All posts tagged History

Damirica and Limirica in South India (Post No.15,717)

Subhashini of Tamil Heritage Foundation has posted (in Facebook) the Map of Damirica as displayed in a museum in Vienna, Capital of Austria.

Written by London Swaminathan

Post No. 15,717

Date uploaded in London –9 May 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

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

tamilandvedas.com, swamiindology.blogspot.com

xxxx 

Periplus of the Erythraean Sea- Around 60 CE.

Claudius Ptolemy- 150 CE (Geographer and astronomer)

***

Interesting references to South India, particularly Tamil Nadu, are available from Roman and Greek writers of early centuries. K A Nilakanta Sastri and others have done some research and published their works long ago. But nothing is proved beyond doubt. So, we must do more research with the help of newly discovered inscriptions, Sanskrit works and Linguistics. For instance, world famous poet Kalidas mentioned Uragapura under Pandya rule. Some interpreted it as Nagappattinam, Uraiyur and Madurai. According to my research it fits very well with the name of Madurai.  Like Nagapattinam , Madurai is also called Snake city. In Tamil it is Aalavaay. Gnana Sambandar of Pallava- Pandya period (650 CE) used the word snake/ aalavaay city to mention Madurai.

The Kalinga king Kharavela makes two interesting statements regarding the Far South in his Hathikhumba cave inscription:

1

“and (he) thoroughly breaks up the confederacy of Tramira (Dramira) countries of one hundred and thirteen years which has been source of danger to (his) country (Janapada)”

2

“and a wonderful and marvellous enclosure of stockade for driving in the elephants (he)……..and horses, elephants, jewels and rubies as well as numerous pearls in hundreds (he) causes to be brought here from the Pandya king.

But is Sangam Tamil literature there is no reference to the 113 year joint front of the Tamil Kings. We have one reference to Rajasuya Yagam performed by a Choza King which was attended by the other two, Pandya and Chera kings. But we can’t place it in the first or second century BCE.

The second statement is also not clear. We don’t know whether he defeated the Pandya king or got all these as presents from the Pandya king. Pearls of Pandya kingdom were mentioned in the Arthasastra of Kautilya as Pandya Kavaatam.

****

Who is Kharavela?

Kharavela was the emperor of Kalinga (present-day eastern coast of India) in the 2nd or 1st century BC. The primary source for Kharavela is his rock-cut Hathigumpha inscription. The inscription is undated, only four of its 17 lines are completely legible, others unclear, variously interpreted and disputed by scholars. The inscription is written in Brahmi script with Jainism-related phrases recites a year by year record of his reign. He was a follower of Jainism. Much of the available information about Kharavela comes from the undated, much damaged Hathigumpha inscription and several minor inscriptions found in the Udayagiri and Khandagiri Caves in present-day Odisha. According to the Hathigumpha inscription, Kharavela spent his first 24 years on education and sports, a period when he mastered the fields of writing, coinage, accounting, administration and procedures of law. He was the prince to the throne (yuvaraja) at 16, and crowned King of Kalinga at age 24. The Hathigumpha inscription details his first 13 years of his reign.

Kharavela is known for his military campaigns in Northern and Southern India. He has led victorious expeditions against Magadha, Satavahana and Tamil confederacy (lead by Pandya dynasty) and other kingdoms such as Rashtrikas and Bhojakas of Berar and Maharastra regions during his reign. He was not only a great military general but also a good administrator. He undertook public works for the benefit of his people and in order to please them he remitted taxes and provided them with the occasions for merrymakings. The Hathigumpha inscription also mentions his public works such as repairing of the gates and buildings of his capital Kalinganagara, which was destroyed by a storm. These repairs and some other public works in the same year cost him thirty-five hundred thousand coins.

****

Periplus of the Erythraean Sea says, “from Comari toward the south this region extends to Colchi (Korkai), where the pearl fisheries are; (they were worked by the condemned criminals); and it belongs to the Pandyan kingdom”.

K A N Sastri pointed out that Pan Kou, a very early Chinese writer, mentioned commercial contacts between China and South India in Han period, beginning from the second century BCE.

Strabo said that a Pandyan embassy was sent to the court of Roman emperor Augustus. It is stated that the embassy was accompanied by an Indian sophist who committed himself to the flames at Athens, like Kalanos, who had exhibited a similar spectacle in the presence of Alexander.

Reference to the western side of India is available from the Periplus of the Erythraean Sea, composed by an anonymous sailor between 60 and 80 CE. He divides peninsular India into two divisions : Dachinebades (Dakshinapatha) and Damirika (Tamilakam) , country of the Tamils. Damirika on the other hand was parcelled into three kingdoms, Cerobothra, the Pandian kingdom and the coast country.

He gives the following place names:

Naura (identified with Cannanore)

Tyndis (Ponnani)

Muziris (Cranganore)

Nelcynda (near Kottayam).

He adds Muziris abounds in ships with cargoes from Arabia and by the Greeks .

Nelcynda is part of Pandian Kingdom.

According to Sangam literature Chera king Imayavaramban Neduncheral Adan (155 CE) captured the Yavanas, poured oil on their heads, bound their hands behind them and did not release them until they paid him a huge ransom.

***

Choza KIngdom

According to Periplus it extended toward north from Colchi (Korkai). Places mentioned by him are as follows:

Argaru- Uraiyur;

Camara- Kaveripatnam or Puhar;

Poduca – Puducherry?

Sopatma – Markanam

Chryse- Burma?

***

Limirica

Ptolemy in his Geography mentions Limirica, identical with Damirica of the Periplus and speaks of the following political units:

The Kingdom of Karorura ruled by Kerobothra (Kerala Putra)

Pounatta ( S W Mysore)

The Kingdom of Aioi, with capital at Kothiara, usually located at south Travancore

The Kingdom of Pandioi with capital at Madura .

The Kingdom of Kareoi, possibly in the valley of the river Tamraparni

The Kingdom of Batoi, with capital at Nikama

The Kingdom of Orthoura, ruled by Soringoi possibly Choza country

The Kingdom of Malanga ruled by Basaranagas.

The Kingdom of Sora ruled by Arkatos .

From the above account, it is clear at the time of Ptolemy, the far south was divided into at least eight smaller kingdoms, leaving out of course Pounatta the political status of which is not clearly stated.

There is another reference to the mountains,

Between Mount Bettigo and Adeisathros  are the Sorai nomads , with these towns

Sangamarta (Sangam Madurai?)

Sora , the capital of Arkatos .

The Mount Bettigo is the same as tamil Pothikai, i.e. the Malaya ranges, while the Adeisthros refers to the Sahyadri or the Western Ghats.

***

Some guesses

Sora – Cola/ Choza

Arkatos – Arcot region

Arourarnoi –  Aruanadu

Though great scholars like K A Nilakanta Sastri have written about all these things after deep research, there is further scope for new research with the help of newly found inscriptions.

***

My comments

Look at the corruption of Tamil names by Greek and Roman writers. Even 300 years ago the English, French and the Dutch corrupted our names which are being corrected now by the rulers.

Damirica= Tamilaka is correct, because R=L changes are in Sanskrit Grammar.

But Limirica raises some questions. How D is Changed to L is a question. Indian linguistics show D =L changes through out the country in middle letters but not in initial letters.

My research shows

Cola= Coda in Asoka inscriptions; Coro in English; Coromandel coast = Choza Mandala Katarkarai

Ramadan= Ramalan = Ramzan (Muslim festival)

Utkala = Orissa= Odisah

Initial  L=D letter change is not known. Even Lemuria was used just a few hundreds years ago to mention the Land of Lemurs (animals found in Madagascar)

Even in Madagascar we see D=L change only in the middle letter.

The island country Madagascar is now called Malagasy  (D=L).

