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Words beginning with English letter M
MA words
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Madalasa
Madalasa is a revered figure from the Markandeya Purana known for her supreme wisdom and as an exemplar of motherhood, who taught her children detachment (Vairagya) and self-realization from infancy via spiritual lullabies. She emphasized that the soul is pure and the body is merely a combination of elements, raising three sons to be Rishis before influencing her fourth son, Alarka, to be a righteous king who eventually attained enlightenment.
Madalasa is seen as a Brahmavadini (a woman who speaks of Brahman) and a yogini capable of initiating her children into high philosophical truths.
Daughter of a Gandharva (celestial musician) named Vishvavasu, she was married to King Ritadhvaja. Her teachings were so effective that her first three sons (Vikranta, Subahu, and Shatrumardana) renounced the world to become ascetics immediately upon adulthood.
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Madhavi
Madhavi, daughter of King Yayati in the Mahabharata, is a princess gifted to the sage Galava to help him pay his Guru Dakshina. Blessed with the ability to regain her virginity and bear emperor sons, she was married to three kings and sage Vishwamitra, producing four sons to secure 800 celestial horses, ultimately choosing to leave her royal life to live in the forest. To acquire 800 horses (600 in some versions) for Galava, she bore one son for each of three kings—Haryasva of Ayodhya, Divodasa of Kashi, and Usinara of Bhoja—and one for Sage Vishwamitra, with each union yielding 200 horses. Her sons (Vasumanas, Pratardana, Sibi, and Ashtaka) all grew up to be famous emperors.
After her vows were fulfilled, her father organized a swayamvara (groom choice). However, having experienced the transactional nature of life, she refused to marry and chose to live in the forest as an ascetic, departing from the worldly life of her family.
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Madhavi ( in Tamil Epic Silappadikaram and Manimekalai)
Madhavi is a prominent character in the ancient Tamil epic Silappatikaram, written by poet Ilango Adigal who lived around the 5th century CE. she is depicted as a skilled courtesan and dancer from the Chola city of Puhar. whose beauty and talents lead to a passionate but destructive affair with the protagonist Kovalan.
Born to the courtesan Citrapati, Madhavi and trained from young age presented a beautiful dance at the Indra Festival. Kovalan, who was married to fell in love and lived with her, separating from his legal wife Kannaki. Both were born to leading nerchants in Poompuhar. After Kovalan abandons her due to a misunderstanding and subsequently executed by Pandya King in Madurai, Madhavi is heartbroken. She abandons her artistic life, her wealth, and her status as a courtesan.She adopts a monastic, religious life, heavily influenced by Buddhist teachings, and wears her hair short as a sign of her renunciation.She returns all the wealth that Kovalan had given her to his father.She raises her daughter with Kovalan, named Manimekalai, to also follow the path of renunciation, who becomes the protagonist of the sequel epic, Manimekalai.
Madhavi renounces her life as a courtesan and dancer to live as a Buddhist ascetic.
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Madra desa
Madra Desa (or Madra) was an ancient Hindu Kingdom located in north-western India (modern-day Punjab, Pakistan/India) which was inhabited by the Madra tribe. Key associations include King Shalya (a prominent Kaurava ally) and Madri, the
Ruled by King Shalya, who was tricked by Duryodhana into joining the Kaurava side during the Kurukshetra war despite his affinity for the Pandavas. Madri, the second wife of Pandu, was a princess from Madra, who gave birth to Nakula and Sahadeva,
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Madri
Second wife of king Pandu – paandu. Sister of king Shalya of Madra. She lived happily with with Pandu’s elder wife Kunti. She learnt the divine mantra from kunti , Madri – maadri–invoked twin gods Ashvini kumaras and through their grace gave birth to the twins Nakula and Sahadeva, the last two of the five pandava – paandava—brothers.
Pandu had a curse from Kindama rishi that he could not have sex . but one day he approached Madri and died of the curse. Madri felt guilty and gave up her life in the funeral pyre of Pandu
(My interpretation: because of his weak heart condition doctors warned him that sexual intercourse will be fatal. Despite this he tried to have sex, and he died of heart attack.)
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Madhwa, Founder of Dwaita Philosophy
Sri Madhwacharya regarded as an incarnation of Vayu, the Wind-God was born in the year 1238 A.D. He was born of Madhya Geha a Tulu Barhmin and Vedavati at Paajaka near Udipi in South Kanara district of Karnataka. The father gave him the name Vasudeva.
Madhwa took to the study of the Vedas and the Vedandas and became a Sanyasi in his 11th year.
Achyutaparajnyaacharya initiated him and put Madhwa as head of the Mutt in his place. Madhwa received the name of Ananda Tirtha now. He went on an extensive tour in Southern and Northern India to preach his gospel of Bhakti. He had written thirty-seven grandhas like Geetha Bhasyam, Suthra Bhasyam, Anuubhasyam. Anuvyakyam. It is believed in pronouncing the names of those thirty-seven grandas itself one gets sanctified.
On one another occasion he was on the beach of Malpe composing a hymn. He sighted a ship that was caught in the storm and by waving his hand, saved it from being capsized. The captain of the ship had offered him a lump of Sandal paste as a gift, which the Sri Madhwacharya took.
When the Sandal paste was broken, he found an idol of Lord Krishna. He installed the idol at Udipi. He had established the eight mutts in Udipi to spread the Dvaita philososhy and to worship of the Lord Krishna in Udipi.
According to tradition and hagiography, Madhvacharya (1238–1317) disappeared in 1317 AD at the age of 79. [
Where: He disappeared from the Anantheshwara Temple in Udupi, Karnataka, India.
How: While teaching his commentary on the Aitareya Upanishad to his disciples, he is said to have vanished and returned to Badarikashrama to reside with Vedavyasa.
When (Specific Day): His disappearance is commemorated annually on Madhwa Navami, which falls on the ninth day of the Shukla Paksha (waxing moon) in the Hindu month of Magha (corresponding to January–FebruaryWhile some sources suggest alternate dates such as 1276-1278, 1317 is the date commonly recognized by his followers.
–subham—
Tags- Madalasa , Madhwa, Hindu Dictionary, English and Tamil, Part 57.
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Item 489 Ratha Gaja Thuruga Pathaathi
In Puram verse 63 composed by Paranar, we see the four- fold army division which is repeated from Mahabharata days; Tamils divided the army into four divisions like ancient Hindus in the north. It is used in Chess game invented by the Hindus thousands of years ago.
Many elephants died attacked by arrows, unable to perform their war duties! Many fine horses of renown have died along with warriors of martial courage. All the wise warriors who came in chariots have died, shields covering their eyes.
Before Sangam poets, Kalidasa also used it- Raghuvamsam 7-37
The foot soldiers charging foot soldiers, chariot-warriors attacking chariot-warriors, cavalrymen aggressing on cavalrymen, elephantary assailing elephantary, there started a battle between equally matching opponents. [7-37]
This is Dharma Yuddha. Fighting according to rules without affecting common man.
In Purananuru we come across it in 72,55,197, 239, 345,351,368, 377 etc
Rathagajathuragapathathi is a Sanskrit term representing the traditional four-fold division of an army, comprising chariots (ratha), elephants (gaja), horses (thuraga), and infantry (pathathi). Frequently appearing in Indian epics, this compound describes a complete and majestic army.
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Item 490 Anti War Propaganda
Look what happened. War has spoiled the life of women. War has destroyed the life of men points out the poet.
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Item 491 Life of Widows
Husbands died in war and so widows are eating Flattened rice. They wear bracelet made with Aamabal, a water plant. This was the condition of Tamil Hindu widows.
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Puranānūru 63, Poet Paranar sang for Cheraman Kudakkō Neduncheralathan and Chozhan Verpahratakkai Peruviral Killi,
1 Many elephants died attacked by arrows, unable to perform their war duties! Many fine horses of renown have died along with warriors of martial courage. All the wise warriors who came in chariots have died, shields covering their eyes.
2 The respected drums of kings, tied tightly with straps, hair on the eyes, lay ruined with no one to carry them. Chests of kings smeared with sandal paste have been pierced by long spears as they fought and died in the battlefield.
What will happen to their vast countries with beautiful settlements and rich towns which used to have endless prosperity,
3
where women pluck white waterlilies and wear them as bracelets, and eat fresh flattened rice and plunge into cool streams?
***
புறநானூறு63, பாடியவர்: பரணர், பாடப்பட்டோர்: சோழன் வேற்பஃறடக்கைப் பெருவிறற் கிள்ளி, சேரமான் குடக்கோ நெடுஞ்சேரலாதன்,
1
எனைப் பல் யானையும் அம்பொடு துளங்கி, விளைக்கும் வினையின்றிப் படை ஒழிந்தனவே, விறல் புகழ் மாண்ட புரவி எல்லாம் மறத் தகை மைந்தரொடு ஆண்டுப் பட்டனவே, தேர் தர வந்த சான்றோர் எல்லாம் 5
2
தோல் கண் மறைப்ப ஒருங்கு மாய்ந்தனரே, விசித்து வினை மாண்ட மயிர்க் கண் முரசம் பொறுக்குநர் இன்மையின் இருந்து விளிந்தனவே, சாந்தமை மார்பின் நெடுவேல் பாய்ந்தென வேந்தரும் பொருது களத்து ஒழிந்தனர், இனியே 10
3 என்னாவது கொல் தானே, கழனி ஆம்பல் வள்ளித் தொடிக் கை மகளிர்
Item 492 Interesting name of Poet Nedumpalliyathanār
What is Palliam? Year 1935 Ananda Vikatan dictionary says Music, Musical instruments. Great Tamil scholar U Ve Sa Iyer says that we come across Kurum Palliam in another Sangam work Tiru Murugatruppadai. So there might have been Nedum Palliyam. Poet’s name is Nedumpaaliathanar.
My comment
Through out Sangam literature we come across names of Kings and poets describing their body features, particularly, handicapped condition. For example, Mudath Thirumaran, Perum Kannan etc. So, it may be due to his long and protruded teeth he was called Nedumpalliyathanār
Another meaning is Lord Narasimha with Nedum Pal=long Teeth
The phrase “Chatur-Damshtrah” (चतुर्दंष्ट्रः) appears in the 82nd Sloka of the Vishnu Sahasranama, specifically in the 15th line of the main hymn, highlighting one of the attributes of Lord Vishnu.
Meaning: “Chatur” means four, and “Damstra” means fangs or teeth. It refers to Lord Vishnu’s Narasimha Avatar (the man-lion incarnation), specifically referencing the four prominent fangs that accentuate his fierce form. He had a face of a lion.
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Item 493 Musical Instruments
It is interesting to note that the three musical instruments carried by the nomadic bards and dancers are not used anymore. If we say these words to anyone, they wouldn’t even know that they are musical instruments.
…..good yāzh, ākuli and pathalai drums and visit him
Yaaz (yaal) is replaced by Veena.
*** Item 494 Poverty in Ancient Tamil Nadu
The nomadic bards were suffering without proper food. Their food was watery gruel.
***
Puranānūru 64, Poet Nedumpalliyathanār sang for Pandiyan Palyākasalai Muthukudumi Peruvazhuthi
1 O virali wearing sparse bangles! Shall we pack our good yāzh, ākuli and pathalai drums and visit him
2 who spends time on the lands of his enemies, after his herds of elephants have waged battles and vultures in the sky hover over fresh flesh? If we go to see our king Kudumi who invades enemy lands, we can eliminate our life of poverty eating watery gruel.
In Puram verse 65 we come across a strange custom that was followed in Ancient India from epic period.
“ashamed for the wound in the back,– ruler with martial courage,– Cheraman Peruncheralathan -is sitting facing north near his sword to die.
Item 495 Facing North and Fast unto Death
since the ruler with martial courage is sitting facing north with his sword, to die, embarrassed that he took a wound on this back from a spear thrown to his front by a king,
This custom was practised from Ramayana, Mahabharata days. Tamils also followed their brother Hindus in the north. South is the direction of Yama, God of Death. But North is the holy direction. Pandavas in Mahabharata. walked towards North till they fell to the ground one after another.
Sitting facing North and fast unto death is called Praayopavesam in Ramayana.
Kailash, abode of Lord Siva, Holy Ganges and Holy Himalayas are in the North.
Kopperum Chozan and Pisir Anathaiyar did this and sacrificed their lives to honour the age-old principles.
Tolkappiya Vrddhi by Siva Gnana Munivar also praised North when he explained why Panamparanar in his Payiram to Tolkappiam said Vada Venkatam ( Northern Venkata Hills) first.
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Item 496
What happens when such Prayopavesam is done in a city is beautifully described by the poet. The opposite of this will happen in any happy town.
Clay drums have been forgotten, yāzhs that play music have been forgotten, huge pots are placed upside down and butter churning has been forgotten, farmers have forgotten their work, relatives have forgotten to drink bee-swarming liquor, and small towns with broad streets have forgotten to celebrate festivals,
huge pots are placed upside down is a notable point.In funeral ceremonies,pots and vessels are placed upside down. This is practised by Brahmins even today. ***
Item 497 Two Kings= Sun and Moon
Poet Kazhāthalaiyār copied it from the greatest Indian poet Kalidasa.
Kalidasa in his works compared Rama and Parasurama in this way when they fought with each other. This is not the only place. More than 200 similes and imageries of Kalidasa were copied by the Sangam poets.
