the sun, coolness and tenderness like the moon and charity like the sky, possessing these three great virtues, may you live a long life, so that there will not be people in need without anything!
4
Greatness! May your life be long with more days than the number of sands brought and heaped by powerful winds, with deep scars, on the lovely vast shores of the ocean where white-crested waves
5 roll from the deep waters in Senthil where Murukan rules!
***
புறநானூறு 55, பாடியவர்: மதுரை மருதன் இளநாகனார், பாடப்பட்டோன்: பாண்டியன் இலவந்திகைப்பள்ளித் துஞ்சிய நன்மாறன்,
1 ஓங்கு மலைப் பெருவில் பாம்புஞாண் கொளீஇ, ஒரு கணை கொண்டு மூவெயில் உடற்றிப் பெரு விறல் அமரர்க்கு வெற்றி தந்த கறை மிடற்று அண்ணல் காமர் சென்னிப் பிறை நுதல் விளங்கும் ஒருகண் போல, 5 வேந்து மேம்பட்ட பூந்தார் மாற!
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
Tamil Version will be posted tomorrow.
Kurukshetram
Kurukṣetra (कुरुक्षेत्र).—Name of an extensive plain near Delhi, the scene of the great war between the Kauravas and Pāṇḍavas; Kurukshetra is the city located in Haryana.
Hindus’ most famous scripture Bhagavad Gita begins with these words: धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः (dharmakṣetre kurukṣetre samavetā yuyutsavaḥ) Bhagavadgītā (Bombay) 1.1; Manusmṛti 2.19.
Wisdomlib.org website adds,
Kurukṣetra (कुरुक्षेत्र).—Founded by Kuru and sacred to Harī.1 Watered by the river Sarasvatī.2 Capital city of the Kurus.3 Sages of Kurukṣetra visited Dvāraka. At Kurukṣetra Kṛṣṇa performed sacrifices for twelve years.4 The battlefield where the Pāṇḍavas fought with the Kurus led by Duryodhana.5 Here Paraśurāma dug a lake called Syamantapañcaka.6 On the occasion of a sacrifice Sūta narrated the br. purāṇa here.7 Purūravas met Urvaśī after their separation at; the residence of Sanatkumāra and Dharmarāja fit for śrāddha offerings, and sacred to Pitṛs. Founded by Kuru, son of Samvaraṇa;8 residence of sage Kauśika, and sacrifice of Adhisīmakṛṣṇa for 2 years at; sacred in Dvāpara;9 Dharmakṣetra where a great sacrifice was performed.10 Residence at, leads to mukti; no shaving or upavāsa required here.11 Noted for ambhojasaras or lotus tank.12 R. Sarasvatī flows here: noted for a temple of Vāmana.13
***
Kuvalayapeedam
Kuvalayāpīḍa (कुवलयापीड).—Name of the elephant posted at the gates of Mathurāpurī to kill Śrī Kṛṣṇa and Balabhadrarāma, who went there to witness the dhanuryajña. But, they killed the elephant.Kuvalayāpīḍa (कुवलयापीड).—The state elephant of Kaṃsā. When Kṛṣṇa came to the mallaraṅga or the wrestlers’ arena, it was ordered that this elephant should be stationed at the gate of the arena to attack him. When Kṛṣṇa entered the araṅga, the mahout Ambaṣṭha led the animal against him, when Kṛṣṇa took hold of its tail, and whirling it round and round, hit its front when it died with the keeper. He seized its tusks and entered the enclosure in glee. At this Kaṃsā was perturbed; its keeper was killed by Rāma.*
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Kubera
Kubera (कुबेर) Kubera is the lord of the Yakṣas, he is known also by two other names Vaiśravaṇa and Dhanada, and is regarded as the giver of wealth. He is a friend of Śiva and the Nāga Nīla. Kubera is the son of Viśravas by Iḍaviḍā He is mythologised as having three legs and eight teeth. His name Ku-bera or Ku-vera signifies his deformed body having three legs and eight teeth. He is married to Yakṣī, the daughter of the Dānava Mura. As friend of Śiva he is called Śiva-sakhā. His capital Alakā on the Himālaya mountain is mentioned also in the Ṛig veda.
Lord of Alaka and son of Pulastya and resident of Kailāsa; vanquished by Rāvaṇa; wife Ṛddhi and son Nalakūbera. Man is his vahana.
