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WORDS BEGINNING WITH “P”
Paila- one of the four disciples of Veda Vyasa. The other three are Sumantu, Jaimini and Vaiśampāyana. Paila (पैल) was taught Ṛig Veda; Bahvṛca (Ṛig Veda). He taught it to Indrapramati and to Bāṣkala; Paila was invited for the Rājasūya of Yudhiṣṭhira.
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Panchalam – paanchaalam- Modern Punjab; Land of Five Rivers
Panchali -paanchaali- Draupadi; daughter of Drupada who ruled Punjab.
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Panchatantra – 2000 year old animal stories/ fables of India written by Vishnusarma in Sanskrit . it has five principles taught to princes for a successful rule. It was translated into Persian and then spread throughout the world. It has thousands of quotations on ethics. The five principles are
The tales highlight themes of cleverness, the consequences of actions, and various life truths, making Panchatantra a significant influence on storytelling traditions, and serving as a source for adaptations in children’s literature.
Its adaptation is known as Stories of Bidpai. Fables of Bidpai is a collection of moral tales that use animal characters to convey important lessons. These stories are part of a tradition that includes the famous work Kalila wa-Dimna, emphasizing the timeless nature of storytelling in imparting wisdom.
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Pandava – paandava –
The five sons of king Pandu of Hastinapura are called Pancha Pandavas. They are
Yudhisthira – in Tamil Dharman.
Bhima – in Tamil Veeman
Arjuna –
They were born to Kunti.
Nakula – twin brother ; born to Maadri.
Sahadeva -twin brother ; born to Maadri.
They fought with their cousins Kauravas after 13-year banishment to forest and won the kingdom. The full story is in the longest epic in the world called Mahabharata.
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Pandya – paandya – Rulers of South Tamil Nadu from third century BCE. They were the patrons of Tamil language. There were three Tamil Sangams (Tamil Academies) during their rule. Their association with Agastya Rishi is mentioned by Kalidasa, the greatest poet of India. They ruled from Madurai until 13th century CE when the Muslims invaded Madurai. After Muslim’s capture of Madurai, Vijayanagara rulers invaded Madurai and dethroned them.
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Pandu- paandu-
Father of five Pandavas. He was born to king Vichitravirya’s widow Ambalika through Vyasa. As his older brother Dhritarashtra was born blind, he ruled the kingdom from Hastinapura . He married Kunti and Madri ; once he went to the forest for hunting and saw two mating deer. He shot them with arrow; but they were not deer but Kindama rishi in deer hide; they were enjoying conjugal pleasure. Kindama rishi cursed Pandu before dying that Pandu would die if he enjoys conjugal pleasure. A few years later on an enchanting spring day he approached Madri ignoring Kindama rishi’s curse. He died immediately. Madri holding herself responsible for his death left her two children Nakula and Sahadeva to be cared by Kunti and died by entering the funeral pyre.
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Pandit/ Pundit
A pandit (or pundit) is an honorary title given to a Hindu scholar, teacher, or wise man who is highly educated in Sanskrit, philosophy, religion, or law. In everyday use, it can also refer to a Hindu priest who performs rituals, or a highly skilled master of a traditional art, such as Indian classical music.
In Kashmir Brahmins are called Pandits. Original inhabitants. Jawaharlal Nehru, First Prime Minister of India was also a Pandit.
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Panini-paanini– World’s first grammarian. He lived in 7th century BCE according to Goldstucker. He authored the Ashtadhyayi (Eight Chapters), an exhaustive text containing nearly 4,000 sutras (rules) that define the morphological and phonetic structure of classical Sanskrit. Scholars appreciate his work for his scientific approach and crispiness. Patanjali who came several hundred years after Panini, wrote a monumental commentary known as Mahabhashyam. Together with Panini and Patanjali another grammarian Katyayana Vararuchi are praised as Three Great Munis (Rishis).
Vakyakaram Vararuchim, Bhashyakaram Patanjalim
Paninim Sutrakaramcha pranatosmi Munitrayam
He lived before Buddha and other great philosophers of sixth century BCE. Though he mentioned several great grammarians before his time, we don’t know anything about them
Panini mentioned the grammarians before his time: Upavarsha, Parasarya, Karmanda, Sakatayana, Apitali and Sakalya.
Western linguists wonder how a person can write a grammar in such a scientific way at that period. Most of the world was uncivilised at that time. But India had produced wealthy literature, quantitatively and qualitatively very high. Only when there is vast literature one can write a grammar.
In Kashmir, a king passed an order that everyone must learn Ashtadhyayi and those who passed in it were awarded 1000 gold coins each!
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Parasara
Parāśara (पराशर) is the son of Śakti and grandson of Vasiṣṭha and Arundhatī, he was born to Śakti and Adṛśyantī./ Matsya/ Satyavati Their son was Vyasa.
Genealogy. Descending in order from Viṣṇu—Brahmā -Vasiṣṭha—Śakti—Parāśara.
Millions of Hindus recite Vishnu Sahsranamam everyday where the genealogy is given as follows:
This mythical (Parijata) tree rose of the milk ocean when Devas and Asuras churned it to get Amrita. Indra took it and planted it in his garden. “Its bark was gold, and it was embellished with young sprouting leaves of a copper colour, and fruit stalks bearing numerous clusters of fragrant fruits.”
Once Narada brought a flower of this tree to Dwaraka and presented it to his friend Krishna. He waited to see to which of his wives Krishna gave the flower. The flower was given to Rukmini, and Narada went straight to Satyabhama and made a show of sorrow. On her enquiring why he was not in good cheer, the sage told Satyabhama, that he had presented Krishna with a flower of the Parijata tree thinking that she was her favourite wife and he would present it to her, but was grieved to find that Krishna had given it to Rukmini.
Satyabhama’s jealousy was roused and she asked Narada what could be done to spite Rukmini. The sage advised her to ask Krishna to bring the Parijata tree itself from heaven and plant it near her house. After giving this advice, he went back to the celestial region and told Indra to guard the Parijata tree carefully as thieves were about.
When Krishna saw Satyabhama in angry mood he asked her the reason. She told him, “You pretend that I am your favourite wife, but treat me as Rukmini’s handmaid she said, and asked him what made him present the Parijata flower to Rukmini. Then Krishna asked her what he could do in expiation. She wanted possession of the tree. Krishna immediately proceeded to Amaravati, Capital City of Indra’s Empire. Krishna stole into Indra’s grove and started uprooting the tree. The king of the gods came upon the scene and caught the thief red-handed but seeing who his despoiler was, he allowed him, after some show of resentment, to take the tree to Dwaraka, Capital city of Krishna’s empire.
Botanical Information: Two different plants are known as Parijata one is Coral Jasmine (Pavala Mallikai in Tamil) and another is Baobab Tree in Uttar Pradesh.
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Parikshit
Posthumous son of Abhimanyu. He was the only descendent of the Pandavas. When he was in the womb of Uttara, he was saved from the Brahmastra fired by Ashwattama.
Once when Parikshit went to forest for hunting. When he was thirsty, he went to the hermitage of Shamika rishi and asked for water. The rishi was in deep meditation and did not respond. Thinking that the Rishi was pretending, Parikshit placed a dead snake around the neck of the seer. When Shrungi, son of Shamika came to know this, he cursed that king Parikshit would die on the seventh day at the hands of Takshaka Naga. Despite heavy security in the palace , Takshaka hid himself in a fruit basket taken into the palace and killed him.
(Actually it was a long going fight between Krishna and tribal Nagas from the days of Kaliaya Mardhan and Khandava forest burning. It was settled and a peace agreement was signed during Janamejaya’s rule who massacred tribal nagas in the name of Sarpa Yajna. Two rishis Jaratkaru and Astika facilitated the peace agreement. Brahmins recite a mantra thrice a day referring to this peace agreement in Narmadaiyai Namah ……………………….. mantra facing North).
To be continued……………………..
Tags – HINDU DICTIONARY IN ENGLISH AND TAMIL 76; இந்து மத கலைச்சொல் அகராதி- 76 , Parasara, Paila, Parikshit
Having meditated on the tranquil, supreme Lord who is the consort of Uma (and) who is the Lord with three eyes and blue neck, the meditator attains (oneness with Brahman) which is the source of all beings, witness of all, and beyond all darkness.