Kalidasa lived in the First or Second century BCE, just before the Sangam Age.
(Please see Kalidasa by Prof. Chandra Rajan, Penguin Publications)
nabhasā nibhṛtendunā tulāmuditārkeṇa samāruroha tat || 8-15
That dynasty with the erstwhile king Raghu betaking to a life of spiritual tranquillity and the newly crowned king Aja just entering upon his regal career seemed like unto the sky with the moon almost gone down and the sun embarking onto it. [8-15]
***
तावुभावपि परस्परस्थितौ
वर्धमानपरिहीनतेजसौ।
पश्यति स्म जनता दिनात्यये
पार्वणौ शशिदिवाकराविव॥ ११-८२
tāvubhāvapi parasparasthitau
vardhamānaparihīnatejasau |
paśyati sma janatā dinātyaye
pārvaṇau śaśidivākarāviva || 11-82
The people saw them both standing face to face against each other, the one having his glory increased and that of the other proportionately decreased as if they were the moon and the sun on a conjunction day in the evening, where moon’s glow increases when sun decreases or vice versa, and where Dasharatha-Rama is analogous to the waxing moon, while Bhargava-Rama to fading Sun. [11-82] Raguvamsa
***
Puranānūru 65, Poet Kazhāthalaiyār sang for Cheraman Peruncheralathan,
1 Clay drums have been forgotten, yāzhs that play music have been forgotten, huge pots are placed upside down and butter churning has been forgotten, farmers have forgotten their work, relatives have forgotten to drink bee-swarming liquor, and small towns with broad streets have forgotten to celebrate festivals,
since the ruler with martial courage is sitting facing north with his sword, to die, embarrassed that he took a wound on this back from a spear thrown to his front by a king, like the sun which hides behind the mountains in the evening time when the full moon appears, after both orbs in the sky look at each other. Day time with the sun will not be the same as before for me!
***
புறநானூறு65, பாடியவர்: கழாத்தலையார், பாடப்பட்டோன்: சேரமான் பெருஞ்சேரலாதன், திணை: பொதுவியல், துறை: கையறுநிலை
மண் முழா மறப்பப் பண் யாழ் மறப்ப, இருங்கண் குழிசி கவிழ்ந்து இழுது மறப்பச், சுரும்பு ஆர் தேறல் சுற்றம் மறப்ப, உழவர் ஓதை மறப்ப விழவும் அகலுள் ஆங்கண் சீறூர் மறப்ப, 5
*** உவவுத் தலைவந்த பெருநாள் அமையத்து இரு சுடர் தம்முள் நோக்கி, ஒரு சுடர் புன்கண் மாலை மலை மறைந்தாங்குத், தன் போல் வேந்தன் முன்பு குறித்து எறிந்த
*** புறப்புண் நாணி மறத்தகை மன்னன் 10 வாள் வடக்கிருந்தனன், ஈங்கு நாள் போல் கழியல ஞாயிற்றுப் பகலே.
***
LIST OF TAMIL BATTLES
‘Perumtholāthan’ was beaten by Karikālan at the Venni battlefield. Poet Kazhāthalaiyār wrote Puranānūru 62, 65, 270, 288, 289 and 368. This poet wrote poems for both this king and for his ancestor Kudako Neduncheralathan, who lived for only a short time since he died battling Chozhan Verpahradakkai Peruviral Killi. Both kings died in battle (Puranānūru poem 62).
Chozha king Karikālan beat a Pandiyan king, Cheraman Peruncheralathan and 11 Vēlirs at the Venni battlefield in the Chozha country. There are references to this battle in Akanānūru 55, 246, Puranānūru 65, 66 and Porunarātruppadai 147.
–Subham—
Tags- Ancient Tamil Poets Copied Kalidasa -Purananuru wonders-23, Tamil Encyclopedia-63, Item 497 , LIST OF TAMIL BATTLES
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(vaikaasi visaakam)
May 1, 2026 Vesak; May 30,2026 Vaikasi Visakam.
There are two Full Moon Days in May 2026.
Visaka , a star name, is corrupted as Vesak in Buddhist terminology.
Vesak, often called “Buddha Day” or Buddha Purnima, is the most sacred holiday in Buddhism, commemorating the birth, enlightenment, and passing (Parinirvana) of Gautama Buddha on the full moon in May.
Significance: Celebrates the three major milestones of the Buddha’s life, which in many traditions occurred on the same day.
When: Celebrated on the full moon day of the Vaisakha month, usually in May. In 2026, May 1.
Temple Visits: Buddhists visit temples for services and to make offerings.
“Bathing the Buddha”: A ceremony where water is poured over a statue of the infant Buddha to symbolize purification and the washing away of negative actions.
Light and Decor: Homes and temples are decorated with lanterns and lights to symbolize the enlightenment of the Buddha.
Lifestyle: Many devotees wear white, eat vegetarian food, and observe the “eight precepts” (a code of morality) for the day.
Global Recognition: The United Nations recognized the day internationally in 1999 to acknowledge the contributions of Buddhism to spirituality and humanity.
Vesak is primarily celebrated in South and Southeast Asia (Sri Lanka, Thailand, India, Malaysia, Singapore) as well as by Tibetan and Mahayana traditions.
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The festivalVaikasi Visakam is observed on the full moon day in the month of Vaikasi corresponding to the English month May -June. Moon is closer to the asterism/star Visaka. The day is said to be one in which god Subrahmanya incarnated in this world.
Dharmaraja , god of death, also known as Yama is also worshipped on this day. Hence this day is said to be doubly important and meritorious. Chaturdasi is the 14th day after a full moon day or new moon day; and the next day will be either full moon or new moon. If such a day happens to be a Tuesday in any of the dark fortnights, the occasion is said to be favourable for the worship of Yama.
This is a month in which the days are extremely hot and sultry. Ponds and tanks dry up quickly and plants wither away. Rapidly. Henc the sages have laid down that distribution of free food such as curd bath/yogurt rice with cool drinks or butter milk during such days will earn punya. Presentation of umbrellas and leather sandals, palm leaf fans as well as watering plants are considered acts of great religious merit.
Certain places are considered to be especially important for such acts of charity, and Swamimalai is one of them. It has a myth attached to it for its importance and it is in brief as follows,
An asura by name Arikesa was giving Indra a lot of trouble. He visited various holy shrines to find a solution to solve this problem. When he went to Swamimalai and worshipped lord Subrahmanysa/ Muruga, He blessed him with the strength to shake off the demon and win back the kingdom he usurped.
The observance of this festival at Tirumazhupadi near Thanjavur is considered especially important for the reason that Siva had on one occasion made a MAZHU or lance dance at this place and that took place on a Vaikasi Visaka day. And Siva’s sacred bull had its incarnation on this festive occasion.
Alwar tirunagari in Tirunelveli district is the next important place for the observance of this festival. Most famous Vaishnava saint NAMMALVAR was born here on Vaikasi Visaka day.
There is an image of Narasimha Avatar of Vishnu is in the hill temple at Simhachalam in Andhra. On all days of the year it is coated with sandal paste, but on the Vaikasi Visakam day the paste is scrubbed off, and the form is available for view. People flock to this place in large numbers to see the image.
***
Inscriptions
On the outside of the northern wall of enclosure of the
Thanjavur temple is a record in the sixth year of the Choza king Rajendradeva 1050-63 CE making provision for a daily allowance of paddy to a troop of actors to enact the drama of Rajarajeswara nataka on the occasion of the Vaikasi festival. On the rock outside the north prakara of the Ratnachaleswara temple at Ratnagiri in Trichy district, is an inscription relating to the 16th year,340th day of Tribhuvana chakravartin Konerumelkondan making a gift of land for the festival called Vaikasi tirunal.
***
My old article on Vaikasi is given below:
Significance of Tamil month Vaikasi (vaikaasi)
This is the second month in Hindu Solar Calendar. Sun travels in second zodiac sign Rishaba, i.e, Taurus.
Tamil Hindus arrange auspicious events during this month. Marriages, Gruha Pravesa (house warming) , construction of buildings etc take place in this month.
Visaaka Star day (Viasaaka star and Moon together) known as Vaikaasi Visaakam is celebrated in Skanda/ Murugan temples. Millions of people visit Muruga/Kartikeya temples on that day.
For Buddhists Vesak (Visaka) is the most important festival of Buddha Jayanthi.
For Hindus, Tamil saints Sekkizar Jayanthi, Thiru Gnana Sambandar Jayanthi, Kanchi Mahaperiyavar Jayanthi (Shankaracharya of Kanchi Mutt (1894-1994) are important. This month roughly corresponds to May in English Calendar.
–Subham—
Tags- Vaikasi Visakam Festival, significance of Tamil month , Buddha Jayanti, Nammalvar, Vesak
Lord Vishnu (Kalla Azakar) entering Vaigai River in Madurai (Chitra Festival)
Written by London Swaminathan
Post No. 15,673
Date uploaded in London –29 April 2026
Contact – swami_48@yahoo.com
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The Hindu festival going by the name Chitra Pournami is observed on the full moon day in the month of Chithirai or Chaitra corresponding to the English month April – may , when the asterism/star Chitra holds sway.
In Madurai Goddess Meenakshi (Parvati) weds Lord Siva called Sundaresan just before the full moon day. It is followed by a Rath Yatra in the streets of Madurai in Tamil Nadu. On the Chitra full moon day Lord Vishnu enters Vaigai River in Madurai and spends several days in the city. Lord Vishnu temple is in Alagarkoil and his local name is Kalla Azakar which is Sundara Rajan in Sanskrit. This festival attracts lakhs of people from surrounding villages and towns.
Four hundred years ago the great Nayak King renovated and rebuilt several towers of the temple and made it one of the 100 wonders of the world.
All the full moon days are Hindu Festival days. Chitra Full moon day tops the list because it is happening in the summer ; people travel everywhere without fear.
Around Tiruvannamalai Shiva Shrine several thousand do Giri Pradakshina which means Going round the hill. In villages Grama devatas are worshipped with Fire Walking ceremonies. In fact, there is no Tamil temple without something special during this season.
Chitra Gupta, accountant of Yama, God of Death.
Kanchipuram has scores of Siva and Vishnu Temples. In addition, it has a temple for Chitra Gupta, accountant of Yama, God of death. He is worshipped on this day.
Chitra gupta in Sanskrit means hidden picture ;the meaning is all our deeds, words and thoughts (Mano Vak Kayam- mano vaak kaayam–) make pictures around us. It is a hidden picture=Gupta Chitram). Hindu saints can see it; on the day of our death Chitra Gupta who is like a Super Computer- present our Audio- Video recordings in a USB pen drive to Yama. Hindu God of Death’s popular name is Dharma Raja. Brahmins worship him with this name thrice a day in their Sandhya Vandana. He is called Dharma Raja, because he shows no favours for a king nor hatred towards the poor. He gives us rewards or punishments according to the recordings in the USB pen drive. Since we could not see during our existence on earth it is called Gupta Chitra= Chitra Gupta= Hidden Pictures. Hindu saints can see it if they want to.
He has one temple in Kanchipuram and another in Kodangipatti near Theni in Tamil Nadu.
Chitra Gupta idol in Kanchipuram temple, holds a styli and notebook in his hands to record our Mano Vaak Kaaya activities, i.e. Thoughts, Words and Deeds. Those who always think good gets pass mark and Visa free direct ticket to paradise; others go to hell.
Inscriptions on Chitra Festival
On a pillar in the upper rock cut cave on the hill at Trichy is a record of the Choza king Rajakesarivarman 985-1013 CE dated in his sixteenth year relating to a gift of land to feed brahmins and devotees in the nine days of Chitra Festival .
On the west wall of the Ganesh shrine in the temple of
Nedungalanathar in Tiru Nedungulam in Trichy district is another inscription of the same king Rajakesarivarman recording a gift of land for feeding 500 Sivayogins during the Chitra Festival.
Siva and Parvati (Meenakshi Sundareswarar)
Story behind Chitra Festival
Brihaspati, spiritual guru of devas, threw up his appointment since Indra, king of devas, failed to show proper respect to him. In the absence of advice from his preceptor, Indra became a great sinner by his commissions and omissions. After sometime Brihaspati relented and returned to duty. He forgave Indra and pointed out to him how he may be purged of all his sins by visiting holy places. Indra acted accordingly came to a forest where he found that all was well with him and felt that all his sins removed. Looking about to him to find out the cause of his happy deliverance, he found a lingam near a tank. Being convinced that the influence radiating from it was the cause of the joy of his heart, he at once sent for Visvakarma, the celestial architect, and with his aid a splendid shrine for Siva linga erected. He also caused another shrine erected near containing Siva’s wife .
Indra then wanted to worship the god and goddess but found no flowers. He then prayed to them and there suddenly appeared beautiful golden lotuses on the surface of a pond. Indra did worship with those golden flowers. All this happened on the full moon day of Chitra month. Even now people believe that Indra visits the place every Chitra Pournami day.
The story of Indra worshipping the Linga is in Tiru Vilaiyadal Purana as well. When a businessman, by name Dhanapathy Chettiyar, crossed the forest after sunset saw brilliant lights and he saw Indra worshipping with his paraphernalia. Very next day he reported the wonder that he saw in the forest to the pandya king of Madurai. He built the Meenakshi Sundareswarar temple for Siva and his wife Meenakshi/Parvati.