Kubera (कुबेर) refers to one of the eight guardians of the quarters, according to the Śivapurāṇa 2.2.22.
Navanidhi (नवनिधि).—m. (pl.) the nine treasures of Kubera. i. e. महापद्मश्च पद्मश्च शङ्खो मकरकच्छपौ । मुकुन्दकुन्द- नीलाश्च खर्वश्च निधयो नव (mahāpadmaśca padmaśca śaṅkho makarakacchapau | mukundakunda- nīlāśca kharvaśca nidhayo nava) ||
The nine treasures of Kubēra, are [padma, mahapadma, shamkha, makara, kacchapa, mukamda, kumda, nila] and kharva).
In the Hindu palaces and now in Chettiar houses in Tamil Nadu, the main door has Sankha and Padma, Conch and the Lotus, representing Nine Treasures.
***
Kunti
Kuntī (कुन्ती).—(PṚTHĀ). Wife of King Pāṇḍu and the mother of the Pāṇḍavas, Kuntī is a noble heroine in the Mahābhārata. Kuntī was the sister of Śrī Kṛṣṇa’s father Vasudeva. Her real name was Pṛthā. Vasudeva and Pṛthā were the children of King Śūrasena of the Yādava dynasty. King Kuntibhoja was the son of Śūrasena’s sister. He had no issues. Śūrasena had promised to give the daughter first born to him as the adopted daughter of Kuntibhoja, and accordingly his first-born daughter Pṛthā was given to Kuntibhoja, and Kuntī was brought up in his palace. From that day onwards Pṛthā came to be known as Kuntī. (Ādi Parva, Chapter 111).
Queen Kunti, had in her youth been granted the power to invoke the Devas by Rishi Durvasa. Each god, when invoked, would place a child in her lap. Urged by Pandu to use her invocations, Kunti gave birth to Yudhisthira by invoking the Lord of Righteousness, Yama.
She was the first wife of Pāṇḍu. As he was prevented by a curse from having progeny, he allowed his wife to make use of a charm she had acquired from the sage Durvāsas, by means of which she was to have a son by any god she liked to invoke. She invoked Dharma, Vāyu and Indra, and had from them Yudhiṣṭhira, Bhīma and Arjuna respectively. She was also mother of Karna by the deity Sun whom she invoked in her virginhood to test her charm. Being an unmarried girl, she abandoned her first son Karna in a box, and this was discovered by Adhiratha who brought him up.
Other two Pandavas Nakula and Sahadeva were born to Madri (maadri), second wife of Pandu Kunti died in a forest fire.
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Kuni/ Kooni
Kooni, or Manthara, was a hunchbacked nursemaid and close confidante to Kaikeyi. Manthara was not just a maid, but a loyal caretaker who accompanied Kaikeyi from her home kingdom (Kekeya) to Ayodhya.
As a child, Rama once hit her on her hunched back with a clay ball when he was practicing archery, fostering a lasting bitterness.
Upon hearing of Rama’s upcoming coronation, she feared for her own status and manipulated Kaikeyi by claiming that if Rama became king, Kaikeyi would be treated as a slave by Kausalya.
She reminded Kaikeyi of the two boons granted by King Dasharatha, instructing her to demand Bharata’s coronation and Rama’s 14-year exile.
In some versions of the story, particularly Tulasidas’s Ramcharitmanas, she is guided or possessed by Goddess Saraswati to ensure Rama leaves the city to fulfil his destiny of destroying evil, such as Ravana.
Often referred to as “Kooni” in Tamil, which means “hunchback”. This word is related Sanskrit word Kuni which means crippled.
*****
Kurma Avatar /Kurma Purana
Kūrmāvatāra (कूर्मावतार) refers to the “tortoise incarnation” of Viṣhṇu.
Kūrmāvatāra (कूर्मावतार) is found depicted at the Kallazhagar Temple in Madurai. The god Kūrmāvatāra is represented with the lower part as tortoise’s feet and the upper part in the usual form of the god. The god in this form is found with four arms where the upper hands hold the discus and the conch, and the other two right and left hands are in abhaya and dolā-hasta respectively.
During the Samudra Manthan (churning of the ocean), Vishnu assumed this form to support Mount Mandara on his back, acting as a pivot to prevent it from sinking, allowing gods and demons to obtain the nectar of immortality. Srikurmam temple in Andhra Pradesh is one of the temples representing this avatar.
