“Just as pure water poured into pure water becomes the very same, so too, O Gautama [Nachiketa], does the Self of the wise sage who knows this become identical with the Supreme Self.
Vedanta-vijnana-sunishcitarthah: Those who have thoroughly and undoubtedly understood the profound wisdom (Vijnana) of Vedanta.
Sannyasa-yogad: Those who have embraced renunciation and spiritual discipline.
Yatayah suddha-sattvah: Seekers of purified minds who continuously exert themselves on the path of truth.
Parantakale: At the time of the great end (at the time of death, when physical constraints are destroyed).
Paramrtah parimucyanti sarve: They become truly immortal (Paramrta) and are entirely liberated (Parimucyanti) in the realm of Brahman.
This verse describes the ultimate spiritual goal of a Jnani (a realized being). It emphasizes that true liberation is not merely an external journey, but an inward realization of one’s immortal nature.
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59.
न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मण वा । ज्ञानप्रसादेन विशुद्धसत्त्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानः ॥ ८ ॥
8. He is not grasped by the eye; nor by speech; nor by other senses; nor by tapas; nor by karma; when one’s mind is purified by the clearness of knowledge, then alone he sees the indivisible (Brahman) by contemplation. Mundaka Upanishad 3.1.8
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60
Atmanam rathinam viddhi shareeram rathameva tu,
Buddhim tu sarathim viddhi manaha pragrahameva tu.
इन्द्रियाणि (Indriyāṇi): The senses (eyes, ears, etc.).हयान् (Hayān): Horses.आहुः (Āhuḥ): [They] call / say.विषयान् (Viṣayān): The sense-objects.तेषु (Teṣu): On them.गोचरान् (Gocarān): Roads / paths of movement.आत्मेन्द्रियमनोयुक्तम् (Ātmendriyamanoyuktaṃ): The Atman (Self) combined with the senses and the mind.भोक्ता (Bhoktā): The enjoyer.इति (Iti): Thus.मनीषिणः (Manīṣiṇaḥ): The wise ones.
The wise declare that the sense organs (the eyes, ears, etc.) are the horses, and the objects of those senses are the paths they travel. When the Supreme Self (Atman) is connected with the body, the senses, and the mind, the wise call It the “enjoyer” or experiencer of the world.
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Ra words continued
Radha
Radha, the divine consort of Krishna, evolved from a minor gopi in early puranic verses into the supreme goddess of love and devotion. Her literary journey is marked by intense emotional and spiritual symbolism, shifting from a simple milkmaid to the ultimate representation of the individual soul yearning for the divine.
Puranic Literature: Texts like the Brahma Vaivarta Purana and Padma Purana elevate Radha from a cowherd girl to an eternal goddess, describing her as the feminine counterpart of the absolute truth.
The Bhagavata Purana does not explicitly name Radha as a milkmaid. However, in Book 10, Chapter 30, it describes a specific, unnamed gopi (milkmaid) whom Krishna favors and takes away into the forest during the Rasa Lila, a detail later theologians interpret as Radha. The Unnamed Gopi: The scripture describes how Krishna becomes deeply pleased with one special milkmaid who pleases Him above all others (anayārādhito nūnaṁ), which translates to “worshiping”
Poets like Vidyapati and Chandidas in Bengal, and later Surdas and Mirabai in the north, popularized Radha’s devotion in regional languages. Their literature emphasizes prema-bhakti (devotion through love), focusing on the emotional pain of separation and the mystical union of the soul.
Gatha Saptasati (circa 1st-5th century CE): An early Prakrit anthology where Radha appears as a favourite milkmaid who shares a dynamic, pastoral romance with Krishna.
Gita Govinda (12th century CE): Written by the Sanskrit poet Jayadeva, this masterpiece cemented Radha as the central figure of Krishna’s life. It explores vipralamba (longing in separation) and sambhoga (union), establishing her as the epitome of passionate, supreme devotion.
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Raghavendra Swami
Guru Raghavendra Swamy, also known as Guru Rayaru is considered to be an incarnation of the mythical Prahlada, a child and ardent devotee saved by Lord Vishnu, himself, adorning the Narasimha avatar.
Raghavendra Swamy conducted many spiritual discourses, lectures and commentaries to uplift mankind from the route of banality. He undertook many pilgrimages across the country, spreading the holy words of Srimad Madhwacharya, and the Madhwa tradition.
In his lifetime, Raghavendra Swamy came to be attributed with many miraculous acts, magical feats and philosophical achievements – from curing people of illnesses, to healing negative effects of witchcraft, to eliminating mental illnesses (like depression, suicidal tendencies, anxiety and other major disorders) and bestowing people with the most desired boons, fulfilling wishes and redeeming mankind. The Raghavendra Swami mantra recited by millions is as follows:
Poojyaaya Raaghavendraaya
Satya Dharma Rathaayacha
Bhajathaam Kalpa Vrikshaaya
Namathaam Kaamadhenuvey
पूजयाया राघवेंद्राय सत्य धर्म रतायच
भजतां कल्प वृक्षाय नमतां कामधेनुवे
Mantralayam, has the temple of Sri Guru Raghavendra, whose mortal remains are consecrated in the brindavanam there. Sri Raghavendra Tirtha was born as Venkatanatha in the town of Bhuvanagiri, Tamil Nadu, into a Kannada Madhwa Brahmin family of Gautama Gotra of musicians and scholars.
