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
Akananuru (naanooru) wonders continued……………….
எழுத்துடை நடுகல்
Part twenty
Item 125
Interesting customs found in Akananuru:
Coastal fisher woman worshipping Vedic God Varunan by planting Shark fin bone.
Brahmins sent as messengers as told by Tolkappiar.
Women counting days by marking on the wall;
People are listening to lizard clicks to find out good and bad things to come;
Women worshipping crescent moon;
Girls making false cries to attract male youths; Tamil word Venkai stands for both tiger and a tree. Girls shout Venaki, Venaki and the youths come running to save them; and the girls laugh at the youths; but one or two youths will be trapped by the tricky girls.
Women’s games are described in several poems: they played with crabs, chased parrots from the paddy fields; built sand castles;
Soldiers worship hero stones before going to battlefield.
Soldiers look for good omens before marching;
Brahmins who dot follow Vedic rituals make bangles by cutting conches.
Bride is bathed by Four Sumangalis who gave birth to children;
Cowherds take food/ pack lunch in bamboo holes and tie them on the neck of the cow;
Placing spear and other instruments used by a hero near the Hero stones.
Coastal people taking salt bags on the back of the donkeys for selling.
***
126
There are more interesting details ; we will look at them now:-
Three Akam poems (53, 67 and 269; also Ainkuru.352) tell us about the Hero stones with Tamil inscriptions. But until very recently such ancient stones were not discovered. So archaeologist K V Sundararajan raised doubts about the age of such poems. At that time the oldest hero stone was dated Sixth century CE. But in 2006 newspapers reported Hero stones with Brahmi letters and experts placed them in BCE period. Old Brahmi inscriptions never mentioned dates, and they were very short. And so, we need more clearcut evidence for Hero stones with Tamil inscription.
Tamils have the habit of pushing all the Brahmi inscriptions to fourth century BCE which is ridiculous. Asoka’s brahmi inscriptions are very long with lot of information, where as Tamil Brahmi inscriptions are not only very short but also in Prakrit or colloquial , ungrammatical Tamil .So they must be later than , much more later than Asoka’s inscriptions.
We know that Orissa king Kharavela marched into Pandya country and defeated the Pandya king according to Hathikumbha cave inscriptions in Orissa. On another side, Mauryans laid road routes in Western Ghats and marched towards or into Tamil Nadu according to Mamular’s Sangam verses. But in that part, that is Karnataka- Tamil Nadu border, we don’t find hero stones with inscription. From Pallava period only we get inscriptions. Jains must have brought it into Tamil nadu. That shows northern origin of Brahmi script.
Karnataka has more documented hero stones than Tamil Nadu. Nearly 3000 hero stones are in Karnataka from sixth century CE
The big question about Tamil Brahmi inscriptions is why didn’t Tamils write legibly like Asoka?
Why didn’t Tamils write at least three lines?
Why do we have to guess the meaning and put words into the mouths of dead people?
Even the very late sixth century CE ones don’t have long sentences.
My guess is Tamils did not practise writing on stones or on any material until sixth or seventh century. Even Lord Shiva’s letter to Cheraman (Kerala King) belongs to post Sangam period.
Some of the references to Hero stones with writings on it:–
விழுத்தொடை மறவர் வில் இட வீழ்ந்தோர்
எழுத்துடை நடுகல் இன் நிழல் வதியும்
அருஞ்சுரக் கவலை நீந்தி என்றும்,- Akam 53
****
அரம் போழ் நுதிய வாளி அம்பின்,
நிரம்பா நோக்கின் நிரையங்கொண்மார்,
நெல்லி நீளிடை எல்லி மண்டி
நல் அமர்க் கடந்த நாணுடை மறவர்
பெயரும் பீடும் எழுதி அதர்தொறும்
பீலி சூட்டிய பிறங்கு நிலை நடுகல்Akam- 67
***
ஏறுடை இனநிரை பெயரப்; பெயராது
செறிசுரை வெள்வேல் மழவர்த் தாங்கிய
தறுக ணாளர் நல்லிசை நிறுமார்,
பிடிமடிந் தன்ன குறும்பொறை மருங்கின்,
நட்ட போலும் நடாஅ நெடுங்கல்
அகலிடம் குயின்ற பல்பெயர் மண்ணி,
நறுவிரை மஞ்சள் ஈர்ம்புறம் பொலிய- Akam 269
***
My old articles
Hero Stone Worship in North India (Post No.4286)
Date:9 October 2017; Post No. 4286
***
HERO STONES ON SEA BATTLES (Post No.5163)
Date: 29 JUNE 2018
Post No. 5163
***
To be continued………………………
Tags- Hero stones, with Inscriptions,எழுத்துடை நடுகல், Tamil Encyclopedia, Part 20
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
Village Gods and Goddesses are found all over India. There are three types of village Gods and Goddesses:
1.Gods and Goddesses of Vedic Origin
2.Local Heroes and Heroines with Memorial Stones
3.Persons who self- sacrificed in Sati and Navakandam.
Since it is a vast subject we will look at Village Gods and Goddesses only. All such Gods and Goddesses have Sanskrit names such as Sastha/Ayyanar, Rakkaayee/Vedic Goddess Raka, Kaththaayee/ Kathyayani, Makamaayee /Mahaa Maayaa., Mookkaayee/Mukambhika etc
Kanchi Paramacharya (1894-1994) dispelled the wrong notion that these Gods are of local origin.
The only difference from the big temples and the shelter less, open spaced Village gods is that they are maintained by Non Brahmins. Moreover, they don’t have daily pujas or rituals. During summertime they are celebrated on a grand scale. Lot of Brahmin families hold such Gods and Goddesses as their family deities. Every year, particularly during weddings, birth of new babies they go there and give offerings.
Another difference is offering flesh and wine. This is also over blown by half baked foreigners and Dravidians. They offer meat, fish and wine because they consume it every day. Even Cigarettes, Cigars and Beedies were offered to the village Gods for the same reason.
Sati Stones (Following Parvati’s self -sacrifice in to her father’s Yaga Kundam chaste women also do that; Sati means Parvati), Nava Kandam (Cutting his own body into nine different parts as in Mahabharata) memorials are found all over India. Because Muslim invaders destroyed them in the North, we see a smaller number of monuments in North India. Unfortunately, this topic has not been dealt with on Pan Indian basis.