The Kurma Purana (कूर्म पुराण) is one of the eighteen Mahapurana. It is believed to have been directly narrated by the Lord Vishnu to the sage Narada, and it contains the details about the Kurma Avatar. Narada is believed to have stated the contents of this Puranas to Suta, who narrated this Purana to an assembly of great sages.
The printed editions of this text are divided into two bhāgas (parts),
The Pūrvabhāga has 53 chapters and the Uttarabhāga has 46 chapters.
***
Kumbha mela
Kumbhamela is a major 5,000-year-old Hindu pilgrimage and religious fair, occurring every twelve years at Prayag in Uttar Pradesh, India.
Prayag is the city where rivers Ganga Yamuna and Saraswati meet. It is the largest religious gathering in the world. The most recent major gathering happened from January 13 to February 26, 2025. 400 million devotees took holy bath in the rivers. The place is called Triveni Sangam because three rivers meet there. Nowadays Saraswati River is not visible. It dried long ago but Hindus believe it runs underground.
Held every 12 years (with a Mahakumbh occurring every 144 years), it is the world’s largest religious gathering, featuring extensive security, tent cities, and UNESCO-recognized spiritual traditions.
Location: Triveni Sangam, Prayagraj, Uttar Pradesh (confluence of Ganga, Yamuna, and Saraswati).
Significance: It is the most sacred of Kumbh Melas, commemorating where drops of the immortal nectar (Amrit) fell during the Samudra Manthan.
The festival spans 45 days, featuring intense spiritual activities including Shahi Snan (royal baths) by Naga Sadhus. They are naked saints living in the Himalayas.: The event attracts millions of holy men (sadhus) who travel from across India, including naked Naga sadhus who lead the dawn bathing rituals.
Apart from this every four years Mini Kumbh mela is held in Haridwar, Ujjain, Nashik in rotation.
· Purna Kumbh: Every 12 years (Haridwar, Prayagraj, Nashik, Ujjain).
· Ardh Kumbh: Every 6 years (Haridwar, Prayagraj).
· Magh Mela (Mini Kumbh): Every year.
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Kumbakonam
This town is known for its temples, Maths/monasteries, Archaeological monuments (Darasuram), betel leaves and coffee. Nine Planets temples are near by this place.
There are more than 100 Hindu temples within the municipal limits of Kumbakonam. Apart from these, thereare hundreds of temples around the town thereby giving the town the sobriquets “Temple Town” and “City of temples”.
Adi Kumbeswarar Temple is the oldest Shiva shrine in the town, constructed by the Cholas in the 7th century.
Sarangapani temple is the largest Vishnu temple. The present structure of the temple having a twelve storey high tower was constructed by Nayak kings in the 15th century. It is one of the “Divya Desams”, the 108 temples of Vishnu revered by the 12 Alvar saint-poets.
Around this town are Navagraha Nine Planets shrines dedicated to Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn and Rahu, Ketu.
Like Kumbha mela in the north, Mahamakam (mahaa makam) festival is heled once in 12 years which attracts lakhs of people to the tank called Mahamakam tank in front of the main Shiva temple.
***
Kuraip /Koorai pudavai /saree
Koorai silk saree, also referred to as Koorai Pudavai, is a traditional nine-yard saree originating from Koranad in Mayiladuthurai; Traditionally worn by brides during Hindu wedding ceremonies, the saree is recognized for its unique weaving patterns and cultural significance. It is produced by the Sāliyan weaving community using a blend of silk and cotton in red colour. The saree was originally woven from cotton. By the early 20th century, it transitioned to silk and became a prominent bridal garment. Original Red colour is also changed now. Red means Mangalam/ auspicious like Red Kunkum of Hindu women.
–subham—
Tags- HINDU DICTIONARY, ENGLISH AND TAMIL 50, இந்து மத கலைச்சொல் அகராதி-50, Kurukshetra, Kumbhamela, Kumbakonam, Kuraip pudavai, Koorai saree, Kurma
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 -19 Ancient Tamil Encyclopaedia -Part 59; One Thousand Interesting Facts -Part 59
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Item 442
There are at least three interesting points in the Purananuru verse 51. Five elements are used to compare the greatness of the king. We see this in Kalidasa who lived in the second century BCE. Comparing a king with the Five Elements is a Hindu concept which is also in Manu Smriti of Second century BCE or earlier. Poet Iyur Mudavaanar must be a great Sanskrit scholar. But we see such a comparison in the poems of other Sangam poets as well. (see Puram 2)
Kalidasa in Raghuvamsam 1-29; 4-11 (five elements and king)
Manusmriti – 1-20;1-76 12-12 to 21 five elements )
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Item 443 Concept Five Elements/ Pancha Bhuta
The concept of Five Elements, known as Pancha Bhuta in Indian languages, is found in Greek and Babylonian cultures. But they borrowed it from India. Greeks left one of the elements, Sky, and used the other four elements i.e. water, fire, earth and wind. Empedocles of Greece mentioned the four elements.