His great-grandfather Krishna Bhatta was a teacher to the renowned Vijayanagara Emperor, Sri Krishnadevaraya.
After the fall of the Vijayanagara Empire, Thimmanacharya migrated to Kanchipuram with his wife Gopikamba. Venkatanatha had two siblings—Gururaja and Venkatamba. Venkatanatha’s education was taken care of by his brother-in-law Lakshmi Narasimhacharya at Madurai after the early demise of his father, and he subsequently got married.
It was in 1624, that Sri Raghavendra Tirtha became the pontiff of the Kumbhakonam Matha, which was earlier known as Vijayeendra Matha or Dakshinadi Matha, now known by the name of Mantralaya Sri Raghavendra Swamy Matha.
After a short stay at Kumbakonam, he went on a pilgrimage to Rameswaram, Ramnad, Srirangam, and Mathura. Later, he moved westwards to Udupi and Subramanya, and then to Pandharpur, Kolhapur, and Bijapur. At Kolhapur, he is said to have stayed for a long time.
After that, he returned to Kumbakonam. By 1663 he left for Mysore where he got a grant from Dodda Devaraya Odeyar. Finally, he chose to settle down in Mantralayam. Guru Raghavendra shed His physical body in 1671 in Mantralayam. It is a village on the bank of the Tungabhadra river in Adoni Taluk in Andhra Pradesh.
Mantralayam is a renowned Hindu pilgrimage town located on the banks of the Tungabhadra River in the Kurnool district of Andhra Pradesh, India. It is situated roughly 90 km from Kurnool and 250 km from Hyderabad, and is globally famous for the Jeevasamadhi of the revered Madhva saint, Sri Raghavendra Swamy.
Raghavendra is known as a scholar par excellence. Some of his works are mentioned below,
Tantra Deepika: An interpretation of the Brahma Sutra from the perspective of Dvaita
Mantramanjari: A commentary on the first three chapters of the Rigveda
Geetartha Sangraha: A commentary on the Gita, also known as Geeta-Vivrutti
Prameya Deepika Vyakhya: A commentary on Madhwacharya’s Geeta Bhashya
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Ramana Maharishi
Ramana Maharshi, born on December 30, 1879, in a small village called Tiruchuzhi in Tamil Nadu, India, began life as a regular boy named Venkataraman Iyer. His family was deeply rooted in traditional Hindu values, and he grew up under the care of his mother, Alagammal, and his father, Sundaram Iyer, who worked as a pleader.
Ramana was like any other child—playing, attending school, and occasionally getting into mischief.
The real transformation in Maharshi Raman’s life came at the age of 16. One day, seemingly out of nowhere, he was struck by a deep fear of death. Lying down in his uncle’s house in Madurai, he felt an overwhelming sense that his body was about to die. But instead of panicking, Venkataraman decided to face this fear head-on. He began to ask himself: What happens when the body dies? And then, more profoundly: Who is it that dies? What followed was a spontaneous and transformative realisation. He recognised that the body is just a shell, and the true self—the “I”—is eternal, beyond birth and death.
Shortly after his awakening, Venkataraman came across a book called the Periyapuranam, a collection of stories about the lives of Tamil saints. One of these stories spoke of saints who had realised the divine through their devotion to Arunachala. Reading this, he felt an almost magnetic pull toward the hill. It was as if Arunachala was calling him home.
Around the same time, he learned that Arunachala Hill was located in Tiruvannamalai, not far from his home in Tamil Nadu. The name itself had always resonated with him, but now, with his newfound understanding of the self, he felt an unshakeable urge to go there.
In August 1896, at the age of 16, Venkataraman made the life-changing decision to leave home.
He left a note for his family, stating simply: “I am going in search of my father. Nobody should grieve for me.”
With just a few coins in his pocket, he boarded a train to Tiruvannamalai. It wasn’t an easy journey. He had to endure long hours of travel, sell his jewellery to buy a ticket, and walk the final stretch on foot. But nothing could deter him. The pull of Arunachala was too strong.
When Venkataraman finally arrived in Tiruvannamalai, he went straight to Arunachaleswarar Temple, the ancient temple dedicated to Lord Shiva at the base of the hill. As he stepped into the temple, he felt a profound sense of belonging. He knew he was home.
In the early years at Arunachala, he lived in total silence and solitude. He spent most of his time meditating in caves and temples, completely immersed in the self. People who encountered him were struck by his serenity and radiance, even though he never spoke a word.