Kanchi Paramacharya mentioned this type of worship in his lectures. Dr R Nagaswamy, world famous archaeologist and historian, has contributed much on this topic. Local villagers raise a memorial for a hero and in course of time, it became temples. In and around Madurai we see such temples.
(author who lived in Madurai visited Peacchi Amman, Chellath Amman, Sittuk Kuruvi Kali Aaththaa temples very often in Madurai. Just before entering Meenakshi temple used to worship Muniswaran in the northern entrance, and Madurai Veeran in the Eastern entrance. He used to go to Mari Amman temple with his mother outside the town and offer silver replicas of Body parts to avoid small pox. His mother used to offer Maa Vilakku/ lighted wicks in the midst of sweet flour. This is to show that Brahmin families worship village Goddesses. Every year during summer, street aster street celebrate their Goddesses and march to Vaigai River to dissolve/immerse the Goddesses they made with clay. Very big crowd with all the music and dance march to the river bank)
Even big temples have village Gods at the entrance or in front of them. Mostly they are outside villages or towns are in the border of a town.
Each festival of such Gods has different customs. Fire Walking is one of them; offering hair, making Gruel or Sweet Pongal for distribution, taking the clay model of goddesses in procession, making temporary Urchava Murtis with clay and paint, immersion on the third day of festival, carrying Umbrellas (Kudai Eduththal) men dressing themselves like females, wearing only neem leaves to hide their private parts etc are found throughout Tamil Nadu.
Dr Nagaswamy has written one article about the references in Raurava Agama about erecting memorials for the departed heroes or saints. Brahmins used to bury the stones under the earth in their gardens.
Orthodox Hindus bury the dead saints and erect Tulsi Plant Brindhavanams for Vaishnavie saints , Adhistanam with Lingas for Saivite saints. Such Samadhis are seen from Kashmir to Kanyakumari.
After Gajabhahu visited the erection of Patni Goddess Stone for Kannaki in Kerala around 132 CE, Patni cult spread all over Ceylon/Sri Lanka. This shows creation of new gods in Hinduism.
Now Samadis of Shirdi Baba, Sathya Sai Baba, Ragavendra, Ma Ananda mayi, Dhargas of Muslim saints, Gurudwaras of departed Sikh Gurus, Maharashtra Hindu sains, Samadhis of great composers are visied by millions. They are all considered Gods and regular pujas are offered. This is to show that hero worship is not new to Hindus.
Renula Devi, Draupati temples are in several places.
Not only villages, even cities have their Goddesses according to Valmiki Ramayana, Silappadikaaram, Manimekali and several other Hindu books.
Greatest of the ancient Tamil poets, Tiru Valluvar justified it in his Kural couplet:
Making bangles, making pounded rice (pohaa),Salt making, Salt selling, Boiling rice for making parboiled rice, Spying work?, Chasing elephants with Sling shots,
Protecting crops from birds and animals, harvesting, cross border attacks to steal cows, recovering stolen cows (this is how ancient Hindus indicate battle readiness; it is in Mahabharata as well), diving for pearls, diving for rare conches called Valampuri Sangu, Fishing, drying fish, selling fish, catching elephant calf etc
தொழில்கள்
அரத்தால் வலைபோழ்தல் , அவள் இடித்தல், உப்பு விற்றால், ஊன்புழுக்கையர்த்தல், ஒற்றுச் செல்லுதல் கவண் கல்லால் யானையை எறிதல், கொழுப்பானவெறிதல், சாத்தெறிதல், சேக் கொள்ளத் தண்ணுமை கொட்டல், தினை காவல் செய்தல், தினை அறுத்தல், நிரை கவர்தல், மீட்டல் , நெல் அரியுணர் தண்ணுமை கொட்டல் மீன் உவத்தல், மீன் விற்றால், முத்துக் குளித்தல், முதைப்புனஞ் சுடுதல், யானைக்கன்றைப் பிடித்தல், வலம்புரி மூழ்குதல்
***
104
Famous assemblies or Judicial Courts
Uranthai Sabha, Kalloor Sabha.
சபைகள்/ அவைகள்
உறந்தை அவை, கள்ளூர் அவை
Some interesting tit bits
In Sangam literature we see B=V
Sabha in Rig Veda changed to Avai because in Tamil , initial letter SA is banned by Tolkappiam.
So, Tamils dropped SA and inserted vowel A+vai/bai
Thi schange is seen in Avestan language which is extinct now.
The Rig Vedic ASVA is changed to ASPA (V=P) in Avestan. We see it in all words in Bengal nowadays. Vangam is pronounced as Bengal. Vandematarm= Bandemataram
No linguist has explained this change linking Tamil, Avestan and Sanskrit.
Now the question is who directed them to change V=B or B=V.
This is a Vedic rule; Paninian rule followed all over the world. It is seen even in Inca culture and Melanesian (Pacific Ocean Islands) languages.
Unless one studies Sanskrit, no one can understand linguistics. I have already shown how letter “J” migrated from India. If we study the route of J around the world one will understand Yaaz= Jazz, Yazpaanam= Jaffna, Yesu=Jesus, Yusuf= Joseph, Yuudha= Jew. Hindus spread the culture and language around the world. Oxford and Cambridge Linguists give ridiculous reasons for this J=Y change, because they don’t know this change is in Sangam Tamil Literature.
புறநானூற்றுப் புலவர் முடி/ நாக/ ராயர் = முடி/ நாக/ ரா ஜர் (ய= ஜ) Poet name is MR NAGARAJAN.
Oldest Tamil poet in Purananuru is MUDI NAAGA RAAYAR; his real name is Mudi NaagaraaJAr. So the J = Y change is seen even in Sangam Tamil Literature. Regal= Royal are derived from Sanskrit RAJA (J=Y). that is why they say Raja= Roya/l. in my previous research paper, I have given examples from more languages.
Those who don’t know Tamil and Sanskrit can’t be linguists!
J sound is found only in ancient Sanskrit; not even in Greek; Jason of Homer is actually Esan (Shiva’s name)
To be continued……………..