In the Babylonian myth, Enuma Elis, the elements are mentioned. But the hymn is like the creation hymn in the Rig Veda
Following hymn in Taiittiriya Upanishad:
From – divine – soul, verily,
space arose;
from space wind;
from wind fire;
from fire water;
from water the earth;
from earth the herbs and food;
from food semen and from semen the person/purusa
—-Taittiriya Upanishad, Brahmavalli, Anuvak.1
Kalidasa used the five elements in Raghuvamsa and his other works.
Raghuvamsa 1-29
Brahma created Dilipan with five elements. This is true indeed because all his virtues are useful to others (like five elements).
Raghuvamsa 4-11
As soon as Raghu became king, even the Pancha bhutas attained new vigour.
Raghuvamsa 3-4
Dilipan’s wife Sudakshina who was pregnant, ate sand out of craving .
Sangam Tamil Puram verse 20 by Kurungkoliyur kizar said the same thing.
Kings were called “Bhubuk” i.e. eaters of land (of other kings)
***
More Pancha Bhuta references in Sangam Tamil Books:
Pari. 3-4; 3-66; 3-77. Pari.13-18; 24-15
Mathur. -line 453; Puram-2- 1; 20-1; 51-1;55-15
Pathitr- 14-1; Kurun.3-1.
Tol -305; Murukku. Line 254
The strange coincidence is, all the poets use the Pancha Bhuta matter in the very beginning of the poems.
Post Sangam book – Tiruk Kural 271
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Item 444 Science
Life span of white ants is known to all Tamils . Some die in a day or two other ants live for long. Another meaning is the termite mounds are demolished in a minute or two by bears or human beings. They are compared to king’s enemies.
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Item 445 Tamil arrogance or war mongering
From Asokan times, from Kharavela times, we see the Tamil front consisting of Chera Choza Pandya. But they fought among themselves continuously for 1500 years. Here the king thinks Tamil Nadu does not belong to all the three kings but his own. This infighting was not seen in any other race. But yet Chera Choza Pandyas ruled for 1500 years which is also unique in the world. One language, one religion one culture ; but ruled for- 1500 years; unique in world history.
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Item 445 Koodakārathu Thunjiya Māran Vazhuthi
What is Koodaagaaram ? What is Thunjiya?
Tamils were unique in affixing the place of death of a king to his name. We don’t see such naming in any other parts of the world. We see Thunjiya/ Death in other Tamil poems as well. To identify or differentiate one king from another they say where the king died/Thunjiya mening who had died…
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Item 446
Koodaagaaram கூடாகாரம்mystery!
Commentators skip this word Koodaagaaram கூடாகாரம். 1935 Ananda Vikatan dictionary gives two meanings: Nilavarai- underground shelter or dungeon or Upper part of a house. We don’t see this word much in Tamil. Some people tried to identify this with salt cotar.
“Kottaram” (Koṭṭāram கொட்டாரம்) meaning a granary or “godown” is still used. So I would guess this Pandya king died in the underground. He might have been imprisoned or murdered there? No one dared to explain this word. If there is any explanation by some people, that is only a guess work not authenticated.
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Please see my earlier posts:
1
Purananuru (Tamil Sangam Book) wonders -2; Upanishad and Kalidasa in verse Two! (Post.15,278)
2
Tamil Hindu Encyclopaedia -10 பஞ்சபூதம் (Pancha Bhuta)—Post No.11,359
3
Cosmology in Appar, Nammalvar, Puram Poems (Post No.15,196)
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Puranānūru 51, Poet Aiyur Mudavanār sang for Pandiyan Koodakārathu Thunjiya Māran Vazhuthi,
1 When water overflows, there is no dam to contain it! When fire exceeds, there is no shadow that can shade the living! When there is too much wind, no strength can resist it! Vazhuthi, radiant and fierce in battle is like all these.