One of his early dwelling places was Virupaksha Cave, a simple cave on the slopes of Arunachala Hill. Later, he moved to Skandashram, another cave higher up the hill. These places remain sacred sites for devotees to this day, filled with the energy of Ramana’s deep meditations.
As the years passed, people began to notice this young man who radiated such peace and wisdom. Devotees started gathering around him, seeking his guidance and blessings.
By the time he was in his early twenties, he had become known as Sri Ramana Maharshi.
As more people began to recognise Ramana Maharshi as a beacon of peace and wisdom, the need for a dedicated space where devotees could gather naturally arose. What started as a few followers seeking guidance from the silent sage eventually evolved into the creation of Sri Ramanasramam, one of the most serene spiritual centres in India.
The real turning point came in 1922 when Ramana Maharshi’s mother After her passing, her body was interred near the base of Arunachala Hill. This site eventually became the foundation of Sri Ramanasramam, with a shrine built in her honour. In 1948, when Ramana Maharshi was in his late 60s, he developed a small lump on his arm that was later diagnosed as cancer. Despite the pain and the repeated surgeries, he maintained the same serene composure he had shown throughout his life.
When devotees begged him to seek advanced medical treatment or allow supernatural healing, he gently refused. His response was profound: “Why are you so attached to this body? Let it go. The real Ramana is not this body.”
On the evening of April 14, 1950, Sri Ramana Maharshi breathed his last. Devotees gathered around him as he passed away peacefully, his face radiating the same calm and serenity it always had. At the exact moment of his passing, many reported seeing a bright light streak across the sky, heading toward Arunachala Hill. For his followers, this was a sign that Bhagavan Ramana had merged with the divine.
Over the years, various structures were added to Ramana Ashram:
The Shrine of Sri Ramana Maharshi, where his Samadhi (final resting place) now resides.
The Old Hall, a simple space where Ramana would sit and interact with visitors.
Meditation halls, dining areas, and a library filled with books on his teachings.
His Teachings
1. The Self is Eternal According to Sri Ramana, the self is not something to be attained—it’s already present within each of us. The journey is about removing ignorance and recognising this eternal truth.
2. The Illusion of the Ego Ramana often spoke about the ego as the false “I” that creates a sense of separation. Through self-inquiry, this ego dissolves, revealing the true self.
Silence as the Ultimate Teaching For Bhagavan Ramana, words were secondary. He often said that silence was the purest form of communication. Sitting in his presence, many devotees reported profound inner experiences without a single word being spoken.
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Ramakrishna Paramahamsa
Born as Gadadhar Chattopadhyay in a quiet Bengali village, he would later be revered as Thakur Ramkrishna by his devotees. Unlike many religious teachers who stick to one tradition, Sri Ramakrishna Paramhansa explored multiple paths, Hinduism, Islam, and even Christianity, not as a philosopher, but as a seeker who wanted to experience God in every form.
What makes Ramkrishna Paramhans different from many other enlightened beings is that he never sought to establish a new doctrine or movement. He did not write books or try to argue his beliefs. Instead, he lived in a way that proved the existence of the divine. His words were simple, his stories often humorous, but they carried a depth that touched even the most sceptical minds.
From a very young age, Gadadhar (as Ramakrishna was known in his childhood) showed little interest in academics. He was not drawn to traditional studies, and no amount of persuasion could make him sit with books for long. While other children were busy memorising scriptures or practicing writing, he was more interested in devotional songs, listening to stories from the Ramayana and Mahabharata, and spending time in temples.
when playing Lord Shiva or Krishna in dramas, he wasn’t just acting, he became the deity itself. One of the most well-known incidents from his childhood was his first mystical experience. One day, while walking through the fields, he saw a flock of white cranes flying across the sky against a backdrop of dark storm clouds. The sheer beauty of the moment overwhelmed him so much that he lost consciousness and fell to the ground. When he woke up, he couldn’t explain what had happened, but he felt an unshakable peace. This was the first of many divine trances that would define his life.
His mother, Chandramani Devi, often worried about his frequent trances and unusual behaviour. At times, he would sit alone, lost in deep thought, or suddenly burst into devotional songs, unaware of his surroundings. People in the village admired his innocence and devotion, but some feared that he was too different.
When he was in his late teens, an important turning point came in his life. His elder brother, Ramakumar, was invited to become the head priest at the Dakshineswar Kali Temple, built by Rani Rashmoni in Kolkata. To assist him, Gadadhar was also taken along.
It was here, at the feet of Goddess Kali, that the destiny of Sri Ramakrishna was sealed. The moment he saw the idol of Kali in the temple, something inside him awakened. He felt a deep, unexplainable connection. While others saw a beautifully sculpted deity, he saw a living presence. It was as if Kali was not just a statue, but a real mother standing before him.