Map of Madagascar near Africa

–subham-

Tags – Damirica, Limirica, Ptolemy, Periplus, Kharavela

Leave a comment
by Tamil and Vedas on May 9, 2026  •  Permalink
Posted in Uncategorized
Tagged , , , ,

Posted by Tamil and Vedas on May 9, 2026

https://tamilandvedas.com/2026/05/09/damirica-and-limirica-in-south-india-post-no-15717/

Tamils Discovered Monsoon! Not Hippalus! Purananuru wonders-24, Tamil Encyclopedia-64 (Post.15,701)

Monsoon Pictures

Bird Omen Picture

Written by London Swaminathan

Post No. 15,701

Date uploaded in London –5 May 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

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

tamilandvedas.com, swamiindology.blogspot.com

****

VAIDEHI HERBERT’S ENGLISH TRANSLATION IS USED; THANKS.

xxxx 

வடக்கிருத்தல் SEE ITEM 502 GIVEN HERE Prāyopaveśana (प्रायोपवेशन).—sitting down and abstaining from food and thus preparing oneself for death, fasting oneself to death; मया प्रायोपवेशनं कृतं विद्धि (mayā prāyopaveśanaṃ kṛtaṃ viddhi) Pañcatantra (Bombay) 4; प्रायोपवेशनमति- र्नृपतिर्बभूव (prāyopaveśanamati- rnṛpatirbabhūva) R.8.94; प्रायोपवेशसदृशं व्रतमास्थितस्य (prāyopaveśasadṛśaṃ vratamāsthitasya) Ve.3.1.

Prāyopaveśana (प्रायोपवेशन):—n. dass. [Mahābhārata 3, 15138.] [Rāmāyaṇa 1, 3, 26. 4, 53, 8. 55, 11.] [Raghuvaṃśa 8, 93.] [Rājataraṅgiṇī 4, 99.] [Pañcatantra 50, 15. 110, 10. 207, 7.]

***

Item 498 Shipping using Monsoon

In Puram verse 66, Poet VennikKuyathiyār, gives us some information about meteorology. Karikalan of first or second century used Monsoon Winds for sailing. I wrote in Megham, London Tamil Magazine, in the 990s that Tamils discovered MONSOON quoting this poem (It is in my book published in 2009 as well).

Pliny the Elder claimed that Hippalus discovered not the route, but the monsoon wind also called Hippalus (the south-west monsoon wind).

Later I updated it with another article to show how Asoka’s daughter and sone along wih Buddhist monks used the monsoon to sail between India and Sri Lanka.

Kalidasa who wrote the first travelogue in the world called Meghadutam also described how the monsoon progresses towards the Himalaya.

Date wise Asoka comes first, Kalidasa and Karikalan comes second. Hippalus comes third. So the credit goes to Asoka or the sailors of his time.

***

Item 499 BATTLE OF VENNI

Tamils’ great discovery about Munneer= Three Waters= Sea was described me in the earlier posts.

Facing North to die = Prayopavesam in Sanskrit= Vadakkiruththal in Tamil is escribed by me in the previous post

Here BATTLE OF VENNI is praised by the poet. At the sametime poet praised the defeated Chera King for undertaking the ritual Prayopavesam.

Ancient Tamil Kings Chera, Choza, Pandyas fought hundreds of wars among themselves killing each other. But the most famous of the wars is the Battle of Venni.

King Karikālan brought prosperity to his Chozha kingdom.  He was tutored by his uncle, poet Irumpidarthalaiyār from an early age.  He 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. 

In that battle, a spear that was thrust into the chest of beat Cheraman Peruncheralathan came out on the other side through his back and wounded him.  He was embarrassed that he was attacked in the back.  He sat facing north and died on the battlefield. This is a ritual ancient Hindus did when something bad, particularly, shameful, humiliating , disgraceful act is done or forced on them.

***

Wind Power in Bhagavad Gita

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते |

तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि || 67||

indriyāṇāṁ hi charatāṁ yan mano ’nuvidhīyate

tadasya harati prajñāṁ vāyur nāvam ivāmbhasi

BG 2.67: Just as a strong wind sweeps a boat off its chartered course on the water, even one of the senses on which the mind focuses can lead the intellect astray.

***

Puranānūru 66, Poet VennikKuyathiyār sang to Chozhan Karikāl Peruvalathān (Karikālan),

1
O heir of a mighty man who mastered the movement
of the wind and had his ships sail on the huge, full
ocean! 

2

O Karikalan who owns rutting elephants!
You who won displaying your strength in the
battlefield near prosperous Venni town!

3

He is a better person than you, the king who sat
facing north to die, ashamed of the battle wound on
his back, who attained great fame in this world.

****

Notes:  This is the only poem written by this poet.  Puranānūru poems 7, 66 and 224 were written for Chozhan Karikālan.  The Pathuppāttu songs Pattinappālai and Porunarātruppadai were written for King Karikālan, who brought prosperity to his Chozha kingdom.  He was tutored by his uncle, poet Irumpidarthalaiyār from an early age.  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.  In that battle, a spear that was thrust into the chest of beat Cheraman Peruncheralathan came out on the other side through his back and wounded him.  He was embarrassed that he was attacked in the back.  He sat facing north and died on the battlefield. 

***

புறநானூறு 66, பாடியவர்: வெண்ணிக் குயத்தியார், பாடப்பட்டோன்: சோழன் கரிகால் பெருவளத்தான் (கரிகாலன்), திணை: வாகை, துறை: அரச வாகை

1


நளி இரு முந்நீர் நாவாய் ஓட்டி,
வளி தொழில் ஆண்ட உரவோன் மருக!
களி இயல் யானைக் கரிகால் வளவ!

2
சென்று அமர்க் கடந்த நின் ஆற்றல் தோன்ற
வென்றோய்! நின்னினும் நல்லன் அன்றே,   5
கலி கொள் யாணர் வெண்ணிப் பறந்தலை

3
மிகப் புகழ் உலகம் எய்திப்
புறப் புண் நாணி வடக்கிருந்தோனே.

****

Item 500 Bird Migration

Hindu are great nature lovers. They watched the sky and noted birds are migrating from one direction to another, particularly from south to north. Later Saththimutraththu Pulavar also sang about it inNaarai, Naaraai! Sengal Naaraai

Sen Kaal Naarai= red legged Flamingos. Water birds migrating from  far off places lie Russia are found in Vedanthangal, Ranganathan Thittu (Mysore Srirangappattinam) and Kodikkarai/Vedaranyam; they are some of the places where they are found. Researchers ring the birds with microchips and follow their routes.

When they migrate they form rules of aerodynamics. They fly in V shape to tackle the wind. This is watched and sung by Kalidasa and other Tamil poets as well (It is my article Bird Migration in Sangam Literature and Kalidasa).

Th poets described the V shape as pearl garland/necklace

*** 

Item 501 Concept of Eka Bharat= One India

Half baked people thought and wrote that only British rule united India. But the travels of great philosopher Adi Sankara and Rishis like Agastya proved them wrong. Here also the water birds going from Kumari to Himalaya Mountain is explained by the commentators.

***

Puranānūru 67, Poet Pisirānthaiyār sang for Kōperunchozhan, Thinai: Pādān, Thurai: Iyan Mozhi

1
O gander!  O gander! (water bird)
Like the bright face of the
noble hero of battles who bestows
grace upon his land, the bright light
of the blossoming moon shines when
its two horns unite and it becomes
full at this confusing evening time
when I am helpless and sad.

2

If you, after feeding on ayirai fish
in the beautiful, huge shores of
Kumari, should fly off to the mountains
of the far north,
and stop on your way in the
land of the Chozha king,
go to the towering mansion at Kōzhi
with your young partner and without
stopping at the gate,

3
enter the palace of the great King Killi
and utter words so that the king hears
you say, “Ānthai of Pisir is your humble
servant.”
He will give desirable gifts of fine jewels
for your beloved mate to wear!

Item 502 Another Ritual Suicide where poets joined!

வடக்கிருத்தல் = பிராயோபவேஷம்

(மகாபாரதம், வால்மீகி ராமாயணம், காளிதாசன் ரகுவம்சத்தில்)

This poem is about the Choza king shows another ritual sacrifie called Payaopavesam by Kopperum Chozan

Notes:  Puranānūru poems 67, 212, 213, 217, 218, 219, 220, 221, 222, and 223 were written for this king.   The king wrote poems 214, 215 and 216.   The poet Pisirānthaiyār wrote Puranānūru 67, 184, 191 and 212.  King Kōperunchozhan sat facing the north and killed himself since he had problems with his sons.  The poet Pisirānthaiyār who was his friend joined him in death.  Also, there were other poets who sat near the king and starved to death along with him, facing the north. 

***

Item 503 Greatest Tamil Wonder! Wonderful Friendship

Poet Pisir Anthai who joined the Choza king in the Facing North and Fast Unto Death Ritual was the best example of Friendship. One will be reminded of the sacrificeof Sydney Carton in the novel The Tale of Two cities by Charles Dickens!