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33
Verse 2.3.11 of the Katha Upanishad
तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् । अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ ११ ॥
युजे वां ब्रह्म पूर्व्यं नमोभिर्वि श्लोक एतु पथ्येव सूरेः। शृण्वन्तु विश्वे अमृतस्य पुत्रा आ ये धामानि दिव्यानि तस्थुः॥
Word-by-word meaning:
युजेवांब्रह्मपूर्व्यंनमोभिः (yuje vāṁ brahma pūrvyaṁ namobhiḥ): I invoke/engage with the eternal and ancient Divinity through my prayers and salutations.
विश्लोकएतुपथ्येवसूरेः (vi śloka etu pathyeva sūreḥ): May the hymn (the praise) travel forth on the path of the wise.
शृण्वन्तुविश्वेअमृतस्यपुत्राः (śṛṇvantu viśve amṛtasya putrāḥ): Listen, all sons (and children) of immortality.
आयेधामानिदिव्यानितस्थुः (ā ye dhāmāni divyāni tasthuḥ): Those who dwell in the divine celestial realms.
Meaning
“I yoke your ancient prayer with adorations. Let my verse go forth like the path of a wise man. May all the sons of the Immortal (divine beings) listen, even those who have reached heavenly abodes.”
This verse is foundational to understanding the relationship between the divine and humanity in Hindu scripture, specifically highlighting the concept of amṛtasya putrāḥ (“children of immortality”).
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35
Shvetashvatara Upanishad 1.15–16 says
15-16 As oil exists in sesame seeds, butter in milk, water in river- beds and fire in wood, so the Self is realized as existing within the self,
As oil exists in sesame seeds, butter in milk, water in river- beds and fire in wood, so the Self is realized as existing within the self, when a man looks for It by means of truthfulness and austerity-when he looks for the Self, which pervades all things as butter pervades milk and whose roots are Self- Knowledge and austerity. That is the Brahman taught by the Upanishad; yea, that is the Brahman taught by the Upanishads. Shvetashvatara Upanishad 1.15–16;
Another translation
Like oil in sesame seeds, like butter in cream, like water in springs, like fire in firesticks, so dwells the Lord of Love, the Self, in the very depths of consciousness. Realize him through truth and meditation.
The Self is hidden in the hearts of all, as butter lies hidden in cream. Realize the Self in the depths of meditation—the Lord of Love, supreme Reality, who is the goal of all knowledge.
—Shvetashvatara Upanishad 1.15–16; translation by Eknath Easwaran
Another translation by R E Hume of the above passage
As oi in sesame seeds, as butter in cream
As water in river beds and as fire in the friction sticks
So is the soul apprehended in one’s own soul
If one looks for Him with true austerity
–SVETASVATARA UPANISHAD, P.396, THE THIRTEEN PRINCIPAL UPANISHADS, R E HUME
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Tamil Saivite saint Appar (600 CE) says in Tevaram verse in Tamil:
Like the fire in the wood, like the ghee in the milk,
the great gem like Brilliant Lord is standing obscured.
installing the pole of relationship, with the rope of
feeling, when gyrated vigorously, It (it) would appear in front.
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Sri Ramakrishna Paramahamsa explains it in simpler terms:
“You see many stars in the sky at night, but not when the sun rises. Can you therefore say that there are no stars in the heavens during the day? Because you cannot find God in the days of your ignorance, say not that there is no God.”
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There are pearls in the deep sea, but you must hazard all the perils to get them. If you fail to get at them by a single dive, do not conclude that the sea is without them. So also in the quest for the Lord, if your first attempt to see him proves fruitless, do not lose heart. Persevere in the attempt, and you are sure to realise Him at last.
To be continued………
Tags- God, oil in sesame, churning milk, in firewood, Svetasvatara Upanishad, Appar, Tevaram, tileṣu tailaṃ dadhinīva sarpi-
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
Picture – Lord Krishna in Yaga Fire
Purananuru wonders-35, Tamil Encyclopedia-75; One Thousand Interesting Facts -Part 75
Item 586 Taittriya Upanishad
Purananuru Verse two
Puranānūru 2, Poet Muranjiyur Mudinākanār sang to Cheraman Perunchōtru Uthiyan Cheralathan, Your nature is like the five elements – the earth filled with sand, the sky raised above the earth, wind that blows in the sky, fire that sweeps up the wind, and water that differs from that fire.
Earth
Wind /Air
Sky/ Vacuum
Fire
Water
Due to Tamil prosody the order is changed from the Taittriya Upanishad which is more scientific. The same verse mentioned also Brahmins’ Four Vedas, Brahmins’ Three Fires, Himalaya and Pothiyam Mountains, Mahabharata battle and so, we are sure the poet was well versed in Sanskrit scriptures. And his name is Mr Nagarajan!
Here is the Mantra from Taittriya Upanishad
Taittiriya Upanishad (Brahmananda Valli, Chapter 2, Section 1) of the Krishna Yajurveda
It outlines the creation of the universe, explaining how all elements and life emerged sequentially from the Supreme Brahman (the ultimate cosmic reality).
“From that (Supreme) Atman, space (Akasha) was born. From space, air (Vayu). From air, fire (Agni). From fire, water (Apah). From water, earth (Prithivi). From earth, herbs and plants (Oshadhayah). From plants, food (Annam). From food, the human being (Purushah).”
Space – air—fire—water—earth- -plants—food- man .
This is what scientists also tell us. Big Bang happened in Space. Then Atmosphere (air) was formed; fire subsided and oceans formed; water receded and land appeared; plants appeared and animals and men came.
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Item 587 Origin of Vahanas and Flags
Many foreign scholars dated Hindu Puranas around Gupta Dynasty which is definitely after Sangam Tamil literature. They are wrong. Because they don’t know Tamil they bluffed and Hindu scholars of British Rule period also followed them. But the Puranic stories, Epic paintings, Hindu Vahanas, Hindu Flags are in 2000 year old Tamil literature. So Puranas are older than Sangam Tamil literature.
Just a few examples:
Palmyra tree flag of Balarama ,
Garuda/ eagle flag of Vishnu ,
Piniukha vahana of Muruga/Skanda ,
Are mentioned by Nakkirar in verse 56.
We have got more references to fish flag of Manmata in Paripatal .
It is a well known fact that chera choza pandya also had flags with bow, tiger and fish pictures.
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Picture – Rama Duta Anjaneya in Yaga Fire
Item 588 Vishnudasan praised
Yaagaas , Yajnaas = Fire sacrifices
n Purananuru 166, poet Avur Mulan kizar praises one Brahmin called Vinnan Dayan.
Vinnan Daayan is the tamilized Sanskrit name Vishnu dasa. Poets surname shows that he was from the caste of agriculturists.
He got gifts, probably, after attending the Yajna . This shows that even non Brahmins attended yagas and received prizes.
The verse begins with a praise for Lord Shiva. He says Vishnu dasa was a great devotee of Lord Shiva whose mouth is always reacting Vedas .
He praised Brahmins mastered Four Vedas And Six ancillary subjects. We know that it includes grammar, astrology, etymology etc.
He also said Brahmins rejected the atheists’ argument and established One Dharma.
While praising Brahmins like this he says Vishnu dasa came in the family of who did 21 types of Yagas.(see the explanation at the bottom)
This is the one which helps us to understand RV I-164-3.
Dirgatamas, the blind poet of Rig Veda, used lots of numbers.
He says
THE SEVEN WHO ON THE SEVEN WHEELED CAR ARE MOUNTED HORSES, SEVEN IN TALE, WHO DRAW THEM ONWARD.
SEVEN SISTERS UTTER SONGS OF PRAISE TOGETHER, IN WHO THE NAMES OF THE SEVEN COWS ARE TREASURED… RV 1-164-3
Commentators interpreted the Seven as seven swaras of music, seven meters in
Prosody, seven rays of sun etc.