Under the guidance of Bhairavi Brahmani, a female Tantric guru, he practiced Tantra Sadhana, a path often considered too extreme for mainstream Hinduism.
After Tantra, he turned to Vedanta, where he was guided by Tota Puri, a wandering monk.
Marriage to Sarada Devi and the Role of the Divine Consort
While Ramkrishna was lost in his spiritual practices, his family back in Kamarpukur was increasingly worried. His frequent trances, his strange behaviour, and his complete disregard for worldly matters convinced them that marriage was the only way to bring him back to normal life.
Marriage to Sarada Devi
After much effort, they found a match, Sarada Devi, a simple and devout girl from the nearby village of Jayrambati. She was only six years old when the marriage was arranged, while Ramakrishna Dev was in his early twenties.
when Sarada Devi grew older, she came to live with Shree Ramkrishna at Dakshineswar. By then, he had already become a well-known mystic. Many expected him to lead a traditional married life, but he saw Sarada Devi not as a wife but as the embodiment of the Divine Mother.
Sarada Devi, in turn, accepted her role as his spiritual companion. She later became known as “Holy Mother”, carrying forward his teachings after his passing. In many ways, she was the silent force behind Sri Ramakrishna Paramhansa, providing him with support and maintaining balance in his life
As his fame grew, seekers from different backgrounds started coming to Dakshineswar to meet him. Some were ordinary householders, while others were young men searching for deeper truths. Among them was Narendranath Dutta, who would later become Swami Vivekananda, the disciple who would take Sri Ramakrishna Paramhansa Dev’s message to the world.
By 1885, Sri Ramakrishna Paramahamsa began suffering from intense throat pain. It was then discovered that he had throat cancer.
As his condition worsened, his devotees moved him to Cossipore Garden House.
His presence in Cossipore became a living lesson in detachment. He showed no fear of death, only deep, divine bliss.
Final Instructions to Disciples
Realising that his time was near, Ramakrishna Paramhansa gave his final instructions to his disciples. He passed on his spiritual power to Swami Vivekananda, instructing him to take his message to the world.
On 16 August 1886, in the early hours of the morning, Sri Sri Ramakrishna Paramhansa Dev left his body. His passing was not a moment of sorrow; it was a divine departure. Even in his last moments, his face shone with an unearthly glow, as if he was merging back into the infinite.
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Rath Yatra- Chariot Festival
Rath Yatra means Chariot festival or Car Festival.
The most famous Rath Yatra or Car Festival is held every year in Puri in Odisha in India. Nowadays it is held all over the world by various Hindu organisations. It is held for nine days. Hindu devotees in thousands pull the three chariots along the streets.
The celebration of this day starts much earlier that comprises the construction and decoration of the Raths or Chariot by numerous devotees & volunteers. The three chariots that are the highlights of the entire Yatra are pulled by strings. The chariot of Lord Jagannath which is 45 feet high, high comprises 16 wheels and is referred as Nandighosa. Balabhadra’s chariot is made 45.6 feet high with 14 wheels is called Taladhwaja. The chariot of Subhadra known as Devadalana has 12 wheels and is 44.6 feet high. All these chariots are decorated with various designs and colours by the artists of Puri that showcases their enthusiasm for the Yatra.
Two words came out of this Sanskrit word RATHA. In Tamil THER is temple chariot. It is the mirror image of Rath. English word Juggernaut also is derived from Lord Jagannath.
Hindus around the world place various deities in the chariot and pull them with huge and long ropes. Devotees on both sides of the roads worship by lighting lamps, placing garlands and offering coconut, banana, incense sticks etc. all along the routes volunteers are offered prasad (food items). In most of the places it is one day event. In Puri it is taken to a place and returns to the temple in nine days. Tribals are given an important role in it.
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Ramavatar / Ram
Lord Vishnu took many avatars/ incarnations and of them Ten Avatars are called Dasavatar. Rama’s incarnation is celebrated most among them. Different versions of Rama’s life story known as Ramayana spread throughout Asia. Kings like Rama were allowed to have more than one wife in Hindu India. But Rama vowed not even to think about second wife. This and his friendship with hunters (Guhan), monkeys (actually people with monkey symbol; Vanara= Vana + Nara= Forst People), Bear people (Jhambavan), Bird People (Jatayu), Demons (of Sri Lanka- Vibhisana) made him unique. He never went back on his words. His wife Sita became an ideal wife by accompanying him to forest where she was abducted by Ravana, demon king of Sri Lanka. Rama killed the demon, rescued his wife and returned to Ayodhya in Uttar Pradesh in India.
There were three great men with the name Ramdas. Samartha Ramdas lived during the days of Hindu king Veera Sivaji. He inspired Sivaji in Maharashtra to fight against the Muslim invaders. He led Sivaji in a victorious path. Chatrapati Shivaji .(1627/30–1680) ruled a vast area in the seventeenth century.
