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HINDU DICTIONARY IN ENGLISH AND TAMIL-120; இந்து மத கலைச்சொல் அகராதி-120 (Post.16,241)

Written by London Swaminathan

Post No. 16,241

Date uploaded in London – 26 September 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 

Vindhya

Vindhya (विन्ध्य).—One of the seven holy mountains (kulaparvata) situated in Bhārata, a region south of mount Meru, according to the Varāhapurāṇa chapter 85.

Apart from its mention in the Nasik eulogy, the Vindhya mountain is mentioned in eight other inicriptions. Mandsaur inscription of Yalodharman and Viṣṇuvardhana refers to a tract of land, containing many countries, From the slopes of the Vindhyaf fiows waters of River Revā.

The Vindhya mountain comprised the chains of the ranges at the source of the Narmadā and Tāptī, and though most conspicuous in Western and central India, it extends right across the Peninsula, until passing through the neighbourhood of Gaya, its easternmost spurs reach and disappear in the valley of the Gaṅgā at Rajmahalas.

Puranic Story

Name of a range of mountain which separates Hindustan proper from the Deccan or south; it is one of the seven Kulaparvatas (q. v.) and forms the southern limit of Madhyadeśa; see Manusmṛti 2.21. [According to a legend, the Vindhya mountain, being jealous of the mount Meru (or Himālaya) demanded that the sun should revolve round himself as about Meru, which the sun declined to do; whereupon the Vindhya began to rise higher and higher so as to obstruct the path of the sun and moon. The gods being alarmed sought the aid of the sage Agastya, who approached the mountain and requested that by bending down he would give him an easy passage to the south, and that he would retain the same position till his return. This Vindhya consented to do (The real meaning is that Agastya was the first one to cross the mountain and came to South India via this mountain. Rama and others used coastal routes).Agastya laid road route.

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Vishnu

He is in 2000 year old Sangam literature and early Tolkappiam as MAAYON. Also found in the name of Sangam Tamil poets as Viinan; Vinnathaayan meant Vishnu Daasan; Kannan Thaayan meant Kanna Daasan.

1) Viṣṇu (विष्णु, “all-pervading”):—One of the twenty-four forms of Viṣṇu through which Nārāyaṇa manifests himself. He is accompanied by a counterpart emanation of Lakṣmī

2.General information. Brahmā, Viṣṇu and Maheśvara are the Lords of creation, sustenance and extermination of this perishable universe. These trimūrtis (three figures) also are perishable. It is said, that one day of Brahmā will constitute thousand four-fold (catur) yugas and that during the life of Brahmā, fourteen Indras will fall down from heaven and die. This is a Brahmā age. Viṣṇu-worship in Rājasthān.—The Ghosundi Inscription of the 2nd century B.C., records the construction of a stone wall round the hall of worship of Saṅkarṣaṇa-Balarāma and Vāsudeva by Sarvatāta of Gaja family. The fact that Viṣṇu was worshipped as early as the 2nd century B. C., is known from this inscription.

Temples of Viṣṇu constructed by the Śilāhāra dynasty (r. 765-1215 A.D.).—The Śilāhāras of Koṅkaṇ were devotees of Śiva. Though they themselves built no temples of Viṣṇu, inscriptions of the age mention several shrines of the god erected by their officers and subjects. They are not, however, existing at present.

Sanskrit dictionary

Viṣṇu (विष्णु).—[viṣ vyāpane nuk Uṇādi-sūtra 3.39]

1) The second deity of the sacred Triad, entrusted with the preservation of the world, which duty he is represented to have duly discharged by his various incarnations; (for their descriptions see the several avatāras s. v. and also under avatāra); the word is thus popularly derived :यस्माद्विश्व- मिदं सर्वं तस्य शक्त्या महात्मनः । तस्मादेवोच्यते विष्णुर्विशधातोः प्रवेशनात् (yasmādviśva- midaṃ sarvaṃ tasya śaktyā mahātmanaḥ | tasmādevocyate viṣṇurviśadhātoḥ praveśanāt) ||.

2) Name of Agni; विष्णुर्नामेह योऽग्निः (viṣṇurnāmeha yo’gniḥ) Mahābhārata (Bombay) 3.221.12.

3) A pious man.

4) Name of a law-giver, author of a Smṛti called विष्णुस्मृति (viṣṇusmṛti).

5) Name of one of the Vasus.

6) The lunar mansion called Śravaṇa (presided over by Viṣṇu).

7) Name of the month चैत्र (caitra).

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Vishnu gupta

Viṣṇugupta (विष्णुगुप्त).—Name of Chāṇakya.

Viṣṇugupta (विष्णुगुप्त):—astronomer. Quoted by Varāhamihira W. p. 239. 255. Oxf. 329^a (Utpala: Cāṇakyāparanāman), by Hemādri in Vratakhaṇḍa 1, 55. 56, in Dānakhaṇḍa 117, by Bhūdhara W. p. 259, by Lakṣmīdāsa Cambr. 54, by Raghunandana in Prāyaścittatattva.

Vishnugupta is the name of an ancient Raja (king of Nepal) .

Viṣṇugupta (विष्णुगुप्त) is an example of a Vaiṣṇavite name mentioned in the Gupta inscriptions. Viṣṇugupta (विष्णुगुप्त) is mentioned as the son of Pūrṇahari in the Kanherī cave inscription of Pullaśakti. These copper plates (mentioning Viṣṇugupta) are incised in the caves at Kānherī near Bombay.

Viṣṇugupta (विष्णुगुप्त) (=Viṣṇugun) is another name for Viśāṅkhunārāyaṇa—a shrine is located approximately 20 km southeast of Kathmandu on a hill in the foothills of Mount Phulcoki.

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Viswamitra

See Vasishtha for more information.

Visvamitra is a celebrated ancient sage in Hindu literature, who transformed from a Kshatriya king into a revered Brahmarshi through rigorous penance.

Originally named Kaushika, he was a powerful Kshatriya king of Kanyakubja and the son of King Gadhi.

His intense rivalry and spiritual competition with the sage Vashistha over the divine cow Kamadhenu drove him to pursue extreme austerities. Through lifelong penance (tapas) along rivers like the Kaushiki, he progressively earned the titles of Rajarshi, Rishi, Maharshi, and ultimately Brahmarshi.

In the Ramayana, he guides and trains Prince Rama and Lakshmana, bestowing celestial weaponry (bala and ati bala) and helping them defeat demons like Tadaka before leading them to Sita’s Swayamvara. He is traditionally credited with authoring major portions of the Rigveda (such as Mandala 3) and is associated with bringing forth the sacred Gayatri Mantra. Mythological narratives across the Puranas recount his testing of King Harishchandra’s truthfulness, his encounters with celestial beings like Menaka, and surviving severe famines through extraordinary resolve.

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Viswanatha /Visalakshi

Vishvanatha is a primary manifestation of Lord Shiva as the “Lord of the World,” housed in the major jyotirlinga shrine of Kashi (Varanasi). Consort of Lord Siva in Kaasi. Viśālākṣī (विशालाक्षी) refers to “she who has wide eyes” and is used to describe Pārvatī.

The large or expansive eyes represent the Divine Mother’s all-encompassing gaze, infinite compassion, and watchfulness over all creation.

It occurs alongside names emphasizing universal motherhood and presence, such as Viswamatha (Mother of the Universe) and Jagatdhatri (Protector of the World). While forms like Kamakshi (of Kanchipuram) and Visalakshi (of Kashi) represent regional manifestations of the Goddess, the Sahasranama integrates them to show that Devi Lalitha embodies all these supreme forms of Shakti. Meenakshi (fish eyed Goddess of Madurai) Neelaayathaakshi (Blue or black eyed goddess of Nagapattinam ) are also named after her eyes.

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Vittala

Vittala, also known as Vithoba or Panduranga, is a Hindu deity worshipped mainly in the Indian states of Maharashtra and Karnataka. He is a form of Lord Vishnu or his avatar, Lord Krishna.He is shown as a dark young boy.He stands with his hands on his hips. He stands on a brick. His main consort is Rakhumai (Rukmini). His main temple is in Pandharpur, Maharashtra. Legend says he came to bless a devoted son named Pundalik. Pundalik was busy serving his parents and gave the Lord a brick to stand on while waiting. People sing his name in devotional songs and bhajans. Another famous temple of Him is  Vittala Temple in Hampi.

An abhang is an unbroken, continuous form of Marathi devotional poetry sung in praise of the Hindu god Vitthal (Vithoba).: The word comes from a- (non) and bhanga (ending or breaking), meaning an uninterrupted, eternal flow of devotion. Rooted in the Varkari Bhakti movement of Maharashtra, India, starting around the 13th century. : Composed as simple, emotional verses meant for communal singing during walking pilgrimages (wari) to Pandharpur rather than silent reading. Prominent Saint-PoetsSant Tukaram: Authored over 5,000 abhangs that mixed intimate devotion with social critiques against caste injustices.Sant Dnyaneshwar: Pioneered early Marathi devotional literature alongside Sant Namdev.Sant Eknath & Sant Janabai: Advanced the tradition with powerful, accessible verses that transcended social barriers. Typically structured in short stanzas meant to be accompanied by cymbals and drums. Features call-and-response patterns, lively tempos, and emotional depth. Popularized by legendary classical and semi-classical vocalists like Pandit Bhimsen Joshi and Kishori Amonkar.

Ashadhi Ekadashi is a holy day dedicated to Lord Vitthal (Vithoba), marking the culmination of the historic Pandharpur Wari pilgrimage in Maharashtra. Celebrated on the 11th lunar day of the bright fortnight in the Hindu month of Ashadha (June–July), it is believed to be the day Lord Vishnu (Vitthal) enters Yoga Nidra (cosmic sleep), beginning the four-month holy period of Chaturmas. Lord Vitthal is worshipped here to honour the deep devotion of Pundalik, who prioritized serving his elderly parents over receiving immediate divine vision, causing the Lord to wait on a brick. Devotees believe taking a holy bath in the Chandrabhaga River at Pandharpur and seeking darshan (divine view) at the Vitthal Rukmini Temple washes away sins. Lakhs of devotees known as Varkaris walk hundreds of kilometers in organized groups called Dindis. The main processional palanquins start from the sacred shrines of Saint Dnyaneshwar in Alandi and Saint Tukaram in Dehu, eventually converging at Pandharpur on Ashadhi Ekadashi. Participants wear simple white attire, carry saffron flags (pataka), and chant soulful devotional hymns (abhangas).Rituals: Devotees observe strict day-long fasting, abstaining from grains, and break the fast the following morning (Dwadashi).

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Vyasa


Vyasa is a central and revered figure in most Hindu traditions. He is the author as well as a character in the Mahabharata and considered to be the compiler of both the Vedas, and the supplementary texts such as the Puranas. Vyasa is sometimes conflated by some Vaishnavas with Badarayana, the author of the Vedanta Sutras. Vyāsa is also considered to be one of the seven Chiranjivins (long lived, or immortals), who are still in existence according to general Hindu belief.

Vyasa appears for the first time as the author of, and an important character in the Mahābhārata. He was the son of Satyavati, daughter of a ferryman or fisherman, and the wandering sage Parashara. He was born on an island in the river Yamuna. The place is named after him as Veda Vyas, possibly the modern-day town of Kalpi in the Jalaun district of Uttar Pradesh. He was dark-complexioned and hence may be called by the name Krishna (black), and also the name Dwaipayana, meaning ‘island-born’.

Vyasa was grandfather to the Kauravas and Pandavas. Their fathers, Dhritarashtra and Pandu, adopted as the sons of Vichitravirya by the royal family, were fathered by him. He had a third son, Vidura, by a serving maid.

Although the Vedas are eternal, because it was he who compiled them and divided them into four vedas.being a great organiser he entrusted the propagation of the vedas with four of his disciples. His four  pupils—Paila, Vaiśampāyana, Jaimini and Sumantu.

Nārada emphasised devotion to Hari as the means of release and proceeded to narrate the story of his previous birth. When the sage left, Vyāsa retired to his hermitage Śamyāprāsa on the Sarasvatī and meditated on the Lord who appeared before him.

Vyasa Purnima- Guru Puja Day

Birth of Veda Vyasa: The day marks the birth anniversary of Maharishi Veda Vyasa, the legendary sage who compiled the four Vedas, wrote the Mahabharata (including the Bhagavad Gita), and authored the Puranas and Brahma Sutras. Guru-Shishya Tradition: It honours the sacred relationship between the guru (dispeller of darkness/ignorance) and the disciple. Alongside Hindus honouring their spiritual preceptors, Buddhists celebrate the day Lord Buddha gave his first sermon at Sarnath, and Jains mark it as the day Lord Mahavira designated his first disciple.

Chaatur Maasya Vrata- Stay put for Four Months (Chaatur= Four, Massya=Month)

Duration: Spans four lunar months from Devashayani Ekadashi (or Guru Purnima) in Ashadha until Prabodhini Ekadashi in Kartik.  In Hinduism, it marks the period when Lord Vishnu enters cosmic sleep (Yoga Nidra) on the cosmic ocean.  Devotees minimize material comfort and sense gratification, focusing instead on charity, prayer, scriptural study, and chanting. Ascetics and monks (Sannyasis) halt regular travel during these months to avoid accidentally harming small insects and life forms that thrive in the monsoon.

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Vijaya Dasami (Victorious Tenth Day)

Derived from Sanskrit (nava meaning nine, ratri meaning nights, and dashami meaning tenth day), it marks the day of victory following the worship of Goddess Durga. It commemorates the triumph of good over evil—specifically Lord Rama’s defeat of Ravana and Goddess Durga’s victory over the demon Mahishasura. The day is highly auspicious for starting new ventures, education, and learning.

Durga Puja- Grandest Festival in West Bengal; Vijaya Dasami (Dasara)- Grandest Festival in Mysore, Karnataka.

Vijayadaśamī (विजयदशमी).— Navaratri is celebrated for nine nights from the 1st to the 9th in the bright lunar fortnight of the month of Kanni (September-October) ; it continues up to Daśamī (the tenth night) it is called Dasra. The Hindus believe that the Vijayadaśamī (the victorious tenth) was the day on which Devī Durgā killed Mahiṣāsura and got victory. So this day is considered to be a suitable moment to begin the learning of all the arts which would enable one to carry on a successful life.

The soldier places his weapons, the man of literature his books and pen, the musician his musical instruments, at the feet of Devī Sarasvati and with devotion and worship receives them back from Devī on the Vijayadaśamī day .

This is a festival celebrated everywhere in India. In several native states this festival used to be celebrated under the sponsorship of the royal family as a State festival. As it is believed that Mahiṣāsura had lived in Mysore the celebration of Dasra in that State generally is on a grand scale. In Kerala, from olden times this festival was celebrated under the patronage of the Vañci Royal family.

To be continued……………

tags-HINDU DICTIONARY IN ENGLISH AND TAMIL-120; இந்து மத கலைச்சொல் அகராதி-120 ,vyasa, vittala, vindhya

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by Tamil and Vedas on September 26, 2026  •  Permalink
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Posted by Tamil and Vedas on September 26, 2026

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Kinnara Bird Music! Purananuru wonders-70, Tamil Encyclopaedia 110 (Post.16,231)

Kinnara in Bangkok Palace in Thailand (my picture)

Written by London Swaminathan

Post No. 16,231

Date uploaded in London – 24 September 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-70, Tamil Encyclopaedia 110, One Thousand Interesting Facts -Part 110

Pathitrup Paththu (Ten Times Ten) book continued…………………..

Item 944- Kinnara music- lines 43-21/22

Poet Paranar mentioned musical Kinnaram birds with wings in this line 43-21 .

Ancient Tamils believed that the bird like Kinnaram with wings sings beautifully ; but the dancers with lute in their hands sings better than those Kinnaram birds.

I , London swaminathan, visited Bangkok palace in Thailand in January this year and saw golden coloured kinnara statue with wings along with other statues.

It is interesting to note the difference between the Kinnara with horse face in India and Kinnara with bird face in South East Asian countries. Here are the two different descriptions:

In Buddhist mythology and Hindu mythology, a kinnara is a paradigmatic lover, a celestial musician, half-human and half-horse (India) or half-bird (south-east Asia). Their character is clarified in the Adi parva of the Mahabharata, where they say:

We are everlasting lover and beloved. We never separate. We are eternally husband and wife; never do we become mother and father. No offspring is seen in our lap. We are lover and beloved ever-embracing. In between us we do not permit any third creature demanding affection. Our life is a life of perpetual pleasure.