The poet and the king never met but were friends. Choza king toldpease make a seat for Pisur Anthai; all were pauzzled. But as he predicted the never seen friend Pisir came and joined the Fast unto Death Ritual> Great men think alike.

***

புறநானூறு 67, பாடியவர்: பிசிராந்தையார், பாடப்பட்டோன்: கோப்பெருஞ்சோழன், திணை: பாடாண், துறை: இயன் மொழி

1
அன்னச் சேவல்! அன்னச் சேவல்!
ஆடு கொள் வென்றி அடு போர் அண்ணல்
நாடு தலையளிக்கும் ஒள் முகம் போலக்,
கோடு கூடு மதியம் முகிழ் நிலா விளங்கும்,
மையல் மாலை யாம் கையறுபு இனையக்  5

2
குமரி அம் பெருந்துறை அயிரை மாந்தி,
வட மலைப் பெயர்குவை ஆயின், இடையது
சோழ நன்னாட்டுப் படினே, கோழி
உயர்நிலை மாடத்துக் குறும்பறை அசைஇ,
வாயில் விடாது கோயில் புக்கு எம்  10

3
பெருங்கோக் கிள்ளி கேட்க “இரும் பிசிர்
ஆந்தை அடியுறை” எனினே, மாண்ட நின்
இன்புறு பேடை அணியத் தன்
நன்புறு நன்கலம் நல்குவன் நினக்கே. 

*****

Item No 504 Monitor Lizards

Comparison of skinned monitor lizard with the ribs of the poor bard. This shows the poverty among bards

***

Item No 505 Generosity

Go to the king and get the money. The river Kaviri in his country is like the mother whose breasts pour out milk for the news born baby .

Another good comparison!

***

Item 506 Shamudrika Lakshana

Kings are compared to Vishnu in Tamil and Sanskrit books and Hindu Puranas say that Lakshmi resides in the chest of Vishnu. Here poet who is well versed in SHAMUDRIKA LAKSHANA says the king has Sempori Maarbu= Chest where Lakshmi lives.

In Tamil AAkam is Chest/maarbu in Modern Tamil

Pori in Tamil is LAKSHMI.

Sem Pori = Three lined chest shows Lakshmi’s residence.

According to Shamudrika lakshan three lines on the neck is good.

The three lines on the neck of Devi (often referred to as Kambugreeva or neck with three lines, like a conch) are a significant feature in Hindu iconography and aesthetic descriptions, such as in the Lalitha Sahasranama and Saundarya Lahari. These lines are considered a sign of high noble birth and spiritual beauty in Samudrika Lakshana.

பூவெனப்படுவது பொறி வாழ் பூவே is a saying in Tamil

***

Item 507 Bad Omens புள் பகை

Bird Omen Chart in Tamil Panchang

Here the bad omen is called harming enemy birds

All the Tamil Panchangs show the Bird Omen Chart

***

Puranānūru 68, Poet Kōvūr Kizhār sang for Chozhan Nalankilli,

1

Their ribs are sticking out like monitor lizards
that have been skinned, your family with great
hunger, unable to find someone who’ll remove it.


O bard who mourns that there are so few ears that
can hear you!  Why do you linger here?

In the fine country where citizens are nourished
by the overflowing water of Kāviri River that
uproots trees and

2

 flows like milk offered from
the breast of a new mother to an infant, there is
a lord, a great man who bows to gentle women
wearing ornaments on their proud, pretty chests
with red spots, and imprisons fierce men.

When there is a fight within his army or when there

3
are bad omens, he does not command his army to fight.
His valiant warriors who say they want to die, tap their
bulging shoulders, strike parai drums on the lovely
streets where chariots ride, to reduce their frustration
of not going to war, drink strong liquor which spills from
their trembling hands and creates mud on the ground,
and elephants without mounted keepers play in that
fragrant mud and listen to the roar of the drums in
Uranthai, where the great king reigns.

If you go to him, he will shower gifts abundantly,
making you forget going to the doors of others.

Notes:  Puranānūru 27, 28, 29, 30, 31, 32, 33, 45, 68, 225, 382 and 400 were written for this Chozha king.   This king wrote Puranānūru 73 and 75.  Kōvūr Kizhār wrote Puranānūru 31-33, 41, 44-47, 68, 70, 308, 373, 382, 386 and 400.   He hailed from Kōvūr town in Thondai Nadu.  It is presently in Chengalpattu district.    

****

புறநானூறு 68, பாடியவர்: கோவூர் கிழார், பாடப்பட்டோன், சோழன் நலங்கிள்ளி, திணை: பாடாண், துறை: பாணாற்றுப்படை

1
உடும்பு உரித்து அன்ன என்பு எழு மருங்கின்
கடும்பின் கடும் பசி களையுநர்க் காணாது,
சில் செவித்து ஆகிய கேள்வி நொந்து நொந்து
ஈங்கு எவன் செய்தியோ பாண, பூண் சுமந்து,

2
அம் பகட்டு எழிலிய செம் பொறி ஆகத்து  5
மென்மையின் மகளிர்க்கு வணங்கி வன்மையின்

3

ஆடவர்ப் பிணிக்கும் பீடு கெழு நெடுந்தகை,
புனிறு தீர் குழவிக்கு இலிற்று முலை போலச்
சுரந்த காவிரி மரங்கொல் மலி நீர்
மன்பதை புரக்கும் நன்னாட்டுப் பொருநன்,  10
உள் பகை ஒரு திறம் பட்டெனப்

4

புள் பகைக்கு


ஏவான் ஆகலின் சாவேம் யாம் என,
நீங்கா மறவர் வீங்கு தோள் புடைப்பத்,
தணி பறை அறையும் அணி கொள் தேர்வழிக்,
கடுங்கள் பருகுநர் நடுங்கு கை உகுத்த 15
நறுஞ்சேறு ஆடிய வறுந்தலை யானை
நெடுநகர் வரைப்பில் படுமுழா ஓர்க்கும்
உறந்தையோனே குருசில்,
பிறன் கடை மறப்ப நல்குவன் செலினே

To be continued………………

Tags- Tamils Discovered Monsoon! Not Hippalus! Purananuru wonders-24, Tamil Encyclopedia-64 , Item 507, Hindu ritual suicide, Prayopavesa, Facing North, Fast unto death, Bird Migration, Wonderful Friendship, Shamudrika Lakshana, Bird Omen

Leave a comment
by Tamil and Vedas on May 5, 2026  •  Permalink
Posted in Uncategorized
Tagged , , ,

Posted by Tamil and Vedas on May 5, 2026

https://tamilandvedas.com/2026/05/05/tamils-discovered-monsoon-not-hippalus-purananuru-wonders-24-tamil-encyclopedia-64-post-15701/

HINDU DICTIONARY IN ENGLISH AND TAMIL 57; இந்து மத கலைச்சொல் அகராதி-57 (Post .15,687)

Written by London Swaminathan

Post No. 15,687

Date uploaded in London –2 May 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

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

tamilandvedas.com, swamiindology.blogspot.com

xxxx 

Words beginning with English letter M

MA words

***

Madalasa

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

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

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

***

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.

***

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.

***

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,

***

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.)

***

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.

Leave a comment
by Tamil and Vedas on May 2, 2026  •  Permalink
Posted in Uncategorized
Tagged , , , ,

Posted by Tamil and Vedas on May 2, 2026

https://tamilandvedas.com/2026/05/02/hindu-dictionary-in-english-and-tamil-57-%e0%ae%87%e0%ae%a8%e0%af%8d%e0%ae%a4%e0%af%81-%e0%ae%ae%e0%ae%a4-%e0%ae%95%e0%ae%b2%e0%af%88%e0%ae%9a%e0%af%8d%e0%ae%9a%e0%af%8a%e0%ae%b2%e0%af%8d/

Ancient Tamil Poets Copied Kalidasa -Purananuru wonders-23, Tamil Encyclopedia-63 (Post No.15,684)

Written by London Swaminathan

Post No. 15,684

Date uploaded in London –1 May 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

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

tamilandvedas.com, swamiindology.blogspot.com

xxxx 

Item 489 Ratha Gaja Thuruga Pathaathi

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

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

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

पत्तिः पदातिम् रथिनम् रथेशस्तुरंगसादी तुरगाधिरूढम्।

यन्ता गजस्याभ्यपतद्गजस्थम् तुल्यप्रतिद्वन्द्वि बभूव युद्धम्॥ 7-37 Raghu.

pattiḥ padātim rathinam ratheśas

turaṁgasādī turagādhirūḍham |

yantā gajasyābhyapatadgajastham

tulyapratidvandvi babhūva yuddham || 7-37

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

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

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

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

***

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.