2
He will not tolerate if they say that cool Thamizh Nadu is common, and undertakes wars. If he requests tributes, kings who say, “take it” and give willingly, do not tremble.
Those who are very pitiable are those who have lost his graces.
3
Like the termites from red mounds built with difficulty by tiny termites, they whirl around just for a day.
Notes: Puranānūru poems 51 and 52 were written for this king. He hailed from a town called Koodakāram. He was a contemporary of Chozhan Kulamutrathu Thunjiya Killivalavan. His successor was Pandiyan Ilavanthikai Palli Thunjiya Nanmāran.Aiyur Mudavanār wrote Puranānūru 51, 228, 314 and 399.
***
புறநானூறு51, பாடியவர்: ஐயூர் முடவனார், பாடப்பட்டோன்: பாண்டியன் கூடகாரத்துத் துஞ்சிய மாறன் வழுதி, திணை: வாகை, துறை: அரச வாகை
1
நீர் மிகின் சிறையும் இல்லை, தீ மிகின் மன்னுயிர் நிழற்றும் நிழலும் இல்லை, வளி மிகின் வலியும் இல்லை, ஒளி மிக்கு அவற்றோர் அன்ன சினப்போர் வழுதி!
2 தண் தமிழ் பொது எனப் பொறாஅன், போர் எதிர்ந்து 5 கொண்டி வேண்டுவன் ஆயின், கொள்க எனக் கொடுத்த மன்னர் நடுக்கற்றனரே, அளியரோ அளியர் அவன் அளி இழந்தோரே,
3 நுண் பல் சிதலை அரிது முயன்று எடுத்த செம்புற்று ஈயல் போல, 10 ஒரு பகல் வாழ்க்கைக்கு உலமருவோரே.
****
Item 447
Two things in Puram 52 are important. It is about Image worship.
அணங்குடை நெடுங்கோட்டு அளையகம் முனைஇ, முணங்கு நிமிர் வயமான் முழு வலி ஒருத்தல்,
Tamil Hindus like their counterparts in North India believed that spirits are dwelling in the mountains, lakes, forests, gardens, and trees. Here the mountain cave is described as Spirit living place. Anangu in Tamil meant the spirit that is terrifying or ghost
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Item 448
Tamils worshipped images like their North Indian brothers. We get coins from second century BCE showing Hindu Gods. Here Maruthan Ilanakanar, a late poet, who mostly imitate his predecessors, talk about
“where offerings with uproar are not given to the gods who have abandoned their pillars”.
It is made clear that Tamils made offerings to Gods in the pillars. Even today the offerings are made in the temple Bali Peedam near the Dwajasthamba/pillar. Moreover, Brahmins also erected venerable Yupa Stambha when they performed Yagas/fire ceremonies. Purananuru used the Sanskrit Yupa in a few poems. So the poet might have mean Yupa pillars or Dwajasthambas or Nadukal/herostones. Tamils worshipped Hero Stones too.
***
Puranānūru 52, Poet Maruthan Ilanākanār sang to Pandiyan Koodakārathu Thunjiya Māran Vazhuthi,
A male tiger in a cave on a terrifying, tall peak, hating to stay in, rises and stretches, full of strength, and goaded by desire for meat, takes whatever direction he may wish.
You are like him with your intent to kill the kings of the north, O Vazhuthi with a well fashioned chariot, who fights ferocious battles. Since you have willed war, the kings in this wide world are to be pitied, in whose lands long streamers of smoke that smelled of flesh rose once from roasting fish in every town near fields and surrounded the curved branches of marutham trees. They used to be prosperous towns. That has changed. Now, they are ruined, and turned to forests where forest hens with spots lay eggs in the depressions caused by the gambling gadgets of white-haired old men in public places,
where offerings with uproar are not given to the gods who have abandoned their pillars.
அணங்குடை நெடுங்கோட்டு அளையகம் முனைஇ, முணங்கு நிமிர் வயமான் முழு வலி ஒருத்தல்,
ஊன் நசை உள்ளம் துரப்ப இரை குறித்துத் தான் வேண்டு மருங்கின் வேட்டு எழுந்தாங்கு, வட புல மன்னர் வாட, அடல் குறித்து, 5 இன்னா வெம்போர் இயல் தேர் வழுதி! இது நீ கண்ணியது ஆயின், இரு நிலத்து யார் கொல் அளியர் தாமே, ஊர்தொறும் மீன் சுடு புகையின் புலவு நாறு நெடுங்கொடி வயல் உழை மருதின் வாங்கு சினை வலக்கும் 10 பெரு நல் யாணரின் ஒரீஇ, இனியே
2
கலிகெழு கடவுள் கந்தம் கைவிடப் பலி கண் மாறிய பாழ்படு பொதியில்,
நரை மூதாளர் நாய் இடக் குழிந்த வல்லின் நல்லகம் நிறையப் பல் பொறிக் 15 கான வாரணம் ஈனும் காடாகி விளியும் நாடுடையோரே.