They are also featured in a number of Buddhist texts, including the Lotus Sutra. An ancient Indian string instrument is known as the Kinnari Veena.

2) In Southeast Asian mythology, Kinnaris, the female counterpart of Kinnaras, are depicted as half-bird, half-woman creatures

Kinnara (किन्नर), like Yakṣas, are the attendants of Kubera. They are represented as mythical beings with a human figure and the head of a horse or with a horse’s body and the head of a man. They are described as celestial choristers and musicians who dwell in the paradise of Kuvera on Kailāsa. They are called Aśvamukhas, Turaṅgavaktras, “horse-faced” and Mayus.

Kinnara from Wikipedia.

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Item 945- Discovery about Sea (lines 45-18/22)

மழைகொளக்   குறையாது புனல்புக நிறையாது-45/19

Tamils are great oceanographers. They studied oceans 2000 years ago.

This is evident from two descriptions about sea: 1.Tamils called it MUN NEER, meaning Three waters. One of the explanations is the sea has river water, rain water and spring water. I commented it as the ‘springs under the sea’. Oceanographers have discovered hot water springs under the sea in the past 100 years only.  But Tamils knew it 2000 years ago. The reason for my comment is spring water is already part of river water and so the spring water referred to by the ancient commentator is the sub marine springs.

2.The second discovery sung by Paranar here is already in the Vedas. Hindus knew that thousands and thousands of rivers on earth pouring down millions of gallons of water into the seas every second, but yet the sea never becomes full and crosses its shores. The line also mentioned that rains/clouds take water and yet the sea dries not. Hindus knew the main source of rain is the sea. To make this comment they must have watched the three seas around India for thousands of years.

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Sixth decad

Poet: Kākkai Pādiniyār Nachellaiyār, King: Chēran Ādukōt Pāttu Chēralāthan.

காக்கை பாடினியார் நச்செள்ளையார்;பாடப்பட்டவர்: சேர மன்னன் ஆடுகோட் பாட்டுச் சேரலாதன்

This Chera king ruled for 38 years. One of his adventures was that he marched to Dandakaranya forest and brought back mountain goats; he donated reddish brown coloured  cows to brahmins. He gave the poetess one hundred thousand gold Kaanam ( gold coin or gold particles) and nine gold coins

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Item 946- mountain goats or Nilgri Tahr-cobra dance of Tamil women

It is interesting to note that Nilgri Tahr found in Nilgris in Tamil Nadu now,confirms what the poetess said. Why he did is the question that crops up in our mind. Perhaps Chera king was a man interested in nature. And the poetess also has an epithet- woman who sang about crows. Her famous poem about crows is in Kuruntokai.

Lines 51-24 in about the Himalaya where great god is, where snakes with cobra jewel/ nagaratna dances like possessed women.

We get three details here

Great God in the Great Mountain (Himalaya is Lord Siva in Kailash; Hindus were very familiar with Kailash in the Himalaya. In the previous part also, we saw Kalidasa’s Devatatma Himalaya used by Paranar.

Second point is snakes dancing with cobra jewels= nagaratna;

Third interesting detail- snakes dance like possessed women or possessed women dance like snakes.

The snake dance in Bharatanatyam is a traditional classical performance piece, most famously set to the Tamil composition “Naadhar Mudi Mel Irukkum” (or “Aadu Pambe”), meaning “dance, oh snake”

The song is composed by the 17th-century Tamil Siddha poet Pambatti Siddhar and is traditionally set to the Punnagavarali (Mishra Bilaskhani Todi) raga. The snake is a metaphor for Kundalini energy. Pannaga is the Sanskrit word for snake.

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Item 947- Mechanical devices/weapons on Forts

Poetess sung about mechanical devices in the forts which shoots arrows in line 53-7.

In other part of the poem also we come across Yantra, a Sanskrit word, used for mechanical instruments. Lord Krishna in the Bhagavad Gita (18-61) also spoke about Yantra Aarudaani.

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Item 948-Peri yaaz- big lute – lines 57-7/15

Peri yaaz பேரியாழ்  is a big lute; commentators say any lute with 21 to 1000 strings come under this category. 1000 is used for a lot in Hindu literature, not necessarily 1000.

Paalai pann- tune or raga for Arid/paalai landscape

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Item 949-Maasi Month

In line 59-2, month Maasi is referred to. All the names of Tamil months are derived from Sanskrit words.

In lines 57-5/6, king is compared to sun which is common in Tamil and Sanskrit literature.

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Item 950- Seventh Decad sung by Brahmin poet Kapilar.

பாடியவர்: கபிலர், பாடப்பட்டவர்: செல்வக்கடுங்கோ வாழியாதன்

Pathitruppathu 61, Poet: Kapilar, King: Selvakkadunkō Vāzhiyāthan, 

Kapilar is praised by many poets and he was the one who had contributed highest number of poems in Sangam Tamil Corpus.

This chera king Selvakkadunkō Vāzhiyāthan ruled for 25 years. He donated hundred thousand gold (coins or particles= Kaanam in Tamil) to poet Kapilar. He took Kapilar to the top of the Nandraa hill and said to him whatever you see belongs to you; such a generous king! He was a great Vishnu devotee who performed many Yagas.

I HAVE ALREADY POSTED THE PICTURES OF THE SIEVE IN MADRAS MUSEUM FOR SIFTING GOLDEN PARTICLES/COINS. IN ONE SIFT , IT GIVES APPROXIMATELY 400 DUST PARTICLES. it wont even take one minute to do it.

Kapilar adds one more line- The king impressed even priests with his knowledge.

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Item 951- Paari praised again-

Here we get some historic detail. Poet Kapilar visited this king after great philanthropist Paari’s death. First, he praised his dearest friend Paari and then made it very clear that he did not come there to beg money because Pari was dead. immediately he praises the Chera king saying that he never regretted after giving nor he became ecstatic after giving/donating.

Now we know he came to Chera country after Paari’s death. Earlier we saw tha he visited many kings for marrying Paari’s daughters Sangavai and Anagavai.

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Seven Suns appeared in China in 2024; Four suns appeared in Karaikal (see my blog for full information; these are rare optical illusions)

Item 952- Bhagavad Gita Echoed! Lines 62-1/9

Kapilar must have mastered Bhagavad Gita. In one of the poems in Purananuru, he said God never rejects Bhakta’s offering even if it is water , grass or leaves. Hindus offer Tulsi leaves, Vilvam leaves and Arukam grass to Gods. This is in Bhagavad Gita sloka Patram Pushpam phalam toyam…. ( I have already given the details in this Purananuru Wonder series)

Here again he talks about mysterious Vata Muka Agni (Badavaagni) = Submarine Fire = Vadavaith Thee in Tamil and many suns appearing at the same time. This is from the Viswarupa Darsana of Bhagavad Gita (11-12)

“If thousands of suns were to rise simultaneously in the sky, their radiance would still barely resemble the light of that great Supreme Lord” (This was quoted by  J. Robert Oppenheimer, father of nuclear bomb, when atom bomb was tested in an American desert) here Kapilar used many suns and Vatamukhagni to compare the arson attacks of Chera king in enemy territories. The fire set by the army of the Chera king set fire in enemy territories resembled many suns blazing at the same time!

To be continued……………………

Tags- Kinnara, Kapilar, Paranar, Kakkai Paatini, Kinnara Bird, Purananuru wonders-70, Tamil Encyclopaedia 110 , item 952

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by Tamil and Vedas on September 24, 2026  •  Permalink
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Posted by Tamil and Vedas on September 24, 2026

https://tamilandvedas.com/2026/09/24/kinnara-bird-music-purananuru-wonders-70-tamil-encyclopaedia-110-post-16231/

40 lakhs Gold to a Brahmin Poet! Hindu Wonder! Purananuru wonders-68, Tamil Encyclopaedia 108 (Post.16,217)

Written by London Swaminathan

Post No. 16,217

Date uploaded in London – 20 September 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-68, Tamil Encyclopaedia 108, One Thousand Interesting Facts -Part 108

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Item 930- God in the sky-  lines 21-14/15

Hindus believed that God lives in the sky. Hindus say in day-to-day conversation “Uper wala sab dekh raha hai” – God -Up Above- is watching everything).

This Brahmin poet also confirmed it. Later day Tiru Valluvar also said it in Kural 50

He who lives his life in this world as he should, Ranks with the gods in the heaven– Kural 50

People of other religions also copied Hindus.

வையத்துள் வாழ்வாங்கு வாழ்பவன் வானுறையும்

தெய்வத்துள் வைக்கப் படும்-50

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Item 931- Excellent Advice – lines 22-1/4

In Tamil there is a proverb saying ‘Even Amrita in excess becomes poison’. Here the poet warns about excess in anything is not good for a ruler

Excesses of anger, lust, joy, fear, lying, kindness, harsh

treatment of criminals and other traits are hindrances

in this world for a just king with faultless wheel of power.

சினனே, காமம், கழி கண்ணோட்டம்,

அச்சம், பொய்ச் சொல், அன்பு மிகு உடைமை,

தெறல் கடுமையொடு பிறவும், இவ் வுலகத்து

அறம் தெரி திகிரிக்கு வழியடையாகும்;

***

Item 932- Holder of Wheel= Emperor! Line 22-4-Wheel of Power

Hindus never used emperor for a great or universal ruler. They compared the ruler to Vishu who has a Boomerang like wheel. It will finish the job and returns to the sender like Australian tribal Boomerang. It is called Sudarsana Chakra (Wheel=Chakra in Sanskrit)

Chakravarti is explained as:

Chakravartin is a term used in Hindu religion for an ideal universal ruler, who rules ethically and benevolently over the entire world. Such a ruler’s reign is called sarvabhauma. It is a bahuvrīhi, literally meaning “whose wheels are moving”, in the sense of “whose chariot is rolling everywhere without obstruction”. It can also be analyzed as an ‘instrumental bahuvrīhi: “through whom the wheel is moving” in the meaning of “through whom the Dharmacakra (“Wheel of the Dharma) is turning” (most commonly used in Buddhism and Hinduism). அறம் தெரி திகிரிக்கு வழியடையாகும்;

Tamil commentator also explained whose wheel is moving. Thikiri in Tamil= Wheel. In Sanskrit they call it Ajnaa Chakra. Commanding Wheel. Strangely we have even an emperor statue holding a wheel in Indus Valley. Chakra also means Indra.

(Indra means a Ruler, a common noun, not a proper noun).

That is why all Hindus from Kashmir to Kanyakumari name their children Rajendran, Mahendran, Gajendran, Upendran, Surendran etc.

Wheel of Power is already in 14-18 as well

May you live with faultless fame like your noble ancestors who
ruled this world with oceans as borders and lands that are like
groves, with their wheels of justice decorated with ornaments
set with gems!  May you live without problems in this world!

***

Item 933- lines 30-39- Offering to Royal Drums-

Tamil worshipped drums in the palace with blood offering.

“The god with rare abilities, residing in a drum, is worshipped with loud
chants by a wise man who gives offerings of blood and abundant liquor.
A black-eyed female ghoul trembles in fear beating her hands.  Ants do not
swarm on the offerings according to surprising tradition, but black-eyed
ravens and kites eat them”

Even ants and female ghosts won’t touch such offering. Only carnivorous birds will eat them- says the poet.

***

Let us look at next ten verses sing by one more Brahmin Poet

பதிற்றுப்பத்து 31, *கமழ் குரல் துழாஅய்*, பாடியவர்: காப்பியாற்றுக் காப்பியனார், பாடப்பட்டவர்: களங்காய்க்கண்ணி நார்முடிச் சேரல், துறை: செந்துறைப் பாடாண் பாட்டு, தூக்கு: செந்தூக்கு, வண்ணம்: ஒழுகு வண்ணம்

This poet belongs to Kapya Gotra like Tol Kappiar. We have already seen the references in the Rig Veda and Bhagavad Gita Usanas Kavi who gave birth to words like Kapya, Kavya,  Kavi, Kavitha etc

***

Item 934- Golden donations

Chera King Kalankaay Kanni Naarmudi Cheral gave the poet 40 Lakhs gold and half of his country.

The Gold mentioned here is Gold dust. Only when I saw it in the Chennai museum I understood the meaning. Gold dust is put in a sieve with minute holes. Each time you sift, the gold dust that falls on  the plate is counted. Say for example one take gives 400 gold particles it is counted as 400 gold. Then you do it the number of times to match forty hundred thousand. In short it is not golden coins, but just minute particles which can be counted. The one gold sieve I saw in the museum has 398 holes.

This king ruled for 28 years.

One more detail is available. King Nannan had a totem tree. It is Vaakai tree. Chera king cut down the tree when he defeated Nannan.

Keeping totem trees is unique to Tamil kings and chieftains.

***

Item 935- description of Arundhati, Vishnu , Lakshmi – 31- 10 35 lines

The points to be noted are the details of gods; they are portrayed as found in Hindu puranas .

So the date of puranas must be anterior to 2000 year old Sangam literature.

Over 200 important details from puranas are referred to by Sangam poets.

Lines 1-10 of verse 31 give full details of worship of Vishnu and his appearance with Tulsi garland, wheel in hand, Lakshmi on his chest. Hindus’ fasting and holy dip in the ocean are also mentioned.

King’s wife is compared to the most chaste woman Arundhati in lines 1-27/28

***

Item 935- mysterious philanthropist VANDAN வண்டன்

Earlier we came across a mysterious philanthropist AKKURAN;  now we have one more name Vandan வண்டன். we have no information about him. Hanging castle mystery is also repeated. Those three space stations set up by three demons were destroyed by lord Siva. But here the poet attributes that heroic deed to a Choza named Thodiththol Sembian; this mystery also remains unsolved- lines 31-18/19. Did both Siva and Choza attain similar victories or did ancient believed that Choza king and Siva are one and the same?

***

Item 936- Two Important quotes echo Purananuru and Tirukkural

Two quotations are remembered here.

Verse 38- 15-16 (also 39-1/2) praised the king on two counts

1.You gather food to share it with many others;

2.You live  for others; that is, you are not selfish.

This is said in Purananuru verse 182 by a Pandya king.

Even if they get Indra’s Amrita , they won’t eat it alone; they will share it. This poem beautifully summaries Hindu values. The word Indra’s Amrita (Two Sanskrit words) in the poem show the Hindu Values.

This world exists only because some men in it, even when they might have the elixir INDRA’s AMRITA, will not drink it alone. They do not hate or fail to act even when they fear what others fear. They will give their lives for fame, but they would not take even the entire earth if it soiled their name. They are never without joy, and though they may be great, they do not use their powers for themselves but only for others. Because of them this world is. This is in the Vedas and Hindu Epics too.

Another translation of Puram 182.

“There’s a reason this world exists. Even if they get Indra’s Amrita ( the elixir of life) , they would never drink it alone; They have no hatred; They are never idle; Fearing what others fear, for righteousness, they would give their very life; However, if it’s a thing of shame, even if they were to attain the whole world with that, they would not choose that path; They are never weary; With all these glorious qualities, they are people, who spend their determined efforts not for themselves, but for others. Because such people live, this world too lives on.

உண்டால் அம்ம இவ்வுலகம்; இந்திரர்
அமிழ்தம் இயைவ தாயினும், இனிதுஎனத்
தமியர் உண்டலும் இலரே; முனிவிலர்;
துஞ்சலும் இலர், பிறர் அஞ்சுவது அஞ்சி;
புகழ்எனின் உயிருங் கொடுக்குவர்; பழியெனின்,
உலகுடன் பெறினும், கொள்ளலர்; அயர்விலர்;
அன்ன மாட்சி அனைய ராகித்
தமக்கென முயலா நோன்தாள்,
பிறர்க்கென முயலுநர் உண்மை யானே– புறநானூறு 182.

***

Another quote to compare comes from Tirukkural (322)

பகுத்துண்டு பல்லுயிர் ஓம்புதல் நூலோர்

தொகுத்தவற்றுள் எல்லாந் தலை 322 குறள்

The chief of all codes ever written Is to share your food and protect all life- Kural 322

This shows great men think alike!