Tags- Ancient Tamil Encyclopaedia- Part 16, One Thousand Interesting Facts, Part 16, Akananuru wonders
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
Hinduism through 500 Pictures in Tamil and English – படங்கள் மூலம் இந்து மதம் கற்போம்-2 (Post.15,050)
Before moving to Skanda/Muruga, I wanted to add few more points about Lord Ganesh
Ganesh with his mount Rat
Sometimes Ganesa is said to have two wives, even though he is a bachelor/Brahmachari
The two wives are not women but symbols of Siddhi/Success and Buddhi /Wisdom.
Like Goddess Shakti and Lord Shiva, Ganesh also has three eyes. Third Eye means Wisdom.
Vinayaka means one who has none above him. That means he is the Head.
Every Hindu God has weapons. This is to control evil forces or kill evil tendencies in us.
There are a few interesting stories.
Why does he have elephant face?
Once he was asked to guard the entrance of the building where his mother was taking a bath. When shiva came, Ganesa stopped him following Mother’s instruction. Enraged Siva cut off his head in anger. When Parvati felt sad, he found the nearest animal elephant and cut its head and fixed it on Ganesa. There is something more to this incident. His elephant trunk reminds Hindus their great symbol Aum. Another name for Om or Aum is Pranava. Great Saints called Ganesa- Pranava swarupa.
3.Why does he have Four Hands?
God is above all of us. We have only two hands. But with his four Helping Hands, he is quick to render help. There is an interesting story in Tamil books. When three people wanted to see Lord shiva in his abode, house in Kailash in the Himalayas, an old lady, great poet Avvaiyar can’t walk 3000 miles from Tamil Nadu. Ganesa with his trunk lifted her and she reached Kailash before her friends reached. So gods’ many hands help us quickly.
Ganapati in Dancing pose- Narthana Ganapati
Another interesting story about Ganesa is mango fruit story. Hindus have an Inter Galactic Traveller named Narada. He goes from one galaxy to another at the speed of thought, faster than light. He came to Kailash with one mango fruit and gave it to Lord shiva. When he was about to cut it into two and give them to Ganesa and Murugan, Narada said,
“Stop, stop, please. It should not be cut, because it’s a divine fruit.
Then Siva told his boys that whoever goes round the world and comes back first will get it. Murugan flew in his Vahana, vehicle peacock. But clever Ganesa went round their father and mother and fell at their feet saying, ‘You Are the World’. Both felt happy and gave him the whole mango. Murugan came later and felt that he was cheated. He went to Palani hills and stood there. Then the whole world went and pacified him with Panchamrutam, a special fruit salad. Here is a message to all of us- Father and Mother are greater than the world!
One more story ….. once Lord Shiva went in a hurry without saluting Ganesa. His chariot wheel had broken down, and he got stuck. Later he realised he didn’t say ‘Bye’ to his son. He went back and praised him, and he was successful in his task. This was told by a great saint called Arunagirinathar in his book Tiruppugaz. Here is a message to all of us. We must always worship God before starting anything.
****
Now let us look at Lord Skanda/ Murugan
Dandaayutha Paani appaerance in Palani, Taml Nadu (Danda= stick; Paani=Hand)
Skanda or Kumara is represented with Six Faces – shadaanana in Sanskrit Aarumugam in Tamil—and as riding on a peacock. Because he was brought up by six mothers, the Krittikas- Pleiades stars- he is known as Shanmaatura and Kaartikeya. His story is narrated in Skandapurana – available in Tamil and Sanskrit. He killed demon Taaraka and rent asunder Krauncha mountain.
He is associated with snake and Sashti- sixth day- is sacred to him. He married Indra’s daughter Devasena and Tamil forest maid Valli. About 1800 years ago Sudraka in his Sanskrit drama Mrichchakatikaa shows a thief worshipping Skanda before robbing a house holder.
In tTamil Nadu six shrines are his main shrines in addition to scores of places, where he resides at the top of hills. In Tamil literature he is the god of Kurinchi region, hilly landscape. In Karnataka Kukke Subrahmanya is a famous Skanda shrine.
Skanda is called Murugan in Tamil ; his other popular names are Subrahmanya, Kartikeya, Shanmukha, Saravanabhava,Guha etc.
He is called Tamil God because he taught Tamil to the great sage Agastya who was sent by Lord Shiva from north. Arunagirinathar who composed 1300++verses called Tiruppugaz repeatedly praised him as Tamil god 500 years ago.
Lord Skanda / Murugan killed asuras/ demons Suurapadman in the south and Taarakaasura in the north.
Sangam age poets praised him sky-high in two books Tirumurugatruppadai and Paripatal.
In Sanskrit, Kalidasa composed Kumaarasambhava about the birth of Kumaara alias Kartikeya. That work influenced the Gupta kings to name their children Skanda Gupta and Kumaara Gupta even though they were Parama Bhagavatas, i.e. Worshippers of Lord Vishnu.
Son of Shiva and Uma, younger brother of lord Ganesh, he is called Senaapati, that is the commander of the army of the Devas. So he is the god of war and the planet mars. He was produced from the six fire sparks from lord Shiva and brought up by six Kartika women and they are represented as stars in the heaven called Pleiades.
Lord Shiva cast his seed into fire, and it was received by Ganges; so he is known Agni bhu/fire born and Gaangeya.
He is represented riding on a peacock with a spear in his hand. He is shown with six heads to represent symbolically six Krittika/Kartikai women.
Because of his popularity , Adi Shankara established Kaumaaram- worship of Kumara/ Kartikeya – as one of the six systems. He has composed several hyms glorifying Subrahmanya.
Somaskanda idols are found in many south Indian temples. It means Skanda with uma (sa+ uma+ skanda= Somaaskanda)
Uma with Skanda
Six Faced (Aaru-Six, Mukan-Face)
Lord Skanda is called Murugan in Tamil.Murugan means handsome one, beautiful.
He has six heads and 12 hands in Shanmuga form. Shanmukha means six faces. You may wonder why? If you are at school final level, please got to Level Two of Skanda Murugan.
In normal form, he is also shown as a child like Ganesa. He is Kumara (youth) or Baala kumara.
Subrahmanya means he possesses all the qualities of Brahman (god).
The name Kartikeya came to him because he was raised by six Krittika women personified as stars in the sky.
He was born in a grass land and so he is known as Saravana bhava.
Saravana is the name of the forest/grass land
We know that Ganesa is the head of Bhuta Ghana’s and in the same way Murugan is the Commander of the Divine Army.