***

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.

***

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

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

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

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

3

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

***

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

1

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

2


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

3
என்னாவது கொல் தானே, கழனி
ஆம்பல் வள்ளித் தொடிக் கை மகளிர்

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

***

Item 492 Interesting name of Poet Nedumpalliyathanār

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

My comment

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

Another meaning is Lord Narasimha with Nedum Pal=long Teeth

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

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

***

Item 493 Musical Instruments

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

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

Yaaz (yaal) is replaced by Veena.

***
Item 494 Poverty in Ancient Tamil Nadu

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

***

Puranānūru 64, Poet Nedumpalliyathanār sang for Pandiyan Palyākasalai Muthukudumi Peruvazhuthi

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

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

***

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

***

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

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

Item 495 Facing North and Fast unto Death

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

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

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

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

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

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

***

Item 496

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

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

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

Item 497 Two Kings= Sun and Moon

Poet Kazhāthalaiyār copied it from the greatest Indian poet Kalidasa.

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

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

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

Raghuvamsa- 11-82 and 8-15

प्रशमस्थितपूर्वपार्थिवम् कुलमभ्यद्यतनूतनेश्वरम्|

नभसा निभृतेन्दुना तुलामुदितार्केण समारुरोह तत्॥ ८-१५

praśamasthitapūrvapārthivam kulamabhyadyatanūtaneśvaram|

nabhasā nibhṛtendunā tulāmuditārkeṇa samāruroha tat || 8-15

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

***

तावुभावपि परस्परस्थितौ

वर्धमानपरिहीनतेजसौ।

पश्यति स्म जनता दिनात्यये

पार्वणौ शशिदिवाकराविव॥ ११-८२

tāvubhāvapi parasparasthitau

vardhamānaparihīnatejasau |

paśyati sma janatā dinātyaye

pārvaṇau śaśidivākarāviva || 11-82

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

*** 

Puranānūru 65, Poet Kazhāthalaiyār sang for Cheraman Peruncheralathan, 

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

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

***

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


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

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

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

***

 LIST OF TAMIL BATTLES 

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

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

–Subham—

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

Leave a comment
by Tamil and Vedas on May 1, 2026  •  Permalink
Posted in Uncategorized
Tagged , , , ,

Posted by Tamil and Vedas on May 1, 2026

https://tamilandvedas.com/2026/05/01/ancient-tamil-poets-copied-kalidasa-purananuru-wonders-23-tamil-encyclopedia-63-post-no-15684/

Madurai Chitra Purnima Festival and Kanchipuram Chitra Gupta Temple (Post.15,673)

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.

Jayanthi or Thiru Nakshatram means birth day.

–subham—

Tags- Tamil month Chithirai, Chitra Festival, Chitra Gupta temple, Madura, Kanchipuram Alaga Koil, Tirumalai Nayak, Indra, Pournami, Poornima , Rajakesari Varman, Choza, Pandya, Sambandar

Leave a comment
by Tamil and Vedas on April 29, 2026  •  Permalink
Posted in Uncategorized
Tagged , , , ,

Posted by Tamil and Vedas on April 29, 2026

https://tamilandvedas.com/2026/04/29/madurai-chitra-purnima-festival-and-kanchipuram-chitra-gupta-temple-post-15673/

54HINDU DICTIONARY IN ENGLISH AND TAMIL 54; இந்து மத கலைச்சொல் அகராதி-54 (Post No.15,644)

Written by London Swaminathan

Post No. 15,644

Date uploaded in London –22 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

***

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. 

***

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

***

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.

***

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.  

***

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.

***

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

***

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;

***

Lilavati (leelaavati)

Charming- the fanciful title of that chapter of Bhaskara’s Siddhanta Sironmani which treats of arithmetic and geometry

***

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.’

***

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).

***

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 .

***

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

Leave a comment
by Tamil and Vedas on April 22, 2026  •  Permalink
Posted in Uncategorized
Tagged , , ,

Posted by Tamil and Vedas on April 22, 2026

https://tamilandvedas.com/2026/04/22/54hindu-dictionary-in-english-and-tamil-54-%e0%ae%87%e0%ae%a8%e0%af%8d%e0%ae%a4%e0%af%81-%e0%ae%ae%e0%ae%a4-%e0%ae%95%e0%ae%b2%e0%af%88%e0%ae%9a%e0%af%8d%e0%ae%9a%e0%af%8a%e0%ae%b2%e0%af%8d-%e0%ae%85/

Image Worship in Sangam Tamil Literature(Post No.15,639)


Shiva, Parvati in Chidambaram

Picture of  Mother Goddes in Indus Valley 

Written by London Swaminathan

Post No. 15,639

Date uploaded in London –21 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 

Hindu Vedas describe the Vedic gods in detail but the archaeological proofs of images come only from Harappan /Indus Valley Civilization. We see beautiful figures of Goddesses, Pasupati, a strange tiger goddess, ghosts and Saptamatas on Indus seals. In the Saptamata seal of Harappa/Mohanjadaro, a devotee offers severed human head (Nara bali) to a goddess and we know about self-sacrifices called Navakandam till later Pandya/ Choza periods.

***

Tamils in Tamil Nadu worshipped Hindu gods and goddesses in their houses and temples as well. Tamil poets of Sangam Age give us enough proof for this in their poems composed 2000 years ago. Poets show us that Tamils were well versed in Puranas and two epics Ramayana and Mahabharata.

No where Buddha or Mahavira is mentioned. Tamils worshipped Seven Stars in Saptarishi Constellation (Ursa Major), sun and moon too. Even Asura Guru Sukra/Venus and Deva Guru Brihaspati/Jupiter are mentioned as Iru Perum Deivangal/ Two Great Deities.

***

Picture of Siva, Uma on Bull

Before Sangam Age, we get more evidence from Patanjali’s Mahabhashya commentary and Chanakya’s Arthasastra. Chanakya advised the Mauryan government to produce Gods’ figures in large scale and sell them to increase the revenue of the government.

Patanjali in his Mahabhashya commentary on world’s first grammar book Ashtadhyayi written by Panini , provide us interesting details. Patanjali lived 2200 years ago and Panini lived 2800 years ago according to Goldstucker.

***

Arcaa and Pratikruti

Picture of Lord Siva drinking poison.

Patanjali has termed the ordinary images Pratikriti and gods’ images Arcaas. The pratikriti of a horse is named asvaka and a camel ustraka. Suffix ka was added to denote the pratikriti of an object.  Pratikritis of animals were used on flags as drawings. The author of the Kaasikaa has mentioned the pictures of the horses of Arjuna, Duryodhana etc. Garuda figures of Lord Vishnu were on pillars and flags. Rock edicts bearing inscriptions describing the Garuda dwaja (Eagle Flag)  have  been found at Mehrauli and Sisunia.

The idols of gods were made, and they were called arcas ( arcaas) . Two types of them were described by him, one for priests and the other for householders. Idols of Siva, Skanda and Vishaka are mentioned by him. The idols made for sale mentioned with the suffix ka. Thus we get

Siva ka

Skanda ka

Vishaka ka

Kasyapa ka

Kasyapa is a name of Varuna and Vishnu. Also Kasyapi devi for earth.

Rama, Kesava, Dhanapati and Vaisravana were also worshipped during Patanjali’s time.

Skanda and Vishaka pairs were also sold 2200 years ago. These details were provided by him on the commentary on following Paninian sutras,

5-3-96; 5-3-97;5-3-99; 5-3-100;

1-1-44; 1-1-54; 2-2-24; 2-2-34; 3-2-21; 3-2-111; 4-1-114; 5-1-12; 5-2-76; 5-3-99;6-3-26; 8-1-15

(P D Agnihotri of Bhopal has given the above information in his article in the volume Recent studies in Sanskrit and Indology, Ajanta publications, 1982.

***

Sangam Tamil Literature

Picture of Lord Skanda on peacock.

Tamils in ancient Tamil Nadu worshipped idols in Temples and in their residences. But the residences had the gods’ pictures on the walls. We guess they were drawings on the walls or cloths. Doors of palaces and big houses had figures of Gaja Lakshmi and Conch and Lotus representing two of the Nine Treasures of Kubera. Kubera was also called Dhanapati, Vaisnavara, Siva sakha and Kuvera.