The three sevens may mean 3×7 Yagas. The Vedic hymn might have meant two types of cows like the Tamil poem.
Here is another mantra with Number Seven,
KNOWING THE LAW, THE SEVEN STRONG FLOODS FROM HEAVEN, FULL OF GOOD THOUGHT, DISCERNED THE DOORS OF THE RICHES.
SARAMA FOUND THE CATTLE S FIRM BUILT PRISON WHERE BY THE RACE OF MAN IS STILL SUPPORTED – RV 1-72-8.
Here also the seven floods from heaven is not explained satisfactorily.
Three Sevens are all not explained by the Vedic commentators.
So we have to review all the sevens in the verses. Sangam Tamils commentaries may help us to clear the vagueness.
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Picture- Hindu Women gathering flowers for Gods.
Item 589
27 Yagas in Purananuru
What is 3 X 7 ?
In the commentary of Puram 166,
The doyen of Tamil literature Dr U V Swaminatha Iyer listed all the 21 yagas..
They are broadly divided into three sevens and they are
Soma Yajnas 7
Havir yajnas 7
Paga Yajna 7.
(I have given all the 21 names in my Tamil article.)
What is 2 X 7 ?
And in another Tamil line of the verse two (2×7) sevens come. These are ghee made from the milk of seven domestic cows and ghee made from the milk of seven wild cows.
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Item 590
Special Dress for Yaga in Puram 166
Later the poet added that the Brahmin ladies who assisted Vishnu dasa wore special head ornaments and the gentleman wore deer skin.
Sangam Age Tamils were very familiar with the Himalayas and the Ganges river because of Kalidasa’s works. Of the 1500 images and similes of Kaliadsa, Sangam poets have used at least 200 similes. Avur Mulankizar wished the king to live a “long life like the Himalayas”.
When he praised the wife of Vishnu dasa he praised their chastity and their beauty. He added two interesting points also,
She is a woman of few words.
And she did what he said.
Here we are reminded of the saying of Greek philosopher Democritus, who said,
FEWSNESS OF WORDS IS AN ORNAMENT TO A WOMAN- Democritus.
Vishnudasa performed the Yagas, Fire Ceremonies, where
His use of Ghee (clarified butter) shamed Water
His lot of Yagas shamed the Numbers
His Spread of fame shamed the Earth
(such was his great ness, says the poet.)
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Tags- Purananuru wonders-35, Tamil Encyclopedia-75, One Thousand Interesting Facts ,Part 75, Flags, Vahanas, Yagas, Tattriya Upanishad, item 590
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
xxxx
Part 73
N words continued…………………….
Nakkirar
A controversial and challenging Tamil poet of Sangam age. His clashes with Lord Shiva and others are in the stories of Tiru Vilaiyatal Purana and Tiru Murugatruppadai in Tamil . Tiru Murugu. Is a Sangam age work, that is 2000 years old. His poems are in Purananuru in praise of Hindu Gods. His controversy was documented by Appar (600 CE) in one of his poems, and so he must have lived at least 300 or 400 years before Appar.
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Nalangu
A Tamil Post Wedding Ceremony to reduce the stress and strain of a wedding ceremony. It is full of fun and frolicks.
Both the bride and bridegroom are asked to take part in various competitive games. One example: a ring is placed in a pot full of water. When they are asked to GO, both dip their hands into the water pot; whoever takes the ring first is the winner; the winner’s family and friends jump with joy making big noise.
Both of them are asked to roll a coconut, powder a few Pappads in the air with both hands; both parties tease or mock at the other group with some songs; they are like song caricatures of the bride or bride groom family.
An example : bride groom has Hitler moustache or pot belly; bride has a fake plait; hair is not long enough.
Nalangu is a traditional South Indian and Tamil post-wedding ceremony involving the application of sacred pastes and the playing of games to help the couple relax. As documented in ancient texts, this ritual aims to reduce stress and foster bonding between families.
In some communities it is done before the wedding. The bride and others are applied with turmeric paste. Participants also, particularly women, apply the turmeric paste on their feet and hands..
Something similar to North Indian Hindu ceremonies like Mehandi and Sangeet ceremonies.
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Naalvar – The Four
The Great Four Saivite Saints; Naalvar means The Four persons; they are Appar alias Tirunavukkarasar, Sambandar (Tiru Gnana Sambanthar), Sundarar and Manikkavasagar (maanikkavaasakar); latest research shows that the last one lived at least 100 years before Appar, a contemporary of Mahendra varman, the greatest Pallava king (600 CE).
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Namam ( naamam )
It is a symbol on the forehead of Vishnu devotees. They are three vertical lines in the shape of English letter Y or U. between the thick white lines a straight red line is drawn in the middle. Tamil Vaishnavites wear Dvaadasa Naamams on 12 places in the body that is comparable to Saivite Brahmins 12 placed Vibhuti (holy ash).
Y shaped Naamam- symbol of Tenkalai sect of Tamil Viashnavites; those who sing Tamil hymns of Alvars (Tamil Vaishnavite Saints)
U shaped Naamam- symbol of Vadakalai sect of Tamil Viashnavites; those who sing Sanskrit hymns of Vedanta Desikan.
Then= south ; Vada = north .
Even the Naamam on temple elephants will show one to which sect the temple belongs.
But when it comes to big temples like Titupati Balaji temple or Srirangam Ranganatha Temple, common devotees don’t bother about the sectorial divisions. But there are extremists in both sects who take the symbol cases up to the highest court in the country.
Vaishnavite Gurus/Acharyas called Jeeyars are very ardent followers of their respective sects and its practices.
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Nammazvaar
One of the greatest Vaishnavite saints known in Tamil as Alvars (aazvaar).
Tamil Vishnu devotees believe that he composed Vedas in Tamil; his poems are great and meaningful. He was born in Alvar Titunagari in the southern part of Tamil Nadu. Like Buddha attained wisdom under the Peepal/Bodhi tree, Nammalvar (nammaazvaar) attained wisdom under a Tamarind tree. Like Tansen’s tamarind tree, this tamarind also attained fame and worshipped until this day.
Following Thirumangai Alvar who composed 1,361 verses, Nammalvar is the second most prolific contributor, having composed exactly 1,296 verses across four works (most notably the Tiruvaymoli). They are part of Naalayira Divya Prabandham (the canonical collection of 4,000 Alvar hymns).
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Nayanmar or Nayanar (naayanmaar or Naayanaar)
Sixty three Tamil saints and mystics are called Nayanmar or Nayanars. They were ardent followers of Lord Siva. Their stories are sung by Sekkizar in Periya Puranam in Tamil. They revived and spread Bhakti movement between fifth and ninth centuries. They belong to all castes. Of them three are women.
We know the date of Sambandar, the greatest of the 63 saints. He lived around 650 CE. Kannappa Nayanar who was a hunter gave his eye to Lord Siva and attained Mukti/liberation. Woman saint Karaikkal Ammaiyar became famous and worshipped in southeast Asian countries too. Of the Four Great Saivite Saints, Manikkaavasagar is left out and not included in the list of 63. This problem has been debated until this day without a definite conclusion. But his poems are included in the Saivite Tirumurais (Scriptures or Hymns on Lord Siva). Indirect references show that he lived before 600 CE.
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Narada
A great rishi who undertook frequent trips between heaven and earth.
Narada Muni is portrayed as the quintessential traveller, a supreme devotee of Vishnu, and the “first investigative journalist” of the cosmos. He was a messenger of divine wisdom, an Inter Galactic Traveller. He delivered essential philosophical lessons and stories of devotion to many.
He visited the Pandavas a number of times specially during the period of their banishment in the forest and gave them good advice. About righteous conduct and harmonious living. He illustrated his points by appropriate anecdotes from past history/puranas. He also tried to persuade Dhritarashtra to keep his son Duryodhana in check and make peace with the Pandavas.
Nārada (नारद) was one of the twelve, who knew the dharma ordained by Hari; a celibate; an attendant of Hari; was taught the bhāgavata by the father; and he gave it in his turn to Vyāsa. Wherever he goes he will create a problem and that will bring something good; end justifies means was his policy.