கந்துடை நிலை என்றது, இறைவன் அருட்குறியாகக் கல் தறி நட்டியிருக்கும் இடத்தை, பண்டைக் காலத்தே இறைவணக்கம் செய்தற்பொருட்டுக் கல்தறி நட்டு அதனை வணங்கி வந்தனர். .
அணங்கு உடை நெடுங்கோட்டு – in the fearful tall peak, in the tall peak with gods,
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Item 449 Kudos to Brahmin Poet Kapilan
Here the great Brahmin poet Kapilan is praised. He wrote more poems than other poets. He was the only poet mentioned by more poets.
Puranānūru 53, Poet Porunthil Ilankeeranār sang to Cheraman Māntharancheral Irumporai, Thinai: Vākai, Thurai: Arasa Vākai
To remove the anguish to Vilangil town, ……….where women wearing bright bangles play on ……….verandas of mansions with glittering gems ……….that awe eyes, that are on the long stretches ……….of sand spread like pearls from mature shells, you took to battle with your fast horses and elephants.
O Poraiyan! If I sing your praises in full, it will be too long. If I sing in short, I will miss much. Those like me with bewildered hearts cannot sing your glory in full. This is the huge world in which we are born, and we cannot live hating it. We heard you say, “If only Kapilan were alive today, he whose fame was radiant and knowledge immense, he with eloquent tongue, could produce perfect verses in an instant and how wonderful that would be!” Yet, I will sing suitably of your might in battle and how you overwhelmed your enemies.
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புறநானூறு53, பாடியவர்: பொருந்தில் இளங்கீரனார், பாடப்பட்டோன்: சேரமான் மாந்தரஞ்சேரல் இரும்பொறை, திணை: வாகை, துறை: அரச வாகை
முதிர் வார் இப்பி முத்த வார் மணல், கதிர் விடு மணியின் கண் பொரு மாடத்து, இலங்கு வளை மகளிர் தெற்றி ஆடும் விளங்கு சீர் விளங்கில் விழுமம் கொன்ற களங்கொள் யானைக் கடுமான் பொறைய! 5
விரிப்பின் அகலும் தொகுப்பின் எஞ்சும், மம்மர் நெஞ்சத்து எம்மனோர்க்கு ஒருதலை கைம்முற்றல நின் புகழே என்றும் ஒளியோர் பிறந்த இம் மலர்தலை உலகத்து வாழேம் என்றலும் அரிதே, தாழாது 10
செறுத்த செய்யுள் செய் செந்நாவின் வெறுத்த கேள்வி விளங்கு புகழ்க் கபிலன் இன்று உளன் ஆயின் நன்று மன், என்ற நின் ஆடு கொள் வரிசைக்கு ஒப்பப் பாடுவன் மன்னால், பகைவரைக் கடப்பே. 15
தாழாது செறுத்த செய்யுள் செய் – created meaningful verses without delay, செந்நாவின் – with an eloquent tongue, வெறுத்த கேள்வி – dense learning, abundant learning (வெறுத்த – செறிந்த), விளங்கு புகழ்க் கபிலன் இன்று உளன் ஆயின் – if poet Kapilan with bright renown were alive today, நன்று – it would be good,
–subham—
Tags- Item 449, Kapilan, Purananuru wonders, Image Worship , Sangam Tamil Literature!- Part 59
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I was lucky to visit Pratyangira Devi Temple in Ayyavadi ,very near Kumbakonam , in Tamil Nadu. Earlier I had visited Pratyangira Devi Temple in Raja Kilpauk near Tambaram, Chennai. Swami Santhanada of Pudukottai installed Sarabeswarar and Pratyangira Devi in Skandashram near Tambaram. I visited the temple twice in the past few years. In Skandashram, the statues are huge. But in Ayyavadi it is of normal size.