***

Long list of temples is available in Silappdikaram, a Tamil epic of Post Sangam period.

Gatha Sapta Sati (GSS), Prakrit language anthology of love poems, also mentioned a painting of Rama, Lakshmana and Sita on a wall in a house. When the younger brother of a householder looked at the wife of his elder brother with bad intention, she politely refused by pointing out at Lakshmana picture on the wall.  Lakshmana was famous for his loyalty to his elder brother Rama and he never looked at Sita, Rama’s wife; he was said to have looked at her feet only. GSS also belonged to Sangam Age.

***

We have hundreds of references to epic and Puranic anecdotes, flags, vahanas of Gods and symbols of all Gods in ancient Tamil poems.

Following references in Sangam literature confirm Image Worship:

Hero Stones and Sati Stones are available in South India from fifth century CE. Their worship is mentioned in many Sangam poems another Mysterious word Kandazi in Tolkappiamகந்தழி வழிபாடு   and later poems points out to worship of Linga (Siva) or post.

Very clear proof comes from Tamil epic Silappadikaram. Senguttuvan, a Chera king of Sangam Age, went all the way to the Holy Himalayas and took a stone, bathed it in the holy Ganga river and carved out Kannaki’s statue for worship. It spread to Sri Lanka as Patni (Chaste Woman) worship. Chaste women were more powerful than gods according to Tiru Valluvar.

Chenguttuvan made the statue only because of the popularity of image worship in his time.

We know the popularity of clay figures of Goddess Durga in Bengal, Lord Ganesh in Maharashtra and Tamil Nadu and Village Goddess figures of Tamil towns. Even today they are made for worship and dissolved in the river water on the third day. Such figures might have existed during Sangam Age. The word PAAVAI (doll) is mentioned in Sangam books as a worshipful figure.

***

Picture of Nara bali in Harapa/ Mohanjadaro

Madurai Kanchi, one of the Sangam books, mentioned the deities taken around town in line 164. And in lines 577/8 more information about deities living in prosperous houses.

அணங்கு வழங்கும் அகல் அங்கண்

கொழுங்குடிச் செல்வரும் பிறரும் மேவிய,

மணம் புணர்ந்து ஓங்கிய , அணங்குடை நல் இல் – மதுரைக் காஞ்சி 577-578

And Tamils worshipped the deities living in the doors of the houses with Ghee and Aiyavi/white mustard.

தொல் வலி  நிலை இய, அணங்குடை நெடுநிலை

நெய்ப்படக் கரிந்த திண்பொரிக்கதவின் – மதுரைக் காஞ்சி 353/4

***

More refence comes from another Sangam work called Nedunalvaadai says that women worshipped with flowers by lighting lamps.

Women who Worship in the Evening Hours

Tender, naive women with bamboo-like
arms, delicate looks, teeth resembling
pearls, white conch-shell bangles on their
tight forearms, and moist, pretty eyes that
matched their beautiful earrings, carried
long, green-stemmed jasmine buds in trays.
The flower buds opened their pretty petals
and blossomed, their spreading fragrance
announcing the arrival of evening time.

They lit the oil-dipped wicks of iron lamps,
pressed their palms together and worshipped,
tossing offerings of rice paddy and flowers, and
celebrated evenings in the prosperous market.

நெடுநல்வாடை வரிகள்

வெள்ளி வள்ளி வீங்கு இறைப் பணைத் தோள்,

மெத்தென் சாயல், முத்து உறழ் முறுவல்,

பூங்குழைக்கு அமர்ந்த ஏந்து எழில் மழைக்கண்,

மடவரல் மகளிர் பிடகைப் பெய்த

செவ்வி அரும்பின் பைங்கால் பித்திகத்து,                                                

அவ்இதழ் அவிழ் பதம் கமழ, பொழுது அறிந்து,

இரும்பு செய் விளக்கின் ஈர்ந்திரி கொளீஇ,

நெல்லும் மலரும் தூஉய், கை தொழுது,

மல்லல் ஆவணம் மாலை அயர        (36 – 44)

***

Image of Agni

Friend of a would be bride says Come on, Let us worship the God in the house with proper Bali/offering for your quick marriage- Akananuru 282

Another Akam poem 369 talks about the painted Gods on the wall of a house.

(Vaidehi Herberts Translation is used; thanks.)

Akanānūru 369, Nakkeerar – What the foster mother said to the heroine’s friend, after the heroine eloped


Look at this, my daughter!  What is the
use of our close relationship?

The pet parrot with red neck band refuses to
drink sweet milk, even when young women
hold it on their forearms
with bright bangles, in the proper manner
uttering praises.  Her friends with beautiful
jewels and peacock nature do not play games
anymore.  The big urn does not have any
flowers, and the goddess image decorated
with pearl strands on the sturdy wall does
not get any offerings.

கண்டிசின் மகளே! கெழீஇ இயைவெனை:

ஒண் தொடி செறித்த முன்கை ஊழ் கொள்பு,

மங்கையர் பல பாராட்ட, செந் தார்க்

கிள்ளையும் தீம் பால் உண்ணா; மயில் இயல்

சேயிழை மகளிர் ஆயமும் அயரா;                        5

தாழியும் மலர் பல அணியா; கேழ் கொளக்

காழ் புனைந்து இயற்றிய வனப்பு அமை நோன் சுவர்ப்

பாவையும் பலி எனப் பெறாஅ; நோய் பொர,

இவை கண்டு, இனைவதன் தலையும், நினைவிலேன்,

கொடியோள் முன்னியது உணரேன், ”தொடியோய்!  அகநானூறு  369

****

Akanānūru 282, What the heroine’s friend said to her as the hero listened nearby, or what the heroine said to her friend
……………………………………………………

Let us hold our delicate fingers with
fine joints and give offerings to our
house gods so that the wedding day
will happen soon!

”வல்லே வருக, வரைந்த நாள்!” என,

நல் இறை மெல் விரல் கூப்பி,

இல் உறை கடவுட்கு ஆக்குதும், பலியே! -அகநானூறு 282

***

Picture of  Parvati 

Tirupparankundram Painting of Indra- Ahalya anecdote

A villager’s wife who was wondering about a painting on the wall asked her husband and he explained to her the Ahalya anecdote according to commentators:

The Splendor of Thirupparankundram  Paripaadal verse 19

In auspicious Thirupparankundram with perfect

bamboo and wide boulders,

there is a pavilion in the temple of Murukan,

nephew of Thirumāl, decorated with paintings that

are admired by devotees.  Some try to figure the

positions of the heavenly bodies that cause summer

heat.  Some in love say, ‘This is Rathi.  This is Kāman,

the god of love’.  Some say, ‘This is Indiran as a cat’.

Some say, ‘This is Akalikai who was desired by Indiran’.

Some say, ‘This is her husband Gauthaman, the sage

who left, tricked by Indiran’.  Some say, ‘This rock is

the hapless Akalikai cursed by her angry husband’.

There are some who give food to many monkeys.

There are some who give sugarcane to black-faced

monkeys.  Some play the divine veenai.  Some play

flutes closing the holes with their fingers.  Some play

pālai tunes in even tones on the yāzh.  Some praise

the beauty of rituals.  Some create drum sounds

according to tradition.

மலைச் சிறப்பு 
குரங்கு அருந்து பண்ணியம் கொடுப்போரும்,
கரும்பு கருமுகக் கணக்கு அளிப்போரும்,
தெய்வப் பிரமம் செய்குவோரும், 40

கை வைத்து இமிர்பு குழல் காண்குவோரும்,
யாழின் இளி குரல் சமம் கொள்வோரும்,
வேள்வியின் அழகு இயல் விளம்புவோரும்,
கூர நாண் குரல் கொம்மென ஒலிப்ப,
ஊழ் உற முரசின் ஒலி செய்வோரும்,    45

என்றூழ் உறவரும் இரு சுடர் நேமி
ஒன்றிய சுடர் நிலை உள்படுவோரும்,
“இரதி காமன் இவள் இவன்” எனாஅ,
விரகியர் வினவ வினா இறுப்போரும்,
“இந்திரன் பூசை; இவள் அகலிகை; இவன் 50

சென்ற கவுதமன்; சினன் உறக் கல் உரு
ஒன்றியபடி இது” என்று உரை செய்வோரும்,
இன்ன பல பல எழுத்து நிலை மண்டபம்,
துன்னுநர் சுட்டவும்,  சுட்டு அறிவுறுத்தவும்,
நேர் வரை விரி அறை வியல் இடத்து இழைக்கச் 55

சோபன நிலையது துணி பரங்குன்றத்து
மாஅல் முருகன் மாட மருங்கு.