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Another great saint was Ramadas of Bhdrachalam in Telangana. He was jailed for nonpayment of collected tax money. At last Rama and Lakshmana in disguise paid the money and he was released. His compositions are sung in concerts and Bhajans. Bhadrachala Ramadasu (1620–1688), born Kancharla Gopanna, was a 17th-century devotional poet, Carnatic composer, and Tehsildar in the Golconda Sultanate. He is renowned for building the iconic Sri Sita Ramachandraswamy Temple in Bhadrachalam and composing timeless Telugu keerthanas dedicated to Lord Rama.
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Kanhangad Swami Ramdas (also known as Papa Ramdas), was born as Vittal Rao and established renowned Anandashram in Kanhangad, in the Kasaragod district of northern Kerala. He became a wandering ascetic at a young age and was an advocate of Bhakti Yoga. His teachings centre around universal love, selfless service, and the constant chanting of the Rama Mantra
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Rameswaram/ Ramanatha (swami)
Most famous pilgrimage town in Tamil Nadu. Rameswaram is one of the 12 Jyotirlinga Shrines spread over India. Hindus believe that they should visit Rameswaram and Kasi IVaranasi) in their lifetime. It is an island where Lord Rama worshipped Lord Siva in Linga form.
Perched at the southern tip of the Indian peninsula, Rameswaram is a tranquil and sacred destination that weaves together breathtaking natural beauty with ancient pilgrimage sites. Home to the renowned Ramanathaswamy Temple, it is linked to the mainland by the impressive Pamban Bridge, a true marvel of human engineering. Rameswaram sits closest to Sri Lanka, and whispers of history suggest a bygone land bridge – the legendary Ram Setu – once connected the two nations.
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Ramtheerth, Punjab
Ramtheerth refers to Swami Rama Tirtha (1873–1906), a renowned Indian philosopher, mystic, and leading teacher of the Hindu philosophy of Advaita Vedanta. He was a pioneer in bringing the message of “Practical Vedanta” to the West and extensively lectured in the United States and Japan. Born in Punjab (now in Pakistan), he was originally a professor of mathematics before embracing asceticism and retreating to the Himalayas. His life’s work, lectures, and writings are extensively documented in a seven-volume collection titled In Woods of God Realization.
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Rasa – Navarasa
The nine sentiments (navarasa) are:
vīra (heroism)
śṛṅgāra (eroticism)
adbhuta (wonder)
raudra (fury)
vṛdānaka, (shame, which is not in other Indian schools)
bībhatsa (disgust)
hāsa (comedy or humour)
karuṇā (pity or compassion)
śānta (tranquillity)
In his ancient treatise, the Natyasastra, Bharata Muni actually only defined eight rasas (aesthetic flavors or sentiments). He explained that these are evoked in the audience through the combination of bhavas (emotions), anubhavas (physical acting/gestures), and vyabhicharibhavas (transitory mental states).
The ninth sentiment, Shanta (Peace/Tranquility), was later formalized by later aesthetic scholars like Abhinavagupta in his commentary Abhinavabharati.
True Ramalinga with Vibhuti before Dravidians attack.
Written by London Swaminathan
Post No. 15,990
Date uploaded in London – 17 July 2026
Contact – swami_48@yahoo.com
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
xxxx
Ra beginning Words
Raga – raaga- Rāga (राग), states Monier Monier-Williams, comes from a Sanskrit word for “the act of colouring or dyeing”, or simply a “colour, hue, tint, dye”. The term also connotes an emotional state referring to a “feeling, affection, desire, interest, joy or delight”, particularly related to passion, love, or sympathy for a subject or something
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Raja – raaja-King; from this Sanskrit word English words Regal, Royal, and Tamil word Arasan etc are derived.
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Rajaraja and Rajendra Choza
Rajaraja Choza and Rajendra Choza were great Choza kings who conquered many territories up to South East Asia. Both were famous for the big Siva temples they constructed. Rajaraja built Thanjavur Big Temple (Brihadeeswar) and his son Rajendra built Gangaikonda Chozapuram temple. They supported music and dance which are known from the inscriptions they left on temple walls. They maintained a powerful navy. They controlled many parts of north India, Sri Lanka and South East Asian countries.
Rajaraja ruled from 985 CE to 1014.
Rajendra ruled from 1012 to 1044 CE.
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Raghuvamsa
DR. V. RAGHAVAN on Kalidasa’s Raghuvamsa
The Raghuvamsais the longest work of the poet, in nineteen cantos and over 1500 verses. It served as a model not only for all Mahakavyasproduced up to the recent times, but also of all Rama-kavyas. After Kalidasa, Kumaradasa, a poet of Ceylon, wrote a Rama-kavya called Janaki-harana; and Rajajekhara, the critic, remarked, using double entendre, that when the Raghuvamsastood there, only Kumaradasa and Ravana could have dared to do the Janaki-harana! The RV served also as one of the sources of the famous Tamil Ramayana of Kambar. Numerous commentaries were written on it, including some by Jain writers. The RV is also the earliest reputed evidence for the Bala and UttaraKandas being authentic parts of Valmiki’s epic, which Western scholars doubt.