He was in the company of Bharata when he recited the Nāṭyaveda, according to the Nāṭyaśāstra chapter 35.
He was a celebrated Devarṣi (deified saint or divine sage). He is one of the ten mind-born sons of Brahmā, being supposed to have sprung from his thigh (Manusmṛti 1. 35). He is represented as a messenger from the gods to men and vice versa and as being very fond of promoting discords among gods and men; hence his epithet of Kalipriya or kalahapriya. He is said to have been the inventor of the lute or Vīṇā. He is also the author of a code of laws which goes by his name.
In Tamil literature, he was referred to in Tamil epic Silppadikaram as Naradar Veenai (Veena of Narada). He always travelled with his Veena singing the glory of Vishnu.
Many people born later also had his name. So we find many books in his name. But the original Narada is attributed with one famous book, Narada Bhakti Sutra.
Narada Bhakti Sutra has 84 aphorisms on the nature of Bhakti and the condition of Bhaktas/devotees. Swami Vivekananda has explained it in good English. (see my blogs for more details).
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Narakasura
Asura killed by Lord Krishna and that day is celebrated as Deepavali (Diwali) in Tamil Nadu.
Narakasura was the son of Goddess earth, (referred to as Dharthi), by Lord Vishnu himself during his Varaha (boar) avatar. It was foretold that he would be destroyed by a later incarnation of Vishnu. His mother, the earth, sought the boon from Vishnu that her son should have a long life, and that he should be all powerful. Vishnu readily granted these boons.
Narakasura became evil, in association with another Asura named Bana. Drunk with power, as he knew himself to be unrivalled in prowess, he brought all the kingdoms on earth under his control. Next he turned his eyes towards Swargaloka/ heaven. Even the mighty Indra could not withstand the assault of this son of Vishnu and had to flee the heavens. Now Narakasura had become the overlord of both the heavens and earth. His reign of oppression was in full swing. His capital was in modern Assam
Once granted immense power, he built a seemingly impregnable fortress, terrorized the three worlds, stole divine treasures (such as the earrings of Aditi), and imprisoned 16,000 celestial princesses
Divine Intervention: The tormented devas sought the help of Lord Krishna to defeat Narakasura.
The Battle: Accompanied by his wife Satyabhama—who was the earthly incarnation of Bhudevi—Lord Krishna rode to Pragjyotishapura to confront the demon.
The Final Blow: Because of the boon that only his mother could kill him, Satyabhama took the bow and struck the decisive blow, paving the way for Krishna to sever Narakasura’s head with his Sudarshana chakra.
Liberation: Following Narakasura’s defeat, Krishna liberated the 16,000 captive women and married them to restore their societal honour.
Festival of Lights: The triumph of good over evil that day is spiritually commemorated as Deepavali (Diwali), specifically the day of Naraka Chaturdashi
Sanskrit phrase 60,000 0r 16,000 means a lot, uncountable, innumerable. Even in English we use a million dollar question etc
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Nikhumba
Several rakshasas had this name. one of them is referred to in Ramayana .
According to Mahabharata, Nikhumba was the father of demons Sunda and Upasunda who killed each other in an intoxicated fight to get hold of apsara
Tilottama . he was a descendent of Hiranyakasipu.
According to Ramayana,
Nikumbha (निकुम्भ).—A very mighty Rākṣasa. Son of Kumbhakarṇa (Rāvaṇa’s brother) by his wife Vajramālā. He had an elder brother called Kumbha.
When Kumbha was killed in the Rāma-Rāvaṇa war Nikumbha rushed to the front line and fought fiercely, and he was killed by Hanūmān. (Vālmīki Rāmāyaṇa, Yuddha Kāṇḍa, Canto 77).
Nikumbha (निकुम्भ): One of Ravana’s generals who led the rakshasas against the host of monkeys and was slain
When Indrajit, son of Ravana tried to do an all powerful Yaga to destroy Rama, timely intervention of Lakshmana spoiled it
According to Puranas
the “dreadful cave of Shatpura” is a foreboding site of deception and imprisonment famously linked to the powerful being Nikumbha.
According to ancient texts, Nikumbha—a powerful figure and lord of the Pisacas—used this cave to harbour captives. Its mythological significance centres around a few key details:
The Standoff: Nikumbha emerged from the dreadful cave wielding a thorn-covered club.
The Conflict: Upon stepping out, he was confronted in combat by Dhananjaya (Arjuna), who shot arrows from his Gandiva bow to block the thoroughfare.
Symbolism: The cave serves as an ominous backdrop for themes of entrapment and trickery during pivotal battles.
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Nimi
Son of Dattatreya. He grieved greatly at the death of his son Shrimana and then he undertook various ritual for the eternal good of his son. It is said that this constituted the beginning of thee “Shraddha” ceremonies relating to death.
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Nivatakavacha, Nivātakavacha
These innumerable Danavas/demons occupied a city which previously belonged to Devas. Not being able to defeat the Nivatakavacha danavas, Indra sought the help of Brahma who said that Indra himself in another form would be able to defeat them. Thus it was when Arjuna had come to the end of his five years stay in Swarga/heaven and was preparing to return to earth, Indra asked as a parting gift he should get rid of his enemies the Nivatkvachas. Arjuna went to the abode of the Danavas with Matali as his charioteer and using various divine weapons obtained from heaven he defeated the Nivatkvacha demons.
More details
The nivatakavachas (Sanskrit: निवातकवच, romanized: Nivātakavaca, lit. ‘the impenetrable armoured ones’) are a sect of daityas, the children of Kashyapa and Diti, classified under the race of asuras in Hindu mythology. They are best known for their battles against Ravana and Arjuna, the latter of which caused their annihilation.[1]
Thirty million nivatakavachas were born in the daitya clan. Allied with the kalakeyas, they triumphed over the devas in battle. They are described to have been skilled in magic and warfare, wielding powerful weapons to defeat their foes.
From Ramayana
The nivatakavachas are said to have terrorised the world, living deep beneath the ocean, and residing in the city of Maṇimatī after securing boons from Brahma. In the Ramayana, Ravaṇa with his sons Meghanada, Atikaya, and with his army attacked these daityas, but found himself unable to defeat the sect after centuries of battle. The two sides finally formed an alliance after Brahma intervened.
From Mahabharata
In the Mahabharata, Indra sought the destruction of the nivatakavachas from his son, Arjuna, as his dakshina (honorarium). Describing the sect as his foes, he stated that the nivatakavachas lived in a fortress under the ocean, numbered thirty million, and were alike in shape, size, and prowess. To achieve this task, Indra sent his own charioteer, Matali, to drive Arjuna to the location of his foes. The devas offered Arjuna a conch named Devadatta, and Matali offered him ornaments that resembled his own. When the two reached the city of the daityas, they closed their gates, fearing that Indra himself had appeared to slay them. When Arjuna blew his conch, the nivatakavachas attacked him, loosing tridents, spears, and arrows upon him. Arjuna released arrows from his Gandiva, slaying the daityas in the thousands. The nivatakavachas rendered themselves invisible, and showered elemental attacks on Arjuna. The prince grew disheartened when he realised that he was unable to manoeuvre their attacks due to the intensity of their barrage.
Matali urged him to employ the thunderbolt missiles he had brought with him, which devastated the daityas, and defeated them. The daitya women sought shelter in their houses as Arjuna entered Maṇimatī, thinking that it looked better than the city of the devas. The charioteer explained that the city had previously belonged to the devas, but had been captured by the daityas following a boon granted to them by Brahma. Brahma assured Indra that the latter himself, in another form, would defeat the daityas, which had just transpired. He encouraged Arjuna to also lay waste to Hiranyapura, a neighbouring city of the danavas who opposed his father as well, which the prince achieved.
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Nara Narayana
Nara-Narayana are twin sages and a twin-brother avatar of Lord Vishnu in Hinduism, representing the eternal connection between humanity (Nara) and divinity (Narayana). Together, they represent human effort and divine grace working in harmony to uphold righteousness (dharma
The Name: In Sanskrit, Nara means “human being” or “eternal spirit,” while Narayana refers to the Supreme Being (Vishnu).