The miracle boy saint Tiru Gnan Sambandar visited Madura around 600 CE and cured the disease of a Pandya king with the Vibhuti (holy ash) of the Siva Temple. The detailed story is in Periya Purana. His Tevaram poems praise Siva and his consort Meenakshi whose Tamil name is Angayakanni. His poems clearly say that he could see the towers of the Madurai Temple from a long distance. Lord Siva is called Chokkar (handsome) in Tamil.
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Ratha Yatra in Madurai.
Following is from my earlier post:
Tamil calendar is solar calendar, i.e. based on the movement of sun. When it enters a zodiac sign the months begin. But other South Indians calculate the beginning of the month from the New Moon day called Amavasyai. When Sun enters the first Zodiac sign, first Tamil month begins. That is the Tamil New Year Day
Strangely the names of the months are lunar based. When the full moon is seen with a prominent star in Zodiac, then the month is named after it. Chitra is named after Star Chitra. That means the full moon happens in star Chitra.
(though stars are thousands of light years away from moon or earth, one can easily see the star and the moon together in the sky)
Tamils have some beliefs about each month; may be they were correct 2000 years ago, when transport facilities, medical facilities and communication facilities were scarce; and the weather condition was also different. If we go through each belief, we can easily find the scientific reason behind it.
Tamils believe that if a male child is born in this month, the father of the child will suffer a lot and there will be clashes between father and child. Unless we get some statistics to prove this belief, we may ignore it. This is my opinion.
For instance, if a person gets married in a month the woman may become pregnant immediately. Then they calculate her delivery time and see what facilities would be available at that time in her area. Then they form a common opinion and that becomes a belief or a proverb. In short all are based on experience. Now that the world has changed, all types of facilities are available in most parts of the world, the beliefs may be considered irrelevant.
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1.Chitra (Tamil Month Chiththirai)
The first sign in the zodiac chart is Aries- Mesha Rasi. The travelling period of sun in this sign is called the month of Chiththirai. This is the first month of Tamil year. First day of this month falls on 14th of April. That is the New Year Day for the Tamils. Many communities celebrate that day in India and South East Asia.
All full moon days are festival days for Hindus. Full moon days during non -rainy season are more important. Electric lights were not there in the world a few hundred years ago. So Hindus used natural light of sun and moon to celebrate big festivals.
Chitra Pournami or Purnima is one of the famous festival days in Hindu calendar. Madurai Meenakshi Sundareswarar temple Chitra festival attracts million people. Many temples in Tamil Nadu have their important festivals during Chithrai.
Sri Shankara Jayanthi, birth day of the greatest Hindu philosopher Adi Shankara, Rama Navami, Narasimha Jayanthi and Ramanuja Jayanthi are celebrated in this month.
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
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LA Words continued…………. Tamil Version will be posted tomorrow.
LAKSHANAM
Lakshanam (Sanskrit: लक्षण) denotes a sign, mark, characteristic, or attribute used to define an entity. The term serves as a foundational concept in Hindu philosophy, Ayurveda, and linguistics, indicating symptoms, unique features, or indirect meanings.
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LAKSHYAM
lakṣya (or lakshya) generally refers to a target, goal, aim, or objective within Hindu, Sanskrit, and Yoga literature. The term encompasses both physical targets used in contexts like the Arthashastra and the metaphorical focus of meditation
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LASYAM
Lāsya refers to a graceful, delicate form of dance, often representing the feminine counterpart to the vigorous Tāṇḍava dance of Shiva. Rooted in the term for playing or frolicking, this style is characterized by its gentle movements and is associated with emotional expression. For more details.
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Lalita Vistara
A work in Sanskrit verse on the doctrine and life of Buddha.
Lalitavistara (Sanskrit: ललितविस्तर) is a sacred Mahāyāna Buddhist text detailing the life of Gautama Buddha, often translated as “The Exhaustive Story of the Sport of the Buddha”. It presents the Buddha’s life—from descending from Tusita heaven to his first sermon—as a playful act of a superhuman being.
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LAVANGA/M
Used in Puja along with Cardamom
Lavanga in Sanskrit is the name of a plant identified with Syzygium caryophyllatum from having the following synonyms: Myrtus caryophyllata, Syzygium caryophyllaeum, Eugenia corymbosa.
Lavaṅga (लवङ्ग) or Lavaṭha refers to the medicinal plant Syzygium aromaticum L. Syn. Eugenia aromaticum Merril & Perry. Syn. Eugenia caryophyllata Thunb., and is used in the treatment of atisāra (diarrhoea), according to the 7th century Mādhavacikitsā chapter (it belongs to the Myrtaceae (Bottlebrush) family).
It is used in the Ayurvedic formulation known as Cyavanaprāśa: an Ayurvedic health product that helps in boosting immunity
The flower-buds are used. It is fragrant, bitter, pungent, cold, pacifies pitta and kapha and restores vāyu to its normal course.
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LE, LI words
LEMURIA
A fake and imaginary land like Utopia. May be compared with Atlantis of Greek literature. Tamils try to identify it with the lost Kumari Kandam/continent.
It is a fact that two Tsunamis devoured southern most parts of Tamil Nadu 2000 ++ years ago. But imaginary Lemuria has no scientific proof and nothing to do with the lost Tamil lands.. During continental drift, a lot of geological changes happened. But human beings did not exist at that time. The Indian Ocean map produced by National Geographic magazine shows NO such land mass near the southernmost tip of India. But millions of years ago, before civilizations appeared on earth, massive geological changes happened. In short Lemuria is misunderstood and misused by politicians.
Lemuria is a 19th-century scientific hypothesis named by English zoologist Philip Sclater in 1864, derived from “lemur” (the primate) and the suffix “-ia” (land). It was coined to describe a hypothetical sunken continent in the Indian Ocean, bridging Madagascar and India, intended to explain the geographical distribution of lemur fossils.
Origins and Evolution of the Name:
Scientific Origin (1864): Philip Lutley Sclater proposed the name in a paper titled “The Mammals of Madagascar” to suggest a former landmass connecting Africa, Madagascar, and India.
Etymological Basis: The name is derived from lemur (referring to the nocturnal, bug-eyed lemur primates) and the suffix -ia (Latin/Greek suffix denoting a land or country).
The “Lemur” Link: The concept arose because fossils of similar creatures were found in Madagascar and India, but not in Africa, suggesting they migrated across a “land bridge” that later san
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LINGA/M
Formless aspect of God, particularly Siva. Though the linga form is absent in the Vedas, from Mahabharata it received distinct notice.
Sangam Tamil literature mentioned Siva’s names but not Lingam. It is refered very late in Bhakti literature.
In a passage of the Saurapurāṇa, Nārada asks Brahmā as to what is called liṅga; then Brahma gives the definition of liṅga:
“That form of Mahādeva which is Unmanifest (avvakta) is called liṅga; it is bliss (ānanda) and beyond all nescience (tamasaḥ paraṃ). By the liṅga Śaṃkara is Liṅgī”
Liṅga (लिङ्ग).—The worship of Liṅga is found in a quarrel between Brahmā and Viṣhṇu.
Certain liṅgas are called Jyotirliṅgas and they are said to be twelve in number such as Viśveśvara, Ratneśvara at Vārāṇasī, Mahākāla at Ujjayinī etc
In olden days, in the period of Satyayuga, Mahāviṣṇu did penance in Śvetadvīpa (the island Śveta) to obtain Eternal Bliss, being deeply engaged in the study of Brahmavidyā. Brahmā also went to another place and began to do penance for the suppression of passions. Both were doing severe penance. So they began to walk in order to take rest from the penance. On the way they met each other. One asked “who are you?” The other also asked the same question. The talk ended in a contest as to who was the greater of the two. Each claimed himself to be the supreme power of the world. Neither of them was prepared to recognize the claims of the other. In the midst of this contest, a LINGA appeared before them and an ethereal voice said from the sky: “You need not quarrel as to who is superior. He who reaches the extremity of this Lingam is the superior person. So both of you proceed, one upwards and the other downwards and find out the end.” Hearing this Viṣhṇu went downwards to find out the bottom and Brahmā, upwards to the top. Viṣhṇu travelled for a long time and finding no end thought the attempt futile and returned to the starting point with disappointment and sat down.
Brahmā travelled upwards for a long time and found no end. On the way he saw the petal of a paṇḍānus flower, coming down from the sky. Brahmā took it and joyfully returned and said haughtily to Viṣṇu: “See, I have taken this flower from the head of the Lingam. I have brought this to convince you. You have been defeated. So can you not admit that I am the superior?” Mahāviṣhṇu did not believe the words of Brahmā. So he called the Paṇḍānus flower to him and questioned it. The Paṇḍānus flower took false oath and witnessed in favour of Brahmā, who had asked the flower beforehand to be on his side. Mahāviṣṇu did not believe this either and said, “Let Śiva be witness to this flower”. Śiva at these words appeared before them and revealed the deceit played by Brahmā and the flower and then cursed the Paṇḍānus flower that thenceforward it should not have a place among the flowers of oblation to Śiva. Then Śiva got angry and plucked off a head of Brahmā. That is the skull Śiva uses for receiving alms. (Devī Bhāgavata, Śkandha 5.)
General meaning:
Liṅga (लिङ्ग)
1) A mark, sign, token, an emblem, a badge, symbol, distinguishing mark, characteristic; यतिपार्थिवलिङ्गधारिणौ (yatipārthivaliṅgadhāriṇau) R.8.16; अथवा प्रावृषेण्यैरेव लिङ्गै- र्मम राजोपचारः संप्रति (athavā prāvṛṣeṇyaireva liṅgai- rmama rājopacāraḥ saṃprati) V.4; मुनिर्दोहदलिङ्गदर्शी (munirdohadaliṅgadarśī) 14.71; Manusmṛti 1. 3;8.25,252.The sign of gender
2) Liṅga.—Proof, evidence (प्रमाण (pramāṇa)); the word is often used in the Paribhāșendușekhara and other works in connection with a rule or part of a rule quoted as an evidence to deduce some general dictum or Paribhāșā;
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Lilavati (leelaavati)
Charming- the fanciful title of that chapter of Bhaskara’s Siddhanta Sironmani which treats of arithmetic and geometry
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LO words
LOPAMUDRA
Daughter of king of Vidarbha. Agastya’s wife.
Sage Agastya, not being able to find a suitable wife , created her through the synthesis of best organs of various living beings and caused her to be born as the daughter of king of Vidarbha. She grew up to be a supremely beautiful woman, and her father was reluctant to give her in marriage to Agastya when he asked for her hand. The king was afraid to refuse the great sage for fear of earning his wrath. Lopamudra, realizing this predicament, willingly marred Agastya and discarding her royal robes and regal ways of living , she followed the sage in his ascetic wanderings.
When Agastya expressed his desire to produce a child, her only request was that he come to her dressed in a rich princely attire and find her on a jewel encrusted bed in a palace such as the one she was used to in her father’s house. When Agastya needed the amassed wealth and fulfilled her wishes, she gave birth to a son, Dadhasyu This is in Mahabharata .
Most famous Tamil commentator Nachchinarkiniyar , who lived 700 years ago, gives interesting story about the clash between Agastya and Trunadumagni who Tamils called Tolkappiar. Full account will be given under ‘T.’
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LOKALOKA PARVATA
Lokāloka (लोकालोक).—There is a mountain between Loka and Aloka. This is called Lokālokaparvata and the land beside it is called Lokāloka. The mountain is as long as the distance between Mānasottara and Mahāmeru. This place is golden in colour and as smooth as glass. Not a single being lives there. God has created this as a boundary to the three worlds. All the planets like the Sun get light from the brilliance of this mountain. Brahmā has posted four diggajas named Vṛṣabha, Puṣpacūḍa, Vāmana and Aparājita in the four corners of this mountain. (8th Skandha, Devī Bhāgavata).
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LOMASHA RISHI
A great rishi, who on a visit to swarga/heaven, was surprised to see Arjuna sitting beside Indra on a throne. Indra read his mind and acquainted him about Arjuna’s birth and his mission on earth. In accordance with Indra’s wishes , Lomasha then returned to earth and assured Yudhishthira about the welfare of Arjuna . He then accompanied the Pandavas to various places of pilgrimage and at each place he told them about the great sages who had lived there in earlier times. This is in Mahabharata .
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LOMAPADA
An ancient king of Anga desa who had displeased some Brahmanas and therefore they cursed that his kingdom would undergo a prolonged draught. He therefore arranged to bring to his kingdom the sage Rishyasinga through trickery so that rain would fall on his parched and famine stricken land. Later he gave his adopted daughter Shantaa in marriage to Rishyashringa .This is in Mahabharata .
To be continued……………………..
Tags- Rishyashringa, Lopamudra, Lakshana, HINDU DICTIONARY IN ENGLISH AND TAMIL 54; இந்து மத கலைச்சொல் அகராதி-54
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
xxxx
Hindu Vedas describe the Vedic gods in detail but the archaeological proofs of images come only from Harappan /Indus Valley Civilization. We see beautiful figures of Goddesses, Pasupati, a strange tiger goddess, ghosts and Saptamatas on Indus seals. In the Saptamata seal of Harappa/Mohanjadaro, a devotee offers severed human head (Nara bali) to a goddess and we know about self-sacrifices called Navakandam till later Pandya/ Choza periods.