The RV. is a complete work of the poet in that all his ideas in his other works are to be met with here. The whole conception of the Indian pattern of life, with its four Asramasand four Purusharthas, and several ideas which are basic to Indian thought and culture, receivea planned treatment here.
After Valmiki’s Ramayana, the RV. is the first Mahakavyato deal with the story of the epic, devoting six cantos to it (X-XV). It is well-known that among Sanskrit poets, he is foremost in treading the path blazed by the Adikavi. He mentions Valmiki as the Purvasuri who had shown him the way (1.4). In the XIV canto where Valmiki becomes a character in the story, he calls him the poet who responded to the cry of the afflicted–of Sita as well as the female bird–(Ruditanusari Kavih) (verse 70) and refers in a pithy manner to the birth of the Sloka (poetic verse) from the Soka or the sympathy of the poet roused at the sight of the bird shot down by a hunter, and speaks of him again as the poet of compassion (Kavih Karunikah, XV. 71).
In Sanskrit literary tradition, Kalidasa is renowned for his brilliant use of upamās (similes), celebrated by the famous saying upamā kālidāsasya. In his epic Raghuvamśa, the poet is widely cited as employing 1,250 similes to chronicle the legends of 29 kings of the Solar Dynasty.
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Rajasuya- raajasuuya-
Rājasūya (राजसूय) is a great sacrifice performed by a universal monarch (in which the tributary princes also take part) at the time of his coronation as a mark of his undisputed sovereignty.
Rājasūya (राजसूय).—A great yajña. Hariścandra and also Dharmaputra performed it. (Sabhā Parva, Chapters 33, 35, 84). Sangam Tamil King Choza Perunarkilli did it and it was attended by Pandya and Chera kings; poetess Avvaiyar participated in it.
After the sacrifice, on the suggestion of Sahadeva, the first honour was given to Kṛṣṇa. Śiśupāla’s protest and vilification of Kṛṣṇa who had his head cut off. In the sacrifice each brother was assigned specific functions—Duryodhana in charge of treasury, Bhīma cooking, Nakula the supply of provisions, etc. The avabhṛta bath at Gangā accompanied by divine music. Every visitor duly honoured, returned back. Jealousy of Duryodhana at the success of the sacrifice.2 The consecration ceremony of a king done by Pṛthu, Vāli and others.
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Rajoguna
Rajōguṇa (रजोगुण).— The second of the three properties of human beings; means PASSION. To this are ascribed sensual desire, worldly coveting, pride, falsehood, and pain. The other two Gunas are Satva and Tamas.
In verse Bhagavad Gita , Lord Krishna details that when Rajo guna is dominant, a person exhibits a surge in greed, intense activity, undertaking selfish enterprises, restlessness, and irrepressible desire
Sattva Guna—a mode of clarity, knowledge, and purity. You feel calm, balanced, and connected to Krishna. In this mode, you naturally seek spiritual wisdom and truth. Rajo Guna—the mode of desire, ambition, and attachment. It makes you restless, always seeking more. It’s not evil, but it keeps you bound to the cycle of karma. Tamo Guna—the mode of darkness, laziness, and illusion. It drags you down, making you avoid spiritual life.
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Ramalinga Swamikal
A controversial Tamil saint, also known as Vallalar, was born in Marudhur in 1823. He was a great poet, mystic and saint.
His poems are in his book Tiruvarutpa (tiru arutpaa). His Ashram is in Vadalur. He started Samarasa Sanmaraga Sangam. His Vadalur centre is known for two novel things. Only light/ lamp is worshipped there. And the second remarkable thing is ever burning Oven to feed all the 24 hours. He believed in nature cure and suggested a lot of herbs for a healthy life. His poems are in praise of Lord Siva and Lord Muruga. Tamil Saivite Mutts (adeenams) don’t recognise him or his poems. Anti God Dravidians are trying to get mileage out of it.
Vallalar advocated only vegetarian food like Valluvar. His compassion towards the living beings is known through his popular saying “I wither away (become sad) whenever I see withering plants”
His followers believed he did many miracles.
Four controversies:
1
When he called his poems Tirumurai which is used for the compositions of great Saivite Saints of the past , Saivites objected to it. The case went upto the court. Famous Saivite scholar of Sri Lanka Thiru Arumuga Navalar led the group against him.
2
The second controversy is about his disappearance. He locked himself in a room and asked his followers not to open it. But the officials forced it open after sometime and he was not there. He was said to have become Jyoti (light). His opponents said the he ran away.
3
There is a new controversy now; his followers erased Vibhuti from his forehead and showed him as a Tamil Christ. But his poems are in praise of Hindu Gods only.