In addition to these quotes, many religious festivals are reported when Gods’ processions take place. Just two hundred years after the Sangam Age comes the literature of devotional period where we get thousands of examples for image worship.

—subham—

Tags- Image Worship , Sangam Tamil Literature, idols, Pavai dolls, wall paintings, Arca, Patanjali, Mahabhasya, Artha sastra, Indus Valley, Harappa images, Tamil poets, Akanauru, Paripadal , clay figures

Leave a comment
by Tamil and Vedas on April 21, 2026  •  Permalink
Posted in Uncategorized
Tagged , , , ,

Posted by Tamil and Vedas on April 21, 2026

https://tamilandvedas.com/2026/04/21/image-worship-in-sangam-tamil-literaturepost-no-15639/

Aliens / ETs, Sati and Samudrika lakshana in Sangam Tamil literature -Part 62 (Post No.15,637)

Written by London Swaminathan

Post No. 15,637

Date uploaded in London –20 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 

Purananuru Wonders -22 Ancient Tamil Encyclopaedia -Part 62; One Thousand Interesting Facts -Part 62

For English versions I Used Vaidehi Herbert’s translation; For most of the Sanskrit words I used Wisdomlib.org

Item 477

सामुद्रिक लक्षण (Sāmudrikalakṣaṇa)-

In Puranānūru verse 59, Poet Mathurai Koolavānikan Cheethalai Sāthanār used the opt repeated Sanskrit words AAJAANU BAAHU தாள் தோய் தடக்கை large hands that touch your legs.

This is not the only place the Sanskrit cliché is used. Eyes are described as lotus petals or fish like in Tamil and Sanskrit literature.

Ajanubahu (Sanskrit: आजानुबाहु) is a term describing a person whose arms are long enough to reach their knees when standing erect. It signifies a physical ideal in Indian culture, representing immense strength, divine stature, and high character, often used to describe gods, saints, and heroes like Rama or Krishna.

Etymology: Derived from a (up to), jānu (knee), and bāhu (arm), meaning “one

A famous sloka said by all devotees of Lord Ram is

SHRI-RAGHAVAM DASHARATHATMAJAM APRAMEYAM

SITA-PATIM RAGHUKULANVAYA-RATNADIPAM

AJANU-BAHUM ARAVINDA-DALAYATAKSHAM

RAMAM NISHACARA-VINASHAKARAM NAMAMI

It is famous Tamil film Lava Kusa as well.

In Indian culture, persons with such physical characteristics are either gods, saints, kings or great warriors. The idols of Hindu gods like Rama, Lakshmana, Krishna when shown in standing position are depicted as ajanu bahu feature. Even idols of Jain Tirthankars are shown as ajanbahu. The great saints like, Sai Baba of Shirdi, Ramkrishna Paramhansa, Swami Samartha and Gajanan Maharaj were said to have ajanu bahu characteristic.

***

Item 478  Painting and Sanskrit word

This about a Pandya king who died in Chitra madam- a place with paintings in Madurai. Two things are notable. Sanskrit word Chitra and painting.

***

Item 479 Two Different Authors with the same name

Silappadikaram by Ilango and Manimekalai by this poet Mathurai Koolavānikan Cheethalai Sāthanār differ greatly with Sangam poets in language and style.

Both these Tamil epics do not fit in Sangam age Tamil. Linguists must do more research.

I placed Tolkappiam Porul Adhikaram- Third Adhikaram , Silappadikaram and Tirukkural 133 adikarams in Fifth century CE

Sanskrit Word ADIKARAM is common to these three books.

Manimekalai followed Silappadikaram and its last three chapters are full of Sanskrit/Prakrit words.

My conclusion is the author of Manimekalai and this Puram verse are two different poets, though with the same name.

***

Item 480 Sun and Moon

In Kalidasa’s works and Manu Smriti kings are compared with Five Elements- Pancha Bhuta –and Sun and Moon.

In this verse poet says

You are like the sun that rises
from the ocean, never relenting in your fierce rage toward
your enemies, but like the moon to people like me!

ஞாயிறு அனையை நின் பகைவர்க்குத்,
திங்கள் அனையை எம்மனோர்க்கே.

***

Puranānūru 59, Poet Mathurai Koolavānikan Cheethalai Sāthanār sang to Pandiyan Chithiramādathu Thunjiya Nanmāran,

1
O greatly esteemed Vazhuthi wearing garlands on your
handsome chest, with large hands that touch your legs!
You certainly give with love, Lord!
You do not accept lies. 

2

 You are like the sun that rises
from the ocean, never relenting in your fierce rage toward
your enemies, but like the moon to people like me!

***

புறநானூறு 59, பாடியவர்: மதுரைக் கூலவாணிகன் சீத்தலைச் சாத்தனார், பாடப்பட்டோன்: பாண்டியன் சித்திரமாடத்துத் துஞ்சிய நன்மாறன், திணை: பாடாண், துறை: பூவை நிலை

1
ஆரம் தாழ்ந்த அணி கிளர் மார்பின்,
தாள் தோய் தடக்கைத் தகை மாண் வழுதி!
வல்லை மன்ற நீ நயந்து அளித்தல்,
தேற்றாய் பெரும பொய்யே, என்றும்
காய் சினம் தவிராது கடல் ஊர்பு எழுதரும் 

2
ஞாயிறு அனையை நின் பகைவர்க்குத்,
திங்கள் அனையை எம்மனோர்க்கே.

***

Item 481 Dr.Damodaran

In Puram verse 60, Poet’s name is Lord Krishna’s famous name.

Brahmins recite this name at least three times a day when they do Sandhyavandana.

Poet was a doctor!

Meaning of Damodaran is “one who is tied with a rope around his belly” (dama = rope, udara = belly). This signifies a divine pastime where Krishna was bound by his mother, symbolizing his accessibility and control, and is the 367th name of Vishnu in Sahsranama. உறையூர் மருத்துவன் தாமோதரனார்

***

Item 482 Tamil’s Great Discovery

Tamils only called Ocean S Three Waters. முந்நீர் Mun Neer.

Ocean or sea has River Water, Rain Water and Spring Water. Because of these three types of waters it is called Mun=Three, Neer= Waters.

My interpretation is No spring water mingles directly into sea because it is part of river water. So it must be the springs under the ocean. Oceanographers reported such under water hot springs in the last century only. But Hindus knew it long long ago. It is confirmed by another reference Vada Mukhagni or Badavagni or Vadavai Anal in Tamil. That is submarine fire which we see in Hawai Island on all days.

I wanted to add one more interpretation.

Mun Neer also mean First Water. Only ocean water was there in the beginning; life evolved in it and spread to land and sky. So, it is called First, Mun in Tamil.

***

Item 483 Planet Mars செம்மீன்

செம்மீன் Sem Meen is literally Red Star. Planet Mars which looks blood red in the sky was rightly named Sev Vay or Sem Meen செம்மீன் in Tamil.

Ancient Tamils were keen observers of sky and so add the heavenly objects wherever possible.

In Sanskrit also, it is called a red planet:

The primary Sanskrit name for the planet Mars is Maṅgala (मङ्गल), meaning “auspicious” or “fortunate”. It is recognized as one of the Navagraha (nine celestial bodies) and is strongly associated with the color red and fiery energy. Tuesday is named Mangalavāra (मंगलवार) after this planet. 

Other common Sanskrit names for Mars include:

  • Kuja (कुज): Meaning “son of the Earth” (born from Bhoomi).
  • Angāraka (अङ्गारक): Meaning “the burning coal” or “the red planet” (referring to its color).
  • Bhauma (भौम): Meaning “son of Bhumi” (Earth).
  • Raktavarna (रक्तवर्ण): Meaning “blood-colored” or “red-bodied”.
  • Lohitāṅga (लोहिताङ्ग): Meaning “red-bodied” or “iron-bodied”. 

***

Item 484 White Umbrella வெண்குடை

Hindu Kings were protected by White Umbrellas வெண்குடை VEN KUDAI It is used throughout Sanskrit literature and always compared to Moon. Both signify Coolness.