–subham—

Tags-40 lakhs Gold to a Poet, Purananuru wonders-68, Tamil Encyclopaedia 108, One Thousand Interesting Facts -Part 108, Item- 936

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Punishment to Rude Yavanas! Purananuru wonders-66; Tamil Encyclopaedia 106 (Post.16,209)

Written by London Swaminathan

Post No. 16,209

Date uploaded in London – 18 September 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-66; Tamil Encyclopaedia 106, One Thousand Interesting Facts -Part 106

Let us take one more book from Eight Anthologies (Ettuth Thokai) in Sangam Tamil Literature. It is called Pathitrup Paththu in Tamil meaning 10 X 10 songs= 100. It is an anthology, dealing with all about ancient mysterious Kerala (Chera Nadu). Many of their customs are not known in other parts of Tami Nadu. This ancient land of Tamils has created a new language called Malayalam. That itself shows it is very different from other Tamil areas. But Malayalam is the closest language to modern Tamil. Malayalam is noting but a mixture of pure Tamil and pure Sanskrit with nasal accent. strangest thing is Sanskrit is studied by the lowest castes and mastered! This book is full of mysteries. The biggest mystery is a famous poet and his wife disappeared after a Yaga (Hindu Fire Ceremony). The Yaga was performed at his request who wanted to go to heaven!(probably like Trin Shanku with his own human body)! Unfortunately two of the ten songs are missing in the book. We have very interesting details about a Chera king punishing the Yavanas (Roman pirates from Italy). At last they cried and gave diamonds and gold to Chera king and got their release. And that gold and diamonds were given to poets!

In his book ‘The Eight Anthologies’, John Ralston Marr gives detailed information about the pathikams and the poems.  He identifies the rivers, forests, kingdoms, kings and towns indicated in the poems.

Poems 11 – 20 were written by poet Kumattūr Kannanār for King Imayavarampan Nedunchēralāthan, son of King Uthiyan Chēral and Queen Nallini.  This king is said to have defeated the Aryans and Yavanas and carved a bow–emblem on the Himalayas.

Poems 21 – 30 were written by poet Pālai Kouthamanār for King Palyānai Selkelu Kuttuvan, the younger brother of Imayavarampan Nedunchēralāthan.

Poems 31 – 40 were written by poet Kāppiyatru Kāppiyanār for King Kalangāykanni Nārmudichēral, son of Imayavarampan Nedunchēralāthan and his queen, daughter of king Pathuman.

Poems 41 – 50 were written by poet Paranar for King Kadal Pirakōttiya Chenguttuvan, son of Imayavarampan Nedunchēralāthan and the daughter of Manakkilli, a Chōzha king.  King Chenguttuvan was a contemporary of Gajabāhu of Sri Lanka (A.D. 180).

Poems 51 – 60 were written by poetess Kākkai Pādiniyār Nachellaiyār for king Ādukotpāttu Chēralāthan, son of Imayavarampan Nedunchēralāthan and his queen, a daughter of a Velāvi king.

The above five kings belonged to the Chēral Uthiyan clan.

Poems 61 – 70 were written by poet Kapilar for King Selvakadungō Vāzhiyāthan, son of King Chēran Anthuvan.

Poems 71 – 80 were written by poet Arisil Kizhār for King Perunchēral Irumporai, son of King Selvakadungo Vāzhiyāthan and his queen, daughter of Velāvi king Pathuman.  This king was the victor of Thakadūr. He was the greatest of the Uthiyan kings.

Poems 81 – 90 were written by poet Perunkundrūr Kizhār for King Ilanchēral Irumporai, son of King Perunchēral Irumporai and Princess Anthuvan Chellai.

The above three kings belonged to the Irumporai clan.  Both clans were related through marriages.

Let us look at the wonders. Because the first song (or book ) is missing we go to Number Two song.

***

item 911 -Himalayas to Tamil Nadu

Poems 11 – 20 were written by Brahmin poet Kumattūr Kannanār for King Imayavarampan Nedunchēralāthan, son of King Uthiyan Chēral and Queen Nallini.  This king is said to have defeated the Aryans and Yavanas and carved a bow–emblem on the Himalayas.

There is prayer to God. It is about Lord Siva. பதிற்றுப்பத்து கடவுள் வாழ்த்து

Prayer song is taken from most famous Tamil commentator Nachchinarkiniyar. It may not be part of Pathitruppaththu. All the qualities attributed to Lord Siva is in one beautiful verse.

The first wonder is King Imayavarampan Nedunchēralāthan ruled for 58 years, according to Pathikam attached to it. He went upto the Himalayas and carved his bow symbol on it. He made cultured Aryan kings salute him. His mother was Mrs Nallini; his father was Uthiyan Cheral.

***

item 912- Punished Yavana Rouges

He arrested the harsh worded Yavanas, tied their hands behind, poured oil on their head; to release them he got precious gold and diamonds and distributed them to others. Commentators interpreted others as poets, bards, dancers and army commanders.

Two points must be noted here: when the poet described Yananas negative words are used. whenAryas mentioned appreciatory words are added. Second point is he distributed Yavana gold and diamonds to others. He did not add them to his treasury. Yavanas were the Italian pirates who did bad things in the western sea what we call now as Arabian sea, a misnomer!

***

item 913- Lord Skanda Muruka and Chera King- lines 1-15

Lord Murugan (Skanda/ Kartikeyan) destroyed Sura Padman, a demon. This story is enacted on the shores of Tiru Chendur coast on Skanda Sashti day every year. Million Hindus assemble there to worship Lord Murugan. So we see 2000 years continuity in Hindu beleifs.

All Tamil Kings had Trees as totem symbols. Lord Muruga is said to have cut the Mango tree of demon Sura Padman.

In the same way Chera King cut down the Kadampa tree in the island in the Arabian sea. He used the tree to make a war drum

The pirates were occupying one of the islands of Arabian sea and were robbing all the gold ladden ships.

***

Map of Chera Nadu (Kerala)

item 914- Beautiful Himalayas with Aryan Sages and Dreaming Deer

Here comes beautiful lines which explode the myth that British united India. Now and then we see some comments by Hollywood and Kollywood idiots saying British united India. From Mahabharata to Sangam Tamil literature we see repeated words Himalayas to Kanyakumari ruled or controlled by a king. Here we see it in lines 17-25

Aryan= Sages; not the racial meaning given by Foreign Gangs.

Here the poet described the dream of Kavari Deer or Yaks. I have already explained Hindus are the one who repeatedly talked about animal dreams. Now western magazines are WRITING RESEARCH ARTICLES!! As if they have discovered something new! Sangam Tamil literature, Tamil epics and Tamil Bhakti literature have hundreds of dreams.

All the Himalayan descriptions in the early strata of Purananuru and Pathitru Pathu are copied from the first ten stnzas of Kalidasa’s Kumara Sambhava.

***

item 915- Blood Changed the colour of the sea Red!

Like him, you struck your enemies with your blood-tipped
sword, and slaughtered them to pieces on battlefields.
Blood from wounds your sword caused flowed into the
sapphire- colored, dark backwaters, the color changing to
that of saffron dye.

We know this as an exaggeration. But the same thing said about Charmanvati river (Chambal river) on the banks of which King Ranti Deva performing Yagas with animal sacrifice, and river water turning blood red, was used by idiots .

***

Cheran  Senguttuvan on March

item 916- Mars and Venus-

Line 25 is about the old belief of Hindus about the position of planet Venus.

Venus does not run toward Mars, rains fall without
fail in the lands where they are needed and when they are
needed

The movement of Venus as seen from earth is always noted. Here poet says if Venus moves too close to planet Mars there will be drought. In 2021 and 2015 both Venus and mars were seen close to one another from earth. Though they are millions of miles away, we see them close. More research has to be done by Hindus to see how correct they are.

***

item 917- Unwoven Clothes- Silk-

The kings munificence towards the bards and dancers were explained in many words. King gave them goat meat, rice, toddy, golden ornaments and clothes not woven in the normal way (from cotton). It is silk. From this we know the poverty of the bards and the wealthy life style of the cities. Silk clothes were made from the silk worms. Poet has coined a new word Noolaak Kalingam நூலாக் கலிங்கம்in Tamil.

***

Statue of  Yavana

item 918- Mysterious Akkuran!

In the verse 14 the king is compared to five elements and stars and planets. He is not measurable like these elements and heavenly bodies. This comparison with planes five elements is in Manu Smriti and Valmiki Ramayana . அக்குரன் அனைய கைவண்மையையே;

The king is praised as generous as Akkuran. No details of that philanthropist are available in Hindu scriptures. Karna of Mahabharata is the greatest philanthropist in Hindu literature.

In the Mahabharata and Bhagavata Purana, Akrura is a Yadava prince and the maternal uncle of Lord Krishna. He is famously known for his righteousness and for driving the chariot that brought Krishna and Balarama to Mathura. Note the difference in spellings.

Tags – Purananuru wonders-66, Tamil Encyclopaedia 106, One Thousand Interesting Facts -Part 106, Item 918, Akkuran, Yavana 

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HINDU DICTIONARY IN ENGLISH AND TAMIL ; இந்து மத கலைச்சொல் அகராதி-115 (Post.16,203)

Written by London Swaminathan

Post No. 16,203

Date uploaded in London – 16 September 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 

Vahana

Mounts of Gods or Vehicles of Hindu Gods

They are actually the symbols of Gods; they appear on their flags as well. They have symbolic meaning. That will explain why an elephant (god Ganesh) riding on a mouse

Following is the first list of Hindu Vahanas:

1.Ganesh/Vinayaka=Mouse

2.Kartikeya/Skanda/Murugan–Peacock

3.Shiva=Bull/ Nandhi

4.Raja Rajeswari= Lion

5.Vishnu= Garuda/Eagle

6.Bhairava=Dog

7.Sastha= Horse

8.Ayyappa= Tiger

9.Sani/Saturn= Crow

10.Kalki Avatar=Horse

11.Indra= Airavata/ Elephant

12.Lakshmi= Red Lotus, Owl

13.Sarasvati=White Lotus, Swan

14.Ganga Devi= Crocodile

15.Manamatha & Rathi= Parrot

16.Kubera= Man,Parrot or Horse

17.Vishnu= 7 headed Snake/ Sesha

18.Krishna=Banyan leaf

19.Brahma= Swan 

20.Kartikeya=Rhino (Vietnam)

21.Chandi= Pig

22.Sindhi saint= Fish

23.Ganda Beranda Bird= Mannarkudi Rajagopalswamy

24.Varuna= Makara (Shark or Crcodile)

25.Agni / Fire= Ram

26.Durga= Antelope

27.Marut= Deer

28.Lakshmi in Nepal=Turtle, In Bengal=owl

29.Durga= Lion or Tiger

30.Chamundi- Owl

31.Asvini Devas= Donkey (also for Indra and Agni)

32.Dead Body= Niruthi

33.Sun= 7 Horse Chariot

34.Rahu/ Shasti= Cat

35.Rathi= Pigeon

Following Vahanas are used by different temples in Tamil Nadu

36.Surya Prabha (SUN)= Northern Districts of Tamil Nadu

37.Chandra Prabha (MOON)= Northern Districts of Tamil Nadu

38.Karpaka Vrksha= (Wish fulfilling Tree)

39.Kamadenu= Wish fulfilling Cow

40.Kailash Vahana= Siva

41.Bhupala Vahanam= Vishnu

42.Purusha Mrugam

43.Bhuta Vahanam= Shiva

44.Punnai Tree Vahana= krishna

45.Karampasu Vahanam (See Kamadhenu)

46.Goat Chariot=Pushan

47.7 Cow Chariot=Ushas

48.Kali= Yali (Yali is a mythical animal)

48.Snake= Manasa Devi

49.Seetala= Donkey

50.Viswakarma= Elephant 

Nava Grahas (Nine Planets)

Sun=Chariot drawn by Seven Horses

Moon= Antelope chariot

Mars=Ram

Bhudan/ Mercury= Horse

Jupiter= Elephant

Venus= Horse/ Crocodile

Saturn / Saniswarea= Crow

Rahu= Lion/ Cat/Tiger

Ketu=Fish

Here is the Second List of Vahanas:

1.Vahanas for Ashta Bhairav:

Ashitanga Bhairav—Swan, Guru Bhairav—Bull, Krotha Bhairav—Garuda, Unmatha Bhairav—Horse, Kapala Bhairav—Elephant, Bitchana Bhairav—Pretha, Chanda  Bhairav—Peacock, Samhara Bhairav—Lion

2.Vahanas for Sapta Matha:

Sapta Mathas: Maheswari—Rishaba/Bull, Kali—Mahisha, Indrani—Elephant, Varahi—Pig, Narayani—Garuda/Eagle, Kaumari—Peacock/Mayura, Brahmi—Swan/Anna

3.Vahana Order in Temples: 6th Day=Gaja, 8th Day=Horse Vahana

Temple Vahanas are taken out in a particular order. The Agama Shastras have stipulated some rules regarding this. For instance Ani Thirumanjana Festival at Chidamabaram Shiva Temple is celebrated in the following order:

First Day: Dwaja Arohanam (Flag Hoisting),In the night Pancha murthy procession in Manjam

Second day: Silver ChandraPrabha Vahana

Third day: Gold Surya Prabha Vahana

Fourth day: Silver Bhutavahana

Fifth Day: Silver Rishaba Vahana

Sixth day: Silver Elephant Gaja Vahana

Seventh day: Gold Kailash Vahana

Eighth day: Bhikshadanar in Gold Chariot

Ninth Day: Rathothsavam (Ratham= Big Chariot)

Tenth day: Maha Abhishekam

Eleventh day: Muthu Pallakku ( Pearl Palanquin)

Saivaite temples do elephant vahana on the sixth day of festival.

Tirupati-Tirumala Brahmorchavam Calendar:

First Day-Dwajarohan: Flag of Eagle hoisted, Pedda Sesha Vanam/many headed snake vahana;

2n day: Chinna Sesha Vahana/five headed snake, evening Hamsa/swan Vahana;

3rd day: Simha/lion Vhana, evening Pearl Palanquin;

4th day: Karpaka Vrksha/wish fulfilling tree, Evening Bhoopala Vahana/lord of the world vahana;

5th day: Mohini Avatar, evening Garuda/eagle vahana;

6th day:Hanumantha vahana, evening Gaja/elephant vahana;

7th day: Surya Prabha vahana/under the sun vahana, evening Chandra Prabha vahana/under the moon vahana;

8th day: Rathotsavam/chariot festival, evening Horse/Aswa vahana;

9th day: Chakra snanam/lord’s disc is immersed in the tank and flag is lowered.

This is typical of North Tamil Nadu and Andhra temples. Surya and Chandra Prabha vahanas are absent in Southern Tamil Nadu. They replace it with other Vahanas. But 8th day is allocated for Kuthirai/Aswa/Horse vahana.

1st day:Dwara Arohanam;2nd day-Bhutha Vahanam, Anna Vahanam;3rd day-Golden Palnquin;4th day- Kuthirai/horse vahana, 5th day-Vrshaba Vahana;6th day-Nandhikeswara and Yali Vahana;7th day: Silver Simhasana/Lion Throne;8th day-Indra Vimanam;9th day- Gaja/Yanai Vahanam,Pushpa Pallaku;10th day-Ther/Chariot,11th day-Rishaba Vahana

4.Vahana in Amarakosha

Amarasimhan’s Amarakosha (First Dictionary of Synonyms in the World) gives Vahana names as other names for Gods. This shows people were very familiar with all Vahanas and flags 2000 years ago.

Hamsa Vahana means Brahma (Swan Vehicle)

Garudadwaja means Vishnu (Eagle Flag)

Vishnuratha means Garuda (chariot of Vishnu)

Vrushadwaja means Shiva (Bull Flag)

Siki Vahana means Lord Kartikeya (Peacock Vehicle)

Megha Vahana means Indra (Cloud as Vehicle)

Havya Vahana means Agni (Fire takes all Havis/food in Yagas)

Picture of Ashta Matrika with Vahanas

5.Unusual Vahanas

Some temples have lotus (India’s national flower) as vahana for goddess Devi. Tulsi (Holy Basil plant) also used as a Vahana. Alwartirunagari near Tirunelveli in Tamil Nadu, has a strange vahana –Tamarind Tree (Imli in Hindi). This is used for one of the twelve Alvars known as Nammalvar. He attained wisdom under a tamarind tree. Another unusual vahana associated with this town is Parangi Narkali (Foreign Chair).The origin of this vahana is shrouded in mystery.

Chandi Devi in Sujanaghat has got varaha (pig) as vahana which is unusual.