His festivals are Skanda Sashti, Vaikaasi Visaakam and Thai Poosam. In the modern day, New Year/ January First is also celebrated by visiting Murugan Temples by foot.
Skanda worship is very popular in Tamil speaking world such as South India, Sri Lanka, Malaysia, Singapore, Mauritius, Seychelles , South Africa etc Tamils celebrate all his festivals with Kavadi. They carry it to the Temple . A normal Kaavadi will have a long pole tied with two baskets on either side. Devotee s carry food and offerings to god in the attached pots or baskets. Later they constructed different shapes.
Another important thing is that his temples are mostly on top of hills or at the foot of the hills. There are six famous temples for him in Tamil Nadu.
Subrahmanya Bharti was a great devotee of Lord Skanda and he also composed several poems praising him.
There are very interesting stories about him. I will tell you a few stories here.
Story 1 (already given in Ganesa)
Mango Fruit Story
Story Two
He wanted to marry a girl called Valli, who fell in love with him. But she hesitated a lot. Murugan prayed to his brother Ganesh, the elephant headed god. He cam in the form of a real elephant and chased Valli and she naturally fell in the hands of Lord Murugan..
Another story is there was a demon called Sura Pathman and Muruga killed him. This is enacted every year during Skanda shasti festival in November. Tens of thousands of people go to see Sura Samhara at Tiruchendur in Tamil Nadu.
Number six is his favourite number. He was brough up by six women and his favourite geometrical diagram is Shad Kona- Star shaped. He is supposed to reside in this magical star diagram.
He is easily identified by the Spear weapon (Vel in Tamil) in his hand.
Vaikasi Visakam and Skanda Shasti are his big festivals. Thai Poosam is celebrated in Batu Caves in Malaysia
His special Prasad is Pancha Amrutam- made up of five fruits and jaggery or honey.
His famous temples are in …..
Batu Caves in Malaysia
Nallur and Kathigamam in Sri Lanka
Palani, Tiruttani, Swami malai, Palamuthircholai, Tirupparankundram and Tiruchendur in Tamil Nadu, India.
Om Saravana Bhava is his mantra
Sangam Tamil literarture has a full book on Him called Tirumurugaatruppadai (shortened as Muruguதிருமுருகாற்றுப்படை (முருகு)). He is the god of mountainous area calledகுறிஞ்சி Kurinji . in addition to Murugu, we have several long poems devoted to him in Paripatal where 8 long poems are attributed to him.
In Tolkappiam , oldest tamil book, he is placed next to Vishnu and he was given the name சேயோன் Seyon , meaning the Redman.
Subrahmanya with his weapon Vel/Spear
மாயோன்மேயகாடுறைஉலகமும்
சேயோன்மேயமைவரைஉலகமும்
Among the Ten Idylls of Sangam period, the long poem on Skanda Murugan, திருமுருகாற்றுப்படை (முருகு), ‘Tirumurugaatruppadai’ is given the first place. All these signify the importance given to Skanda/Murugan. Sangam poets called him வேள் , செவ்வேள் நெடுவேள், வேலன் in addition to Murugan.since he belonged to mountainous landscape calledகுறிஞ்சி KURINJI, he is called Kurinjik kizavan குறிஞ்சிக்கிழவன்.
Murugan means the Handsome one. He is always presented as a Young god. Nakkirar who composed the long poem on him portrayed him as young and beautiful :
என்றும் இளையாய் ,அழகியாய் ஏறூர்ந்தான் ஏறே
He is described as a Heroic god. He has Spear in his hand.. it is called Vel வேல்.
He is shown riding a peacock or an elephant named Pinimukam பிணிமுகம்
We see lot of similarities between Kumarasambhava of Kalidasa and Sangam books. But two important differences are marrying Tamil Valli and killing Tamil demon Suurapadman.
When Tamil girls become love sick, their mothers thought they are possessed by Murugan and sought the help of special village priest to drive away the sickness. He used to come in special dress and stage a dance with spear and offer meat and rice balls smeared with goat’s blood.
Tiru murugatruppadai explains that he is also worshipped in other places as well
முருகன்இருப்பிடங்கள்
சிறு தினை மலரொடு விரைஇ, மறி அறுத்து,
வாரணக் கொடியொடு வயிற் பட நிறீஇ,
ஊர்ஊர் கொண்ட சீர் கெழு விழவினும், 220
ஆர்வலர் ஏத்த மே வரு நிலையினும்,
வேலன் தைஇய வெறி அயர் களனும்,
காடும் காவும், கவின் பெறு துருத்தியும்,
யாறும் குளனும், வேறு பல் வைப்பும்,
சதுக்கமும் சந்தியும், புதுப் பூங் கடம்பும்,
மன்றமும் பொதியிலும், கந்துடை நிலையினும்
–From Tirumurgaatruppadai
–subham—
Tags- Lord Skanda, Murugan, Subrahmanya, Kartikeya, Peacock, Vel/Spear, Hinduism through 500 Pictures in Tamil and English – படங்கள் மூலம் இந்து மதம் கற்போம்-2
SabA global Ayyappa conference took place on September 20th at Pamba, near Sabarimala. Did you hear about it? Most people didn’t. The event was organized by the Communist-led Kerala state government, a move that raised eyebrows across the political and spiritual spectrum. After all, this is the same government that, in 2019, facilitated the entry of two leftist women into the sanctum of Sabarimala, violating centuries-old traditions and sparking nationwide outrage. The Chief Minister’s decision to project that act as a progressive victory only deepened the wounds of millions of devotees. So why this sudden change of heart?
According to the state government, the objective of the conference was to spread the message of “Tatvamasi” (“That you are”) across the globe and position Sabarimala as a divine, traditional, and sustainable global pilgrimage destination. Noble words, no doubt. Strip away the rhetoric, and what remains is their claim: to “market Ayyappa around the world.”
Ayyappan is already revered globally. Our culture has never relied on branding, promotion, or conversion to spread its spiritual essence. Devotion flows organically, through experience, not campaigns. In any case, why this sudden love for Swami Ayyappan and Sabarimala?