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Tamils in Tamil Nadu worshipped Hindu gods and goddesses in their houses and temples as well. Tamil poets of Sangam Age give us enough proof for this in their poems composed 2000 years ago. Poets show us that Tamils were well versed in Puranas and two epics Ramayana and Mahabharata.
No where Buddha or Mahavira is mentioned. Tamils worshipped Seven Stars in Saptarishi Constellation (Ursa Major), sun and moon too. Even Asura Guru Sukra/Venus and Deva Guru Brihaspati/Jupiter are mentioned as Iru Perum Deivangal/ Two Great Deities.
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Picture of Siva, Uma on Bull
Before Sangam Age, we get more evidence from Patanjali’s Mahabhashya commentary and Chanakya’s Arthasastra. Chanakya advised the Mauryan government to produce Gods’ figures in large scale and sell them to increase the revenue of the government.
Patanjali in his Mahabhashya commentary on world’s first grammar book Ashtadhyayi written by Panini , provide us interesting details. Patanjali lived 2200 years ago and Panini lived 2800 years ago according to Goldstucker.
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Arcaa and Pratikruti
Picture of Lord Siva drinking poison.
Patanjali has termed the ordinary images Pratikriti and gods’ images Arcaas. The pratikriti of a horse is named asvaka and a camel ustraka. Suffix ka was added to denote the pratikriti of an object. Pratikritis of animals were used on flags as drawings. The author of the Kaasikaa has mentioned the pictures of the horses of Arjuna, Duryodhana etc. Garuda figures of Lord Vishnu were on pillars and flags. Rock edicts bearing inscriptions describing the Garuda dwaja (Eagle Flag) have been found at Mehrauli and Sisunia.
The idols of gods were made, and they were called arcas ( arcaas) . Two types of them were described by him, one for priests and the other for householders. Idols of Siva, Skanda and Vishaka are mentioned by him. The idols made for sale mentioned with the suffix ka. Thus we get
Siva ka
Skanda ka
Vishaka ka
Kasyapa ka
Kasyapa is a name of Varuna and Vishnu. Also Kasyapi devi for earth.
Rama, Kesava, Dhanapati and Vaisravana were also worshipped during Patanjali’s time.
Skanda and Vishaka pairs were also sold 2200 years ago. These details were provided by him on the commentary on following Paninian sutras,
(P D Agnihotri of Bhopal has given the above information in his article in the volume Recent studies in Sanskrit and Indology, Ajanta publications, 1982.
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Sangam Tamil Literature
Picture of Lord Skanda on peacock.
Tamils in ancient Tamil Nadu worshipped idols in Temples and in their residences. But the residences had the gods’ pictures on the walls. We guess they were drawings on the walls or cloths. Doors of palaces and big houses had figures of Gaja Lakshmi and Conch and Lotus representing two of the Nine Treasures of Kubera. Kubera was also called Dhanapati, Vaisnavara, Siva sakha and Kuvera.
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Long list of temples is available in Silappdikaram, a Tamil epic of Post Sangam period.
Gatha Sapta Sati (GSS), Prakrit language anthology of love poems, also mentioned a painting of Rama, Lakshmana and Sita on a wall in a house. When the younger brother of a householder looked at the wife of his elder brother with bad intention, she politely refused by pointing out at Lakshmana picture on the wall. Lakshmana was famous for his loyalty to his elder brother Rama and he never looked at Sita, Rama’s wife; he was said to have looked at her feet only. GSS also belonged to Sangam Age.
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We have hundreds of references to epic and Puranic anecdotes, flags, vahanas of Gods and symbols of all Gods in ancient Tamil poems.
Following references in Sangam literature confirm Image Worship:
Hero Stones and Sati Stones are available in South India from fifth century CE. Their worship is mentioned in many Sangam poems another Mysterious word Kandazi in Tolkappiamகந்தழிவழிபாடு and later poems points out to worship of Linga (Siva) or post.
Very clear proof comes from Tamil epic Silappadikaram. Senguttuvan, a Chera king of Sangam Age, went all the way to the Holy Himalayas and took a stone, bathed it in the holy Ganga river and carved out Kannaki’s statue for worship. It spread to Sri Lanka as Patni (Chaste Woman) worship. Chaste women were more powerful than gods according to Tiru Valluvar.
Chenguttuvan made the statue only because of the popularity of image worship in his time.
We know the popularity of clay figures of Goddess Durga in Bengal, Lord Ganesh in Maharashtra and Tamil Nadu and Village Goddess figures of Tamil towns. Even today they are made for worship and dissolved in the river water on the third day. Such figures might have existed during Sangam Age. The word PAAVAI (doll) is mentioned in Sangam books as a worshipful figure.
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Picture of Nara bali in Harapa/ Mohanjadaro
Madurai Kanchi, one of the Sangam books, mentioned the deities taken around town in line 164. And in lines 577/8 more information about deities living in prosperous houses.
அணங்கு வழங்கும் அகல் அங்கண்
கொழுங்குடிச் செல்வரும் பிறரும் மேவிய,
மணம் புணர்ந்து ஓங்கிய , அணங்குடை நல் இல் – மதுரைக் காஞ்சி 577-578
And Tamils worshipped the deities living in the doors of the houses with Ghee and Aiyavi/white mustard.
More refence comes from another Sangam work called Nedunalvaadai says that women worshipped with flowers by lighting lamps.
Women who Worship in the Evening Hours
Tender, naive women with bamboo-like arms, delicate looks, teeth resembling pearls, white conch-shell bangles on their tight forearms, and moist, pretty eyes that matched their beautiful earrings, carried long, green-stemmed jasmine buds in trays. The flower buds opened their pretty petals and blossomed, their spreading fragrance announcing the arrival of evening time.
They lit the oil-dipped wicks of iron lamps, pressed their palms together and worshipped, tossing offerings of rice paddy and flowers, and celebrated evenings in the prosperous market.
நெடுநல்வாடை வரிகள்
வெள்ளி வள்ளி வீங்கு இறைப் பணைத் தோள்,
மெத்தென் சாயல், முத்து உறழ் முறுவல்,
பூங்குழைக்கு அமர்ந்த ஏந்து எழில் மழைக்கண்,
மடவரல் மகளிர் பிடகைப் பெய்த
செவ்வி அரும்பின் பைங்கால் பித்திகத்து,
அவ்இதழ் அவிழ் பதம் கமழ, பொழுது அறிந்து,
இரும்பு செய் விளக்கின் ஈர்ந்திரி கொளீஇ,
நெல்லும் மலரும் தூஉய், கை தொழுது,
மல்லல் ஆவணம் மாலை அயர (36 – 44)
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Image of Agni
Friend of a would be bride says Come on, Let us worship the God in the house with proper Bali/offering for your quick marriage- Akananuru 282
Another Akam poem 369 talks about the painted Gods on the wall of a house.
(Vaidehi Herberts Translation is used; thanks.)
Akanānūru 369, Nakkeerar – What the foster mother said to the heroine’s friend, after the heroine eloped
Look at this, my daughter! What is the use of our close relationship?
The pet parrot with red neck band refuses to drink sweet milk, even when young women hold it on their forearms with bright bangles, in the proper manner uttering praises. Her friends with beautiful jewels and peacock nature do not play games anymore. The big urn does not have any flowers, and the goddess image decorated with pearl strands on the sturdy wall does not get any offerings.
Akanānūru 282, What the heroine’s friend said to her as the hero listened nearby, or what the heroine said to her friend ……………………………………………………
Let us hold our delicate fingers with fine joints and give offerings to our house gods so that the wedding day will happen soon!
”வல்லே வருக, வரைந்த நாள்!” என,
நல் இறை மெல் விரல் கூப்பி,
இல் உறை கடவுட்கு ஆக்குதும், பலியே! -அகநானூறு 282
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Picture of Parvati
Tirupparankundram Painting of Indra- Ahalya anecdote
A villager’s wife who was wondering about a painting on the wall asked her husband and he explained to her the Ahalya anecdote according to commentators:
The Splendor of Thirupparankundram Paripaadal verse 19
In auspicious Thirupparankundram with perfect
bamboo and wide boulders,
there is a pavilion in the temple of Murukan,
nephew of Thirumāl, decorated with paintings that
are admired by devotees. Some try to figure the
positions of the heavenly bodies that cause summer
heat. Some in love say, ‘This is Rathi. This is Kāman,
the god of love’. Some say, ‘This is Indiran as a cat’.
Some say, ‘This is Akalikai who was desired by Indiran’.
Some say, ‘This is her husband Gauthaman, the sage
who left, tricked by Indiran’. Some say, ‘This rock is
the hapless Akalikai cursed by her angry husband’.
There are some who give food to many monkeys.
There are some who give sugarcane to black-faced
monkeys. Some play the divine veenai. Some play
flutes closing the holes with their fingers. Some play
pālai tunes in even tones on the yāzh. Some praise
the beauty of rituals. Some create drum sounds
according to tradition.
மலைச் சிறப்பு குரங்கு அருந்து பண்ணியம் கொடுப்போரும், கரும்பு கருமுகக் கணக்கு அளிப்போரும், தெய்வப் பிரமம் செய்குவோரும், 40
கை வைத்து இமிர்பு குழல் காண்குவோரும், யாழின் இளி குரல் சமம் கொள்வோரும், வேள்வியின் அழகு இயல் விளம்புவோரும், கூர நாண் குரல் கொம்மென ஒலிப்ப, ஊழ் உற முரசின் ஒலி செய்வோரும், 45
என்றூழ் உறவரும் இரு சுடர் நேமி ஒன்றிய சுடர் நிலை உள்படுவோரும், “இரதி காமன் இவள் இவன்” எனாஅ, விரகியர் வினவ வினா இறுப்போரும், “இந்திரன் பூசை; இவள் அகலிகை; இவன் 50
சென்ற கவுதமன்; சினன் உறக் கல் உரு ஒன்றியபடி இது” என்று உரை செய்வோரும், இன்ன பல பல எழுத்து நிலை மண்டபம், துன்னுநர் சுட்டவும், சுட்டு அறிவுறுத்தவும், நேர் வரை விரி அறை வியல் இடத்து இழைக்கச் 55
சோபன நிலையது துணி பரங்குன்றத்து மாஅல் முருகன் மாட மருங்கு.
In addition to these quotes, many religious festivals are reported when Gods’ processions take place. Just two hundred years after the Sangam Age comes the literature of devotional period where we get thousands of examples for image worship.
—subham—
Tags- Image Worship , Sangam Tamil Literature, idols, Pavai dolls, wall paintings, Arca, Patanjali, Mahabhasya, Artha sastra, Indus Valley, Harappa images, Tamil poets, Akanauru, Paripadal , clay figures
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
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Purananuru Wonders -22 Ancient Tamil Encyclopaedia -Part 62; One Thousand Interesting Facts -Part 62
For English versions I Used Vaidehi Herbert’s translation; For most of the Sanskrit words I used Wisdomlib.org
Item 477
सामुद्रिकलक्षण (Sāmudrikalakṣaṇa)-
In Puranānūru verse 59, Poet Mathurai Koolavānikan Cheethalai Sāthanār used the opt repeated Sanskrit words AAJAANU BAAHUதாள் தோய் தடக்கை large hands that touch your legs.
This is not the only place the Sanskrit cliché is used. Eyes are described as lotus petals or fish like in Tamil and Sanskrit literature.
Ajanubahu (Sanskrit: आजानुबाहु) is a term describing a person whose arms are long enough to reach their knees when standing erect. It signifies a physical ideal in Indian culture, representing immense strength, divine stature, and high character, often used to describe gods, saints, and heroes like Rama or Krishna.
Etymology: Derived from a (up to), jānu (knee), and bāhu (arm), meaning “one
A famous sloka said by all devotees of Lord Ram is
SHRI-RAGHAVAM DASHARATHATMAJAM APRAMEYAM
SITA-PATIM RAGHUKULANVAYA-RATNADIPAM
AJANU-BAHUM ARAVINDA-DALAYATAKSHAM
RAMAM NISHACARA-VINASHAKARAM NAMAMI
It is famous Tamil film Lava Kusa as well.
In Indian culture, persons with such physical characteristics are either gods, saints, kings or great warriors. The idols of Hindu gods like Rama, Lakshmana, Krishna when shown in standing position are depicted as ajanu bahu feature. Even idols of Jain Tirthankars are shown as ajanbahu. The great saints like, Sai Baba of Shirdi, Ramkrishna Paramhansa, Swami Samartha and Gajanan Maharaj were said to have ajanu bahu characteristic.
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Item 478 Painting and Sanskrit word
This about a Pandya king who died in Chitra madam- a place with paintings in Madurai. Two things are notable. Sanskrit word Chitra and painting.
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Item 479 Two Different Authors with the same name
Silappadikaram by Ilango and Manimekalai by this poet Mathurai Koolavānikan Cheethalai Sāthanār differ greatly with Sangam poets in language and style.
Both these Tamil epics do not fit in Sangam age Tamil. Linguists must do more research.
I placed Tolkappiam Porul Adhikaram- Third Adhikaram , Silappadikaram and Tirukkural 133 adikarams in Fifth century CE
Sanskrit Word ADIKARAM is common to these three books.
Manimekalai followed Silappadikaram and its last three chapters are full of Sanskrit/Prakrit words.
My conclusion is the author of Manimekalai and this Puram verse are two different poets, though with the same name.