Divine Origins: They were born as the sons of Dharma (the god of righteousness) and Murti (the daughter of Daksha).
Life of Penance: The twins famously traveled to the Badari hermitage (modern-day Badrinath) in the Himalayas. They engaged in severe austerities and deep meditation to defeat evil and preserve world order.
Mahabharata Connection: Hindus believe Nara and Narayana reincarnated as the heroes Arjuna (human) and Krishna (divine guide) during the events of the Mahabharata.
Iconography: In traditional art, Nara is usually depicted with two hands and wearing deer skin, while Narayana is portrayed with four hands, holding a mace, discus, conch, and lotus.
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Narasimha
Narasimha is the fourth, half-man and half-lion avatar of Lord Vishnu, manifesting in the Satya Yuga to protect the devotee Prahlada by destroying the demon king Hiranyakashipu. By overcoming Hiranyakashipu’s invincibility boon at twilight on a threshold, this form symbolizes divine intervention that transcends conventional limitations to uphold dharma.
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Nalanda
Nalanda was an acclaimed university, a large Buddhist monastery in the ancient kingdom of Magadha (modern-day Bihar) in India. The site is located about 95 kilometres southeast of Patna near the town of Bihar Sharif, and was a centre of learning from the fifth century CE to1200 CE. It is a UNESCO World Heritage Site.
The highly formalized methods of Vedic learning helped inspire the establishment of large teaching institutions such as Taxila, Nalanda, and Vikramashila which are often characterised as India’s early universities. Nalanda flourished under the patronage of the Gupta Empire in the 5th and 6th centuries and later under Harsha, the emperor of Kannauj.The liberal cultural traditions inherited from the Gupta age resulted in a period of growth and prosperity until the ninth century.
Muslims burnt the library
Historical consensus and primary records attribute the final destruction and burning of the Nalanda Mahavihara to a Turko-Afghan military general Bakhtiyar Khilji of the Delhi Sultanate in the late 12th century.
The Sacking (c. 1200 CE): During his conquests in northern and eastern India, Khilji famously led a marauding army that attacked and plundered several major Buddhist centers, including Nalanda, Vikramashila, and Odantapuri.
The Library Burning: Nalanda boasted a colossal collection of manuscripts housed in multi-story libraries known as Ratnasagara, Ratnadadhi, and Ratnaranjaka. The attackers set fire to the institution, with historical accounts stating the massive fires burned for three months.
While Khilji is widely cited for the fatal sacking and mass slaughter of the monks, historians and researchers point out that the destruction was not a one-time total evaporation:
Eyewitness Accounts: Tibetan monk Dharmasvamin visited the site in 1234 CE, nearly 40 years after Khilji’s campaign. He found the institution heavily ruined but still functioning, with a small fraction of about 70 monks being taught by a 90-year-old abbot.
Continuous Raids: Surviving monks and local patrons attempted to revive the university, but persistent raids by subsequent groups of Turkish soldiers over the following decades ultimately forced the permanent abandonment of the site
Tags- Nakkirar, Nalangu, Namam, Nalanda, Narasimha, Nivatakavacha, Narakasura, HINDU DICTIONARY IN ENGLISH AND TAMIL 73; இந்து மத கலைச்சொல் அகராதி- 73
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Yaudheyas who ruled Northwest part of India had issued Skanda- Kartikeya -Murugan Coins 2000 years ago. They ruled Sapta Sindhu area (Punjab, Haryana regions) from 200 BCE to 300 CE. They issued various types of Skanda coins. The surprising thing is that they were the one who issued Skanda (Murugan in Tamil) coins with his Six Heads and his vehicle peacock. Later Gupta rulers issued such coins. Six Headed Skanda is called Shanmukha in Sanskrit and Aarumukham in Tamil. Adi Sankara who formed six groups of worship called Skanda worship Kaumaram because Kalidas made that name (Kumaara) popular 2200 years ago.
Sangam Tamil literature has one whole work written by a Brahmin poet named Nakkirar on Skanda and it is called Tiru Murugatruppadai. Anti God Dravidians dubbed it as a later interpolation, but Yaudheya coins explode such arguments. Added to this Patanjali’s Mahabhashya reference to Skanda, a commentary on world’s first grammar book by Panini known as Ashtadhyayi. In the 2200-year-old Mahabhasya, Patanjali gives us information about selling Murtis/figures of Skanda -Vishaka. This also gives credence to Sangam book Tiru Murugatruppadai.
Through this we come to know that the Skanda worship was popular from Himalayas to Kanyakumari 2000 years ago.
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Who are Yaudheyas?
Panini refers to them specifically as an Ayudhajivin Sangha—a community of warriors who lived by the profession of arms. He explains that the suffix “-ya” was used in Sanskrit to signify martial and warrior tribes, a linguistic detail that fits the Yaudheyas’ historical reputation as a formidable military force
The tribal republics or Janapadas like Audumbara, Kuninda and Yaudheya issued their coins in the name of their presiding deities-Mahadeva. Chitresvara and Brahmanya. The early tribal republics of the 2nd century B.C.E, refer to their names and places in Brahmi script. Some republics issued coins with their names and title Raja or Maharaja. Copper was used as the prime metal for such issues. A few tribes issued coins in silver too.
Monarchies like Surasena and Panchala that sprang up during this period were located in the Ganga-Yamuna plain. The kingdom of Panchala issued copper coins bearing the names of no less than 35 kings.
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Gupta Coins on Skanda
The golden age of Indian history was the rule of Guptas. They were great worshippers of Vishnu and they called themselves Parama Bhagavatas. But the world famous poet Kalidasa changed them into Saivites. Kalidasa lived in the first or second century BCE. His work Kumarasambhava on the birth of Kumara/ Skanda made Guptas to name their children Skanda Gupta, Kumara Gupta etc. They issued coins with Skanda with peacock.
Even Asvagosha , author of Buddha Carita in Sanskrit, compared Skanda with Buddha! According to Hindu literature in Tamil and Sanskrit, Skanda was a war god. He was the commander in chief of the Divine army. He married Indra’s daughter Devasena. In spite of his association with war, red colour and planet Mars, Asvagosha compared him to Buddha because of Kalidasa. In Raghuvamsa, Kalidasa compared three kings to Skanda. Tamils of Sangam age also followed Kalidasa and compared the kings with Muruga. Such was the influence of Kumarasambhava Kavya. Not only this, Tamil Sangam poets used the first ten slokas on Himalayas in Kumarasambhava, in their poems.
The greatest Art Historian of India Mr Sivaramanurti (Curator of Madras Museum) was a Sanskrit scholar. He argued Literature comes first Sculptures follow it like the Tamil saying Literature comes first Grammar follows it. He placed Kalidasa in Pre Gupta period,because Gupta coins show whatever Kalidasa said in his seven works.
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Other coins on Muruga/Skanda/Kartikeya
Huvishka,successor of Kanishka, issued coins on all Hindu gods including Kartikeya around first century CE. Earlier rulers used pictures of Siva only. Huvishka used names in Mahabhashya such as Masena/ Mahasena , Skandakumaro Vizaka . His coins show that Skanda holding Trisula/trident like Shiva.
They spelt the names in strange ways
Shiva – oeso, uma – ommo
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Yaudheya coins showed Skanda holding a spear; Vel in Tamil.
Kumara Gupta 415-450 CE issued beautiful Skanda coins in gold. The legend on his coin was Mahendrakumarah.
Gold coin issued by Chalukya Vikramaditya of Badami/Vatapi 655-681 CE has the figure of Kartileya. Peacock feather and snake are also seen.
Though kanda Murugan is called Tamil God, we don’t have any ancient coin with Muruga!
As late as seventeenth century, king Ragunatha Nayak of Thanjavur displayed standing figure of Kartikeya in his coin.
Later Kanthirava Narasaraja Wodeyar (1638-56) of Mysore issued coins with Kartikeya seated on a peacock.
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Maurya dynasty was named after Peacock (Mayura) growers. Asoka was very fond of peacock meat. Even after spreading Buddhism, he never stopped killing peacocks for food, but he ordered to kill lesser number of the birds. Their coins show peacock with its feather. Since India made peacock its national bird, we can even say that India’s national God is Lord Skanda, Mahasenatipati, Commander in Chief!