The event was expected to feature academic discussions on the development of the temple area, aligned with the ₹1,300 crore Sabarimala Master Plan, focusing on spiritual tourism and crowd control. Now that makes some sense, doesn’t it? Terms like “Sabarimala Master Plan” and “spiritual tourism” give you a glimpse of what their real “master plan” behind the summit might have been. If that’s not clear enough, let me remind you: Sabarimala’s annual revenue is around ₹440 crore. Kerala’s temples collectively generate over ₹1,000 crores a year. They’re a cash cow for the state government, and everyone knows it.
I must say, the ways of Ayyappa are strange. Can you imagine a Communist Chief Minister quoting from the Bhagavad Gita? Well, Pinarayi Vijayan did, stumbling through a shloka from Chapter 12 with great difficulty. And if that wasn’t awkward enough, he went on to misquote a popular Ayyappa chant, embarrassing himself beyond redemption in front of the very devotees he was trying to impress. The icing on the cake was provided by Devaswom President who chanted Swamiye Saranama with clenched fists.
So once again, why this sudden affection for Hindu temples? With Kerala and Tamil Nadu heading into elections in eight months, the Kerala government seems desperate to win back its alienated Hindu voter base. This was, at best, a damage-control exercise, and it has fallen flat on their face.
The government had invited over 3,000 guests from around the world. The event was originally supposed to be inaugurated by M.K. Stalin, the Chief Minister of Tamil Nadu and head of a party that openly advocates for the “eradication of Sanatana Dharma.” But for reasons unknown, he backed out at the last moment. In his place, DMK minister Palanivel Thiagarajan, known for his hostility toward Hindu gurus like Sadhguru, was nominated instead.
To cut a long story short: the event turned into a major embarrassment. Barely 600 people attended. Images of empty chairs during the Chief Minister’s speech have gone viral on social media. And the cost? ₹7 crores. (See the below image)
Let’s hope the devotees of Ayyappa won’t be fooled by such theatrics anymore.
*****
HINDU ORGANISATIONS ORGANISED A RIVAL CONFERENCE WHERE BJP LEADER ANNAMALAI SPOKE. HUGE CROWD ATTENDED
Adding to the humiliation, a spontaneous event organized by a Hindu organization the very next day in Pandalam, home of Swami Ayyappan, drew thousands of devotees from across the globe (see the below image). The total expense for that event? Less than ₹10 lakhs.
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
xxxx
Part 3
Now let us look at the medical glossary in the Atharva Veda:
Aksata – uninjured 4-9-8
Anya-dyus -fever that attacks on alternate days 7-116-2
Apaana – air breathed out 10-2-13
We have already seen praana and vyaana in the Rig Veda.
Apvaa – some stomach disease – 3-2-5
Arundhati – a plant used for healing 4-13-1
Arundhati was a low caste woman named Akshamala in the Manu smriti. But a star and a plant and a Nyaya are named after her. Her name figured at least six times in 2000 year old Sangam Tamil literature.
Arabs called it Alcol which is in Tirukkural- alakai.
Agandu – a species of insect 2-31-2
Alpasayu- an insect 4-36-9
Aasarika – rheumatic pain 19-34-10
Ubhaya – dyus – malarial fever that attacks with a gap of two days 1-26-4; 7-116-3;
The word UBHAYA for two or both is used until this day in letters and Vaishnavite invitations.
Kilaasa – leukoderma 1-23-1,2;
Kliivatva- impotency 6-138;
Gandamaalaa – inflammation of the glands in the neck.
Gandaa for neck is used in all te names
Neelakaandan – blue necked Shiva or peacock G=K
Jadinga – a sedative plant used by Trikakuda to treat balaasa.
Jvara- fever 5-30-8
Until this day the word jvara is used.
Tritiyaka- malarial fever that attacks with a gap of three days 1-25-4; 7-116-2;
Balaasa – consumption of phthisis 4-98;6-14-1;
Yaksma- TB 5-308 and 16;
Varuna grhita – suffering from Jalodhara
Vitritiyaka- malarial fever that attacks with a gap of two days 5-22-13;
Sirsaamaya – headache5-4-10;9-8-1;
Sadam -di -malarial fever that rises daily 1-2-13
Harimaa – jaundice 19-44-2
***
Terms in the field of SURGERY
Asthiivantau- knee cap 10-2-2
Ucchalankhau- the portion between heel and ankle 10-2-1;
Kakaatika- bones of mouth10-2-8
Wkabandha – torso 10-2-3;
Kapaala – skull 10-2-8
This word is used in Tamil and all medical books as cephala; C=K;
Kusindha- loins, pelvis 10-2-3
Kha – orifice 10-2-6;
Gulphau- ancles 10-2-1;
Grivaa- neck 10-2-4
Catustaya – elastic bones above the knee 10-2-1, 2;
Sapta khani siirsaani- seven pores of the head 10-2-5;
Sroni- buttocks 10-2-3;
Bhagwan Singh has taken a lot of time in compiling various lists under different heads in his book THE VEDIC HARAPPANS.
Those who are interested may go to each hymn and find more medical secrets.
Tenth canto has many important terms. One can compare these terms with the terms in the Samhitas of Sushruta and Caraka. A lot of scope for medical research in the Vedas.
If one studies the hymn where the medical terms occur, one will be surprised to find out newer things in medical systems.
Known Medical Miracles
We already know the medical miracles in the Vedas particularly linked with the Asvini Devas, the doctors of the Vedic period.
This shows considerable advancement in the medical field. Rejuvenation of Cyavana (RV 10-39-4) and Purandhi’s husband (RV 1-116-13), setting the fractured thigh of Vispala through support (RV 1-116-13) and curing of the blindness of Rjrsva (RV 1-116-17).
–subham—
Tags – medical glossary, jargon, Atharva Veda, Rig Veda, Surgery, part 3
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
Ancient Tamil Encyclopaedia Part 11 One Thousand Interesting Facts! -Part 11
76.
தொல்காப்பிய கந்தழி மர்மம்
Khandali Kodinilai Valli is in a Sutra of Tolkappiam, which Tamils consider as the oldest book in Tamil. This grammatical wok used three words in the Invocation to God (Kadavul Vaazththu in Tamil) rule. The meaning is debated until this day. Two commentators Nachinarkiniyar and Ilampuranar gave us two different interpretations. Similar sounded words exist in Sanskrit, but their meaning has nothing to do with God.
I wrote two articles in 2014 and 2020 giving the gist of ancient interpretations. Lord Krshina’s destruction of CHO of demon Banan is sung under this title according to later works.