6.Vahanas  of Ganesh

Dhumaketu (kaliyuga): Horse Vahana

Vinayakar (Kritayuga):Simha Vahana

Mayuresar (Treta yUga):Mayura Vahana

Gajananar (Dwapara Yuga): Mushika Vahana

7.Buddhist Vahanas

Buddists also have vahanas for their gods:

Vairochana- Dragon Vahana

Ratna Sambhava- Lion/simha

Amitabha—Mayura/peacock

Amoka siddhi-Eagle

Ashosabya-Elephant

8.Strange Vahanas of Temples

Several temples have unusual vahanas. It is a long list of strange things. Let us look at a few:

Pancha muka Heramba ganapathy-Simha vahana,Nagai Neelayathakshi; Mayura vahana ganapathy:Tiruanaikka,Aruppukottai,Puduvai Mankkula Vinayakar temple paintings; Horse vahana vinayakar-Chennapanayakkan palayam,Koyamputhur; Rishaba vahana ganapathy-Nellai Kanthimathi, Sucheendrum Temples; Elephant vahana Ganapathy-Tiruchendur, Sriviliputtur temples.

Pinna Kili, Gaja Lakshmi,Tulasi Brunda-Karur temple; Sarabha vahana-Tiruchendur Ambal; Kubera vahana-Kumbheswarar temple, Idumba vahana-Swamimalai Murugan; Kalaiman kida/antelope-Valliyur Murugan; Adhikara Nandhi_-Arunachaleswar temple.

In the next part we will look at the Vahanas on ancient Indian coins.

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Vahana in Egypt

Also read my earlier posts:

1.Iraq: 7 Gods Procession on Vahanas

2.Deer Chariot: Rig Veda to Santa Claus

3.Hindu Vahanas around the World

4.Vahanas in Kalidasa and Tamil Literature

5.Who Rides What Vahanas?

6.உலகம் முழுதும் இந்து தெய்வ வாகனங்கள்

7.சங்கத் தமிழ் இலக்கியத்தில் வாகனங்கள்

8.வாகனங்கள் தோன்றியது எங்கே?ஏன்? எப்போது?

9.எந்தக் கடவுளுக்கு என்ன வாகனங்கள்?

10.Interesting Facts on Vahanas

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Vamana

Vāmana (वामन).—An incarnation of Mahāviṣṇu.  There are ten main incarnations of Mahāviṣṇu. Of these, the incarnation of Vāmana is the fifth.

Avatar of Viṣnu. Vamana, the dwarf, appeared in the Treta Yuga. The fourth descendant of Hiranyakashyap, Bali, with devotion and penance was able to defeat Indra, the god of firmament. This humbled the other deities and extended his authority over the three worlds. The gods appealed to Vishnu for protection and he descended as the dwarf Vamana. During a yajna of the king, Vamana approached him in the midst of other Brahmins. Bali was happy to see the diminutive holy man, and promised whatever he asked. His Brahmin teacher Shukracharaya warned him not to entertain him. But Bali ignored his advice. Vamana asked for three paces of land. Bali agreed, and the dwarf then changed his size to that of a giant. He stepped over heaven in his first stride, and the netherworld with the second. Bali realized that Vamana was Vishnu incarnate. In deference, the king offered his head as the third place for Vamana to place his foot. The avatar did so and thus granted Bali immortality. Then in appreciation to Bali and his grandfather Prahlada, Vamana made him ruler of Pathala, the netherworld. Bali is believed to have ruled Kerala and Tulunadu. He is still worshiped there as the king of prosperity and recalled before the time of harvest.

Tamil Sangam literature and later Tirukkural refers to Vamana Avatara.

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Vāmana (वामन).—Name of one of the joint authors of the well-known gloss or वृत्ति (vṛtti) upon the Sutras of Panini, who lived in the seventh century A. D. It cannot be ascertained which portion of the Kasika was written by Vamana and which by his colleague जयादित्य (jayāditya). There was another famous scholar of Kashmir by name Vamana who flourished in the tenth century and who wrote an independent grammar treatise विश्रान्तविद्याधर (viśrāntavidyādhara), together with उणादि-सूत्रवृत्ति (uṇādi-sūtravṛtti) and लिङ्गानुशासन (liṅgānuśāsana).

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Vamachara

Worship of female energy. Goddess is on the left side of Lord Siva. Left belongs to Devi or Shakti.

Vāmācāra (वामाचार).—the left-hand ritual or doctrine of the Tantras; the doctrine of resorting to मांस, मद्य, मत्स्य, मैथुन (māṃsa, madya, matsya, maithuna) and मुद्रा (mudrā).

Vāmācāra (वामाचार):—[from vāma] m. the left-hand practices or doctrines of the Tantras (id est. the worship of the Śakti or Female Energy personified as the wife of Śiva, as opposed to dakṣiṇācāra .

These practices are often generally considered to be Tantric in orientation. The converse term is dakṣiṇācāra “Right-Hand Path”, which is used to refer to “orthodox” (Āstika) sects .

Arthur Avalon (the pen name of British high court judge Sir John Woodroffe) wrote and edited several seminal books on Tantric worship and Shakta philosophy. His most notable books focusing on Tantric worship, doctrine, and ritual practices include: The_Serpent_Power, Shakti and Shakta.

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Vararuchi

Vararuci (वररुचि).—A reputed ancient grammarian who is identified with Katyayana, the prominent author of the Varttikas on the Sutras of Panini. Both the names वररुचि (vararuci) and कात्यायन (kātyāyana) are mentioned in commentary works in connection with the Varttikas on the Sutras of Panini, and it is very likely that Vararuci was the individual name of the scholar, and Katyayana his family name.

Name of a grammarian (also a poet, lexicographer, and writer on medicine, sometimes identified with Kātyāyana, the reputed author of the Vārttikas or supplementary rules of Pāṇini; he is placed by some among the nine gems of the court of Vikramāditya, and by others among the ornaments of the court of Bhoja.

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Vartika

Vārtika (वार्तिक).—An additional statement which is as much authoritative as the original one to which it is appended for the purposes of correction, completion of explanation. Kātyāyana wrote about 4000 Vārttikas on the sūtras of Pāṇini’s Aṣṭādhyāyī.

According to the prominent 19th-century German Sanskrit scholar Theodor Goldstücker, the Vartika (Vāttika) of Kātyāyana was composed around the 4th century BCE. Goldstücker established this chronology by analyzing the significant linguistic and structural evolution of the Sanskrit language between the periods of the great grammarians. Goldstücker placed Pāṇini (the author of the Aṣṭādhyāyī) in the 7th century BCE (or late 8th century BCE). He argued that Kātyāyana lived at least 300 years after Pāṇini. Goldstücker argued that during the 300-year interval, grammatical forms current in Pāṇini’s time had become obsolete or incorrect, and words had assumed entirely new meanings, forcing Kātyāyana to write the Vartika to rectify and complete the rules.

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Varuna

Brahmins worship him in the daily ritual Sandhyavandana with reverential fear.

Oldest Tamil book Tolkappiam has named Varuna as the god of the Tamil community living in the coastal area.

Zoaroaster has praised him as an Asura in Zend Avesta

VEDIC GOD VARUNA is described as a spy in the Vedas. The implied meaning is ‘nothing can happen without his knowledge’. His description beats all the spies from RAW, Mossad, CIA, KGB, FBI, MI 5, MI 6, Scotland Yard and James Bond Films. After reading the Atharva Veda hymn on Varuna, even anti Hindu German Indologist Von Roth said this was The Best Description of a God in the Vedas. His omnipresence and Omnipotence are described beautifully and powerfully.

Varuna is said to count the batting of eyelids of every human being. That means he is the most advanced Super Computer; because he counts 75840 billion every day.

Following is my calculation:

Average 10 blinks per minute;  X 60 minutes= 600 per hour

600X16 hours (eight hour sleep deleted from 24 hours a day)=   9600 blinks per day per person X 7.9 billion =75840 billon blinks per day in the whole world

In numbers 75840 ,000, 000,000 PER DAY

IN SHORT

VARUNA IS THE CCTV OF THE WORLD

VARUNA IS THE SUPER SPY WITH 1000 EYES

VARUNA IS THE MOST ADVANCED SUPER COMPUTER WITH BILLIONS OF CALCULATIONS EVERY MINUTE

VARUNA IS EVERY WHERE ‘UP ABOVE THE WORLD SO HIGH’ AND BOTTOM OF THE MARIANA TRENCH IN PACIFIC OCEAN, DEEPEST POINT in ocean

VARUNA IS HUMAN AND DIVINE

VARUNA IS IN EVERY WATER DROP.

HE IS THE INVISIBLE THIRD MAN IN EVERY SECRET MEETINGS.

HE HAS THE NOOSE WHICH WILL BIND EVERYONE.

HE PUNISHES ALL THE EVIL DOERS.

HE IS IN CHARGE OF THE LAW DEPARTMENT OF THE UNIVERSE

HE IS THE CHIEF JUSTICE OF THE SUPREME COURSE OF THE UNIVERSE.

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ALL BRAHMINS WORSHIP VARUNA EVERYDAY IN THE SANDHYA VANDANA MANTRA. THEY SALUTE HIM WITH SPEACIAL MANTRA EVERY EVENING. HE IS MENTIONED IN THE BOGAZKOY INSCRIPTION DATED 1340 BCE (in Turkey)

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Here is the hymn from Atharva Veda; though there are hymns on Varuna in Rig Veda , this is the best. Not only that, it shows how powerful Hindu Gods are.

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HYMN XVI, CANTO 4, ATHARVA VEDA

On the omnipresence and omniscience of Varuna

1)The mighty Ruler of these worlds beholds as though from close

   at hand,

  The man who thinks he acts by stealth: all this the Gods

   perceive and know.

2)If a man stands or walks or moves in secret, goes to his lying-

   down or his uprising,

  What two men whisper as they sit together, King Varuna knows:

   he as the third is present.

3)This earth, too, is King Varuna’s possession, and the high

   heaven whose ends are far asunder.

  The loins of Varuna are both the oceans, and this small drop of

   water, too, contains him. p. a124

4)If one should flee afar beyond the heaven, King Varuna would

   still be round about him.

  Proceeding hither from the sky his envoys look, thousand-eyed,

   over the earth beneath them.

5)All this the royal Varuna beholdeth, all between heaven and

   earth and all beyond them.

  The twinklings of men’s eyelids hath he counted. As one who

   plays throws dice he settles all things.

6)Those fatal snares of thine which stand extended, threefold,

  O Varuna, seven by seven,

  May they all catch the man who tells a falsehood, and pass un-

   harmed the man whose words are truthful.

7)Varuna, snare him with a hundred nooses! Man’s watcher! let

   not him who lies escape thee.

  There let the villain sit with hanging belly and bandaged like a

   cask whose hoops are broken.

8)Varuna sends, and drives away, diseases: Varuna is both native

   and a stranger,

  Varuna is celestial and is human.

9)I bind and hold thee fast with all these nooses, thou son of such

   a man and such a mother.

  All these do I assign thee as thy portion.

Von Roth said

There is no hymn in the whole Vedic literature which express the divine omniscience in such forcible (forceful) terms as this .

Hindus believe diseases come to one who does sinful activities in previous births. So we find diseases in this mantra.

Griffith points out that there is one statement in the Bible (Psalms 139-2-3 which can be compared to one line here in Mantra 2.

Griffith gives references in RV1-25-13; 7-87-3; 7-89-2

Mantra 7 has reference to 7,7,7=21 which is in Tamil Sangam Purananuru 166.

Six  foreigners have translated this hymn:- Muir, Max Muller, Von Roth, Ludwig, Grill and Kaegi

This can be compared with Bharatiyar’s description of his poem

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Vasishtha

Brahmins worship him thrice a day in their Sandhyavandana ritual.

His wife Arundhati is worshipped by all Hindus and mentioned in 2000 year old Sangam Tamil literature many times.

Viewing Arundhati star in the night is done on the first day of a Hindu’s marriage.

Vasishtha (Sanskrit: वसिष्ठ,  vasiṣṭha) is a revered Vedic sage . He is one of the Saptarishis (seven great Rishis) of India. Vasishtha is credited as the chief author of Mandala 7 of Rigveda. Vasishtha and his family are mentioned in Rigvedic verse 10.167.4, other Rigvedic mandalas and in many Vedic texts.

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POWER OF BRAHMINS IS GREATER THAN THE POWER OF RULERS: SANGAM TAMIL LITERATURE AND MAHABHARATA

The clash between the great two Vedic Rishis Vasishta and Viswamitra is a well known story. It established the supremacy of Brahmins. Both rishis/seers figure in the oldest book in the world- The Rig Veda (RV). People who are pure at heart and selfless are more powerful than the AK 47 wielding Clint Eastwoods!

This message is in both the Mahabharata, the longest epic in the world and Purananuru, the oldest anthology in 2000 year old Sangam Tamil literature.

First let us look at Mahabharata (Adi Parva, the first of the 18 Books in the Mahabharata):_

Once upon a time great king Viswamitra went out on a hunting expedition. When he and his retinue were tired, they visited the great saint Vasistha. His ashramam (House of Saints; hermitage) was in the middle of the forest. He had a beautiful cow named Nandini. It had the power of fulfilling anyone’s wishes like Kamadhenu.

Vasistha received him with great honour. He gave to Viswamitra precious jewels which were obtained from his wonder working cow Nandini. Viswamitra wondered how come this sage in the middle of the forest , could feed all his retinue and give him precious gifts. Vasishta explained that his holy cow can give anything he wished for. Viswamitra asked Vasishta to give him the cow in exchange for hundred million cows or even his kingdom. When Vasishta refused  to comply with his demand Viswamitra  threatened to use force. He dragged the cow and pushed it hither and thither, but she would not move. She became angry and in order to punish Viswamitra and his army, she created Pahlavas , Dravidas, Sakas,Yavanas , Kiratas and other tribes.  The words of the poet Vyasa are

Asrujat pahlavan, puchchath prasravath dravidaan, sakaan yonidevascha  yavanan sakrutah  savaraan bahuun.

Beholding this great miracle, the Bramanical might , Viswamitra  was humbled at the impotence of a Kshatria nature, and exclaimed

Dhig balam kshatriya balam brahma tejo balam, balam

Balabalam vinistritya tapa eva balam balam

Shame on a Kshatriya’s strength.  The strength of a Brahmins lustre is strength indeed. Determining what is strength and what is weakness, we see that, penance is the greatest strength.

This legend is found in Valmiki Ramayana as well .

Later Viswamitra  went for doing Tapas(penance), but failed in first two attempts because of ego and women (Trisanku Episode and Menaka episode). When he won at the third attempt, Vasishta himself called him “Hello Mr Brahmin” (Brahma Rishi). That has become a phrase in Hindusim equal to ‘From the horse’s mouth’ in English.

The power of penance is in Purananuru, oldest portion of 2000 year old Sangam Tamil literature and later moral book Tirukkural of Tiru Valluvar

Here is the verse from Purananuru:-

Vanmiki , similar to Valmiki, the Ramayana author, has penned the verse 358 in Purananuru. Though there are very interesting information in these seven lined verse, I will highlight only one point here. If you weigh the earth and the penance, penance is so big that earth will look like an iota. Earth means earthly life that is family life, but penance is far greater than the family life. Tamil poet Vanmiki use the Sanskrit word Tavam. Tapo in Sanskrit is tamilized Tavam (P=V). here we are concerned only about the greatness of penance. It is a repetition of  what is said in Mahabharat. True Brahmins are doing penance even when they are in family life. So the word Antanar is used for anyone who is inward looking, ie. God searching. Brahmin also meant the same, i.e. Brahmam seeking. So it is an echo of Mahabharata lines. Even a kshatriya like Viswamitra is called Brahmin when he competed his penance successfully.

Tiruvalluvar also elucidated the power of saints. If any one does any harm to a saint the empire will crumble like dust, he says.

“If those of rigorous penance become enraged, even Indra will crash from power and position” – Kural 899

Venthan is the Tamil word used in this couplet. It means King or Indra. Tolkaappiam used the word for Indra.

The next couplet emphasizes this point,

“Though possessed of great support, they who are exposed to the wrath of persons of exceeding penance will perish”- Kural 900.

Brahma tejo balam balam!!

Curses of Vasistha (RV 7-104)

1.Indra and Soma, burn and destroy the demon foe. Annihilate the fools, slay them and burn them up. Send downward who adds gloom to gloom. Chase them away. Pierce the voracious ones.