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Item 480 Sun and Moon
In Kalidasa’s works and Manu Smriti kings are compared with Five Elements- Pancha Bhuta –and Sun and Moon.
In this verse poet says
You are like the sun that rises from the ocean, never relenting in your fierce rage toward your enemies, but like the moon to people like me!
ஞாயிறு அனையை நின் பகைவர்க்குத், திங்கள் அனையை எம்மனோர்க்கே.
***
Puranānūru 59, Poet Mathurai Koolavānikan Cheethalai Sāthanār sang to Pandiyan Chithiramādathu Thunjiya Nanmāran,
1 O greatly esteemed Vazhuthi wearing garlands on your handsome chest, with large hands that touch your legs! You certainly give with love, Lord! You do not accept lies.
2
You are like the sun that rises from the ocean, never relenting in your fierce rage toward your enemies, but like the moon to people like me!
***
புறநானூறு59, பாடியவர்: மதுரைக் கூலவாணிகன் சீத்தலைச் சாத்தனார், பாடப்பட்டோன்: பாண்டியன் சித்திரமாடத்துத் துஞ்சிய நன்மாறன், திணை: பாடாண், துறை: பூவை நிலை
1 ஆரம் தாழ்ந்த அணி கிளர் மார்பின், தாள் தோய் தடக்கைத் தகை மாண் வழுதி! வல்லை மன்ற நீ நயந்து அளித்தல், தேற்றாய் பெரும பொய்யே, என்றும் காய் சினம் தவிராது கடல் ஊர்பு எழுதரும்
2 ஞாயிறு அனையை நின் பகைவர்க்குத், திங்கள் அனையை எம்மனோர்க்கே.
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Item 481 Dr.Damodaran
In Puram verse 60, Poet’s name is Lord Krishna’s famous name.
Brahmins recite this name at least three times a day when they do Sandhyavandana.
Poet was a doctor!
Meaning of Damodaran is “one who is tied with a rope around his belly” (dama = rope, udara = belly). This signifies a divine pastime where Krishna was bound by his mother, symbolizing his accessibility and control, and is the 367th name of Vishnu in Sahsranama.உறையூர் மருத்துவன் தாமோதரனார்
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Item 482 Tamil’s Great Discovery
Tamils only called Ocean S Three Waters. முந்நீர் Mun Neer.
Ocean or sea has River Water, Rain Water and Spring Water. Because of these three types of waters it is called Mun=Three, Neer= Waters.
My interpretation is No spring water mingles directly into sea because it is part of river water. So it must be the springs under the ocean. Oceanographers reported such under water hot springs in the last century only. But Hindus knew it long long ago. It is confirmed by another reference Vada Mukhagni or Badavagni or Vadavai Anal in Tamil. That is submarine fire which we see in Hawai Island on all days.
I wanted to add one more interpretation.
Mun Neer also mean First Water. Only ocean water was there in the beginning; life evolved in it and spread to land and sky. So, it is called First, Mun in Tamil.
***
Item 483 Planet Mars செம்மீன்
செம்மீன்Sem Meen is literally Red Star. Planet Mars which looks blood red in the sky was rightly named Sev Vay or Sem Meen செம்மீன் in Tamil.
Ancient Tamils were keen observers of sky and so add the heavenly objects wherever possible.
In Sanskrit also, it is called a red planet:
The primary Sanskrit name for the planet Mars is Maṅgala (मङ्गल), meaning “auspicious” or “fortunate”. It is recognized as one of the Navagraha (nine celestial bodies) and is strongly associated with the color red and fiery energy. Tuesday is named Mangalavāra (मंगलवार) after this planet.
Other common Sanskrit names for Mars include:
Kuja (कुज): Meaning “son of the Earth” (born from Bhoomi).
Angāraka (अङ्गारक): Meaning “the burning coal” or “the red planet” (referring to its color).
Bhauma (भौम): Meaning “son of Bhumi” (Earth).
Raktavarna (रक्तवर्ण): Meaning “blood-colored” or “red-bodied”.
Lohitāṅga (लोहिताङ्ग): Meaning “red-bodied” or “iron-bodied”.
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Item 484 White Umbrella வெண்குடை
Hindu Kings were protected by White Umbrellas வெண்குடை VEN KUDAI It is used throughout Sanskrit literature and always compared to Moon. Both signify Coolness.
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Item 485 Strength of a Bull பகட்டு
King’s strength is compared to that of a Bull.
In Tamil even youths are called KAALAI, word for Bull in Tamil
***
Puranānūru 60, Poet Uraiyur Maruthuvan Thāmōtharanār sang for Chozhan Kurāpalli Thunjiya Perunthirumāvalavan,
1 Like a lantern on a boat in the middle of the THREE WATERS/ocean, there was the Red Planet high above us in the sky,
and we saw the full moon that was high above. On seeing it, did I not, along with my dancer with few bangles, like a peacock in the wasteland, bow to it many times?
2
It was because it resembled the white umbrella that protects us, pretty and fearsome, hiding the sun, decorated with garlands, belonging to my king Valavan with a victory drum and a sword 3
that never fails, his strength like that of a bull that pulls a wagon with salt from salt pans near the ocean, up toward the mountain,
***
புறநானூறு60, பாடியவர்: உறையூர் மருத்துவன் தாமோதரனார், பாடப்பட்டோன்: சோழன் குராப்பள்ளித் துஞ்சிய பெருந்திருமாவளவன்,
உச்சி நின்ற உவவுமதி கண்டு, கட்சி மஞ்ஞையின் சுர முதல் சேர்ந்த, சில் வளை விறலியும் யானும் வல் விரைந்து, 5 தொழுதனம் அல்லமோ, பலவே, கானல் கழி உப்பு முகந்து கல் நாடு மடுக்கும் ஆரைச் சாகாட்டு ஆழ்ச்சி போக்கும் உரனுடை நோன் பகட்டு அன்ன எங்கோன், வலன் இரங்கு முரசின் வாய்வாள் வளவன், 10 வெயில் மறைக் கொண்ட உருகெழு சிறப்பின் மாலை வெண்குடை ஒக்குமால் எனவே?
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Item 486Description of a Village
Ploughing the land and eating Valai fish with rice is described. At the same time, their children are climbing the hay stacks to pluck the palmyra fruits. Nature’s gifts make the land prosperous of the Choza kingdoms, say the poet in Verse 61.
Choza king’s strong chest and shoulders are also praised.
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Puranānūru 61, Erichalūr Mādalan Mathurai Kumaranār sang for Chozhan Ilavanthikaippalli Thunjiya Nalankilli Chētchenni,
In the land of Chenni carrying a gleaming spear in his powerful hand and owning elegant chariots, in the fields where eels roll, women donning hair knots and cool leaves remove small patches of blue and white waterlilies where the harrows have passed and cut up vālai fish, and labourers with strong arms take the fat pieces and eat with white rice from new paddy to their full as their ribs stick out, become confused, and are unable to leave the long sheaves with grains, and their youngsters with parched heads who hate large coconuts, climb on the tall haystacks of their fathers to pluck the fruits of palmyra palms. There is abundant prosperity every day.
If there are men who oppose the king wearing a bow-like garland on his chest, they should know what will happen to them. We have not seen anybody succeed against his shoulders that are like fortress gate bolts! More than that, we have not seen sorrow in those who take refuge in his handsome feet without delay!
****
புறநானூறு61, பாடியவர்: கோனாட்டு எறிச்சலூர் மாடலன் மதுரைக் குமரனார், பாடப்பட்டோன்:சோழன் இலவந்திகைப்பள்ளித் துஞ்சியநலங்கிள்ளி சேட்சென்னி, திணை: வாகை, துறை: அரச வாகை கொண்டைக் கூழைத் தண்டழைக் கடைசியர் சிறு மாண் நெய்தல் ஆம்பலொடு கட்கும், மலங்கு மிளிர் செறுவின் தளம்பு தடிந்திட்ட பழன வாளைப் பரூஉக்கண் துணியல் புது நெல் வெண்சோற்றுக் கண்ணுறை ஆக, 5 விலாப் புடை மருங்கு விசிப்ப மாந்தி நீடு கதிர்க் கழனிச் சூடு தடுமாறும் வன் கை வினைஞர் புன்தலைச் சிறாஅர் தெங்குபடு வியன் பழம் முனையின், தந்தையர் குறைக்கண் நெடுபோர் ஏறி விசைத்து எழுந்து 10 செழுங்கோட் பெண்ணைப் பழந்தொட முயலும், வைகல் யாணர் நன்னாட்டுப் பொருநன், எஃகு விளங்கு தடக்கை இயல் தேர்ச் சென்னி, சிலைத் தார் அகலம் மலைக்குநர் உளர் எனின் தாம் அறிகுவர் தமக்கு உறுதி, யாம் அவன் 15 எழு உறழ் திணி தோள் வழுவின்றி மலைந்தோர் வாழக் கண்டன்றும் இலமே தாழாது, திருந்து அடி பொருந்த வல்லோர் வருந்தக் காண்டல் அதனினும் இலமே.
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Item 487
SATI IN SANGAM AGE
Following lines show that they died wih their husbnads in funeral pyre. They did not live like widows.
Widows of warriors do not eat keerai or bathe in cold ponds. They are there, embracing the chests of their fallen husbands.
Another poem by Bhutapandyan Devi also shows that Sati was followed by Tamil queens. Strangely Sati is not in Manu Smriti or Rig Veda.
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Item 488 Aliens and ETs
Throughout Sanskrit literature we find the descriptions of ALIENS and EXTRA TERRESTRIALS (ET). Those things are repeated in Puram Verse 62 and many other Tamil poems.
Celestials who get food offerings, wear flowers that don’t fade, do not blink, guide the new arrivals in the other world that is so hard to obtain. May the glory of both of you glow!
More references to ETs:
பெரும்பாணாற்றுப்படை 429 – பொ. வே. சோமசுந்தரனார் உரை – இமைத்தல் இல்லாத இமையினையுடைய தேவர்கள். இமய மலையின் உச்சியில் தேவர்கள் உறைவர் என்பது மரபு. மதுரைக்காஞ்சி 457-458 – வாடாப் பூவின் இமையா நாட்டத்து நாற்ற உணவின் உருகெழு பெரியோர்க்கு. அனந்தல் (5) – ஒளவை துரைசாமி உரை –
Manu Smrti and our Puranas speak about various time zones for Devas and Brahma. When we hear about Extra Terrestrial Civilizations in distant planetary system we will understand such descriptions better.
We read that Devas can’t have sex in the Devaloka, can’t stand on their feet, can’t blink, their garlands never wither away , they can travel from one place to another place and appear intact, sages like Narada can do inter galactic travel (Tri Loka Sanchari) etc.
Atharva Veda Bhumi Sukta Mantra 7/ 63
Here the earth is praised as sweet hearted. Sweet honey MADHU is referred here and HEART (hrudaya) is mentioned in the 8th stanza.
Here we come across the word UNSLEEPING Devas. This is reference to Extra Terrestrials (ET). Throughout Hindu spics and Puranas/mythologies, we have following qualities attributed to ETs.
1.They are in the form of Light; Devas meaning Light Emitting.
2.They don’t wink their eyes; like fish they don’t close their eyes. Even Tamil poet Tiru Valluvar compared Devas with Thieves ; he humorously refers to thieves as Devas because thieves also never sleep during night (Kural 1073) This is my interpretation of Kural. Other old interpreters said both are same because they can do whatever they want to do; It doesn’t look right to me. Moreover, Valluvar used the Sanskrit word Devas instead of God (Iraivan).
3.They can’t have sex in the heaven. (they come to earth for it). Parvati cursed that they cant have sex in heaven according to Puranas.
4.They can travel to Earth with the speed of Mind (faster than Light; Einstein is only 50 % right)
6.Their garlands never wither away (because of metals like gold?)
7.They are always happy
8.They enjoy Dance and Music of Gandharvas and Apsaras
9.Even the Indus/Harappan symbol of Fish is compared to Devas by some scholars because both ‘Shine’ and both ‘never close their eyes’.
The seventh mantra says Devas protect earth without erring. That means aliens are always watching us. Intergalactic traveller NARADA visits earth now and then. Poet prays to earth to shower sweets on us. Madhu used here is Honey; also used in all poems on Asvins in the RV. Name of Narada appears for the first time in AV.
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Puranānūru 62, Poet Kazhāthalaiyār sang for Cheraman Kudakkō Neduncheralathan and Chozhan Verpahradakkai Peruviral Killi,
1
How can they be victorious over the advancing foot soldiers? Female ghouls in bright coloured forms, plunge their hands into the wounds of dead warriors, smear their hair red with blood and dance to the soft, rhythmic beat of parai drums. Kites are feasting on the army, and the two kings have also perished along with their soldiers, kings with righteousness on their sides who fought a valiant war. Their royal umbrellas have drooped and their drums of renown stand ruined.
In that vast battle camp, hundreds of men from different lands have gathered together with no space left, and there is nobody with strength to take the field, and the combat has stopped suddenly causing fear.
2
Widows of warriors do not eat keerai or bathe in cold ponds. They are there, embracing the chests of their fallen husbands.
3
Celestials who get food offerings, wear flowers that don’t fade, do not blink, guide the new arrivals in the other world that is so hard to obtain. May the glory of both of you glow!