But interestingly this word is found in an inscription of business community. The meaning given there deepens its mystery.
500 Merchants Groupஐந்நூற்றுவர்
Businessmen in ancient India formed guilds (cartels) and monopolised business in particular products , for example Spices, Grains, Cloths or monopolised trade in a particular area or region.
Inscriptions of Ainnurruvar / group of 500 are found in different parts of South India. They are available from ninth century CE. One of the inscriptions at Kamudi in Tamil Nadu records the following eulogy:
Another inscription with slight variation is seen in
Samudrapatti .
This can be interpreted as the above guild possess 500 charters called viirasaasanas as their chest being adorned by goddess Lakshmi as having descended from gods vaasudeva, khandali , and muulabhadra as the sons of Parameswari, these merchants used to transact in 18 pattinas, thirty two coastal towns/velaapurams and sixty four places where goods were loaded and unloaded or stored/ kadigai taavalam.
(This inscription and its English translation is taken from an article written by N. Geetha in Ancient Sciences and Archaology, Volume Two, Bharatiya Kalaprakashan , Delhi 2007).
As soon as I saw the word KHANDALI in the inscription I copied it from the book. For the first time I came across a God called KHANDALI and Muulabhadra.
Mūlabhadra (मूलभद्र):—[mūla-bhadra] (draḥ) 1. m. Kaṃsa. Is the uncle of Lord Krishna according to Wisdomlib.org
I doubt the inscription meant Kamsa here. So both Khandali and Muulabhadra, Gods of business community add more puzzles. The community worshipped both Lakshmi and Parameswari according to the above inscription. That means they respected both Shiva and Vishnu sects.
If we go through more inscriptions and books of business communities we may solve the puzzle of KHANDALI.
***
Kodinilai, Kanthazhi, and Valli are terms mentioned in the Tolkappiyam, an ancient Tamil grammatical work, specifically in Sutra 88 of the Porul section. While the exact meaning is debated, some scholars interpret these as names for the Sun, Fire, and Moon, respectively, suggesting the prevalence of fire and sun worship in ancient Tamil Nadu.
Purath thinai Iyal, Sutra 88.
“கொடிநிலை, கந்தழி, வள்ளி என்ற வடுநீங்கு சிறப்பின் மன்னிய மூன்றும் கடவுள் வாழ்த்தொடு கண்ணிய வருமே” (தொல். பொருளதிகார புறத் திணை இயல் சூத்திரம்)
:கதிர், தீ, மதி இம்மூன்றை வாழ்த்துவதும் கடவுள் வாழ்த்துப் போலவே எண்ணப்பட்டு வரும் என்பது இதன் பொருள். கொடிநிலை = சூரியன் கந்தழி = நெருப்பு (அக்னி பகவான்) வள்ளி = சந்திரன்
Interpretation:
According to the oldest commentator, Ilampuranar, Kodinilai refers to the Sun, Kanthazhi to Fire (Agni), and Valli to the Moon.
Kanthu is in the Vedas associated with God. Even today we have Kodi Kambam / Dwaja Shambam in South Indian Temples. They hoist God’s flag on it during festivals.
Commentator Ilampuranar, suggests these terms indicate ancient worship of the Sun, Fire, and Moon.
However, the words Kodinilai and Kanthazhi are noted to be absent from other Sangam Tamil literature, adding to the mystery surrounding their usage.
In essence, these terms provide insights into ancient Tamil religious practices, potentially linking them to celestial bodies and elemental worship, even though their specific meanings are subject to scholarly interpretation
These people had their head quarters in Aihole in Chalukya territory. Several inscriptios are available from South India and South East Asia in Sanskrit, Tamil, Telugu and Kannada.
***
கந்தழி in Sanskrit Dictionary
खण्डाली – khaNDAlI – f. – pond
–subham—
Tags- Khandali, Mystery, Tolkappiam, Merchant guilds, Kamudi Inscrition, 500 merchants Ancient Tamil Encyclopaedia Part 11 One Thousand Interesting Facts! -Part 11
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
Heated argument between Sulabha, a Sanyasini and Janaka , King of Mithila is in Shanti parva chapter 320 of Mahabharata.
When Miss Sulabha came to the assembly of King Janaka, he asked her Who are you? Where are you coming from? Where are you going from here?
First Janaka introduced himself saying,
“I am a disciple of that great sage Panchashikha, of whom there is no equal in knowledge of the philosophies of Sankhya and Yoga and Moksha ;it is from that Guru of mine who happened to pass this way and spent with me for the four months of the rainy season (It is called Chatur Masya period) that I received the enlightenment of true knowledge, and all my doubts have been resolved”
“In my sight a lump of earth, a piece of iron, and a piece of gold, all are alike, of the same value; I am a king but without any attachment. With the sword of detachment sharpened further on the flint of the philosophy of moksha, I have cut the binding cords of glory and power of being king and those of worldly affection and love. I am a jivan mukta”.
Then Janaka asked her awkward questions and Sulabha attacked him with suitable reply. Here are some excerpts:
“In this world, the renouncers are sustained by the households. Renouncing family, the renouncers depend for their sustenance upon families, nevertheless. It is from there they arise, and it is from them that they receive recognition and respect”.
Next, she played on two similar sounding words.
“If passions, kashaaya are not removed from one’s heart, then wearing the ochre robe kaashaaya , should be regarded as nothing more than a means of selfish ends. In my opinion it is another profession adopted by those shaven heads waving the flag of dharma but insincerely.
“To wear the ochre robe, to shave one’s head; to carry a trident and a begging bowl—these are mere outward signs of renunciation; in themselves they do not lead to moksha.
“No one is a monk merely because he has renounced and he begs. He alone is a genuine monk who has naturally risen above petty self -interests and is not attached to pleasures”.
When jJnaka attacked her more implying that she is not a true Sanyasini Miss Sulabha continued and said,
“What I will say will be productive, meaningful, fair and just. I shall not speak out of anger, or from fear, or from some greed.
The form of a child has at the time of his or her birth changes progressively- childhood to youth then to old age. Likewise, the different characteristics each individual has, which distinguish him or her from others, also keep changing; but those changes, as in the flame of a lamp, are so subtle that they are mostly imperceptible.