2.Let sin around the wicked boil like as a cauldron set amid the flames of fire. Against the foe of prayer, devourer of raw flesh, the vile fiend fierce of eye, keep your perpetual hate against cruel eyed .

My comments

This is a curse against anti god, anti -prayer gangs. The very interesting point is to throw them into cauldron in the middle of fire. Later day pictures of hell show this. Even 1400 years ago, Saivite saint Appar was thrown into a burning Lime kiln but he was saved by Lord Siva.

Another interesting point is that anti Hindu gangs were cannibals. Like Chinese eat scorpions, lizards, rats and snakes today, like the East Europeans eat horses today, there was a gang of cannibals in Vedic period. Even the Rakshasas of Sri Lanka ate human flesh. Story of Agastya show that Vatapi and Ilvalan ate human flesh. And the same story show that the forest was full of human skeletons of seers.

So the curses were thrown against the barbaric tribes.

Cruel eyed : commentators say spy or gossip mongers.

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RV.7-104-3

Indra and Soma , plunge the wicked in the depth, yes, cast them into darkness that has no support. So that none of them may ever return.

7-104-4

Hurl your deadly crushing bolt down on the wicked fiend from heaven and earth. Burn them to death

7-104-5

Let them sink without a sound.

7-104-6

Indra and Soma, I offer these prayers with wisdom. Accept my prayers; let both of you be united like two horses in the chariot.

Mantra 7

Slay the treacherous fiends; let the wicked have no bliss who evermore assails us with malignity.

Mantra 8

I pursue my way with guileless spirit;  whoever accuses me  with words of falsehood, may the speaker of untruth be crushed like water in the hand.

Mantra 9

Those who harm the righteous must be given to snakes or to Nirruti (Hindu goddess personifying death, decay and destruction)

Mantra 10

May he a thief or a robber, sink to destruction; both himself and offspring.

Mantra 11

May he be swept away himself and children; may all the three earths press him down beneath them.

Mantra 12

A wise man can easily distinguish the true and false.

Soma protects the true and honest

My comments

This is a good quotation. A prudent man can easily find out who is honest. Several Hindu stories in the Vikram and Vetal and Katha sarit sagara stand examples for this.

But Sayana, commentator, gives the story of Kalmashapada here.  I give the story from Who is Who in the Mahabharata by Subash Mazumdar

“ Kalmashpada was a king of Ikshwaku dynasty. He once encountered Shakti, son of sage Vasistha, on a narrow forest path. The question of relative priority as to who should pass first and who should give way, led to heated argument until the king losing his temper started mercilessly whipping \shakti in a demonic raage. Thereupon Shakti collecting his spiritual strength, cursed the king would become a Rakshasa hungering for human flesh wandering the forest for 12 years.

At this juncture Visvamitra who had earlier been bested by Vaishtha and therefore wanted to please Shakti, arranged for a Rakshasa called Kinkara to enter the body of Kalmashapada. Later this curse upon the king was redoubled in force by the pronouncement of a brahmana who was erroneously served human by orders of the king.(It is in Adi Parva of Mahabharata).

The king in his rakshasa form initiated his consumption of human flesh by killing and devouring Shakti himself. Later he also killed Vaishtha’ss other sons.

Once Kalmasha pada , while in Rakshasa form, saw a brahmin couple enjoying conjugal pressure. He killed and ate the Brahmana. Thereupon the brahmana cursed that the king would also die if he ever attempted to enjoy conjugal bliss with his queen.

Years later when he wanted to kill and eat Adashyanti, widow of Shakti, Vasishta sprinkled holy water on him and the curse having ended the king expressed his lifelong indebtedness to Vasishta .

There are 25 mantras . I have covered only 12 out of 25.

To be continued……………………..

Tags- Vahana, Varuna, Vasistha, Vararuchi, Vamana, HINDU DICTIONARY IN ENGLISH AND TAMIL ; இந்து மத கலைச்சொல் அகராதி-115

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HINDU DICTIONARY IN ENGLISH AND TAMIL 113; இந்து மத கலைச்சொல் அகராதி-113 (Post.16,194)

Written by London Swaminathan

Post No. 16,194

Date uploaded in London – 13 September 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 letter V

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Vachaspati Mishra

Vācaspati Miśra, c. 10th century CE, was a gṛhastha scholar from the Mithilā region in modern Bihar state (bordering Nepal). He was knowledgeable in several disciplines connected to the Dharma and is traditionally hailed as a sarva-tantra-svatantra.

The uniqueness of Vācaspati Miśra was his ability to write on almost every darśana with the perspective of an insider. This is perhaps unparalleled in the history of the Dharma. Perhaps his most well-known work is the Bhāmatī, an exposition of Adi Shankaracharya’s Brahmasūtra Bhāṣya.

Vācaspati Miśra is a colossus among the Indian philosophers. One of the great Maithila scholars of the period, Vācaspati Miśra came from a family of Mīmāṃsakas and made his fame as an authority on that topic, on which he says himself. He was, the teacher of Smārta Vardhamāna, author of Danḍaviveka.

Vācaspati Miśra’s family appears to have lived in several different villages of Mithila

Vācaspati Miśra has to his credit nine valuable treatises contributed to different orthodox systems of philosophy. On the basis of the internal evidences provided by these works, modern scholars arrange them in the following chronological order.[15]

1) Nyāyakaṇikā: This is a commentary on Vidhiviveka, a Bhāṭṭa Mīmāṃsā work of Maṇḍanamiśra.

2) Nyāyasūtroddhāra: This is a compilation of the Nyāyasūtra fixing the readings of the text of the sūtras.

3) Nyāyasūcīnibandha: This arranges the same Nyāyasūtra.

4) Nyāyavārtikatātparyaṭīkā: This work also known by its shorter and more popular name, ‘tātparyaṭīkā’, is an extensive commentary on the Nyāyavārtikā of Uddyotakara Bhāradvāja.

5) Tattvasamīkṣā: It is generally believed to be a commentary on the Brahmasiddhi of Maṇḍanamiśra. But it has been recently suggested that this is also an independent Mīmāṃsa treatise of Vācaspati Miśra. This work is lost.

6) Tattvabindu: This is also an independent Bhāṭṭa Mīmāṃsa treatise of Vācaspati Miśra.

7) Sāṅkhyatattvakaumudī: This work, known briefly as Tattvakaumudī, is a brilliant commentary on the famous Sāṅkhyakārikā of Īśvarakṛṣṇa.

8) Yogatattvavaiśāradī known also by its shorter title Tattvavaiśāradī: This work is a commentary on the Pātañjalayogasūtrabhāṣya of Vyāsa.

9) Bhāmatī: The full title of this work is perhaps Śārīrakabhāṣya bhāmatī. This is the earliest known exhaustive and complete commentary on the Brahmasūtraśāṅkara-bhāṣya.

It is interesting to note that in a verse in the epilogue of the Bhāmatī Vācaspati Miśra gives a full list of his own works arranged exactly in the above order suggested by the modern researchers. In the Indian tradition Vācaspati Miśra is again perhaps the first writer to give a complete list of his works, that too in a chronological order.

Date

1. Since Vācaspati Miśra refutes Bhāskara in his Bhāmatī, he must be 10th century at earliest.

2. Vācaspati Miśra quotes Dharmottara respectfully, so must have lived a century or so after him. Since Dharmottara is 9th century C.E, Vācaspati Miśra must be 10th century C.E.

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Vaidehi

Vaidehi is an alternate name for Goddess Sita that means “princess or daughter of the Videha kingdom”.  Sita’s father, King Janaka, ruled the ancient kingdom of Videha. In ancient times, people often named princesses after their home kingdom. King Janaka was also called Videha because he lived free from worldly attachments. Because he was Videha, his daughter became Vaidehi.

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Vaikuntha

Vaikuntha is the eternal celestial abode of the Hindu god Lord Vishnu and his consort Goddess Lakshmi.  The word Vaikuntha translates from Sanskrit as “a place without anxiety” (vai means without, and kuntha means anxiety or distress). It exists completely outside the temporary, material universe and is free from time, fear, birth, and death.It serves as the ultimate destination for pure devotees and liberated souls who achieve moksha (salvation). Scriptures describe the realm as self-illuminated by divine energy, featuring golden palaces, jewel-studded buildings, and lush hanging gardens.  Puranas and Vaishnava traditions often place Vaikuntha—also known as Vishnuloka or Param Padam—far above the material worlds in the direction of the Capricorn constellation (Makara rashi).

Vaikuntha Ekadashi is a sacred Hindu festival dedicated to Lord Vishnu, observed on the 11th lunar day of the waxing fortnight in the Tamil month of Margazhi (December–January). Devotees believe that the gateway to Lord Vishnu’s celestial abode (Vaikuntha) opens on this day, granting liberation (moksha) from the cycle of birth and death. Observing a fast on this single Ekadashi is considered equal in merit to fasting on all 23 other Ekadashis of the year. Mukkoti Ekadasi: Also known as Mukkoti Ekadasi, it is believed that three crore deities gather in Vaikunth during this auspicious occasion. The next Vaikuntha Ekadashi falls on Sunday, December 20, 2026.

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Vajasneyi

Vajasaneyi is the name of the primary mantra collection (Samhita) of the Shukla Yajurveda and the school of Vedic study founded by the ancient sage Yajnavalkya.   It includes 40 chapters of verses and prayers used by priests during Vedic ritual sacrifices (yajna). The 40th chapter is the Isha Upanishad, a major philosophical text.

Vājasaneyī (वाजसनेयी).—(VĀJASANEYAS). A group of Priests. Priest Yājñavalkya was one of the disciples of Yajur Veda-group of Vyāsa. Of the line of disciples, Yājñavalkya had fifteen disciples. They were called Vājasaneyins or Vājasaneyas.

The Yajus—collection received from the god Sun were divided into fifteen groups by Yājñavalkya and given to each of his disciples. From that day onwards, his disciples became famous by the name Vājasaneyas. (Br. U 7-3-7).The name Vajasaneyi is derived from Vajasaneya, patronymic of sage Yajnavalkya, an authority and according to tradition, founder of the Vajasaneyi branch.

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Vajra

Vajra (वज्र):—[from vaj] mn. ‘the hard or mighty one’, a thunderbolt that of Indra, said to have been formed out of the bones of the Ṛṣi Dadhīca or Dadhīci  and shaped like a circular discus, or in later times regarded as having the form of two transverse bolts crossing each other thus x; also applied to a thunderbolt in general or to the lightning evolved from the centrifugal energy of the circular th° of Indra when launched at a foe.

Vajra (वज्र):—It is mentioned in the Ṛgveda mostly as a weapon of Indra. It is suggested that it was originally made of stone and later of bone. a weapon shaped out of Dadhīci’s limbs by Viśvakarman for the use of Indra; with this Indra was able to break the back of the mountains. By this Vṛtra was slain. But it was of no use against Namuci.

Diamond is also called Vajra. It became Vairam in Tamil, because Brahmin women spoke Prakrit at home like women found in 2200 year old Kalidasa’s works. In other words, it is the spoken form of Sanskrit.

Vajra is the symbol of sacrifice; Dadhichi Rishi gave his own backbone to destroy the evil forces.

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Vakyapadiya

The Vākyapadīya is an ancient Sanskrit masterpiece on the philosophy of language and grammar written by the poet-grammarian Bhartṛhari around the 5th century CE. The Vakyapadiya is an ancient Sanskrit text dealing with the philosophy of language. Bhartrhari authored this book in three parts and propounds his theory of Sphotavada (sphota-vada) which understands language as consisting of bursts of sounds conveying their meaning, as opposed to the theory of Varnavada (varna-vada) which states that language is interpreted as a combination of indivdual letters.Three Books (Trikāṇḍī): Divided into Book 1 (Brahma-kāṇḍa on the spiritual reality of the word), Book 2 (Vākya-kāṇḍa on the sentence), and Book 3 (Pada-kāṇḍa on individual words and meanings). Famous verses argue that all human knowledge and awareness are fundamentally intertwined with language.

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Vala

Vala (वल).—(bala) An asura.

In the Rig Veda, Vala is a demonic rock enclosure or cave personified as an asura (demon) who traps the stolen morning light, dawn (Ushas), and radiant divine cows. Mention is made about this asura in many hymns in the Ṛgveda.

Translating to “enclosure” or “cave” in Vedic Sanskrit, Vala is described as the brother of Vrtra (the serpent of drought) and son of Tvashtr, sharing the root meaning of covering or blocking.

The god Indra—strengthened by drinking Soma and aided by divine allies like Brhaspati, Trita, and the Angiras (Angirasas) rishis—shatters Vala’s stone cavern to release the imprisoned cows (representing light rays and illumination) back to the world. While Indra typically uses his thunderbolt, certain hymns (such as RV 2.24) describe Brahmanaspati or Indra breaking open Vala using spiritual power, divine sound, and true prayer (brahman) rather than physical weapons. In esoteric and spiritual commentaries (such as those by Sri Aurobindo), Vala symbolizes the forces of darkness and the subconscious mind that block human perception from reaching the supreme truth. It is stated in Padma Purāṇa, Bhūmikhaṇḍa, how Indra killed this asura.

One day Vala went to the sea for his evening worship. Devendra saw the asura, shining with the radiance of celibacy and the divine rod and deer-hide, praying on the sea-shore. Instantly Indra cut him into two with his weapon, the thunderbolt. Vala fell down motionless

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Valmiki

Valmiki was a Maharishi, a great saint, who portended the story of Lord Rama. He is regarded as the first poet in Sanskrit language and hence, also revered as Adi Kavi. He composed the first poem, RAMAYANA, wherein he brought himself into this epic.

Interestingly, after he repented for his sins, he was initiated by the Great Sage, Narada, to meditate on the name, “Rama”, with the purpose of bringing in balance and further Spiritual upliftment to become a Saint.

The First Verse in Sanskrit

Strangely enough, the words of the first shloka were curse words from the Maharishi. One day, as he was bathing in the river Ganges, he saw a crane (kraunch) couple mating. He was extremely happy and experienced bliss seeing the birds. Suddenly, the male bird was hit by an arrow, and died. The female bird screamed in pain and died immediately. Anger came upon Valmiki and he cursed the hunter in a haste. This spontaneous curse became the first verse in Sanskrit. The curse literally meant, “Oh hunter, may you not get rest for eons, for you killed a ‘Kraunch’ from the pair, when they were in so much bliss”. After calming down, when he looked upon the curse from a higher perspective, it sparked a vision to create a Mahakavya, which is known as Ramayana.

Valmiki’s Life before Transformation as a Saint

He is said to be a robber named Ratnakkardah in his early life. He lived in a forest and his wife and children were in a town nearby. Before that, he was a soldier and he used to kill soldiers who behaved brutally towards the women of those who lost the war. That made the king and other soldiers go against him. So, he had to escape from there. Later, he became a robber and lived in a forest.

One day as sage Narada passed through the forest, Ratnakkardah threatened to kill him, if he did not give away all the wealth that he had. Narada did not get afraid, and instead asked him why he was committing such a sin. Ratnakkardah did not consider this to be a sin and justified that he was robbing others of wealth in order to take care of his family. To this, Narada questioned if his family would be willing to share the sins that he was earning while using the money from such wrong doings? Ratnakkardah had never thought about this earlier. He tied Narada to a tree and hurried home to check with his family. His family disagreed to share his sins. They said that it was his responsibility to earn for them and that they had nothing to do with how he earned the money.

Suddenly, reality dawned upon him and he realized the negative entitlement that he was generating by his actions. He ran back to Narada and pleaded him to help and save him from all the sins that he had committed.

Narada was delighted at this change and initiated him to repeat the sacred name “Rama” with his mind and soul to get uplifted. As Ratnakkardah found it difficult to pronounce the word Rama, Narada suggested him to repeat the word “mara” instead. And slowly, he was able to chant the name “Rama”.

There are a few different versions of this story, but essentially, he was initiated to chant the mantra of “Rama”. With this immense tapas he became a great saint and came to be known as Valmiki (the one who came out of an ant hill, which was formed around him during the long intense tapas). He later went on to write the epic of Ramayana.

The “RAMA” Mantra

You can notice here that the mantra “Rama” was chanted even before Lord Rama was born. Hence, you can observe this indication in many bhajans as “Ram se bada Ram ka Naam”.

अंत में निकला ये परिणाम, ये परिणाम,

राम से बड़ा राम का नाम ..