Notes: The poet wrote this after watching the two kings and their armies perish in battle. Puranānūru poems 62, 63 and 368 were written for Cheraman Kudakkō Neduncheralathan. Puranānūru poems 62 and 63 were written for Chozhan Verpahradakkai Peruviral Killi. Poet Kazhāthalaiyār wrote Puranānūru 62, 65, 270, 288, 289 and 368.
புறநானூறு62, பாடியவர்: கழாத்தலையார், பாடப்பட்டோர்: சேரமான் குடக்கோ நெடுஞ்சேரலாதன், சோழன் வேற்பஃறடக் கைப் பெருவிறற் கிள்ளி
1
வருதார் தாங்கி அமர் மிகல் யாவது? பொருது ஆண்டு ஒழிந்த மைந்தர் புண் தொட்டுக், குருதிச் செங்கைக் கூந்தல் தீட்டி, நிறம் கிளர் உருவின் பேஎய்ப் பெண்டிர் எடுத்து எறி அனந்தல் பறைச் சீர் தூங்கப், 5 பருந்து அருந்துற்ற தானையொடு செரு முனிந்து அறத்தின் மண்டிய மறப்போர் வேந்தர் தாம் மாய்ந்தனரே, குடை துளங்கினவே, உரை சால் சிறப்பின் முரைசு ஒழிந்தனவே பன் நூறு அடுக்கிய வேறுபடு பைஞ்ஞிலம் 10 இடம் கெட ஈண்டிய வியன் கண் பாசறைக், களம் கொளற்கு உரியோர் இன்றித் தெறுவர உடன் வீழ்ந்தன்றால் அமரே,
2
பெண்டிரும் பாசடகு மிசையார் பனி நீர் மூழ்கார் மார்பகம் பொருந்தி ஆங்கு அமைந்தன்றே,
3
வாடாப் பூவின் இமையா நாட்டத்து நாற்ற உணவினோரும் ஆற்ற அரும் பெறல் உலகம் நிறைய விருந்து பெற்றனரால், பொலிக நும் புகழே!
–subham—
Tags- Purananuru wonders-22, Tamil Encyclopedia-62, Aliens, ETs, Tamil Sangam Literature, Samudrika Lakshana, Tamil Poems,SATI IN SANGAM AGE, Item 488
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Purananuru Wonders -21 Ancient Tamil Encyclopaedia -Part 61; One Thousand Interesting Facts -Part 61
Item 458 Puranas in Sangam Tamil Literature
Tamils living during Sangam age (100 BCE to 300 CE) were ardent Hindus. We did not have the name of Gautama Buddha or Mahavira in the 30,000 lines in 2500+ Sangam poems sung by 450++ poets. Only Hindu Gods are praised in those poems.
Purananuru verse 56 composed by famous and controversial poet Nakkirar (nakkeerar) shows Hinduism in full colour. Here we see Lord Siva, Lord Skanda/Kartikeya/Muruga, Lord Vishnu and Balarama along with their flags or Vahanas.
Since all the Puranic details and stories are in Sangam poems, Puranas must be dated in the BCE period. We know Hindus were keen in updating everything, which they did up to Gupta period and so foreigners dated them wrongly. When it came to writing, the updating slowed down. We will deal with the details in verse 56 one by one.
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Item 459 Lord Siva on Bull
“Sivan has a victory flag with a bull, flame-like bright matted braids, axe that is hard to avoid and a sapphire blue neck”.
Lord Siva is shown as we see in Siva Purana and later Tevaram and Tiruvasagam hymns.
Name Siva is not in the Rig Veda as well as 34,000 lines of Tolkappiam and Sangam literature. But He is described in other ways. Here Nakkirar says Siva rides on Bull with red coloured matted hair. The matted hair is in Yajur Veda (see Rudram Chamakam Mantras).
This shows Tamils were well versed in the Vedas and Puranas. This is confirmed by various other Sangam poets (Even Indra’s molestation of Ahalya is in Paripaatal poems).
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Item 460 Balarama
“Balarāman has a white body as white as whorled conch growing in the ocean, kills with his murderous plough and carries a palmyra palm on his flag”.
Lord Krishna and his brother Balarama were household names in Tamil Nadu. It has been there for at least 2500 years. Even today children are named after them. Film songs praise Krishna or use Him as a simile.
Here the poet described his flag with Palmyra tree emblem, his skin colour, his picture with a plough on his shoulder. During Mahabharata war, he differed with Krishna and went on a pilgrimage to the South and he spread agriculture through out India. The plough symbol mentioned by the poet confirms it.
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Item 461
“Thirumāl who is the colour of lovely, blue, washed sapphire, longs for triumph, and has a bird is on his flag which towers high into the sky”.
In the same way Lord Vishnu (Tirumaal) is portrayed with his Eagle Flag (Garuda) ; Pul means bird, but in Tamil this word is sued to mention Garuda Vahana of Vishnu). His skin colour was Bluish Black. Krishna means Black.
Black colour was very much appreciated and even most beautiful Draupadi was called Krishnaa (aa—long sound)
Tamil were thorough with all the Vishnu, Siva, Devi Puranas.
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Item 462 “Murukan who has never been defeated, glows, has a peacock on his flag and rides a peacock.”
Lord Skanda was always victorious and he was riding on a peacock. He is the most popular god among village folk in Tamil Nadu. In the Puranas he is shown as Deva Senaapati- Commander in Chief of the Divine Army.
In other poems we see Tiruchendur , one of His Six Abodes, where he became victorious after killing the demon Sura Padman (suura Padman).
The same poet has written another work called Tiru Murukaatruppadai in praise of Lord Skanda/Muruga.
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Item 463 Kings are Gods
In Tamil the same word is used for King and God (iraivan in Tamil) and for the place where they reside (Ko il in Tamil).
Here the poet explains in what way the king is like Hindu Gods (described above). Manu smriti and other Sanskrit scriptures also describe the king in this way. This is a Hindu concept; kings are gods.
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Item 464 Yavana Ships
“wearing bright bangles serve you fragrant and cool wine brought in fine ships by the Yavanas, pouring from finely made pitchers made of gold. O Māran whose sword is raised high!”
In the Sangam Tamil literature Yavanas are mentioned at least six time. They wee not Greeks but Romans. The contact between Rome and South Indian ports 2000 years ago is confirmed by the Roman coins unearthed in a lot of places in South India. Coins from Augustus Ceasar period confirmed the Age of Sangam Literature as well.
Tamil kings liked Roman wine.
Dr R Nagaswamy, world famous historian and archaeologist of Tamil Nadu, ha given full details in his book Roman Karur.
Yavana/Roman ships came to Tamil Nadu ports with gold and exchanged it with pearls, black pepper, spices, ivory, Indigo etc
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Item 465 Long Live like Sun and Moon
“May you live in this earth for long, like the sun with hot rays that drives away darkness in the sky, and like the cool moon that spreads its rays from the west!”
Hindus were great astronomers even 2000 years ago. They named famous constellations after Hindu Puranic figures. They used strs and heavenly bodies as similes. They knew Sun and Moon are eternal (in human years) and compared them with the kings or one’s life span. They used to sing this Ramayan story will be sung on earth as long as Sun and Moon exist. The inscriptions also used the cliché As long as the Sun and Moon exist. Manu Smriti and epics also use the Sun and Moon with regard to kings.
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Puranānūru 56, Poet Mathurai Kanakkāyanār Makanār Nakkeeranār sang to Pandiyan Ilavanthikaipalli Thunjiya Nanmāran
1
Sivan has a victory flag with a bull, flame-like bright matted braids, axe that is hard to avoid and a sapphire blue neck.
2
Balarāman has a white body as white as whorled conch growing in the ocean, kills with his murderous plough and carries a palmyra palm on his flag.
3 Thirumāl who is the colour of lovely, blue, washed sapphire, longs for triumph, and has a bird is on his flag which towers high into the sky.
4
Murukan who has never been defeated, glows, has a peacock on his flag and rides a peacock.
5
You are to be placed among these four gods who protect the earth and bring on destruction, whose fame cannot be ruined. With your anger that cannot be opposed, you are like Kootruvan in his killing. You are like Balarāman in might. In your great fame, you are like Thirumāl who kills enemies. You are like Murukan who has the might to create the end of time, because you finish tasks that you set out to do. There is nothing that you cannot perform, since you resemble these gods.
6
May you live sweetly, giving away precious ornaments to those who come in need and never run out of them, while you enjoy life every day as women
7 wearing bright bangles serve you fragrant and cool wine brought in fine ships by the Yavanas, pouring from finely made pitchers made of gold. O Māran whose sword is raised high!
8
May you live in this earth for long, like the sun with hot rays that drives away darkness in the sky, and like the cool moon that spreads its rays from the west!
ஏற்று வலன் உயரிய எரி மருள் அவிர் சடை, மாற்று அருங் கணிச்சி மணி மிடற்றோனும், கடல் வளர் புரி வளை புரையும் மேனி, அடல் வெந்நாஞ்சில் பனைக்கொடியோனும், மண்ணுறு திருமணி புரையும் மேனி, 5 விண் உயர் புள் கொடி விறல் வெய்யோனும், மணி மயில் உயரிய மாறா வென்றிப் பிணிமுக ஊர்தி ஒண் செய்யோனும், என ஞாலங் காக்கும் கால முன்பின், தோலா நல் இசை நால்வர் உள்ளும், 10 கூற்று ஒத்தீயே மாற்று அருஞ் சீற்றம், வலி ஒத்தீயே வாலியோனைப், புகழ் ஒத்தீயே இகழுநர் அடுநனை, முருகு ஒத்தீயே முன்னியது முடித்தலின், ஆங்கு ஆங்கு அவரவர் ஒத்தலின் யாங்கும் 15 அரியவும் உளவோ நினக்கே அதனால், இரவலர்க்கு அருங்கலம் அருகாது ஈயா யவனர் நன்கலம் தந்த தண் கமழ் தேறல் பொன் செய் புனை கலத்து ஏந்தி நாளும் ஒண்தொடி மகளிர் மடுப்ப, மகிழ் சிறந்து, 20 ஆங்கு இனிது ஒழுகுமதி ஓங்கு வாள் மாற அங்கண் விசும்பின் ஆரிருள் அகற்றும் வெங்கதிர்ச் செல்வன் போலவும், குடதிசைத் தண் கதிர் மதியம் போலவும் நின்று நிலைஇயர், உலகமோடு உடனே! 25
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Item 466 Lord Vishnu Again
“Whether they have talent or not, you give gifts to them like Thirumāl, O King Māran with fame and greatness fit for words! Let me tell you something!”
Like Nakkirar in Puram verse 56, poet Kaarik Kannanaar , also compared the king with Lord Vishnu for his generosity. All the Tamils knew the story of Kuchela/Sudama, where Krishna made his hut into a palace in a second.
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Item 467 Tamil atrocities
Tamils were ferocious and aggressive in wars. The plundered enemy lands and they set fire to big towns. Even today we hear about such atrocities in the Middle East War.
The surprising thing is Tami poets praised it!
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Item 468 Don’t cut trees
Here is an irony. The same poet supported burning cities of enemies, but he was against cutting trees. But it is ironical statement. We don’t know whether the poet was a Tree lover, an environmentalist or advising the king to occupy the land permanently and tie his war elephants there.
May be the poet was an environmental warrior and supporter of the trees.
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Item 469 Bhagavad Gita reference
Poet says,
“Whoever it is you give them ADVICE like Vishnu”.
These lines are interpreted as Krishna’s advice given to Arjuna in Bhagavad Gita and to Kunti, Draupadi and others.
Whether they have talent or not, you give ADVICE to them like Thirumāl, O King Māran with fame and greatness fit for words
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Puranānūru 57, Poet Kāviripoompattinathu Kārikannanār sang to Pandiyan Ilavanthikaipalli Thunjiya Nanmāran,
1 Whether they have talent or not, you give ADVICE to them like Thirumāl, O King Māran with fame and greatness fit for words! Let me tell you something!
2
When you seize lands of others, let your young warriors plunder fields where stalks are bent with heavy grains, let fires eat large towns, and let your tall spear, bright like lightning flashes, kill enemies.
3
But do not cut down their protected trees, for they will serve as posts to tie your tall, fine elephant!
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புறநானூறு57, பாடியவர்: காவிரிப்பூம்பட்டினத்துக் காரிக்கண்ணனார், பாடப்பட்டோர்: பாண்டியன் இலவந்திகைப்பள்ளித் துஞ்சிய நன்மாறன்,
வல்லார் ஆயினும், வல்லுநர் ஆயினும், புகழ்தல் உற்றோர்க்கு மாயோன் அன்ன, உரை சால் சிறப்பின் புகழ் சால் மாற! நின்னொன்று கூறுவது உடையேன், என் எனின், நீயே பிறர் நாடு கொள்ளுங் காலை, அவர் நாட்டு 5 இறங்கு கதிர் கழனி நின் இளையரும் கவர்க, நனந்தலைப் பேரூர் எரியும் நைக்க, மின்னு நிமிர்ந்தன்ன நின் ஒளிறு இலங்கு நெடுவேல் ஒன்னார்ச் செகுப்பினும் செகுக்க, என்னதூஉம் கடிமரம் தடிதல் ஓம்பு, நின் 10 நெடுநல் யானைக்குக் கந்து ஆற்றாவே.