***

Item 485 Strength of a Bull பகட்டு

King’s strength is compared to that of a Bull.

In Tamil even youths are called KAALAI, word for Bull in Tamil

***

Puranānūru 60, Poet Uraiyur Maruthuvan Thāmōtharanār sang for Chozhan Kurāpalli Thunjiya Perunthirumāvalavan,

1
Like a lantern on a boat in the middle of the THREE WATERS/ocean,
there was the Red Planet high above us in the sky,


and we saw the full moon that was high above.  On seeing
it, did I not, along with my dancer with few bangles,
like a peacock in the wasteland, bow to it many times?

2

It was because it resembled the white umbrella that protects us,
pretty and fearsome, hiding the sun, decorated with garlands,
belonging to my king Valavan with a victory drum and a sword
3

that never fails, his strength like that of a bull that pulls a wagon
with salt from salt pans near the ocean, up toward the mountain,

***

புறநானூறு 60, பாடியவர்: உறையூர் மருத்துவன் தாமோதரனார், பாடப்பட்டோன்: சோழன் குராப்பள்ளித் துஞ்சிய பெருந்திருமாவளவன், 

முந்நீர் நாப்பண் திமில் சுடர் போலச்
செம்மீன் இமைக்கும் மாக விசும்பின்


உச்சி நின்ற உவவுமதி கண்டு,
கட்சி மஞ்ஞையின் சுர முதல் சேர்ந்த,
சில் வளை விறலியும் யானும் வல் விரைந்து,  5
தொழுதனம் அல்லமோ, பலவே, கானல்
கழி உப்பு முகந்து கல் நாடு மடுக்கும்
ஆரைச் சாகாட்டு ஆழ்ச்சி போக்கும்
உரனுடை நோன் பகட்டு அன்ன எங்கோன்,
வலன் இரங்கு முரசின் வாய்வாள் வளவன்,  10
வெயில் மறைக் கொண்ட உருகெழு சிறப்பின்
மாலை வெண்குடை ஒக்குமால் எனவே?

***

Item 486 Description of a Village

Ploughing the land and eating Valai fish with rice is described. At the same time, their children are climbing the hay stacks to pluck the palmyra fruits. Nature’s gifts make the land prosperous of the Choza kingdoms, say the poet in Verse 61.

Choza king’s strong chest and shoulders are also praised.

***

Puranānūru 61, Erichalūr Mādalan Mathurai Kumaranār sang for Chozhan Ilavanthikaippalli Thunjiya Nalankilli Chētchenni,

In the land of Chenni carrying a gleaming spear in his powerful
hand and owning elegant chariots,
in the fields where eels roll, women donning hair knots and cool
leaves remove small patches of blue and white waterlilies where
the harrows have passed and cut up vālai fish, and labourers
with strong arms take the fat pieces and eat with white rice from
new paddy to their full as their ribs stick out, become confused,
and are unable to leave the long sheaves with grains, and their
youngsters with parched heads who hate large coconuts,
climb on the tall haystacks of their fathers to pluck the fruits
of palmyra palms.  There is abundant prosperity every day.

If there are men who oppose the king wearing a bow-like garland
on his chest, they should know what will happen to them.  We have
not seen anybody succeed against his shoulders that are like
fortress gate bolts!   More than that, we have not seen sorrow in
those who take refuge in his handsome feet without delay!

****

புறநானூறு 61, பாடியவர்: கோனாட்டு எறிச்சலூர் மாடலன் மதுரைக் குமரனார், பாடப்பட்டோன்:  சோழன் இலவந்திகைப்பள்ளித் துஞ்சிய நலங்கிள்ளி சேட்சென்னி, திணை: வாகை, துறை: அரச வாகை
கொண்டைக் கூழைத் தண்டழைக் கடைசியர்
சிறு மாண் நெய்தல் ஆம்பலொடு கட்கும்,
மலங்கு மிளிர் செறுவின் தளம்பு தடிந்திட்ட
பழன வாளைப் பரூஉக்கண் துணியல்
புது நெல் வெண்சோற்றுக் கண்ணுறை ஆக,  5
விலாப் புடை மருங்கு விசிப்ப மாந்தி
நீடு கதிர்க் கழனிச் சூடு தடுமாறும்
வன் கை வினைஞர் புன்தலைச் சிறாஅர்
தெங்குபடு வியன் பழம் முனையின், தந்தையர்
குறைக்கண் நெடுபோர் ஏறி விசைத்து எழுந்து  10
செழுங்கோட் பெண்ணைப் பழந்தொட முயலும்,
வைகல் யாணர் நன்னாட்டுப் பொருநன்,
எஃகு விளங்கு தடக்கை இயல் தேர்ச் சென்னி,
சிலைத் தார் அகலம் மலைக்குநர் உளர் எனின்
தாம் அறிகுவர் தமக்கு உறுதி, யாம் அவன்  15
எழு உறழ் திணி தோள் வழுவின்றி மலைந்தோர்
வாழக் கண்டன்றும் இலமே தாழாது,
திருந்து அடி பொருந்த வல்லோர்
வருந்தக் காண்டல் அதனினும் இலமே.

***

Item 487

SATI IN SANGAM AGE

Following lines show that they died wih their husbnads in funeral pyre. They did not live like widows.

Widows of warriors do not eat keerai or bathe in cold ponds.
They are there, embracing the chests of their fallen husbands.

Another poem by Bhutapandyan Devi also shows that Sati was followed by Tamil queens. Strangely Sati is not in Manu Smriti or Rig Veda.

***

Item 488 Aliens and ETs

Throughout Sanskrit literature we find the descriptions of ALIENS and EXTRA TERRESTRIALS (ET). Those things are repeated in Puram Verse 62 and many other Tamil poems.

Celestials who get food offerings, wear flowers that don’t fade,
do not blink, guide the new arrivals in the other world that is so
hard to obtain.  May the glory of both of you glow!

More references to ETs:

பெரும்பாணாற்றுப்படை 429 – பொ. வே. சோமசுந்தரனார் உரை – இமைத்தல் இல்லாத இமையினையுடைய தேவர்கள்.  இமய மலையின் உச்சியில் தேவர்கள் உறைவர் என்பது மரபு.  மதுரைக்காஞ்சி 457-458 – வாடாப் பூவின் இமையா நாட்டத்து நாற்ற உணவின் உருகெழு பெரியோர்க்கு.  அனந்தல் (5) – ஒளவை துரைசாமி உரை –

Manu Smrti and our Puranas speak about various time zones for Devas and Brahma. When we hear about Extra Terrestrial Civilizations in distant planetary system we will understand such descriptions better.

We read that Devas can’t have sex in the Devaloka, can’t stand on their feet, can’t blink, their garlands never wither away , they can travel from one place to another place and appear intact, sages like Narada can do inter galactic travel (Tri Loka Sanchari) etc.

 Atharva Veda Bhumi Sukta Mantra 7/ 63

Here the earth is praised as sweet hearted. Sweet honey MADHU is referred here and HEART (hrudaya) is mentioned  in the 8th stanza.

Here we come across the word UNSLEEPING Devas. This is reference to Extra Terrestrials (ET). Throughout Hindu spics and Puranas/mythologies, we have following qualities attributed to ETs.

1.They are in the form of Light; Devas meaning Light Emitting.

2.They don’t wink their eyes; like fish they don’t close their eyes. Even Tamil poet Tiru Valluvar compared Devas with Thieves ; he humorously refers to thieves as Devas because thieves also never sleep during night (Kural 1073) This is my interpretation of Kural. Other old interpreters said both are same because they can do whatever they want to do; It doesn’t look right to me. Moreover, Valluvar used the Sanskrit word Devas instead of God (Iraivan).

3.They can’t have sex in the heaven. (they come to earth for it). Parvati cursed that they cant have sex in heaven according to Puranas.

4.They can travel to Earth with the speed of Mind (faster than Light; Einstein is only 50 % right)

5.Their feet don’t touch earth/ground (always flying)

6.Their garlands never wither away (because of metals like gold?)

7.They are always happy

8.They enjoy Dance and Music of Gandharvas and Apsaras

9.Even the Indus/Harappan symbol of Fish is compared to Devas by some scholars because both ‘Shine’ and both ‘never close their eyes’.