Anth  mein  nikala   ye parinam  ,Ye parinam

Ram se  bada  Ram Ka nam

At the end emerged this result  , thus result

The name of  Rama is greater  than Rama

Tags- Vachaspati Mishra , Valmiki, Vala, Vajra, HINDU DICTIONARY IN ENGLISH AND TAMIL 113; இந்து மத கலைச்சொல் அகராதி-113

To be continued…………………..

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HINDU DICTIONARY IN ENGLISH AND TAMIL 111; இந்து மத கலைச்சொல் அகராதி-111(Post.16,188)

Written by London Swaminathan

Post No. 16,188

Date uploaded in London – 11 September 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

https://www.pustaka.co.in/home/author/london-swaminathan

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Urmila

She was the daughter of King Janaka of Mithila and Queen Sunaina. She married Lakshmana on the exact same day that Rama married Sita. Children: Traditional texts state that Urmila and Lakshmana had two sons named Angada and Chandraketu.  When Rama, Sita, and Lakshmana left for a 14-year forest exile, Urmila wished to accompany them. Lakshmana asked her to stay in Ayodhya to comfort and look after his aging parents and the grieving kingdom.  According to regional folk Ramayanas and Ram-kathas (though absent in Valmiki’s original Sanskrit text), Lakshmana refused to sleep for 14 years so he could continuously guard Rama and Sita. When the Goddess of Sleep (Nidra) approached him, Urmila selflessly volunteered to sleep on his behalf so he could remain awake and fulfil his duty. This quiet act of devotion earned her immense respect as an unsung heroine of the epic. While folk tales vividly celebrate her 14-year slumber and sacrifice, foundational texts like Valmiki’s Ramayana focus more broadly on her quiet endurance and palace duties at home.

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Urvashi

Urvashi is an Apsara (nymph) in Hindu legend. She was a celestial maiden in Indra’s court and was considered the most beautiful of all the Apsaras. She became the wife of king Pururavas (Purūrávas, from purū+rávas “crying much or loudly”), an ancient chief of the lunar race. ShBr 11.5.1, and treated in Kalidasa’s drama Vikramōrvaśīyam.

Birth: There are many legends about the birth of Urvashi but the following one is most prevalent. Once the revered sages Nara-narayana was meditating in the holy shrine of Badrinath Temple situated in the Himalayas. Indra, the king of the Gods, did not want the sage to acquire divine powers through meditation and sent two apsaras to distract him. The sage struck his thigh and created a woman so beautiful that Indra’s apsaras were left matchless. This was Urvashi, named from ur, the Sanskrit word for thigh. After his meditation was complete the sage gifted Urvashi to Indra, and she occupied the pride of place in Indra’s court. Heard of the beauty of Purūravas from Nārada, when she came to the earth due to a curse of Mitra and Varuṇa, and gave enjoyment to him so long as he satisfied her two conditions—keeping her two sheep safe, and not showing himself naked before her except in sexual intercourse. When after 64 years she saw him naked one day, she left him. He looked for her and saw her at the R. Sarasvati playing with her friends. At his request she promised a day’s enjoyment with him every year. On her advice he prayed to Gandharvas, and got an Agnisthāli. Mother of six sons by Purūravas.4 Returned to Heaven.5 The Goddess enshrined at Badari.6 When she danced before Indra, she forgot her abhinaya and was cursed by Bharata to become an invisible creeper for 55 years on the earth.

Urvaśī (उर्वशी).—One of the heavenly Apsarās. She tried to seduce Arjuna when he was in the heavenly kingdom. Arjuna refused to satisfy her because he considered her the mother of the Kuru dynasty having taken Puru for her husband. Because of Arjuna’s refusal, Urvaśī cursed Arjuna to become a eunuch for one year. This curse took its effect during last year of exile of the Pāṇḍavas in the kingdom of Virāṭa; a woman from the heavenly planets who became enamoured of King Purūravā.

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Usanas kavi

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जय: ।
मुनीनामप्यहं व्यास: कवीनामुशना कवि: ॥ ३७ ॥

vṛṣṇīnāṁ vāsudevo ’smi
pāṇḍavānāṁ dhanañ-jayaḥ
munīnām apy ahaṁ vyāsaḥ
kavīnām uśanā kaviḥ

“Of the Vrsnis I am Vasudeva; of the Pandavas I am Dhananjaya (winner of wealth); of the sages I am Vyasa and of the poets I am Usana”.
– Bhagavad Gita 10-37

Kavi means seers, that is, one who could see or tell what is going to happen next.

Why did Krishna say that he was Usana Kavi, an ancient poet whom we did not know much? We know a lot of other Vedic seer poets, but not Usanas.

First of all let me give you some basic information:
1.Until this day we use the word ‘Kavi’ for a poet in all the major Indian languages including Tamil (Pulavar was old and Kavinjar is current). This shows that the Rig Vedic Sanskrit lives in all our hearts. Kavi is a poet and Kavitha is a poem in all Indian languages. ‘Kavi’ is in the Veda and in the Gita!

2.Usanas belonged to Kavya Gotra and in Tamil, the oldest poet Tolkappiyan is believed to be from this Gotra. And there is another poet Kappiyatru Kappiyanar of Patitru Pathu (Ten Decads) from the same Gotra.

3. This shows the antiquity of the Gita as well. Krishna mentioned one of the oldest poets of the Rig Veda! AA Macdonell and A B Keith say in their Vedic Index of Names and Subjects, “ Usanas Kavya is an ancient seer, already a half mythical figure in the Rig Veda where he is often mentioned, especially as associated with Kutsa and Indra”. Rig Veda itself is old; in fact the oldest book we know of. Usanas had become ancient to the seers of Rig Veda! But Krishna was able to appreciate it. That means Krishna lived before the collection of Rig Vedic hymns by Vyasa.

4.”Later on Usanas becomes the Purohita/Priest of the Asuras in their contests with the Gods. A Variant of his name is Kavi Usanas. He appears in the Brahmanas as a teacher also”, say the authors. This shows that there were more poets with the same name in later days. We know that Shukracharya was the Guru of Asuras. This reveals another fact that both Asuras and Suras had Brahmin teachers. Both Devas and Asuras were sons of the soil. In Tamil also we have famous names of Sangam period, Kapila, Parana, Nakkirar and Avvaiyar at various ages. All these poets have done some works in later ages in Tamil as well. So it is possible that we had other poets with the name of Usanas. But even their works are not available!!
5.Usana’s name figured as an author of Artha sastras (Books on Economics) earlier than Kautilya alias Chanakya.

References to Usanas in the Rig Veda
His name occurs in seven out of ten Mandalas of the Rig Veda. His name is missing in Mandalas 2,3 and 7. We are unfortunate to lose the poems of such a popular poet. This shows how much of old Sanskrit literature was lost.

The way all the people praise him give the impression that the words Kavi and Kavya (poet and classics)– all originated from Usanas Kavya!

The following references are considered important (from Vedic Index):
Rig Veda 1-51-10, 1-83-5, 1-121-12;
R V 4-16-2, 6-2011, 8-23-17
R V 9-87-3, 9-97-7, 10-40-7
Probably also 1-130-9, 5-31-8, 5-34-2
Also in A V 4-29-6 (A V = Atharva Veda)

Taittriya samhita, Panchavimsa Brahmana, Sakyayana Srauta Sutra mention the Purohit/priest Usanas (Sukracharya).

Kavi Usanas is found in RV 4-26-1.

He appears as a teacher in two of the Brahmanas.
Yajur Veda and Sama Veda also praise him as a great poet.
Usanas’ few compositions are available in the Rig Veda: 9-87 to 89 and 8-84. As usual, the foot notes say that it is difficult to understand certain lines. Ninth Mandala of Rig Veda deals with Soma Pavamana (Soma Plant and Juice).
Usana, the son of Kavi is well known for making Agni the ministrant priest and offerer of the sacrifice for Manu ( RV. 8-23-17)

He is referred to as a seer and leader of the people. By his poetic gift he is said to have discovered the secret milk of cows of Indra which was concealed ( RV. 9-87-3)

Usana is said to have increased the vigour of Indra ( RV. 1-51-10) and fashioned the thunderbolt for him for slaying Vritra( RV. 1-121-12; 5-34-2).

He is characteristically wise and soma is compared with him due to his wisdom ( RV. 9-97-7)

Indu, the well armed god, is flowing onward, who quells the curse and guards from treacherous onslaught,
Father, begetter of the gods, most skilful, the buttress of the heavens and earth’s supporter
Rsi and sage, the champion of the people, deft and sagacious, Usana in wisdom
He had discovered even their hidden nature, the cows concealed and most mysterious title (RV 9-87-2/3)

Source books : Vedic Index of Names and Subjects Volume 1 and Bhrgus – A Syudy by Jayanti Panda, Delhi, 1984; The Rig Veda, Translated by Ralph T H Griffith.

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Usha

Ūṣā (ऊषा).—(also uṣā) Daughter of Bāṇa. Her companion was Citralekhā. Dreamt one night that she was sleeping with Aniruddha. Informed her friend of the dream but could not give Aniruddha’s name. Citralekhā drew pencil sketches of all gods and men and showed them to her one by one. Seeing Aniruddha’s she identified him. At this, Citralekhā flew through air and brought Aniruddha to her room unnoticed by others. Ūṣā was enjoying his company. The guards who got scent of this reported to Bāṇa who imprisoned Aniruddha. In course of time she married Aniruddha and went to his home with the approval of Bāṇa.*

Aniruddha (अनिरुद्ध), grandson of Kṛiṣhṇa, son of Pradhyumna was born in the race of Yadu in Dvāravatī, and became the lover of Uṣā: daughter of the Asura Bāṇa.

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Ushas

Ushas:–Goddess of the dawn in the Vedas. She is the all seeing eye of the gods. An auspicious deity heralding Surya and drives away darkness. Rig Veda describes her as a beautiful virginal figure who rides in a hundred chariots. She inspired the finest lyrical hymns in the Rig Veda. Ushas is beautiful, fresh and ever young, dressed in a red garment awakens creatures and send them off to their respective duties.

 Ushas is the goddess of dawn in the Rig Veda, daughter of Dyaus Pita (Sky), and sister of Ratri (Night). She rides a golden chariot drawn by red horses or cows, banishes darkness, and wakes all life. Equivalent to Roman Aurora or Greek Eos. Most beautiful poems are found in the Vedas describing her beauty.

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Uttara

Uttarā (उत्तरा).—The daughter of King Virāṭa and the wife of Abhimanyu. Virāṭa first want Arjuna to marry his daughter, but Arjuna declined and said that his son, Abhimanyu, should marry her. Uttarā became the mother of King Parīkṣit. She prayed to Śrī Krishna to save her son, who was being attacked within her womb, and Kirshna saved him.

Also the name of a star in the sky.

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Uttara kanda

Uttara Kanda is the last Book of the great epic Ramayana and it deals with the return of Rama to Ayodhya and his coronation to the throne. The reign of Rama in Ayodhya has also been narrated in this Book along with the second ordeal of Sita. This Kanda or Book also gives a description of the birth of Lav and Kush, the two sons of Rama in the hermitage of Valmiki and the episode ends with the description of the last days of Rama in the world. After the furious war between Rama and Ravana, Ravana was ultimately killed by Rama and Vibhishana was made the king of Lanka. Then Rama met with Sita and Sita had to give an Agnipariksha before Rama could accept her since she stayed for long in another man’s home. Sita went into the burning pyre but was left unhurt and thus her faithfulness to Rama was proved. Then Rama, along with Lakshmana and Sita return to Ayodhya. 

With the rising Sun, Rama taking the car Pushpaka, which was given to him by Vibhishana, stood ready to depart. Self-moving was that car, and it was very fairly painted and large; two stories it had, and windows and flags and banners and many chambers, and it also gave a melodious sound as it coursed along the airy way. Then Vibhishana asked Rama if he could do anything else for him and Rama then told him to content the monkeys and bears who have accomplished his affair with jewels and wealth, so that they could fare to their homes. He also advised him to rule as a righteous, self-controlled, and compassionate and a just collector of revenues, so that all may be attached to him. Vibhishana bestowed wealth on all the host, and Rama was taking leave of all the bears and monkeys and of Vibhishana and at that time all of them cried out in a single voice that they also would like to go with him to Ayodhya. Thus, Rama invited them gladly, and Sugriva and Vibhishana and the entire host mounted the mighty car; and the car rose up into the sky, drawn by golden geese, and sailed on its airy way, while the monkeys, bears, and rakshasas took their ease. 

. 

Hanuman is Rewarded 
The monkeys stayed in the kingdom of Ayodhya more than a month, feasting on honey and well-cooked fruits and meats and roots, though it seemed to them but a moment, because of their devotion toward Rama. The time then came for them to go to their own city, and Rama embraced every one with affection and gave them goodly gifts. But Hanuman bowed and begged this boon, that he might ever be devoted to Rama alone, and that he might live on earth so long as the story of the deeds of Rama was told of amongst men. Hearing this request from Hanuman, Rama granted it and took from his own neck a jeweled chain and put it upon Hanuman. One by one the monkeys came and touched the feet of Rama,and then went their way; but they wept for sorrow of leaving him. 

Ordeal of Sita 
Then Rama governed Ayodhya for ten thousand years; and the news once came out that Sita had conceived. Then Rama asked her if she had any longing, and she replied that she would like to visit the hermitages of the sages by the River Ganga. Rama thus granted her wish and the visit was scheduled for the next day. That very night Rama came to know from his ministers that his subjects were happy since he killed Ravana but were somewhat not pleased for he brought back Sita with him who stayed for long in the house of a different person other than her husband. At this, Rama got utterly shocked and ordered his brothers and told Lakshmana to leave Sita in the jungle and return to Ayodhya. Lakshmana thus left Sita in the hermitage of Valmiki and returned to Ayodhya. 

Lava and Kusha 
Rama ruled his kingdom well and by that time Sita, dwelling at the hermitage of Valmiki, gave birth to two sons, and they were named Kusha and Lava; and they grew up in the forest hermitage, and Valmiki trained them with great wisdom, and he made the book of Ramayana in slokas, and gave them skill in recitation. 

Sita taken home by Earth 


After Rama came to know that Lava and Kusha were his sons and that Sita was living in the hermitage of Valmiki, he send message to the saint enquiring about Sita. Rama asked if Sita would like to return to Ayodhya. Then Valmiki accompanied Sita to Ayodhya and then Rama again asked Sita to prove her faithfulness towards him again. With this Sita prayed to Vasundhara to accept her since he was ever faithful to Rama. Thus a heavenly throne rose up from within the earth, borne on the heads of mighty nagas, decked in shining jewels; and the Earth stretched out her arms and welcomed Sita and placed her on the throne, and the throne sank down again. 

Last Days of Rama 
Rama became heavy-hearted with the disappearance of Sita inside the earth before his very eyes, and the whole world seemed empty without her.. Bharata reigned in Kekaya, and Shatrughna was king of Madhu, while the sons of Lakshmana founded kingdoms of their own. Once came a yogi who called himself Time and told Rama that he was the avatar or incarnation of Lord Vishnu and that he had accomplished his goal by killing Ravana and reigning in the earth for eleven thousand years. Then he advised Rama that the time has come for his return to heaven. Rama accepted his advice and along with his brothers and several rakshasas and monkeys he went to the river Sarayu, from where Rama reached the heaven. 

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Uttara kuru

Uttarakuru (उत्तरकुरु) play a mythical part in the Epic and later literature, are still a historical people in the Aitareya Brāhmaṇa, where they are located beyond the Himālaya (pareṇa Himavantam). In another passage, however, the country of the Uttara Kurus is stated by Vāsiṣṭha Sātyahavya to be a land of the gods (deva-kṣetra), but Jānaṃ-tapi Atyarāti was anxious to conquer it, so that it is still not wholly mythical.

Uttarakuru (उत्तरकुरु).—A part of the Jambūdvīpa (Island of Jambū). Mention is made in the Mahābhārata that during his conquest Arjuna had gone up to this place and carried away from there plenty of wealth. It is believed by common people that this place is inaccessible to human beings. (Mahābhārata Sabhā Parva, Chapter 28, Stanzas 7 to 20). The southern end of this place is the Nīlagiri and the Northern end Mount Meru. The inhabitants are gifted people, with trees bearing flowers and fruits, the flowers fragrant and the fruits sweet.