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Item 470
Velliampalam Silver Stage in Madurai
Poet Karikkannan (kaarikkannanaar) in verse 58 refers to Choza and Pandya kings with the places where they died. It is seen only in Tamil literature. Here Velliampalam throws more light on the history of Madurai. Chidambaram has Pon Ambalam- Golden Stage where Nataraja/ Siva danced. Madurai temple has Silver Stage where Nataraja danced. Probably Pandya king died of heart attack while he was worshipping in the temple.
Velli/ Silver Ambalam has more stories in Tiru Vilaiyadal Puranam.
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Item 471
Poet mentioned what made them great and advised them to be united. Kaveri river is great in Choza country and Pandya lost his father and he is a young ruler; but yet he supports all like Banyan roots.
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Item 472
Poet used the cliché in Tamil literature. They believed that thunder and lightning destroy snakes. That simile is used here for the destruction of his enemies.
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Item 473
Then the poet says what is special about two capitals. Choza capital Uranthai (Uraiyur near Trichy) was famous for the Justice Court there. Pandya capital Madurai was famous for Tamil Sangam.
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Item 474
Kings are compared to Lord Vishnu and Lord Balarama. This is in previous poem as well.
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Item 475
Tamil poets always supported unity among three Tamil Kingdoms. They always praised whenever two or three kings sitting together in a place or in an event. Poets knew Tamils always fought with one another.
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Item 476 Tamil Emblems
Modern Tamils are more inclined towards erecting statues for their leaders. But ancient Tamils were keen to carve their symbols on peaks, particularly the northern Himalayas. Pandya symbol Fish and Choza Symbol Tiger are referred to. We have the history of Tamils for over 1500 years. They never changed their symbols or Flags.
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Puranānūru 58, Poet Kāviripoompattinathu Kāri Kannanār sang to Chozhan Kurāpalli Thunjiya Perunthirumāvalavan and Pandiyan Velliampalathu Thunjiya Peruvazhuthi,
1
You are the ruler of Kāviri River with cool waters! He is born of great lineage of an ancient Pandiyan clan, and because his ancestors have vanished, he is the support, like a hanging root from a non-flowering banyan tree that supports a long branch that offers dense shade, after the thick trunk has died.
2
Even though he is young, he is a bull among Pandiyars with war wisdom. Like white lightning and thunder that attacks snakes and their families, he will not tolerate his enemies.
3
You are lord of Uranthai where justice resides. He is the king of Koodal where Thamizh flourishes, where he rules with his cool, just scepter and he commands three royal drums with resounding voices, in a city that gets sandalwood from the mountains, pearls from the ocean waves, and water and paddy is easily available for all.
4
You two are like the great gods – Balaraman with a palmyra flag whose skin is white as milk and Thirumal who is blue, and wields a discus, glowing together and causing terror. Is there anything sweeter?
5
Listen to more! May your fame flourish forever! If you help each other and do not ruin this unity, you will win this beneficial world that is surrounded by oceans. So, be good and fair to each other.
Paying attention to the path that your ancestors took, may your unity continue with caring hearts like it is today, while paying no attention to strangers who come between you! May your spears see victory after victory in murderous battlefields! In the lands of others, where mountains rise high,
6 may the peaks be incised with the signs of the tiger with curved stripes and of the carp from the deep waters!
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புறநானூறு58, பாடியவர்: காவிரிப்பூம்பட்டினத்துக் காரிக்கண்ணனார், பாடப்பட்டோர்: சோழன் குராப்பள்ளித் துஞ்சிய பெருந்திருமாவளவனும் பாண்டியன் வெள்ளியம்பலத்துத் துஞ்சிய பெருவழுதியும், திணை: பாடாண், துறை: உடன்நிலை
நீயே தண் புனல் காவிரிக் கிழவனை, இவனே, முழு முதல் தொலைந்த கோளி ஆலத்துக் கொழு நிழல் நெடுஞ்சினை வீழ் பொறுத்தாங்குத், தொல்லோர் மாய்ந்தெனத் துளங்கல் செல்லாது, நல்லிசை முதுகுடி நடுக்குஅறத் தழீஇ, 5 இளையது ஆயினும் கிளை அரா எறியும் அரு நரை உருமின் பொருநரைப் பொறாஅச் செரு மாண் பஞ்சவர் ஏறே, நீயே, அறந்துஞ்சு உறந்தைப் பொருநனை, இவனே, நெல்லும் நீரும் எல்லார்க்கும் எளியவென 10 வரைய சாந்தமும் திரைய முத்தமும், இமிழ் குரல் முரசம் மூன்றுடன் ஆளும் தமிழ் கெழு கூடல் தண் கோல் வேந்தே, பால் நிற உருவின் பனைக்கொடியோனும், நீல் நிற உருவின் நேமியோனும், என்று 15 இரு பெருந்தெய்வமும் உடன் நின்றாஅங்கு, உருகெழு தோற்றமொடு உட்குவர விளங்கி, இந்நீர் ஆகலின் இனியவும் உளவோ? இன்னும் கேண்மின்! நும் இசை வாழியவே! ஒருவீர் ஒருவீர்க்கு ஆற்றுதிர், இருவீரும் 20 உடனிலை திரியீர் ஆயின், இமிழ் திரைப் பெளவம் உடுத்தஇப் பயங்கெழு மாநிலம் கையகப்படுவது பொய்யாகாதே, அதனால் நல்ல போலவும் நயவ போலவும், தொல்லோர் சென்ற நெறிய போலவும் 25 காதல் நெஞ்சின் நும் இடை புகற்கு அலமரும் ஏதில் மாக்கள் பொதுமொழி கொள்ளாது, இன்றே போல்க நும் புணர்ச்சி வென்று வென்று அடு களத்து உயர்க நும் வேலே, கொடுவரிக் கோள் மாக் குயின்ற சேண் விளங்கு தொடு பொறி 30 நெடுநீர்க் கெண்டையொடு பொறித்த குடுமிய ஆக, பிறர் குன்று கெழு நாடே.
-subham—
Tags- – Purananuru Wonders -21, Full-fledged Hinduism , Tamil Sangam Literature, Ancient Tamil Encyclopaedia -Part 61, One Thousand Interesting Facts -Part 61, Hindu flags, Hindu Vahanas, Hindu Gods,
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
xxxx
Purananuru Wonders -20 Ancient Tamil Encyclopaedia -Part 60; One Thousand Interesting Facts -Part 60
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Item 450 Notable similes
Two similes are notable in Puram verse 54.
“He gives to everybody who comes to him, without limits and without stopping, shaming the generosity of clouds”,
King’s generosity is compared to rainy clouds. This is a common simile in Tamil and Sanskrit. The meaning is that both did not expect anything in return.
Another simile is
“are like a whistling goat herder who wears soiled clothes and a dirty garland, who is unable to go near a vast place where a tiger lives, with his goats with small heads”
Enemy kings are like small headed goats; our king Kothai is like a tiger.
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Item 451 Whistling
Another interesting thing about the cowherd or goatherd. When the day comes to an end they whistle to bring back all the goats into the shed. They use the dogs to round up the goats and sheep to drive them back into the shed. Even Scottish shepherds whistle to do this. It is strange that all over the world they whistle using their mouth to do this.
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Item 452 Appearance
The description of the goat herd or shepherd is notable. In other poems in the Sangam literature, they add the word Kallaa- uneducated, illiterate–.to cowherders. Even Andal in Tiruppavai repeated that. So we know they never go to school for basic education; there may be one or two exceptions. Here the poet says,
“like a whistling goat herder who wears soiled clothes and a dirty garland”.
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Item 453 No Visa Entry
In the ancient India, poets and saints did not have any restriction or hurdle in entering a palace or an assembly. They never needed a visa to enter another country or territory. This can be seen in all the Puranas. They simply inform the gatekeeper and immediately the king comes to the gate to receive them or give them immediate audience. Here also the bard or the poet makes it clear.
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Puranānūru 54, Poet Kōnāttu Erichalūr Mādalan Mathurai Kumaranār sang for Cheraman Kuttuvan Kōthai,
In the ancient, uproarious town where my king is, those like me can enter his great day assembly with our heads held high! It is easy for those like me to approach him. Not just that. He gives to everybody who comes to him, without limits and without stopping, shaming the generosity of clouds, Kōthai with charitable hands and fast horses.
The mighty kings who have risen up against our lord with great strength, are like a whistling goat herder who wears soiled clothes and a dirty garland, who is unable to go near a vast place where a tiger lives, with his goats with small heads. His country is not approachable by enemy kings.
Notes: This is the only poem written for this king. He was a contemporary of Chozhan Ilavanthikai Palli Thunjiya Nalankilli and Chozhan Kurāpalli Thunjiya Perunthirumāvalavan. This poet wrote Puranānūru poems 54, 61, 167, 180, 197 and 394.
எங்கோன் இருந்த கம்பலை மூதூர் உடையோர் போல இடையின்று குறுகிச், செம்மல் நாள் அவை அண்ணாந்து புகுதல் எம்மன வாழ்க்கை இரவலர்க்கு எளிதே, இரவலர்க்கு எண்மை அல்லது புரவு எதிர்ந்து, 5
2
வானம் நாண, வரையாது சென்றோர்க்கு ஆனாது ஈயும் கவிகை வண்மைக் கடுமான் கோதை துப்பு எதிர்ந்து எழுந்த நெடுமொழி மன்னர் நினைக்குங் காலைப்,
4 சிறுதலை ஆயமொடு குறுகல் செல்லாப் புலி துஞ்சு வியன் புலத்து அற்றே, வலி துஞ்சு தடக்கை அவனுடை நாடே.
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Item 454
“O Māran donning a flower garland! You are like the god with a blue throat, a glowing eye, and a crescent moon on his head, who used the soaring mountain as a large bow, and a snake as a string, and with one arrow ruined three forts and brought victory to the celestials”.
Lord Shiva destroyed three hanging castles in the sky occupied by three demons. This anecdote is in the ancient Puranas and all the devotional songs sung by Saivite as well as Vaishnavite saints, Naayanmaars and Aalvaars.
Though Sangam literature mentioned Lord Shiva in many other places, this specific story is more important ; many Puranic stories reached common man in Tamil Nadu 2000 years ago!
Let us look at the story/anecdote:
Story of Tripurantaka murti- Tripuraantaka—is connected to puranas. Siva killed three demons and reduced their magic cities to ashes. During this campaign the earth served Siva as a chariot and the sun and the moon as wheels. The four Vedas were the four horses and the Upanishads were the guiding reins; the mythic golden mountain Meru was the bow, the ocean was the quiver and god Vishnu was the arrow.
Images of Tripurantaka were made with right leg firmly placed on the pedestal and the left leg bent. The right forehand is in the simha karna posture holds the arrow and the left fore arm, the bow. The other hands hold the tanka or axe and the deer respectively. His locks are arranged in the form of a jatamakuta and the goddess Gauri stands on the left side.
In the chariot, at its front, is seated the four faced brahma and below him is a white bull.
The Demons: Tarakasura’s sons—Taarakaksha, Kamalaksha, and Vidyumaali—performed severe penance to Lord Brahma to gain immense power.
The Three Cities (Tripura): Brahma granted them three invincible, flying cities that could only be destroyed by a single arrow when they aligned, which happened once in a thousand years. The Asuras had three cities: the lowest was of iron, then there was one of silver, then one of gold
Symbolism: Shiva destroyed the cities with a single, flaming arrow. The story symbolizes Shiva’s role in destroying the three inner impurities—ignorance, ego, and negativity.
Shiva is often depicted as the “laughing” destroyer (Tripurantaka), holding a bow, and sometimes, in some versions, the cities were destroyed by a mere smile.
My interpretation
Hindus thought of creating even space stations thousands of years before the modern space stations of Russia and America. Moreover Siva must have burnt them in a second with his laser sword. And the metals used to build them are also important. If one has to burn them one needs immense heat that can be generated with lasers. Siva did this by lauging is recited throughout Tevaram songs.
Tripura Antaka Statues are in famous temples like Madurai and Chidambaram. An image of tripurantaka murti in the thousand pillared hall of Madurai temple shows an actual figure of Vishnu on the arrow held by Siva.
This is seen in many archaeological monuments too
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Item 455 Four fold Army
you own an army with these four divisions – murderous elephants with fierce rage, proud swift horses, tall chariots with rising flags, and foot soldiers with
Hindus invented the board game Chess and spread it throughout the world. We see the four- fold army there. It is in all our epics, inscriptions, Kalidas and other Sanskrit books. Being Pukka Hindu rulers, Tamils followed the same Six Seasons, Same Fourfold army, same Spy and Duta/ambassador system. (In my old articles I have given the relevant quotes)
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Item 456 Sun and Moon
Sun and Moon are compared with the qualities of a king in Raghuvamsam of Kalidasa and Manu smriti. Er see it here in the poem.
with bravery and manliness like the sun, coolness and tenderness like the moon and charity like the sky,
Raghuvamsam of Kalidasa – 4-12 and many more poems.
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Item 457 Sand particles, rain drops
Greatness! May your life be long with more days than the number of sands
King is greeted to have long life and the years in his life span are compared to the number of raindrops or sand particles on a beach. This is repeated by many Sangam poets.
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Item 457 Lord Muruga/ Skanda in Tiruchendur
roll from the deep waters in Senthil where Murukan rules!
Lord Skanda/ Kartikeya (Murugan in Tamil) is the subject of another Sangam book Tirumurukatruppadai. Lord Muruga is worshipped by millions of Hindus even today in his Six Abodes known as Aru Padai Veedukal. Tiruchendur on the eastern sea shore is one of the six abodes and the poet Maruthan Ilanaakan refers to it .