21. Sitting, he goes far; lying, he goes everywhere. Who else but me deserves to know the God, who is joyful and joyless. .(Katopanishad)
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10
In the Svetasvatara Upanishad Chapter 4 Verse 20,
na saṃdṛśe tiṣṭhati rūpam asya na cakṣuṣā paśyati kaścanainaṃ:
न संदृशे तिष्ठति रुपमस्य न चक्षुषा पश्यति कश्चनैनम् । हृदा हृदिस्थं मनस य एनमेवं विदुरमृतास्ते भवन्ति ॥२०॥
20) The form of Him stands not within the vision and none beholdeth Him by the eye; but by the heart and the mind, for in the heart is His station; who thus know Him, they become immortal.
OR
4-20. His form cannot be seen, no one perceives him with the eye. Those who through heart and mind know him thus abiding in the heart, become immortal. — Svetasvatara Upanishad
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11
बृहच्च तद्दिव्यमचिन्त्यरूपं सूक्ष्माच्च तत्सूक्ष्मतरं विभाति । दूरात्सुदूरे तदिहान्तिके च पश्यन्त्विहैव निहितं गुहायाम् ॥ ७ ॥
7. That shines as vast, heavenly, of unthinkable form and subtler than the subtle, much farther than the distant, near, also here, and seen fixed in the cavity, by the intelligent. (7) –Mundakopanishad
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12
एष देवो विश्वकर्मा महात्मा सदा जनानां हृदये संनिविष्टः । हृदा मनीषा मनसाभिक्लृप्तो य एतद् विदुरमृतास्ते भवन्ति ॥4-17॥
4-17) This is the God, the mighty Soul, the Architect of all, seated for ever in the hearts of creatures and he is realised by the heart and the intellect and the mind; who know this, they become immortal.– Svetasvatara Upanishad
He knew Bliss for the Eternal. For from Bliss alone, it appeareth, are these creatures born and being born they live by Bliss and to Bliss they go hence and return. This is the lore of Bhrigu, the lore of Varouna, which hath its firm base in the highest heaven. Who knoweth, getteth his firm base, he becometh the master of food and its eater, great in progeny, great in cattle, great in the splendour of holiness, great in glory. –Taitriopanishad
15. The entrance of the True is covered as if by a golden vessel. Remove, O sun, the covering that I who have been worshipping “The True” may behold it. (Isavasyopanishad)
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16
स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमां हैमवतीं तां होवाच किमेतद्यक्षमिति ॥ १२ ॥
12. He (seeing) a woman in that very space (where the Yakṣa had lately stood) came towards (her.) (She was) the very fair Umā, the daughter of the Himavat. He asked her “who was that Yakṣa?”– Kenopanishad
2. He is bright, formless, all-pervading, existing without and within, unborn, without prana, without mind, pure and beyond the avyakrita, which is beyond all.
Smaller than the smallest, greater than the greatest, the Self (ātmā) is hidden in the heart-cave of this creature… One who is free from desire… sees that glory of the Self through divine grace.It can only be perceived not by the senses,but by a pure mind free from desire, and only through divine grace. –Katha Upanishad .
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20
श्रवणायापि बहुभिर्यो न लभ्यः
शृण्वन्तोऽपि बहवो यं न विद्युः ।
आश्चर्यो वक्ता कुशलोऽस्य लब्धा
आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥ ७॥kathopanishad
śravaṇāyāpi bahubhiryo na labhyaḥ
śṛṇvanto’pi bahavo yaṃ na vidyuḥ .
āścaryo vaktā kuśalo’sya labdhā
āścaryo jñātā kuśalānuśiṣṭaḥ 1-2-7 kathopanishad
7 There are many who do not even hear of Atman; though hearing of Him, many do not comprehend. Wonderful is the expounder and rare the hearer; rare indeed is the experiencer of Atman taught by an able preceptor.
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(Tamil version posted separately)
ईशा वास्यमिथम् सर्वम् यथकिन्च्च जकथ्याम् जगथ् !
तेन त्यक्तेन भुन्चिच्था मा ग्रुध कस्य स्विद् ध्नम् !!
OM
Ishaa Vaasyam Idam Sarvam
Yat Kincha Jagatyaam Jagat Tena
Tyaktena Bhunjeethaa
Maa Grudhah Kasya-svit Dhanam.
The whole Universe is enclosed or enveloped in God. And also, He dwells or resides in the entire Universe. So, God is in everything and everything is clothed within God.
Whatever is moving (or not moving) in this Universe, is all penetrated and also enclosed by Him. All that is living or non-living, pleasing or otherwise, planets, stars or even our Self, the Atma, is pervaded by him.As everything is in Him and He is in everything, you may “let go”, “rejoice” or experience Bliss! Do not grab or hold on to anyone’s wealth.
Dahram: The subtle or small (space of the heart).Vipāpam: Sinless, pure, and untainted by any evil. Varaveśmabhūtam: A beautiful, exalted abode or mansion.Yat Puṇḍarīkam: The lotus of the heart.Puramadhya saṁstham: Situated directly in the center of the city of the body.Tatrāpi: Inside that.Dahre gaganam viśokam: An inner expanse (ether) that is entirely free from sorrow.Tasmin yadantaḥ tadupāsitavyam: That which resides inside it is what must be meditated upon.
यो वेद॒ निहि॑त॒-ङ्गुहा॑या-म्पर॒मे व्यो॑मन्न् । सो᳚-ऽश्नु॒ते सर्वा॒न्कामा᳚न्थ्स॒ह ।
Yō: He who / whoeverVēda: Knows / realizesNihi̍taṅ: Hidden / placed / establishedGuhā̍yām: In the cave / secret place (representing the intellect or the heart)Para̠mē: In the highest / supreme
eko devah sarvabhuteshu gudhah sarvavyapi sarvabhutantarathma I
karmadhyakshah sarvabhutadhivasah sakshi cheta kevalo nirgunascha II 6.11 II
–Shvetashvatara Upanishad (Chapter 6, Verse 11)
The non-dual and resplendent Lord is hidden in all beings. He is all-pervading and is the innermost Self of all creatures. He presides over all actions and He is the support of all beings. He is the Witness, the Animator and the Absolute, free from the three gunas.
OR
One God who alone is & He lurketh hidden in every creature for He pervadeth and is the inmost Self of all beings, He presideth over all work and is the home of all things living. He is the Mighty Witness who relateth thought with thought and again He is the Absolute in whom mood is not nor any attribute.
-Rig Veda (Mandala 7, Hymn 59). YAJUR VEDA RUDRAM, MAHA NARAYANA UPANISHAD 56-1
Meaning
“We worship the three-eyed Lord Shiva, who is fragrant and nourishes all beings. Just as a ripe cucumber is effortlessly detached from the vine, may He liberate us from death and mortality, and lead us to immortality.”
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6
असुर्या नाम ते लोका अन्धेन तमसावृताः ।तांस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः ॥ ३ ॥
Asuryā nāma te lokā andhena tamasāvṛtāḥ,Tāṃste pretyābhigacchanti ye ke cātmahano janāḥ.
3. Those births partake of the nature of the Asuras and are enveloped in blind darkness. After leaving the body they who kill their Atman attain them.
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7
नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन ।
23. This atman is not to be attained by a study of the Vedas, nor by intelligence, nor by much hearing, but the atman can be attained, only by him who seeks to know it. To him, this atman reveals its true nature.
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8
न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥
—Katha Upanishad (Chapter 2, Valli 2, Verse 15) and the Mundaka Upanishad (Chapter 2, Verse 10).
Na tatra sūryo bhāti na candratārakaṃ nemā vidyuto bhānti kuto’yamagniḥ | Tameva bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti ||
—Katha Upanishad (Chapter 2, Valli 2, Verse 15) and the Mundaka Upanishad (Chapter 2, Verse 10).
10. The sun shines not there, nor the moon and the stars. Nor do these lightnings shine. How could this fire? All shine after him who shines. All this is illumined by his radiance.