A particular type of tree known as Kṣīrī (milky) grows here from which milk will flow. There are also trees which will give you whatever you ask. It was the belief of ancient people that with the fruits of Kṣīrī, you could make garments and ornaments. The soil of this place contains gems and in the sand there is gold. Those who fall down from heaven live in this region. The average age of the inhabitants of this place is said to have been eleven thousand years. There is a kind of bird in this place called Bhāruṇḍa. These birds drag dead bodies away to caves. (Mahābhārata Bhīṣma Parva, Chapter 8, Stanzas 2 to 13).

to be continued…………………….

Tags- Uttarakuru, Urvashi, Uttara Kanda, Usana Kavi, HINDU DICTIONARY IN ENGLISH AND TAMIL 111; இந்து மத கலைச்சொல் அகராதி-111

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Lanka, Naga Mystery, Camel! Purananuru wonders-64; Tamil Encyclopaedia 104 (Post.16,179)

 Written by London Swaminathan

Post No. 16,179

Date uploaded in London – 9 September 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-64; Tamil Encyclopaedia 104, One Thousand Interesting Facts -Part 104

CAMEL FAIR IN PUSHKAR, RAJASTHAN.

Item 892

Next let us look at the wonders in SIRU PANATRUPPADAI (siru paan aatruppadai); it is one of the ten idylls (Paththup Paattu), part of Tamil Sangam Literature that is 2000 years old.

Poem was written by Nallur Naththathanaar; Lines 269.

Subject – a bard is guided by another bard to the town of Nalliakodan for getting gifts.

Here are the wonders or unique things from this book:

Mahabharata’s Bhima is mentioned because of his skill in cooking;

Ramayana’s Lanka is mentioned along with Mavilanka, a small town;

For the first time all the Last Seven Philanthropists listed together;

For the first time camel is mentioned;

New dream miracle reported-Nalliayakkodan’s dream of Lord Muruga led to his victory;

Doors of kings always open to Brahmins, Poets and Bards

Monkeys are kept by salt vendors, as their own children;

New type of Anthathi is used; word- word Anthathi;

Naga mystery continues with Puram verse of Perun Chitran;

Madurai city’s link with Tamil language reconfirmed;

Tamil’s belief in Moon devoured by Snake during eclipse is repeated;

Boy soldiers, Laughing Ghouls, usual description of Body Parts of Woman from Head to Foot is also found;

Great three Cities of Chera, Pandya and Choza kings are portrayed.

***

Item 893- Atharvana Veda Echo-Tamil Line one

Foreigners called earth as Fatherland where male dominance and male chauvinism is seen.

Hindus are the one who called the earth MOTHER EARTH. We see it in the most famous Ode to Earth in the Atharvana Veda. The hymn is called Bhumi Sukta or Prithvi Sukta.

Here the poet in the very first line said Mother Earth. Hindus named all the rivers after women; Hindus named all the good virtues after women.

***

Item 894-  Word Anthathi – lines 21, 22

Anthathi is a Sanskrit word that means End- Beginning.

The last word of the previous line or previous stanza will be the beginning of the next line.

Elsewhere in Sangam poems we see Anthaathi just in few lines.

In the devotional poems of middle Ages of Tamil literature we see 100 stanzas anthathi hymns.

Here in lines 21, 22 we see words used twice consequently.

***

Item 895-MullaiFlower linked to Chastity

Strange custom of Tamils is linking MULLAI flowers with chastity; Mullai is a kind of Jasmine.

Here poet links Mullai flowers with virtuous woman. We see it in other Sangam Poems as well;

Narrinai- 142;Akananuru – 274;

***

Item 896- monkeys as pets-  lines 56-61

Poet Naththathhanar depicts an interesting scene of a female monkey playing with the rattle. Salt vendors keep monkeys as pets. They are treated like their own sons or daughters, says the poet. The rattle that is used by the monkey, we can guess,it is from one of the babies of the salt vendor.

***

Item 897- Madurai -seat of Tamil Sangam- lines 66-67

We know that at least forty poets are from Madurai city in Tamil Sangam poetry, much higher than other towns. That is a proof for Third Tamil Academy  located in Madurai. Here poet confirms Tamil Link with Madurai.

தமிழ் நிலைபெற்ற, தாங்கு அரு மரபின்
மகிழ்நனை மறுகின் மதுரையும் வறிதே; அதாஅன்று, (62-67)

***

Item 898- Divine Lotus-line 73

Poet described the lotus as DIVINE LOTUS. Hindus only knew the reason.

All the Hindu goddesses, especially Lakshmi and Sarasvati, Gods Brahma and Vishnu, are associated with lotus flower. India also declared it as the National Flower of India.

திருமுகம் அவிழ்ந்த தெய்வத் தாமரை,

***

Item 899-Strange link between Lord Shiva and Choza Kings! Lines 81-82

Throughout Tamil devotional poems Lord Shiva is praised for destroying three hanging fortresses of Demons/Asuras by laughing; I always described it as the destruction of Three space stations in the sky by laser rays from Shiva’s third eye. But why the poet linked it with a Choza king is not explained properly. We know that Chozas migrated from North West India where Sibi race ruled once upon a time; Here also poet called the Choza as SEMBIAN which is derived from Sanskrit SIBI=SAIBHYA=SEMBIYA.

The connection between Lod Shiva and Choza needs more explanation, which is lacking in the commentaries. Both are depicted as destroying Three Hanging Castles!

தூங்கு எயில் எறிந்த தொடி விளங்கு தடக்கை,
நாடா நல்லிசை நற்றேர்ச் செம்பியன்

***

Item 900-lines 84-11- Last Seven Philanthropists

Here we get details of seven great chieftains who were famous for their munificence, generosity, compassion and love towards animals.

Bekan gave his clothes to a peacock (thinking that it is shivering in cold);

Pari (paari) gave his chariot to a Mullai (jasminium) creeper for support (thinking that it is struggling without a post to climb)

Kari (kaari) gifted horses (to bards);

Ay Andiran gave a rare cloth given by snake Neela Naagam to Lord Siva under Banyan Tree;

(I have some comments ;see below)

Athikan (Athiyamaan Anji) gave a rare black gooseberry (which lengthens life) to poetess Avvai;

Nalli donated lot of wealth (as charity);

Ori gave lands to dancers and singers;

This is the first reference to Seven generous men together grouped as the Great Seven

From this we know this poet lived later than many Sangam poets who praised the seven people separately.

Probably a gap of 200 years.

My comments :

Neela naakam is not a snake; it may be the name of a Naga leader who weaves very fine cloths.

***

Item 901- Ramayana Lanka and New Maavilanka- lines 110-120

Capital of chieftain Nalliyakkodan was Maavilanka

Poet says his town is Maavi Lanka which is similar to the old and famous Lanka (of Ravana).

Hindus of Tamil Nadu were well versed in Hindu epics Ramayana and Mahabharata (we are going to see Bhima soon)

***

Item 902-OVIYAR clan is Mysterious Naga Clan

Oviyar in today’s Tamil is a painter; but in the poem he is a man from Naga clan; we have about 20 Naga poets in Sangam corpus; they may be from North India or Sri Lanka; Ceylon/Sri Lanka was a Naga Island. We have Naga names in Mahavamsa and Gupta inscriptions. So their origin is still an unsolved mystery. OVIYAR hear meant who has Snake tattoos on their bodies. Puram 176 where this chieftain is praised is also a Naga poet. We have another poet named Perun Chitran in Purananuru. He used same words in his poem; Perum Chitran is Maha Chitran meaning Great Painter; it means he is also a poet with big snake tattoo on his body or a great Naga clan leader. In short Oviyar is misunderstood and misinterpreted. Neela Naakam is also a Naga Chief (see seven Generous Men above)

Last but not the least , Nalliya KODAN is similar to great snake KAARKODAN in Sanskrit books. Karkodan is also depicted as man and snake.

***

Item 903- CAMEL! in Tamil literature! Line 154

For the first time Sangam Age, Tamils hear about camel in this poem; Tamils must have already seen it, because the poet used it as a simile. It is compared to the woods washed by the waves; the logs lying on the sea shore looked like the back of a sleeping camel.

Sanskrit word Ushta for camel is changed to Ottakam in Tamil. It is a desert animal found in Rajasthan deserts. So, Tamils must have imported them from Rajasthan.

to be continued………….

Tags. Purananuru wonders-64; Tamil Encyclopaedia 104, One Thousand Interesting Facts -Part 104 , item 903, camel, Ramayana Lanka, Naga Mystery

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Mlechcha and Yavana! Purananuru wonders-63; Tamil Encyclopaedia 103 (Post.16,173)

Yavana in Bharhut Sculpture

Written by London Swaminathan

Post No. 16,173

Date uploaded in London – 7 September 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

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Mlechas=Barbarians

Purananuru wonders-63; Tamil Encyclopaedia 103, One Thousand Interesting Facts -Part 103

Mullaippattu (mullaippaattu) is one of the Ten Idylls called Paththuppaattu; these ten books are part of 2000 year old Sangam Tamil literature. It has 103 lines and the author is Napputhan.

Mullaipattu means jungle idyll; Mullai means the landscape of forest area. Mullai is also the kind of jasmine flower found there. According to Tamil convention, separation (temporary) of husband and wife is discussed. This element is contained in lines 1-28 and 104-127. Some scholars think it is about Pandya king Neduncheziyan and others think it is about one of the Chief commanders who went out to take part in a battle.

First let me list the wonders in the book.

***

Item 882- List of Wonders

Milechca and Yavana are mentioned. Sanskrit word Milechcha is used for the first time. Yavana is found in other books as well.

Asareeri , word from sky or voice from some unknown source is in the book.

Use of Hour Glass by ancient Tamils found in the book.

Seven storey mansion shows ancient aechitecture.

Lakshmi, Vishnu and his Vamana/Trivikrama Avatar is in the very beginning of the work.

Elephant training and Sanskrit instructions to it are mentioned.

Tri Dhandi saint is also mentioned , which is in Kalittokai as well.

Other similes and matters referred to are in other Sangam books as well. Nothing special

***

Item 883 -Lakshmi and Vishnu

Tolkappiam (kaappiyam) mentioned Vishnu (maayon) as the god of Mullai area. So the poet begins the poem mentioning Vishnu with wheel and disc in his hands along with Lakshmi. He is in the form of one who measured the expanse of earth. This is about Vamana cum Tri Vikrama Avatar of Vishnu. Among the ten Avatars (incarnations of Vishnu) this is the one mentioned by all the Vaishnavite poets. Even Tiru Valluvar (Kural 610) could not miss it. It is mentioned from Rig Veda to Alvar hymns.

***

Item 884- Strong belief in Omens- Lines 12-23

When the woman who was temporarily separated from her husband was distressed; old women who are soothsayers go out with rice and flowers for praying. At the time a cowherd woman was telling the distressed calves that your mother (cows) will return soon. Having heard this the old women report it to separated woman her husband would return soon. The worry of any woman whose husband is a soldier, or a commander or king is the safe return from the battlefield. So the cowherd’s words to the calves are taken as good omen. This type of good or bad words coming from unknown or unexpected source is called Asareeri- without body/human being)- voice. Hindu scriptures down to Tamil Periya Puranam and Tiru Vilayadam Puranam have anecdotes saying “a voice from the heaven said X Y Z”. we have no such report from other cultures. This is typically Hindu.

Tamil word used by the poet is Vaay Pul= Mouth Bird/Sakunam; sakunam is omen coming from Sanskrit word for bird.

Flight of birds is used as good or bad omen by the Hindus until this day. Though Romans used it 2000 years ago they don’t use it anymore. Tamil Panchangams (almanacs) have it in the first few pages.

***

Item 885- Sanskrit language to train Elephants- lines 29-36

We have Asva Shastra (Horse Manuals) and Gaja Shastra (Elephant Manuals) only in Sanskrit. Ancient Tamils mastered it or Sanskrit knowing people are invited from North India to train the elephants. Here the poet mentioned it and added what was given to elephants. We know it is usually fed with sugarcane, certain types of grass, rice, ghee etc. but here the poet added liquorice with it. Regarding elephants trained by Aryans (Sanskrit knowing people from North India) is mentioned in Akam. Verse 276 and Malaipadukadam poem.

In the other parts of the world, we get a stronger proof. Kikkuli’s horse manual dated 1350 BCE in the cuneiform clay tablets from Turkey has Sanskrit instructions in the horse training. Moreover the very name of Turkey is derived from Sanskrit word Turaga for horse.

***

Item 886 -Tri Dhandi- Brahmins/sages

Vaishnavite sages or saints carry triple staff unlike other Saivite Sankaracharyas. Here the poet, while describing the army camp, compared it to the Triple Staff covered with saffron coloured cloth.

Triple staff= Tri Dhanda= Muk Kol in Tamil= three wooden sticks are tied together and carried by the Vaishnavite ascetics. They are supposed to have purity in Thought, Word and Deed; in Sanskrit it is called Mano, Vak, Kaya purity. That is repeated 1000 times in Hindu scriptures. Kalittokai also has two mentions of Tri Dhandi.

***

Mlechas= barbarians.

Item 887- lines – girls in Army Camps- lines 45-49

Ancient heroines are introduced here by the poet. They protected the army camps with swords in their hands. They filled oil in oil lamps which converted the night to daytime. Their belts, their hair style etc are also described. We get more details of the Yavana Lamps, that is statues of women holding lamps in their hands, from another idyll called Nedu Nal Vaadai (lines 101-103). They are called Yavana lamps. The girls doing army camp duty were Hindu girls, because their bangles are also mentioned. Girls accompanying kings to the battlefield are mentioned in Kalidasa’s Sakuntalam play as well.

***

 Item 888-use of Water clock- lines 55-58

Water clock is coined as Kuru Neerk Kannal in Tamil. Unlike other parts of the world where sand was used, ancient Hindus used water in a bowl. They announced time for the public by ringing the bell; they also wished kings great victory ; we see all positive messages. Water clock is portrayed in Akam verse 43.

***

Item 889- Yavana constructions in the Army Camps- lines 59-63

While describing the Yavanas who set up camps and decorate them with tiger pendants poet portrayed their appearance:

These men are armed with whips  and there were harsh, they wore bulging dress, their limbs were strong and they had fierce appearance.

Tamils did not have contacts with Greeks, but Roman contacts are confirmed by enormous coin hoards found throughout India and cross references by Roman writers. Yavanas are referred to in Ramayana and Mahabharata too. It is a confusing term because the term was used for Greeks, Romans and Arabs in course of time. Probably people coming via North West India or by sea were referred to. Elsewhere their gold, their wine and special type of lamps are praised, but their disgusting habits are criticised. Pathiruppathu says how Chera king treated them as criminals and punished.

***

Item 890 -Mlechas-line 66

We have only one reference in the whole Tamil literature for Milechchar.

Poet says they were working as guards. They could not speak and they used only gestures.

The same description is in Sanskrit books as well.

Very important point is no community of India is dubbed as Mlechas. It is about foreign barbarians. Bharatiyar made it very clear in his poems

Mleccha (म्लेच्छ) refers to “persons whose language is not intelligible”. The word is used throughout Dharmaśāstra literature such as the Manusmṛti. ( see the Manubhāṣya verse 7.149)

It makes it clear they spoke a foreign language. All other books show him as barbarians who did not follow Hindu customs.

Mleccha (म्लेच्छ).—A tribe of people of ancient India. This tribe was born from the tail of the celestial cow Nandinī, kept by Vasiṣṭha for sacrificial purposes when there was a fight between Viśvāmitra and Vasiṣṭha. Mahābhārata gives the following information regarding them.

The mlecchas who sprang up from the tail of the celestial cow Nandinī sent the army of Viśvāmitra flying in terror. (Śloka 38, Chapter 174, Ādi Parva). (See full article at Story of Mleccha from the Puranic encyclopaedia by Vettam Mani)

Mleccha is used for one who is impure, dirty or uncultured. It is derived from the root mlich~mlech, meaning to speak indistinctly .

Mleccha (म्लेच्छ) were wild ferocious tribes whose acts of violence caused vast devastations and destructions, struck terror in the social life of the country. They are said to have been repulsed and destroyed by lord Śiva.

Mleccha.—(EI 22), name applied to the Muhammadans and other foreigners; cf. Mleccheśvara (EI 32). Note: mleccha is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions

Mleccha (म्लेच्छ).—m.