4
Another political controversy is that the previous DMK government supported the vast Vadalur open land changed into a commercial complex.
His Teachings :
He rejected the caste system, religious divisions, and other societal norms that segregated people based on birth, status, or wealth. Instead, he championed the unity of all human beings under a divine principle he called Arutperum Jyothi, or “the Light that bestows Infinite Grace.” Ramalinga advocated the concept of worshipping the flame of a lighted lamp as a symbol of the Eternal Power.
Sathya Gnana Deepam, the Lamp of True Knowledge,lighted by him is placed within the Sathya Gnana Sabhai—Hall of Wisdom—in Vadalur. It was inaugurated in January 1872. Enshrouded by seven veils, it represents the layers of illusion that cloud our Inner Light, each veil a reminder of the barriers to realizing the profound wisdom within.
The Thiru Arutpa, also known as the “Songs of Grace,” is the most significant work of Vallalar, comprising around 6,000 verses.
Vallalar left for Mettukkuppam, a village south of Vadalur. A few sincere devotees went with him. There, in 1874, he entered a room and instructed his devotees to lock the door behind him and keep it locked. After some days, , the officials opened the door themselves. There was no one inside. Saint Ramalinga Swamigal had simply disappeared.
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Ramanujacharya -raamaanuja
Sri Ramanujacharya (1017–1137 CE) was a prominent Hindu philosopher who championed Vishishtadvaita and advocated for caste inclusion, notably converting many individuals from lower castes into Vaishnavism.
Sri Ramanuja was a Hindu philosopher born in a Tamil Brahmin family in 1017. Considered a great teacher who spread Vishtadvaita, was born in a Vadama family to Kesava Perumal Somayaji Dikshitar and Kanthimathi Ammal at Sri Perumpudur near Chennai. He lived a long life of 120 years and died in 1137. He was a great social reformer and converted a lot of people from lower castes as Vaishnavite Brahmins.
He is known for the episode where he gave the sacred mantra to all.
Sri Ramanujacharya climbed the temple tower (vimanam) of the Sowmya Narayana Perumal Temple in Thirukoshtiyur (located in the Sivaganga district of Tamil Nadu) to give the sacred “Om Namo Narayanaya” mantra to all people regardless of their caste or creed.
Ramanuja had walked to Thirukoshtiyur 18 times to learn this secret mantra from his guru, Thirukoshtiyur Nambi. When Nambi finally taught him the secret, he warned him that sharing it with the masses would result in Ramanuja going to hell. Defying the warning out of compassion, Ramanuja climbed the temple tower and publicly declared the mantra so everyone could attain salvation. He said even if I go to hell, it does not matter; all others will be saved by this mantra.
Ramanuja had to leave Tamil Nadu and travel to different places in Karnataka to escape from his persecutors. Traditional accounts identify the Chola king Krimikanta (often associated with either Kulottunga I or Kulottunga II) as the Chola ruler who persecuted Ramanuja. Demanding Ramanuja sign a declaration that Shiva was the supreme deity, the king forced the philosopher into exile in Hoysala territory until the monarch’s death; he was protected and patronized by the Hoysala King Vishnuvardhana.
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Ramayana
Ramayana written by Adi Kavi Valmiki is one of the two Hindu epics. In Tami Kamban wrote Ramayana in Tamil. There are hundreds of Ramayanas written by various poets in India, Sri Lanka and South East Asian countries.
The Ramayana contains 24,000 Shlokas (metrical verses) roughly equaling to some 48,000 lines or 480,002 words of Sanskrit text. It is divided in seven sections: Adikanda or Balakanda, Ayodhyakanda, Aranyakanda, Kishkindhyakanda, Sundarakanda, Lankakanda and Uttarakanda.
It gives the story of Rama and his brothers. His aunt Kaikeyi banieshed him to forest for 14 years where his Sita was abducted by Ravana, King of Sri Lanka. With the help of Hanuman, he built a bridge to the country and killed Rabvana. Then he returned to Ayodhya, where he was born and ruled the country called Kosala from there. Valmiki Ramayana is in simple and beautiful Sanskrit. The current version is dated 500 BCE or before.
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Rambha
Rambhā (रम्भा).—General. One of the most beautiful of the apsarā women. Urvaśī, Tilottamā and Rambhā are really reputed for their beauty. Rambha in Ayurveda meant plantain stem.
Rambha in Hindu mythology is the Queen of the Apsarases, the magical and beautiful female beings in Devaloka. She is unrivalled in her accomplishments in the arts of dancing, music and love-making. She is often asked by the king of the Devas, Indra to break the tapasya of sages so that the purity of their penance is tested against temptation, and also that the order of the three worlds remains undisturbed by any one man’s mystical powers. When she tries to disturb the penance of Rishi Vishwamitra (who is doing it to become a Brahmarishi), she is cursed by him to become a rock for 10,000 years till a Brahmin delivers her from the curse.