To be continued………………………
Tags- Part 1, Important Upanishad Mantras, in English and Devanagari
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Research article- Part 5
Madurai Menakshi (Wife of Siva).
We get interesting information about jewels and ornaments from Sangam Tamil literature, Rajatarangini of Kalhana and Buddha Charita of Asvaghosa.
Tamil Sangam literature has many Sanskrit words like Valaya (bangles, bracelets) Nupura (anklet), Mani (gem stones) and Mukta (Muthu,Pearl). Mukta may be taken from Tamil. Pravala is used as Pavalam in Tamil.
Tamils wore ornaments from head to foot like their north Indian counterparts. Only later epic Silappadikaram has full details. Sangam Tamils wore bangles made up of seashells a lot. Both men and women had anklets (Kazal for men; Silambu for women). Children had foot ornaments as well; later literature mentioned Kolusu; but Sanskrit word Kinkini is in Sangam poems. As I mentioned earlier all the Five Tamil Epics are named with ornaments, but with Sanskrit words!
Most interesting thing is the mention of Makara rings (shark shaped) worn by the Sangam Tamils. We find such rings until today.
Kalhana who wrote the history of Kashmir in Sanskrit says in his work Rajataarangini,
“Now, gentle friend! Drink freely, your ears serving the mother of pearl glasses, of this River of Kings (raajatarangini) delightful with the flow of its sustained sentiment- 1-24”.
For this sloka R S Pandit (India’s first Prime Minister Jawaharlal Nehru’s brother-in-law) has given the following detail in the footnote:
Kalhana hoped his poem would be recited like the great epics in time to come. Mother of pearl glasses for drinking wine must have been in use among the people in his day. In Taranga V verse 169, there is a reference to jewelled glasses for liqueur which were used by the nobility.
Bernier speaks of Tibetan jade presented to Aurangazeb in Kashmir, which was “in great estimation in the court of the Mogol; its colour is greenish, with white veins, and it is hard to be wrought only with diamond powder. Cups and vases were made of this stone. I have some of the most exquisite workmanship, inlaid with strings of gold, and enriched with precious stones”– Bernier
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Hindu woman in Ashmolean Museum, Oxford, UK.
Asvaghosha wrote four books Saundarananda, Buddha Carita, Vajrasuci and Sraddotpada Sastra.
Jewellery is mentioned as
Bhuushana,
Aabharana ,
Mandana
It included the following ornaments: various kinds of necklaces called Mala (maalaa), Hara(haara), which sometimes were long enough to dangle up to breasts, special necklaces called Yoktraka, Suvarna Suutra and Kantha suutra.
Dangling earrings-Kundala and Mani kundala (studded with precious jewels);
Anklets (Nuupura), bracelets or armlets called Keyuura, Bhujapaasha;
Valaya- bangles and Angad;
Girdle called Mekhalaa, Kaanchi and Jhaghana Vibhuushana. Some of them had jingling bells.
Mahaavastu also mentioned these ornaments.
While ladies of high pedigree used gold, silver studded jewellery, common people used white shell ornaments.
From Begran in Gandhara region a beautiful collection of fragments of ivory toilet boxes have been found from the ruins of Kanishka’s palace.
The kings and princes used a large number of ornaments. Royal tiara with strings of pearls hanging over their shoulders, armlets in the arms, diadem with blazing jewels and necklaces.
Q.Curtius Rufus (First century CE) writes:
“Indians hang precious stones as pendants from their ears, and persons of high social rank or of great wealth, deck their wrist and upper arm with bracelets of gold…. The luxury of their kings or they call it, their magnificence is carried to a vicious excess without a parallel in the world”.
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Yakshi with head to foot ornaments
Some important Sanskrit Words in modern usage:
Angada- armlet like a coiled snake;
Anguliyaka- finger ring;
Arsi- thumb ring set with mirror;
Baahu- armlet;
Bali- ring type earring with pearl strung on it;
Bina- star shaped forehead ornament;
Bindi -forehead ornament;
Chaulari- four stringed necklace;
Chuudaamani- ornament for hair, lotus shaped, its petals ornamented with pearls and precious stones;
Ekavali- single strand pearl necklace;
Chungru- anklet with small bells (kinkini)
Hamsa mithuna- decorative motif consisting of a pair of swans;
Hiranya- gold;
Hirnyasraj- gold garlands;
Kaksha- red seeds for making ornaments;
Kanaka kamala – a full blown lotus design earring set in rubies, still used in South India;
Kancala- elaborate earrings with pendants;
Kaachis- hip girdle with bells;
Kangan- bracelet;
male and female jewellery; Ashmolean Museum, Oxford, UK.
Kanta- short necklace broad and flat;
Karnika- earring;
Karnphul-flower shaped earring;
Kinkini- anklet with small bells suspended;
Kirita- crown;
Kundela- simple earring or circular;
Maangaa maalaai- gold coin necklace of south Indians;
Manjira- hollw anklets;
Mekhalaa- hip belt or girdle;
Mukta – pearl; muktavali-pearl necklace;
Nishka- necklace of gold coins;
Pattabandha- ornamented gold strip for holding the turban in position;
Phalaka- slab like gems;
Phalaka haara- necklace with slab like gems at intervals;
Phalaka valaya – bracelet with slab like gems set into it;
Rasana-girdle;
Ratnajali- a net of braid and pearls worn around chignon by women ;
Ratnanguliya- finger ringsl studded with gems; one of them is NAVA RATNA RING;
Satlar- seven stringed necklace;
Tilari- three stringed necklace;
Tulakoti- heavy anklets with two ends enlarges at their meeting point;
Valaya- bracelet; bangles;
Yashti- necklace of gems and gold beads with large central head.
Tamils of later days also had a long list of ornaments but not found in ancient literature. The sculptures and paintings show this jewellery.
–subham—
Tags- Ornaments, Buddha Charita, Rajatarangin, :Ancient Hindu Jewellery, You can get Ph.D., Part 5, Research article
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
Jewellery in Kamasutra: Ancient Hindu Jewellery! You can get Ph.D.- Part 4 (Post No.15,879)
Hindu Mother Goddess in Indus Valley
Vatsayayana’s Kamasutra, the oldest Sex Book in the world, has details of types of jewellery that was used 2000 years ago.
Kamasutra in Sanskrit has the world’s oldest syllabus for teenage girls; Hindu women were far advanced in learning than other ancient cultures. One of the 64 subjects that a girl should study is JEWELLERY.
Apart from jewellery, he has dealt with garland making, the art of dressing and crowns and head ornaments.
Pronunciation – vaatsyaayana, kaama suutra;
1
Crowns and head ornaments
Headbands or circlets of flowers of all colours used especially by town people.
2
Theart of dressing
To chose garments and jewels to embellish the body, according to place and circumstances.
3
Ivory and mother of pearl ornaments
4
Perfumes
5
Jewellery
These are of two kinds: necklaces ornamented with jewels worn around the hips, used mostly for the theatre.
Under the topic of the conduct of the well-bred townsmen vatsyayana says,
At dusk numerous people gather for reception, including singers, dancers and the players of instruments.
Gentlemen should go to the reception room elegantly dressed. Elegance is a matter of the quality of the clothes and jewels. Bharata gives some indications in his Natya Shastra (naatya shaastra). An elegant man wears four kinds of clothes made of vegetable silk/kshauma, cotton/kaarpaasa, natural silk/kaushysa or wool/rangava. Vegetable silk is made from hemp fibre and can also be made from bark.
After this gentlemen put on their jewels. Varahamihira describes thirteen kinds of precious stones and nine kinds of golden jewels. The gemstones are
Diamond/ vajra,
Pearl/mukta,
Ruby/pamaraga,
Emerald/ maragata
Sapphire/ indranila,
Lapis lazuli/vaidurya,
Topaz/puhparaga,
A black stone,
A whet stone,
Amber/pulaka,
Garnet/rudhiraaksha,
Amethyst/bhiisma
Crystal/sphatika, opla/pravaala.
Jewels are of four kinds:
picture of African Negro Dancer from Indus Valley with Jewels.