(-cchaḥ) 1. The generic term for a barbarian or foreigner; that is, for one speaking any language but Sanskrit, and not subject to the usual Hindu institutions. 2. A sinner, a criminal. 3. Indistinct or barbarous speech. E. mlecch to speak inarticulately, aff. ghañ .

In later Tamil poems Muslims were called Mlechas.

Greatest of the modern age Tamil poets, Subramanya Bharatiyar use it for Anti Hindu Muslims.

மகாகவி சுப்பிரமணிய பாரதியார் தனது பாடல்களில் “மிலேச்சர்” என்ற சொல்லைப் பயன்படுத்தியுள்ளார். பண்டைய தமிழ் மற்றும் சமஸ்கிருத இலக்கியங்களில், வேற்று நாட்டவர்கள் அல்லது அந்நியர்களைக் குறிக்க ‘மிலேச்சர்’ என்ற சொல் பயன்படுத்தப்பட்டது.

பாரதியின் பாடல்களில் இச்சொல் இடம்பெறும் முக்கிய இடங்கள்:

  • பாரத மாதா நவரத்தின மாலை:
    பாரதியார் தனது “பாரத மாதா நவரத்தின மாலை” என்ற பாடலில், பாரத தேவியின் பெருமைகளைப் பாடும்போது பின்வருமாறு குறிப்பிடுகிறார்:

“வேத நூல் பழிக்கும் வெளித்திசை மிலேச்சர்
பாதமும் பொறுப்பளோ பாரத தேவி?”
(இதன் பொருள்: நமது நாட்டின் வேதங்களையும் பண்பாட்டையும் பழிக்கும் அந்நியர்களின் ஆதிக்கத்தை அல்லது அவர்களின் பாதங்களை பாரத மாதா பொறுத்துக் கொள்ள மாட்டாள் என்பதாகும்).

***

  • சத்ரபதி சிவாஜி தனது சைனியத்திற்கு உரைத்தது:
    சிவாஜியின் வீர வரலாற்றைப் பாடும் “சத்ரபதி சிவாஜி” என்ற பாடலில், மிலேச்சர்களின் (அந்நிய ஆட்சியாளர்களின்) கொடுங்கோன்மையை வீழ்த்தியதை பாரதி விவரிக்கிறார்:

“வீரர் வாழ்த்த மிலேச்சர் தம் தீயகோல்
வீழ்த்தி வென்ற சிவாஜியின் வெற்றியும்…”

***

Item 891- Very Tall Buildings- line 86- Copied Kalidasa?

Here the woman or the queen is shown as living in a seven storied mansion.

Though the poem is about forest landscape we have to Imagin a town with tall buildings .

In Tamil the word seven and eight can be interpreted differently.

Eight is EN in Tamil which means number as well; in the same way EZU means constructed, erected as well.

But it means a tall building in this poem.

When we look at other descriptions such as windows, gates that allow free flow of wind etc we can conclude tall buildings existed in ancient Tamil Nadu.

Copied from Kalidasa?

In the Meghaduta, Kalidasa beautifully compares passing monsoon clouds to the magnificent seven-storied palaces (Saptabhumi) of the ancient, wealthy city of Ujjain (his presumed home). According to traditional Indian architectural treaties like the Manasara, a saptabhumi is a majestic seven-tiered structure featuring elaborate pavilions, balconies, and intricate pillars.

Naulakha Palace (Bihar): A historic seven-storeyed old palace structure located in Rajnagar, Madhubani. It holds significant local history linked to a shrine where the goddess Durga is traditionally said to have blessed Kalidasa with his legendary poetic genius.

To be continued……………………………..

Tags- Mlechcha and Yavana, Purananuru wonders-63, Tamil Encyclopaedia 103, One Thousand Interesting Facts -Part 103 , Elephant language, Seven Storied building, Asareeri, voice from sky, barbarian, Tridhandi, Three staff, Mukkol

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by Tamil and Vedas on September 7, 2026  •  Permalink
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Posted by Tamil and Vedas on September 7, 2026

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HINDU DICTIONARY IN ENGLISH AND TAMIL 109; இந்து மத கலைச்சொல் அகராதி-109 (Post.16,162)

Written by London Swaminathan

Post No. 16,162

Date uploaded in London – 4 September 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 

Word beginning with letter U

Udayana

One of the oldest romantic stories in the world. It is the Love Story of Udayana and Vasavadtta.

Udayana (उदयन).—A renowned king of the Candravaṃśa (Lunar dynasty).

Udayana (उदयन) is the name of the King of Vatsa, according to the Kathāsaritsāgara, chapter 9. He was born to Mṛgāvatī (the wife of King Sahasrānīka) while she was taking refuge at the hermitage of Jamadagni. Accordingly,

“And some days after the blameless one (Mṛgāvatī) gave birth to a charmingly beautiful son… At that moment a voice was heard from heaven: ‘An august king of great renown has been born, Udayana by name, and his son shall be monarch of all the Vidyādharas.’” King Udayana of Vatsa is the legendary ancient Indian monarch whose romance with Princess Vasavadatta is celebrated as one of India’s earliest secular love stories.

His story is used or mentioned by various authors. Playwrights Bhasa, Kalidasa, Harsha and many others mentioned him.

Udayana grew up with exceptional talents, including mastery of the lute (veena) and a unique ability to tame wild elephants through music. King Pradyota of Ujjayini wanted Udayana’s elephant-taming secrets and lured him into a trap using a mechanical wooden elephant, holding him prisoner. Imprisoned in the capital, Udayana was assigned to teach the lute to Pradyota’s daughter, Vasavadatta. The two fell deeply in love and eventually eloped on a swift elephant back to Udayana’s capital, Kaushambi. Fearing the king had grown soft, Udayana’s ministers faked Vasavadatta’s death in a fire to push him into a politically advantageous marriage with Padmavati, princess of Magadha. The truth was later revealed, reuniting the family.  His life inspired classic Sanskrit masterpieces, most notably Svapnavasavadattam by the ancient playwright Bhasa.

***

Udhdhava

Uddhava (उद्धव).—A learned disciple of Bṛhaspati and confidential friend of Lord Kṛṣṇa in Dvārakā.A member of the Yadu dynasty. In Mathurā and Dvārakā he is Kṛṣṇa’s dearmost friend. In Śrīmad Bhāgavatam, he is called hari-dāsa, the most dear servant of Śrī Hari.

Uddhavagītā refers to one of the sixty-four Gītās commonly referred to in Hindu scriptures.—Gītā is the name given to certain sacred writings in verse (often in the form of a dialogue) which are devoted to the exposition of particular religious and theosophical doctrines. When Kṛṣṇa was taken by Akrūra to Maṭhurā, Uddhava was implored by the citizens of Gokula to go and fetch him. On seeing the destruction of the Yādavas to be inevitable, he went to Kṛṣṇa and asked him what to do; whereupon he was told to go to Badarikāśrama to practise penance and to secure heaven. He is the subject of two short poems, उद्धवदूत (uddhavadūta) and उद्धवसंदेश (uddhavasaṃdeśa).

***

Uluka

English word OWL is derived from Sanskrit ULUKA for owl. In 2000 year old Sangam Tamil literature a few poets are named AANTHAI meaning owl. Owl is considered very intelligent and so used as emblem in many institutions in London. Greek coins have owl prominently displayed.

1) Ulūka (उलूक):—is in all the Vedas and Panini’s sutras.

2) Name of Indra,

3) of a Muni (in the [Vāyu-purāṇa] enumerated together with Kaṇāda, but perhaps identical with him, as the Vaiśeṣika system is called Aulūkya-darśana in the [Sarvadarśana-saṃgraha])

4) of a Nāga, [Suparṇādhyāya]

5) of a king of the Ulūkas

6.Ulūka (उलूक).—The son of Śakuni. (Mahābhārata Udyoga Parva, Chapter 57, Stanza 25). In the Bhārata Battle Ulūka was sent as a messenger to the camp of the Pāṇḍavas by Duryodhana. Arjuna defeated Ulūka in the Mahabharata war. Later in a fight between Sahadeva and Ulūka , Sahadeva killed Ulūka.

Ulūka (उलूक) is a Sanskrit word referring to the biird “owl”. The meat of this animal is part of the māṃsavarga (‘group of flesh’), which is used throughout Ayurvedic literature. It is part of the sub-group named prasaha, refering to animals “who take their food by snatching”. It was classified by Caraka in his Carakasaṃhitā sūtrasthāna (chapter 27), a classical Ayurvedic work. Caraka defined such groups (vargas) based on the dietic properties of the substance.

Ulūka (उलूक) (lit. “one which makes shrill outcry”) is mentioned in Mṛgapakṣiśāstra (Mriga-pakshi-shastra) or “the ancient Indian science of animals and birds” by Hamsadeva, containing the varieties and descriptions of the animals and birds seen in the Sanskrit. These birds [viz., Ulūka] are enumerated in almost several Smṛtis in context of specifying the expiations for killing them and their flesh being used as a dietary article to give satisfaction to the manes (Pitṛs) in Śrāddha rites. These are elaborated especially in the Manusmṛti, Parāśarasmṛti [chapter VI], Gautamasmṛti [chapter 23], Śātātapasmṛti [II.54-56], Uśānasmṛti [IX.10-IX.12], Yājñavalkyasmṛti [I.172-I.175], Viṣṇusmṛti [51.28-51.29], Uttarāṅgirasasmṛti [X.16].

Panchatantra stories has a full story on the fight between the crows and owls. Seeing such an incident Asvattama set fire to the tents of the Pandavas on the last day  of the war. In Panchatantra story crows eliminate their enemis owls by setting fire to theirs nests. Thus it is linked to religious stories.

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Ulupi

Ulūpī (उलूपी).—A Nāga princess. She was the daughter of the serpent Kauravya. While one day she was bathing in the Ganges, she happened to see Arjuna, and being enamoured of his handsome form, she managed to have him conveyed to her home, the Pātāla, and there induced him to take her as his wife, which he, after considerable hesitation, consented to do. She bore him a son named Irāvat. When Arjuna’s head was cut off by Babhruvāhana’s arrow, it was with her assistance that he was restored to life; Once Arjuna happened to enter the palace in which Dharmaputra was living with Pāñcālī. As a result, Arjuna had to go on a pilgrimage for a year for violating the agreed rules.  Arjuna reached Gaṅgādvāra. When he got down into the river Gaṅgā, he saw Ulūpī the daughter of Nāgarāja (King of the serpents). She fell in love with Ajuna. But he  told her that Dharmaputra had imposed on him celibacy for twelve months and that it was not right to marry in the meantime. Ulūpī argued with Arjuna and convinced him that it was not wrong to marry her. Arjuna married her. A son named Irāvān was born to her. Later in her life  Ulūpī reached Hastināpura with Babhruvāhana and Citrāṅgadā. As soon as she reached there she greeted Kuntī, Draupadī and Subhadrā. She gave them various kinds of presents. Ulūpī served Gāndhārī too. When the Pāṇḍavas began the ‘great departure’ (Mahāprasthāna) Ulūpī entered the River Ganges. Citrāṅgadā went to Maṇalūr pura near modern Madurai in Tamil Nadu.      This story links Pandyas and Pandavas indirectly.

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Uma

First Sanskrit name of a Goddess to appear in Sangam Tamil Literature; though  other names such as Laksmi, Sarasvati, Durga are mentioned  they are in Tamil .  Upanishads also mentioned Uma.

Name of the daughter of Himavat and Menā, and wife of Śiva; Kālidāsa thus derives the name :उ मेति (u meti) (oh do not, scil. practise penance) मात्रा तपसो निषिद्धा पश्चादुमाख्यां सुमुखी जगाम (mātrā tapaso niṣiddhā paścādumākhyāṃ sumukhī jagāma) Kumārasambhava 1.26; उमावृषाङ्कौ (umāvṛṣāṅkau) R.3.23.

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Upanishad

Upaniṣad (उपनिषद्) refers to “sitting near devotedly”.—The fourth and final portion of the Vedas, expounding the secret, philosophical meaning of the Vedic hymns. The Upaniṣads are a collection of profound texts which are the source of Vedānta and have dominated Indian thought for thousands of years. They are philosophical chronicles of seers expounding the nature of God, soul and cosmos, exquisite renderings of the deepest Hindu thought.

Shankara’s commentaries established these texts as the primary canon for the Advaita Vedanta

Aitareya Upanishad (connected to the Rigveda)

  (connected to the Rigveda)

  Brihadaranyaka Upanishad (connected to the Yajurveda)

  Chandogya Upanishad (connected to the Samaveda)

  Isha Upanishad (also called Isavasya)

  Katha Upanishad

  Kena Upanishad

  Mandukya Upanishad

  Mundaka Upanishad

  Prashna Upanishad

  Taittiriya Upanishad

These are the true , original Upanishads. Others are added later imitating original Upanishads

Upaniṣad (उपनिषद्).—The four Vedas are Ṛk, Yajus, Sāma and Atharva. Each of these four has a Brāhmaṇa (a treatise relating to prayer and sacrificial ceremony). Next come the Āraṇyakas (forest texts—writings meant for the forest-dwelling hermit) as appendices to the Brāhmaṇas. Then come the Upaniṣads as appendices to the Āraṇyakas. These four classes of literary works (the Vedas, the Brāhmaṇas, the Āraṇyakas and the Upaniṣads) constitute the Vedic literature proper. The Āraṇyakas and the Upaniṣads are inseparably connected with each other. The Upaniṣads are called Vedāntas (the end of the Vedas). The bulk of these Vedāntas belong to different periods anterior to the Later Vedic Period. The students begin the study of Upaniṣads only after having completed the study of the Mantras (Vedic hymns) and the Brāhmaṇas (the ritual).

There are a large number of Upaniṣads. The most important among them are 108 in number.

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Uparichara

Once Vasu built a hermitage and began to perform penance in accordance with the advice of Indra. When the penance became too severe Indra appeared and gave him an Flying  chariot. Since then Vasu used to travel through air in the chariot. So he got the name ‘Uparicaravasu’ (Vasu, who travels above). (Mahābhārata, Ādi Parva, Chapter 63).

Indra gave Vasu a garland (Vaijayantīmālā) which would never fade, and gave a boon that, so long as he wore that garland, he would not receive any wound. He was given a bamboo stick (Veṇudaṇḍa) and was instructed to fix that rod on the earth and celebrate the festival of Indra. Vasu celebrated the festival of Indra and from that day onwards the festival of Indra came to be celebrated in the world. Ancient Tamils also celebrated Indra Festival.

Five sons named Bṛhadratha, Kuśāmba (Maṇivāhana), Mavella, Yadu and Rājanya were born to him.

The river Śuktimatī flowed through the capital city of Vasu. Once the great hill Kolāhala grew amorous of Śuktimatī and caught hold of her. Uparicaravasu got angry at this and kicked the mountain which was split into two and Śuktimatī flowed out of the gap. Still two children were born to the great hill by Śuktimatī. The river was pleased at the freedom accorded by the king and placed the two children at the feet of the king. They grew up. The son became general of the army and the daughter Girikā became the wife of the king.

One day the king decided to go to hunt. On the same day his wife had her monthly course. Still without changing his programme he started for the forest. Even after entering the forest the thought of his wife lingered in his mind. The forest was in full bloom as it was Spring. Seeing this the king grew amorous and sat under a tree. A mild breeze was blowing. Instantly the king had seminal flow. He collected the semen in the leaf of a tree and sent it to the queen through an eagle. Thinking that to be some food, another eagle got near and a quarrel arose. The semen fell in the river Yamunā. A fish named Adrikā swallowed it. (See under Adrikā). A fisherman caught hat fish. He got a male child and a female child from the stomach of the fish. That girl is the famous Satyavatī  Matsyagandhā who became the queen of Śantanu. The fisherman gave the boy he got from the fish to king Uparicaravasu.

(iv). Once a controversy arose between Indra and the hermits, whether cow-slaughter during sacrifices, was desirable. At this time Uparicaravasu happened to come there. As he was a man of truth, he was asked to make a decision. Uparicaravasu stood on the side of Indra and gave his opinion in favour of slaughter. The hermits who were against cow-slaughter got angry and cursed Uparicaravasu to go down to the world of Pātāla (netherworld). (Matsya Purāṇa, Chapter 152).This story is seen with slight difference in Mahābhārata Śānti Parva, Chapters 322-324.

To be continued………………………………

Tags– Uparichara ,Udayana 109HINDU DICTIONARY IN ENGLISH AND TAMIL 109; இந்து மத கலைச்சொல் அகராதி-109

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