“Just as a running horse is one moment here and in next moment not seen, this world, too, is moving very swiftly from one state to another. Therefore, it is impossible to say,
From where does one come from or from where one does not?
To whom one does belong, or to one whom does not?
If you have a sense of unity with the other, seeing your own self in the other, then why do you keep asking me: who are you? Who do you belong to?
I am not a Brahmani, neither a Vaishya, nor a Shudra; by birth I am like you a Kshatriya. I was born in a royal family. You may have heard King Pradhana; I was born in that great family. My name is Sulabha.
Because I did not find a man worthy of me, I did not marry, and took the path of renunciation. Living the disciplined life of a renouncer, a Muni, I live alone and travel around alone”.
She concluded by saying,
“If despite all that flourishing your royal umbrella and royal silver mace still you think that you are a liberated man, a jivan muktha, then it may be your delusion.
Pursuit of dharma, ordering of life, and of Artha, material property and of Kama, sexual fulfilment or fulfilment of desires generally are described as tri varga , the three ends of life, which express themselves in seven forms. Where is the sign of liberation in the one perpetuality involved in those three?
“King! I don’t think you are liberated; you have only the wrong impression. I don’t think you have benefited much from the teachings of your Guru Panchasikha.
I am not saying anything with partiality, but sincerely for your good. Just as a Sanyasi dwell for a night in an empty house in a town, I will spend the night in the emptiness of your inner being, and shall happily leave tomorrow morning. You have given me much respect and hospitality”.
Having heard Miss Sulabha say this, King Janaka said nothing more- Anusashana Parva 320-193
***
Mahabharata has more interesting stories of Suvarchala and Shwetaketu, Madhavi, Draupadi etc where power of women is glorified.
All Hindus, particularly, women must read the following book:
The Women of the Mahabharata, The Question of Truth, Chaturvedi Badrinath, Orient Longman Publication, 2008 (Pages 276) Rs.395 .
—subham—
Tags-Who is a good wife, part 10, Sulabha, Janaka.
May our vows be congruent, and our desires shared.
Rig Veda (Tenth Mandala)
***
There is a sexy story in Anushasana Parva of Mahabharata. It is in the conversation between Bhishma and Yudhisthira . it is the story of Uttara disha and Ashtavakra.
Uttara disha means Northerly Direction; here it is the name of an ugly woman who acted as a sex maniac.
Ashtavakra means Body with Eight Bents; this name explains the science of sound and mantras. Because his father recited the Vedas with wrong pronunciation when Ashtavakra was in the womb of his mother, his body shrugged and eight bents came; Hindus are great scientists who said that sound can affect even a foetus. So, they always sent the pregnant women to their mother’s house where she will have sweet words and tasty food. We can’t see such a tender care for women in any part of the world.
***
Now let us go through the story as told by Bhishma in Mahabharata, the longest book in the world with two lakh lines.
Yudhisthira, eldest of the five Pandava brothers raised doubts about the role of woman. How can one consider a woman as Saha Dharmacharini/ part of or helper of husband’s rituals.
Bhishma narrated the story in chapter 19 of Anushasana parva.
***
Ashtavakra went to sage Vadanya and told him that he wanted to marry his daughter Suprabha.
Tamil linguistics
Look at the name Su+ Prabha. We have scores of such SU prefixed names in Sanskrit books. Tamils also followed the same method and had Nal+Velli, Nal+ Keeran , Su + Lochana in Sangam literature. This explodes the theory of (Bluffing) of Caldwell gangs. From Kanya Kumari to Kashmir, Tamils had the same Six Paravas in Climate, same Four Divisions of Army , Same belief in the sanctity of Arundhati and Himalaya, same belief in Seven Steps in Friendship, same belief in Dreams, same belief in Bird Omens and same belief in Eight Types of marriage etc. The prefix NAL=GOOD=SU is seen in Sanskrit and Tamil literature)
***
Sage Vadanya asked Ashtavakra to go to North and meet a woman and then come back to marry his daughter. When he asked the direction he gave the details of Alakapuri, Capital city of Kubera, Kaliash, Himalaya and beyond those places.
(This formed the plot of Kalidasa’s Meghaduta, the first travelogue in the World)
When Ashtavakra proceeded to North, he met seven beautiful girls who led him to a palace there. There was an ugly woman served by these seven girls. There were two beds. When the night came, he was asked to take a bed in the same room where the ugly lady was staying. As the night passed by, the ugly lady jumped on to Ashtavakra’s bed and insisted sexual intercourse, but Ashtavakra rejected all her sexual advances. In the morning, she became a beautiful woman and praised Ashtavakra for his self -control. She asked him to go back and marry the daughter of the sage.
Ashtavakra came back as a victorious man and married Suprabha.
***
What is interesting here is the quotations of the characters involved in this story.
In the beginning Yudhisthira says,
Some of the law givers are of the firm opinion that women are given to untruth; if that is true, then how can one living with a woman order one’s life? It seems to me therefore, that saha dharma is no more than a secondary attribute of marriage, and what husband and wife do together is given the name dharma purely on functional grounds. The more I think about it , the more it appears highly complex to me. Can you throw some light on this subject? – Anusashana parva 19-1-8
***
The ugly woman who embraced Ashtavakra demanding sex, distressed by the lack of response from him said,
“The only thing woman wants , finding a man near her, is the gift of sex. Driven by Kama, I have come to your service. Take me, I will satisfy all your desires. Here we both will enjoy all the earthly enjoyments. To women, nothing is more desirable than physical intimacy with men” — Anusashana parva 19-86
Ashtavakra said,
“I swear I intend marrying someone I love, the daughter of a sage. Of these things I have but little knowledge. Moreover I shall not touch a woman who is another’s wife”.
Then again, the ugly woman said,
“Aroused with sexual desire, women behave as they wish. Burning with desire they can walk on burning sands, but their feet do not burn thereby.
Women desire not even Gods as they desire Kama, the lord of sexual desire, for by nature women are given to sexual pleasure, and to that alone.
Then they know neither father, nor family, nor mother. They regard neither brother, nor husband, nor children. Driven by their sexual desire, they break the bounds of family, even as the great rivers destroy their own banks.
May be there is one in a thousand women who is not greedy of sexual pleasure, and in a hundred thousand one who is sexually faithful to her husband.