Avedhya – for which the flesh is pierced: earrings, diamond in the nose;
Nibhandaniiya- attached with bands; attached to the arm/angada, headband for the hair/venii; crown /shikaa dridhikaa, belt/shroni suutra, diadem/chuudaamani.
Prakshepya –slipped on : ring/urmikaa, nail guards/kataka, bracelets/valaya, anklets/manjiira.
Aaropya – worn around the neck; necklaces/hara, necklace of twenty seven perarls/nakshatramaalikaa.
Then vaatsyaayana describes other flower decorations and perfume types.
Later in a chapter he gives details of how a woman should behave:
For amorous encounters, she must dress luxuriously with many jewels, many flowers and ointments.
On going out to amusements, she must wear elegant but unpretentious garments, only a few jewels, discreet scent and makeup, white flowers in her hair.
Pretty but simple clothes, simple ear rings, no colours that are too flashy.
If her husband practises periodic abstinence or fasting, she does the same. She tells him” We are bound to one another. I am not independent”.
She does as he does to show her devotion.
When her husband departs on a journey abroad, she removes the married woman’s marks and her jewels, dedicates herself to devotion, and looks after the house according to the rules established by her husband.
She attends to worshipping the gods, praying, fasting, and must behave as her husband has taught her.
She must sleep beside her parents-in-law and obey their instructions.
Vaatsyaayana gives more details of daily routine. I am not writing here because it has not anything to do with jewellery.
–to be continued
Tags – Kamasutra, Vatsyayana, jewellery, part 4, Jewellery in Kamasutra: Ancient Hindu Jewellery, You can get Ph.D.
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
Brahmins lived not only in India but also in Sri Lanka and all over Southeast Asia. The Tamil and Sanskrit inscriptions and books like Mahavamsa confirm it. Agastya and Kaundinya, two Brahmins, occupy an important place in the literature, Historical inscriptions and folklore of Southeast Asian Countries. Sanskrit inscriptions of Mulavaman, Purnavarman (Fourth Century CE) and others were discovered inside the deep virgin forest of Borneo (Indonesia). Yupas (Yaga Pillars) were also found there. That shows Brahmins did big Yagas as well.
The suffix Varman has been continued with the name of Kings from Mahabharata days to the modern period.
Sangam Tamil poets proudly include their Gotra names. Dr R Nagaswamy, famous historian and archaeologist, N.Subramanian, Tamil scholar gave us a list of the gotras found in Tamil Nadu in their books.
Here is a list given by N.Subramanian in his book The Brahmin in the Tamil country, Madurai, 1989 :
The following Brahminical Gotra names are heard of in early and medieval Tamil inscriptions:
1.MAUTKALYAYANA
2.SRIVATSA
3.KAUNDINYA (GNANA SAMBANDAR’S GOTRA)
4.KASYAPA
5.BHARADVAJA (NACHCHINARKINIYAR GOTRA)
6.JATUKARNA
7.VADULA
8.AGNIVESHYA
9.ATREYA
10.VISHNU VRIDHDHA
11.LOHITA
12.VASISTHA
13.GAUTAMA
14.PARASARA
15.HARITA
16.MUTKALA
17.KAUSIKA
18.SANDILYA
19.TARAYANA
20.AUSITHA
21.SAVARNI
22.SANKRIYAYANA
23.MASHALA
24.GARKA
25.RATHITARA
26.KANEKA
27.SALAVATA
28.KUTSA
29.VARAKYA
30.KAPI
31.TUMRAYANA
32.PAURUKUTSA
33.SAMKRASHTI
34.MATTARA
35.JANATKARNA
36.MADALA
37.KAPPA (KAVYA?
38.UDAMEGHA
39.LAKSHANYA
40.KANVAYANA
41.VISVAMITRA
42.ASHMATYA
****
The following Sutra names are also found in inscriptions:
Chaturvi- one who mastered four Vedas; oldest Tamil book was approved by Chaturvedi Acharya of Tiruvithankodu in Kerala.
Trivedi- one who mastered three Vedas.
Dvivedi – one who mastered two Vedas.
Tamil Brahmins were great scholars; throughout Sangam Tamil literature we hear only Chaturvedi (in Tamil Naan Marai)
Sanghvi is Shat Andga Vit= one who is an expert in Six Angas/parts of Vedas.
In Tamil we call it Sadangu.
***
The following sacrifices are also mentioned:
Vajapeyam (Indian Prime minister Atal Behari Vajpeyi was from the family of Vajapeya Yaga experts)
Agnishtomam;
Asvamedham (horse sacrifice)
Rajasuyam is mentioned in Purananuru (Sangam Tamil Literature)
Kalidasa mentions that Pandyas are always with wet clothes because eof bathing called Avabrudha Snanam (in Raghuvamsa; it may be about Pal yaaga salai Mudu Kudumi Peruvazuthi)
Pal yaaga saalaa= one who constructs many Yaga Kundas at the same time)
The following Sakais (shakaa= branch) or Charanams are mentioned:
Brahmin poets of Sangam age identified themselves by thier Gotras. This gives valuable information to us. Even when Asoka sent his emissaries to Sri Lanka, they were welcomed by Brahmin priests. Mahavamsam says Brahmins were living in Sri Lanka even before Vijayan’s arrival there. It shows Brahmins were there at least from sixth Century BCE.
But most famous Brahmin poets Kapilar, Paranar, Mamulanar (Maamuulanaar) ,Kadiyalūr Uruthirankannanār etc. never mentioned their castes. Only other poets praised Kapilar as the most celebrated Brahmin because he was pure and self-controlled.
From other sources we know Chandilya, Bharadvaja Gotras. Most famous commentator Nachchinarkiniyar , and Nedum Bharatayanar, Teacher of a Chera king, belong to Bharadwaja Gotra.
Post Sangam epic Silappadikrama gives more information. Dr Nagaswamy, famous historian and archaeologist, lists 32 Gotras that lived in Tamil Nadu, from post Sangam period inscriptions.
List of Brahmin poets and their contribution in Sangam/ Cankam literature:
List of Famous Brahmin Poets:
Agasthyar ,who received Tamil language from Shiva
Tolkappiyar (Thruna dumagni), who wrote grammar after Agaththiyam became obsolete.
Amur Gowthaman Sathevanar (Sahadevan)
Kadiyalur uruththiran Kannanar ( Rudra Aksha)
Kodimangalam Vathula (Gothra) Narsenthan
Sellur Kosikan (Kausika Gothra) kannanar
Madurai Teacher Nalanthuvan
Madurai Ilam kausikanar
Madurai Kanakkayanar
Nakkiran,son of Madurai Kanakkayanar
Madurai gownian (Kaundinya Gothra) daththnar
Mamulanar
Uraiyur enicheri mudamosi
Perunkundrur Perungkausikan
Kumattur kannan
Gowthaman
Valmiki
Vadamavannakkan damodaran
Vembathur kumaran
Paranar
Kapilar-Paranar
*****
Books written by Brahmin poets
Tolkappiyam (Pre Cankam period); His name was Truna Dhumagni, according to most famous commentator Nachchinarkiniyar. Tolkappiyar beloned to Kavya Gotra ( Kappiyak Kuti in Tamil) Lord Krishna in Bagavad Gita praised this clan. Usanas was the greatest Kavi= Kavya= Kappiya.
Kurinji pattu (lines 261)
Thiru murugatruppadai (lines 317)
Pattinap palai (Lines 301)
Perumpanatrup padai (Lines 500)
Malaipadukadam (lines 583)
Nedunal vadai (lines 188)
Six out of Ten Idylls sung by Brahmins
Pathitrup pathu (all except one)
Ainkurunuru (Kapilar’s 100)
Brahmin’s contribution adds up to 10,000 lines, nearly one third of the Sangam/ Cankam literature.
14 Jan 2012 — Without Brahmins Tamil would have died or at least become poorer two thousand years ago. The reason being Brahmins were the teachers of that language
Also more details are given in my article No Brahmins, No Tamil.
–Subham—
Tags- Brahmins, Gotras, Yagas, Tamil inscriptions, Brahmin poets, Sutras, Tolkappiar
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