The seventh mantra says Devas protect earth without erring. That means aliens are always watching us. Intergalactic traveller NARADA visits earth now and then. Poet prays to earth to shower sweets on us. Madhu used here is Honey; also  used in all poems on Asvins in the RV. Name of Narada appears for the first time in AV.

***

Puranānūru 62, Poet Kazhāthalaiyār sang for Cheraman Kudakkō Neduncheralathan and Chozhan Verpahradakkai Peruviral Killi,

1

How can they be victorious over the advancing foot soldiers?
Female ghouls in bright coloured forms, plunge their hands
into the wounds of dead warriors, smear their hair red with
blood and dance to the soft, rhythmic beat of parai drums.
Kites are feasting on the army, and the two kings have also
perished along with their soldiers, kings with righteousness
on their sides who fought a valiant war.  Their royal umbrellas
have drooped and their drums of renown stand ruined.

In that vast battle camp, hundreds of men from different lands
have gathered together with no space left, and there is nobody
with strength to take the field, and the combat has stopped
suddenly causing fear.

2

Widows of warriors do not eat keerai or bathe in cold ponds.
They are there, embracing the chests of their fallen husbands.

3

Celestials who get food offerings, wear flowers that don’t fade,
do not blink, guide the new arrivals in the other world that is so
hard to obtain.  May the glory of both of you glow!

Notes:  The poet wrote this after watching the two kings and their armies perish in battle. Puranānūru poems 62, 63 and 368 were written for Cheraman Kudakkō Neduncheralathan.   Puranānūru poems 62 and 63 were written for Chozhan Verpahradakkai Peruviral Killi.  Poet Kazhāthalaiyār wrote Puranānūru 62, 65, 270, 288, 289 and 368.  

புறநானூறு 62, பாடியவர்: கழாத்தலையார், பாடப்பட்டோர்: சேரமான் குடக்கோ நெடுஞ்சேரலாதன்,  சோழன் வேற்பஃறடக் கைப் பெருவிறற் கிள்ளி

1

வருதார் தாங்கி அமர் மிகல் யாவது?
பொருது ஆண்டு ஒழிந்த மைந்தர் புண் தொட்டுக்,
குருதிச் செங்கைக் கூந்தல் தீட்டி,
நிறம் கிளர் உருவின் பேஎய்ப் பெண்டிர்
எடுத்து எறி அனந்தல் பறைச் சீர் தூங்கப்,  5
பருந்து அருந்துற்ற தானையொடு செரு முனிந்து
அறத்தின் மண்டிய மறப்போர் வேந்தர்
தாம் மாய்ந்தனரே, குடை துளங்கினவே,
உரை சால் சிறப்பின் முரைசு ஒழிந்தனவே
பன் நூறு அடுக்கிய வேறுபடு பைஞ்ஞிலம்  10
இடம் கெட ஈண்டிய வியன் கண் பாசறைக்,
களம் கொளற்கு உரியோர் இன்றித் தெறுவர
உடன் வீழ்ந்தன்றால் அமரே,

2

பெண்டிரும்
பாசடகு மிசையார் பனி நீர் மூழ்கார்
மார்பகம் பொருந்தி ஆங்கு அமைந்தன்றே,  

3

வாடாப் பூவின் இமையா நாட்டத்து
நாற்ற உணவினோரும் ஆற்ற
அரும் பெறல் உலகம் நிறைய
விருந்து பெற்றனரால், பொலிக நும் புகழே!

–subham—

Tags- Purananuru wonders-22, Tamil Encyclopedia-62, Aliens, ETs, Tamil Sangam Literature, Samudrika Lakshana, Tamil Poems, SATI IN SANGAM AGE, Item 488

Leave a comment
by Tamil and Vedas on April 20, 2026  •  Permalink
Posted in Uncategorized
Tagged , , , ,

Posted by Tamil and Vedas on April 20, 2026

https://tamilandvedas.com/2026/04/20/aliens-ets-sati-and-samudrika-lakshana-in-sangam-tamil-literature-part-62-post-no-15637/

Purananuru Wonders -21 Full-fledged Hinduism in Tamil Sangam Literature(Post No.15,625)

Written by London Swaminathan

Post No. 15,625

Date uploaded in London –16 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 

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.

***

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).

***

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.

***

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.

***


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.

***

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.

***

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

***

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.

****

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!

***

புறநானூறு 56, பாடியவர்: மதுரைக் கணக்காயனார் மகனார் நக்கீரனார், பாடப்பட்டோன்: பாண்டியன் இலவந்திகைப்பள்ளித் துஞ்சிய நன்மாறன், 

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

****

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.

***

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!

*** 

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.

***

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

***

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!

***

புறநானூறு 57, 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.

****************************************

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.

***

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.

***

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.

***

 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.

***

Item 474

Kings are compared to Lord Vishnu and Lord Balarama. This is in previous poem as well.

***

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.

***

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.

***

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!

***

புறநானூறு 58, பாடியவர்: காவிரிப்பூம்பட்டினத்துக் காரிக்கண்ணனார், பாடப்பட்டோர்: சோழன் குராப்பள்ளித் துஞ்சிய பெருந்திருமாவளவனும் பாண்டியன் வெள்ளியம்பலத்துத் துஞ்சிய பெருவழுதியும், திணை: பாடாண், துறை: உட ன் நிலை


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,

Leave a comment
by Tamil and Vedas on April 16, 2026  •  Permalink
Posted in Uncategorized
Tagged , , , ,

Posted by Tamil and Vedas on April 16, 2026

https://tamilandvedas.com/2026/04/16/purananuru-wonders-21-full-fledged-hinduism-in-tamil-sangam-literaturepost-no-15625/

Famous Shiva Story in Purananuru- Part 60 (Post No.15,616)

Written by London Swaminathan

Post No. 15,616

Date uploaded in London –13 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 

Purananuru Wonders -20 Ancient Tamil Encyclopaedia -Part 60; One Thousand Interesting Facts -Part 60

***

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.

***

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.

***

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”.

***

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.

****

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.  

****

Vaidehi Herbert’s translation is used, thanks.

***

புறநானூறு 54, பாடியவர்: கோனாட்டு எறிச்சலூர் மாடலன் மதுரைக் குமரனார், பாடப்பட்டோன்: சேரமான் குட்டுவன் கோதை

1

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,

3
பாசிலைத் தொடுத்த உவலைக் கண்ணி  10
மாசுண் உடுக்கை மடிவாய் இடையன்,

4
சிறுதலை ஆயமொடு குறுகல் செல்லாப்
புலி துஞ்சு வியன் புலத்து அற்றே,
வலி துஞ்சு தடக்கை அவனுடை நாடே.

******

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

***

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)

***

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.

***

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.

***

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 .

***

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!

2
கடுஞ் சினத்த கொல் களிறும்; கதழ் பரிய கலி மாவும்,
நெடுங் கொடிய நிமிர் தேரும், நெஞ் சுடைய புகல் மறவரும், என
நான்குடன் மாண்ட தாயினும், மாண்ட

3
அறநெறி முதற்றே, அரசின் கொற்றம்; 10
அதனால், நமரெனக் கோல்கோ டாது,
‘பிறர்’ எனக் குணங் கொல்லாது,,

4
ஞாயிற் றன்ன வெந்திறல் ஆண்மையும்,
திங்கள் அன்ன தண்பெருஞ் சாயலும்,
வானத்து அன்ன வண்மையும், மூன்றும், 15
உடையை ஆகி, இல்லோர் கையற,
நீநீடு வாழிய நெடுந்தகை!

5

தாழ்நீர்!
வெண் தலைப் புணரி அலைக்கும் செந்தில்
நெடுவேள் நிலைஇய காமர் வியந்துறைக்
கடுவளி தொகுப்ப ஈண்டிய 20

6
வடுஆழ் எக்கர் மணலினும் பலவே!

–Subham—

Tags—Purananuru Wonders -20 ,Ancient Tamil Encyclopaedia -Part 60, One Thousand Interesting Facts -Part 60, Shiva story, destruction of 3 hanging cities, Tripurantaka story, goatherds, whistling, item

Leave a comment
by Tamil and Vedas on April 13, 2026  •  Permalink
Posted in Uncategorized
Tagged , , , ,

Posted by Tamil and Vedas on April 13, 2026

https://tamilandvedas.com/2026/04/13/famous-shiva-story-in-purananuru-part-60-post-no-15616/

« Older Posts