Pratyangira Devi is another form of Bhadrakali or Durga. In Ayyavadi, it is part of a thousand year old Shiva temple known as Agastheewarar Temple. When I went there on March 12, 2026 main Shiva temple was closed for renovation work. But I had good darshan of Pratyangira Devi in the same temple compound. One can feel the divine atmosphere there.
People believe that worshipping Her, they can destroy the evil forces. Those who want to win in some cases or to defeat their enemies go there and do Puja or Yaga.
On New moon days special Yagas/fire ceremonies are organised. In this temple, there are idols of Goddess Lakshmi and Sarswathy placed nearby the idol of Goddess Pratyangira. Goddess Lakshmi is standing in her Pratyangira form and also in her normal form.
H Krishna Sastri in his book South Indian Images of Gods and Goddesses (year 1916) adds the following details:
Pratyangira has four arms and a face as terrible as that of a lion. Her hair stands erect on her head. In her hands she holds a skull, trident, kettledrum and the noose (naaga paasa). She is seated on a lion and by her power destroys all enemies.
He has published tow pictures and he says, “The lion vehicle is missing in the Tirupparaithurai bronze. The Tiruchengodu statue has the sword and shield in place of skull and noose. And a breast band like Durga. Both are called Bhadrakaali by the people”.
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In the Skandasramam book, following information is given:
Angiras and Prathyangiras were the two ascetics who found out the mantra of this deity. The potency of the mantra is so high that one should not have any ill feelings towards the one who chants it.
She had sent Veerabhdra to violently interrupt and break up the sacrificial fire performed by Daksha, accompanied by Pratyangira. The mantras tell us she is but the embodiment of the wrath of Parvathi.
As Indrajit (in Ramayana) felt that he could not defeat Rama and Lakshmana in the battle, he got up to a sacrificial fire with the chanting of the Pratyangira mantra in the Nigumbala. On knowing this Lakshmana went there and broke it up”.
The book gives also the Mantras for this deity in Sanskrit. Any one interested in it may go through the book. It is in Devanagari lipi. ( I have one copy of the book)
Chennai Sri Skandasramam
Splendour and Vision
Published by Swayamprakasa Awadhuta Trust, Pudukkottai.
Available in Chennai, Salem and Pudukottai where the trust have centres.
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Larousse Encyclopedia of Mythology published by Hamlyn has a colour picture of the goddess with the following caption:
“Durga Pratyangira: one of the terrifying forms assumed by Siva’s wife.The goddess is seated on a jewelled Padmasana holding her husband’s trident, sword and drum and a bowl for blood. Her name, in this south Indian representation, has Tantric associations while her form as Kaali is seen in the long teeth and the tongues of fire. Kali in Vedic times is the name of Fire God’s black terrifying flame. (Tricinopoly Painting, Nineteenth Century A D)”
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In the Shaiva tradition, Shiva assumed the form of Sharabha, a bird-lion hybrid form with two wings of Shakti in the form of Shulini Devi and Pratyangira Devi to calm down Narasimha. Seeing this, Narasimha created Gandaberunda, a powerful two-headed bird, to fight Sharabha. Seeing that the fight between Sharabha and Gandaberunda was terrorizing the world, Pratyangira in her ugra form was released from the third eye of Sharabha. The war ended with Pratyangira’s roar. Narasimha resumed his Satvik form, and thus Dharma in the world was restored.
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Wisdom lib.org gives following information about the goddess:
Pratyangira is endowed with four arms and a face as terrible as that of a lion. Her head is that of a male lion and her body is that of a human-female. Her hair stands erect on her head. In her hands she holds a skull, trident, Damaru and the noose (nagapasa). She is seated on a lion and by her power destroys all enemies.
In Tantric worship, Pratyangira is shown with a dark complexion, ferocious in aspect, having a lion’s face with reddened eyes and riding a lion wearing black garments, she wears a garland of human skulls; her hair strands on end, and she holds a trident, a serpent in the form of a noose, a hand-drum and a skull in her four hands. She is also associated with Bhairava, as Atharvana-Bhadra-Kali.
Pratyaṅgirā (प्रत्यङ्गिरा) is a form of Kālī and identified with Goddess Tvaritā, according to the Kulakaulinīmata verse 3.310.—Tvaritā is also identified as Pratyaṅgirā, a form of Kālī.
–subham—
Tags- Pratyangira devi, Ayyavadi temple, Chennai Skandasram temple, London swaminathan , images of Pratyangira
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