Why, as you have seen, the fever of maithuna jwara – desire for sexual union—burns even in old woman”.
***
When Ashtavakra was steadfast in his view and showed his self-control, the ugly woman Uttara Disha (woman in the Northerly Direction) concluded by saying,
“On this earth, or in the heavens, wherever men and women are, they have in them, in physical proximity, the impulse for physical union.
By placing you in the situation of closest physical proximity of a woman, I was indeed putting you to test; but by doing so, I was also strengthening your resolve not to be swayed away from dharma. You have indeed conquered yourself and thus conquered all sacred spaces.
Sage Vadanya, the father of the girl you wish to marry, had sent you to me to teach you, and that I have done.
Ashtavakra returned and married Suprabha.
***
My comments
Newspaper reports show us every day many cases of both men and women straying away from dharma/law. This story explains the human psychology; it also shows how to conquer sexual desire through self- control. Tamil and Sanskrit literature have many examples to justify what Mahabharata said in Anusashana Parva.
The Seven Beautiful Girls in the story represent Seven Days of the week. One must have self -control all the days.
–subham—
Tags- who is a good wife, part 9, Ashtavakra, Suprabha, Tamil linguistics, Sage Vadanya.
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
xxxx
The Mahabharata narrates the story of Nala Damyantti in Vanaparva Chapters 53-79. It is one of the longest stories in the epic. Brhadashva came to see the Pandavas in exile. Then Yudhishthira described his distressing condition. In answer to a question Brhadashva gave this story. Nala was the king of Nishada country and Damayanti was the princess of the kingdom of Vidharba. Both fell in love when they heard the virtues of both through a swan.
It is interesting in many aspects:
1
Bird Messenger: In the Rig Veda we have the oldest Dhuta Kavya in the story of Dog Messenger (Sarameyas)
Later in this epic we have Swan Messenger. 2000 year old Sangam Tamil Literature has many Birds, Insects as Messengers.
2
It described the Trade Routes of Sarthvahans. Business people travelled with big caravans. The dangers they met with are in graphic detail.
3
Horse Riding
Nala was famous for Cooking, Horse Riding and Gambling. The speed of the Horse drawn chariots show the best Road transport in the world. The speed of the horse chariots is also described.
4
Swayamvara
Hindu Kshatriya women had the wonderful freedom of choosing their husband. We see this in Bhisma attack on Kasi kingdom, then Sita Devi, then Draupadi, Damayanti Swayamvaras. Later we never hear about it until Kalidasa described Aja- Indumati Swayamvara.
Swayamvara shows that they followed one man – one woman principle.
The half -baked idiots who said that Hindus came from outside India could not show any example in any part of the world of Swayamvara. So, their Aryan Invasion theory is exploded by this and hundred more examples (use of water, wedding mantras etc).
5
If one is unclean, Kali will trouble him
6
ETs – Alien Civilization
The description of Aliens. They won’t wink; their feet won’t touch earth; their garlands wont wither etc.
7
This Nala Damayanti story inspired Kalidasa to write about Swaymavara, Cloud Messenger etc. This inspired Tamils to translate Nala Damayanti in Tamil verses.
8
Damyanti Quotations- Who is a Good Wife?
“In the face of even the most trying circumstances of life, women of good breeding protect themselves by the power of their own self, conquering thereby truth and the heavens, too: of this there is no doubt”.
Vanaparva – chapter 70-8
“When the Providence appears to be against and self effort bears no fruit, men living in truth do not grieve, nor lose heart”.
During Swayamvara – choosing your own husband—four gods from alien civilisation also joined the contest. They appeared exactly as Nala
Damayanti told the gods,
“On hearing about Nala from the white swan, I have from my heart chosen him as my husband. With the power of that truth, may the gods reveal to me Nala.
“In thought, in speech and in act (this is a phrase we see throughout Tamil and Sanskrit literature- Mano- Vaak- Kaayam), if I have never strayed from good conduct, by the power of that truth may the gods reveal to me Nala”.
****
Like Yudhisthira nala also lost his kingdom in a gambling game and they went to the forest. They suffered a lot, and Nala ran away in the middle of the night with half of Damayanti’s sari.
After wandering for three days, she went to another forest. The seers / rishis in the forest welcomed her. Astonished by her extraordinary beauty and grace, they asked her,
“Tell us who you are. Are you a goddess of this forest or the deity of the hills here or are you a deity of the river?”
Damayanti said,
“I am neither a goddess of this forest nor am I the deity of the hills, nor am I the deity of the river. I am a human being.”
Tamil Comparison
Sangam Tamil literature also talks about deities of hills, rivers, sea, lakes, even the musical instruments. This shows they had the same belief from Kanyakumari to Kashmir. A lover even mistakes his lady love to be a deity of the forest in Tamil verses. And all these deities were only women!!!
After narrating her story to the seers and enjoying their hospitality, she joined a caravan with their help which was attacked by forest elephants. Many traders died and a few of them thought Damayanti was an evil spirit causing this attack. Fearing that they would kill her she joined some Brahmins crossing the forest. She went to the capital of Chedi country and met the Raj mata/ Queen Mother; She helped her to go to Vidharba where she announced a Second Swayamwara, just to attract Nala. As expected, Nala came and joined her and the story ended happily.
Before that ,
Having heard about second Swayamvara , Nala doubted her integrity. He questioned Damayanti about it.
Damayanti said
“Do not fling at me that accusation. I am not a wayward woman, the three gods of the universe Vayu/wind, Surya/sun and Chandra/ moon are the witness of my truth. I do not propose to take another husband and there is no second Swayamvara for Damayanti. The whole thing was set up as a ploy to bring you here”.
Her plan to bring him from Ayodhya to Vidharba and her test to see whether it was Nala or not etc are described in detail in Vanaparva of Mahabharata. How they covered such aa long distance in a short time also described in detail. Though it is a long story, there are many things which describe the condition of ancient Bharat.
All Hindu women must read the stories of Satyavan -Savitri, Nala-Damayanti and Draupadi to know the Woman Power and Woman’s Freedom. Neither in Greece, nor in Rome, nor in Egypt and Sumerian we have such true stories.
–Subham—
Tags= Who is a good wife, Part 8, Nala Damayanyi, Swayamvara, Horse Chariot, Ayodhya to Vidarbha
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Tamil and Vedas 