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Puranānūru 55, Poet Mathurai Maruthan Ilanākanār sang to Pandiyan Ilavanthikaipalli Thunjiya Nanmāran
1 O Māran donning a flower garland! You are like the god with a blue throat, a glowing eye, and a crescent moon on his head, who used the soaring mountain as a large bow, and a snake as a string, and with one arrow ruined three forts and brought victory to the celestials.
2
You are superior to all the other kings!
Even though you own an army with these four divisions – murderous elephants with fierce rage, proud swift horses, tall chariots with rising flags, and foot soldiers with strength in their hearts and desire for battles, esteemed righteousness is the foremost cause for real victory. So, not thinking that they are ‘ours’ and being unjust to favor them, and not hurting others because they are ‘not ours’, 3
with bravery and manliness like the sun, coolness and tenderness like the moon and charity like the sky, possessing these three great virtues, may you live a long life, so that there will not be people in need without anything!
4
Greatness! May your life be long with more days than the number of sands brought and heaped by powerful winds, with deep scars, on the lovely vast shores of the ocean where white-crested waves
5 roll from the deep waters in Senthil where Murukan rules!
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புறநானூறு 55, பாடியவர்: மதுரை மருதன் இளநாகனார், பாடப்பட்டோன்: பாண்டியன் இலவந்திகைப்பள்ளித் துஞ்சிய நன்மாறன்,
1 ஓங்கு மலைப் பெருவில் பாம்புஞாண் கொளீஇ, ஒரு கணை கொண்டு மூவெயில் உடற்றிப் பெரு விறல் அமரர்க்கு வெற்றி தந்த கறை மிடற்று அண்ணல் காமர் சென்னிப் பிறை நுதல் விளங்கும் ஒருகண் போல, 5 வேந்து மேம்பட்ட பூந்தார் மாற!
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
xxxx
Tamil Version will be posted tomorrow.
Kurukshetram
Kurukṣetra (कुरुक्षेत्र).—Name of an extensive plain near Delhi, the scene of the great war between the Kauravas and Pāṇḍavas; Kurukshetra is the city located in Haryana.
Hindus’ most famous scripture Bhagavad Gita begins with these words: धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः (dharmakṣetre kurukṣetre samavetā yuyutsavaḥ) Bhagavadgītā (Bombay) 1.1; Manusmṛti 2.19.
Wisdomlib.org website adds,
Kurukṣetra (कुरुक्षेत्र).—Founded by Kuru and sacred to Harī.1 Watered by the river Sarasvatī.2 Capital city of the Kurus.3 Sages of Kurukṣetra visited Dvāraka. At Kurukṣetra Kṛṣṇa performed sacrifices for twelve years.4 The battlefield where the Pāṇḍavas fought with the Kurus led by Duryodhana.5 Here Paraśurāma dug a lake called Syamantapañcaka.6 On the occasion of a sacrifice Sūta narrated the br. purāṇa here.7 Purūravas met Urvaśī after their separation at; the residence of Sanatkumāra and Dharmarāja fit for śrāddha offerings, and sacred to Pitṛs. Founded by Kuru, son of Samvaraṇa;8 residence of sage Kauśika, and sacrifice of Adhisīmakṛṣṇa for 2 years at; sacred in Dvāpara;9 Dharmakṣetra where a great sacrifice was performed.10 Residence at, leads to mukti; no shaving or upavāsa required here.11 Noted for ambhojasaras or lotus tank.12 R. Sarasvatī flows here: noted for a temple of Vāmana.13
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Kuvalayapeedam
Kuvalayāpīḍa (कुवलयापीड).—Name of the elephant posted at the gates of Mathurāpurī to kill Śrī Kṛṣṇa and Balabhadrarāma, who went there to witness the dhanuryajña. But, they killed the elephant.Kuvalayāpīḍa (कुवलयापीड).—The state elephant of Kaṃsā. When Kṛṣṇa came to the mallaraṅga or the wrestlers’ arena, it was ordered that this elephant should be stationed at the gate of the arena to attack him. When Kṛṣṇa entered the araṅga, the mahout Ambaṣṭha led the animal against him, when Kṛṣṇa took hold of its tail, and whirling it round and round, hit its front when it died with the keeper. He seized its tusks and entered the enclosure in glee. At this Kaṃsā was perturbed; its keeper was killed by Rāma.*
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Kubera
Kubera (कुबेर) Kubera is the lord of the Yakṣas, he is known also by two other names Vaiśravaṇa and Dhanada, and is regarded as the giver of wealth. He is a friend of Śiva and the Nāga Nīla. Kubera is the son of Viśravas by Iḍaviḍā He is mythologised as having three legs and eight teeth. His name Ku-bera or Ku-vera signifies his deformed body having three legs and eight teeth. He is married to Yakṣī, the daughter of the Dānava Mura. As friend of Śiva he is called Śiva-sakhā. His capital Alakā on the Himālaya mountain is mentioned also in the Ṛig veda.
Lord of Alaka and son of Pulastya and resident of Kailāsa; vanquished by Rāvaṇa; wife Ṛddhi and son Nalakūbera. Man is his vahana.
Kubera (कुबेर) refers to one of the eight guardians of the quarters, according to the Śivapurāṇa 2.2.22.
Navanidhi (नवनिधि).—m. (pl.) the nine treasures of Kubera. i. e. महापद्मश्च पद्मश्च शङ्खो मकरकच्छपौ । मुकुन्दकुन्द- नीलाश्च खर्वश्च निधयो नव (mahāpadmaśca padmaśca śaṅkho makarakacchapau | mukundakunda- nīlāśca kharvaśca nidhayo nava) ||
The nine treasures of Kubēra, are [padma, mahapadma, shamkha, makara, kacchapa, mukamda, kumda, nila] and kharva).
In the Hindu palaces and now in Chettiar houses in Tamil Nadu, the main door has Sankha and Padma, Conch and the Lotus, representing Nine Treasures.
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Kunti
Kuntī (कुन्ती).—(PṚTHĀ). Wife of King Pāṇḍu and the mother of the Pāṇḍavas, Kuntī is a noble heroine in the Mahābhārata. Kuntī was the sister of Śrī Kṛṣṇa’s father Vasudeva. Her real name was Pṛthā. Vasudeva and Pṛthā were the children of King Śūrasena of the Yādava dynasty. King Kuntibhoja was the son of Śūrasena’s sister. He had no issues. Śūrasena had promised to give the daughter first born to him as the adopted daughter of Kuntibhoja, and accordingly his first-born daughter Pṛthā was given to Kuntibhoja, and Kuntī was brought up in his palace. From that day onwards Pṛthā came to be known as Kuntī. (Ādi Parva, Chapter 111).
Queen Kunti, had in her youth been granted the power to invoke the Devas by Rishi Durvasa. Each god, when invoked, would place a child in her lap. Urged by Pandu to use her invocations, Kunti gave birth to Yudhisthira by invoking the Lord of Righteousness, Yama.
She was the first wife of Pāṇḍu. As he was prevented by a curse from having progeny, he allowed his wife to make use of a charm she had acquired from the sage Durvāsas, by means of which she was to have a son by any god she liked to invoke. She invoked Dharma, Vāyu and Indra, and had from them Yudhiṣṭhira, Bhīma and Arjuna respectively. She was also mother of Karna by the deity Sun whom she invoked in her virginhood to test her charm. Being an unmarried girl, she abandoned her first son Karna in a box, and this was discovered by Adhiratha who brought him up.
Other two Pandavas Nakula and Sahadeva were born to Madri (maadri), second wife of Pandu Kunti died in a forest fire.
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Kuni/ Kooni
Kooni, or Manthara, was a hunchbacked nursemaid and close confidante to Kaikeyi. Manthara was not just a maid, but a loyal caretaker who accompanied Kaikeyi from her home kingdom (Kekeya) to Ayodhya.
As a child, Rama once hit her on her hunched back with a clay ball when he was practicing archery, fostering a lasting bitterness.
Upon hearing of Rama’s upcoming coronation, she feared for her own status and manipulated Kaikeyi by claiming that if Rama became king, Kaikeyi would be treated as a slave by Kausalya.
She reminded Kaikeyi of the two boons granted by King Dasharatha, instructing her to demand Bharata’s coronation and Rama’s 14-year exile.
In some versions of the story, particularly Tulasidas’s Ramcharitmanas, she is guided or possessed by Goddess Saraswati to ensure Rama leaves the city to fulfil his destiny of destroying evil, such as Ravana.
Often referred to as “Kooni” in Tamil, which means “hunchback”. This word is related Sanskrit word Kuni which means crippled.
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Kurma Avatar /Kurma Purana
Kūrmāvatāra (कूर्मावतार) refers to the “tortoise incarnation” of Viṣhṇu.
Kūrmāvatāra (कूर्मावतार) is found depicted at the Kallazhagar Temple in Madurai. The god Kūrmāvatāra is represented with the lower part as tortoise’s feet and the upper part in the usual form of the god. The god in this form is found with four arms where the upper hands hold the discus and the conch, and the other two right and left hands are in abhaya and dolā-hasta respectively.
During the Samudra Manthan (churning of the ocean), Vishnu assumed this form to support Mount Mandara on his back, acting as a pivot to prevent it from sinking, allowing gods and demons to obtain the nectar of immortality. Srikurmam temple in Andhra Pradesh is one of the temples representing this avatar.
The Kurma Purana (कूर्म पुराण) is one of the eighteen Mahapurana. It is believed to have been directly narrated by the Lord Vishnu to the sage Narada, and it contains the details about the Kurma Avatar. Narada is believed to have stated the contents of this Puranas to Suta, who narrated this Purana to an assembly of great sages.
The printed editions of this text are divided into two bhāgas (parts),
The Pūrvabhāga has 53 chapters and the Uttarabhāga has 46 chapters.
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Kumbha mela
Kumbhamela is a major 5,000-year-old Hindu pilgrimage and religious fair, occurring every twelve years at Prayag in Uttar Pradesh, India.
Prayag is the city where rivers Ganga Yamuna and Saraswati meet. It is the largest religious gathering in the world. The most recent major gathering happened from January 13 to February 26, 2025. 400 million devotees took holy bath in the rivers. The place is called Triveni Sangam because three rivers meet there. Nowadays Saraswati River is not visible. It dried long ago but Hindus believe it runs underground.
Held every 12 years (with a Mahakumbh occurring every 144 years), it is the world’s largest religious gathering, featuring extensive security, tent cities, and UNESCO-recognized spiritual traditions.
Location: Triveni Sangam, Prayagraj, Uttar Pradesh (confluence of Ganga, Yamuna, and Saraswati).
Significance: It is the most sacred of Kumbh Melas, commemorating where drops of the immortal nectar (Amrit) fell during the Samudra Manthan.
The festival spans 45 days, featuring intense spiritual activities including Shahi Snan (royal baths) by Naga Sadhus. They are naked saints living in the Himalayas.: The event attracts millions of holy men (sadhus) who travel from across India, including naked Naga sadhus who lead the dawn bathing rituals.
Apart from this every four years Mini Kumbh mela is held in Haridwar, Ujjain, Nashik in rotation.
· Purna Kumbh: Every 12 years (Haridwar, Prayagraj, Nashik, Ujjain).
· Ardh Kumbh: Every 6 years (Haridwar, Prayagraj).
· Magh Mela (Mini Kumbh): Every year.
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Kumbakonam
This town is known for its temples, Maths/monasteries, Archaeological monuments (Darasuram), betel leaves and coffee. Nine Planets temples are near by this place.
There are more than 100 Hindu temples within the municipal limits of Kumbakonam. Apart from these, thereare hundreds of temples around the town thereby giving the town the sobriquets “Temple Town” and “City of temples”.
Adi Kumbeswarar Temple is the oldest Shiva shrine in the town, constructed by the Cholas in the 7th century.
Sarangapani temple is the largest Vishnu temple. The present structure of the temple having a twelve storey high tower was constructed by Nayak kings in the 15th century. It is one of the “Divya Desams”, the 108 temples of Vishnu revered by the 12 Alvar saint-poets.
Around this town are Navagraha Nine Planets shrines dedicated to Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn and Rahu, Ketu.
Like Kumbha mela in the north, Mahamakam (mahaa makam) festival is heled once in 12 years which attracts lakhs of people to the tank called Mahamakam tank in front of the main Shiva temple.
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Kuraip /Koorai pudavai /saree
Koorai silk saree, also referred to as Koorai Pudavai, is a traditional nine-yard saree originating from Koranad in Mayiladuthurai; Traditionally worn by brides during Hindu wedding ceremonies, the saree is recognized for its unique weaving patterns and cultural significance. It is produced by the Sāliyan weaving community using a blend of silk and cotton in red colour. The saree was originally woven from cotton. By the early 20th century, it transitioned to silk and became a prominent bridal garment. Original Red colour is also changed now. Red means Mangalam/ auspicious like Red Kunkum of Hindu women.
–subham—
Tags- HINDU DICTIONARY, ENGLISH AND TAMIL 50, இந்து மத கலைச்சொல் அகராதி-50, Kurukshetra, Kumbhamela, Kumbakonam, Kuraip pudavai, Koorai saree, Kurma
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Tamil and Vedas 