In the epic Ramayana, Rambha is violated by Ravana, king of Lanka, who is thereby cursed by Brahma that if he violates another woman again, his head will burst. This curse protects the chastity of Sita, the wife of Rama when she is kidnapped by Ravana.
Rambhā (रम्भा) is the name of an Apsaras as mentioned in the Kathāsaritsāgara, chapter 28. Accordingly, “once on a time Rambhā, a fair one of heaven, came that way, wandering at will through the air from the palace of Indra. She beheld the king [Suṣeṇa] roaming in that garden like an incarnation of the Spring in the midst of a garden of full-blown flowers”.
The story of Rambhā and Suṣeṇa was narrated to king Kaliṅgadatta by a certain Brāhman in order to demonstrate that “daughters are better even than sons, and produce happiness in this world and the next”.
Stamp of Rajaraja Choza
To be continued………………………..
Tags- Rama, Ramana, Rambha, Rajaraja, Ramanuja, Ramalinga Swamikal, HINDU DICTIONARY ,part 81; இந்து மத கலைச்சொல் அகராதி-81 ,Raghuvamsa
26. (Nachiketas says) Ephemeral these; Oh Death, these tend to the decay of the fire (vigour) of all the senses in man. Even the longest life is, indeed, short. Thine alone be the chariots, the dance and music. Verse 1.1.26 Katha-Upanishad
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परीक्ष्य लोकान्कर्मचितान्ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन । तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥ १२ ॥
12. Let a Brahmin having examined the worlds produced by karma be free from desires, thinking, ‘there is nothing eternal produced by karma?; and in order to acquire the knowledge of the eternal, let him Samid (sacrificial fuel) in hand, approach a perceptor (preceptor?) alone, who is versed in the Vedas and centered in the Brahman.- Mundaka Upanishad1.2.12
udgītam etat paramaṃ tu brahma tasmiṃs trayaṃ svapratiṣṭhākṣaraṃ ca / atrāntaraṃ brahmavido viditvā līnā brahmaṇi tatparā yonimuktāḥ //
–seventh verse of the first chapter of the Śvetāśvatara Upanishad.
This verse proclaims that the Supreme Brahman, untouched by phenomena, is the ultimate reality. It states that the triad of the enjoyer, the object, and the controller are established in this immutable, imperishable foundation. The sages who realize this essence become devoted to Brahman, merge into It, and are freed from the cycle of birth and rebirth.
bhAvAj j~nAtvA devaM muchyate sarvapAshaiH || 8||Śvetāśvatara Upanishad 1-8
In Śvetāśvatara Upanishad 1-8, the text explains how the Supreme Lord sustains the universe—a combination of the perishable (the world) and the imperishable (the unmanifest). When an individual soul forgets this divine reality, it becomes bound by worldly pleasures, but realizing the Lord liberates it from all fetters.
Verse 8 is a cornerstone of Vedantic philosophy, outlining the fundamental triad of reality within the framework of Śaivism and general Vedanta:
The Perishable (Kṣara): The ever-changing, manifest material universe and gross bodies.
The Imperishable (Akṣara): The unmanifest cause of the universe and the subtle, internal bodies (like mind and ego).
The Lord (Īśa): The Supreme Self, the all-pervading Controller who supports both the manifest and the unmanifest.
The verse explains that the individual soul (Jīva), despite being fundamentally divine, loses its lordship and power over nature when it forgets the Supreme Lord. In this state of ignorance, the soul considers itself the “enjoyer” of worldly objects and binds itself to the cycle of karma.
However, when the soul awakens to the knowledge of the Supreme Divinity—recognizing that the Lord is the true substratum of all existence—its attachments fall away. By cutting these bonds (Pāśas), the soul achieves ultimate liberation (Moksha) and returns to its true, infinite nature
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क्षारं प्रधानममृतं हरं क्षरात्मानावीशते देव एकः । तस्याभिध्यानाद्योजनात्तत्त्वभावाद्भूयश्चान्ते विश्वमायानिवृत्तिः ॥ १० ॥
kṣāraṃ pradhānamamṛtaṃ haraṃ kṣarātmānāvīśate deva ekaḥ | tasyābhidhyānādyojanāttattvabhāvādbhūyaścānte viśvamāyānivṛttiz ||
Verse 10 of the first chapter of the Śvetāśvatara Upanishad states: “Matter is perishable; God is immortal and imperishable. Both perishable matter and the individual self are ruled by the Divine One. Through constant meditation on Him, uniting with Him, and reflecting upon His nature, all the illusions of the world ultimately cease.”
15. Which is soundless, touchless, formless, undecaying, so tasteless, eternal and scentless, beginningless, endless, beyond the Mahat, and constant, knowing that, man escapes from the mouth of Death.
or
Asabdam asparsam aroopam avyayam,
tathaa arasam nityam agandhavat cha yat I
Anaadi anantam mahatah param dhruvam
nichaayya tat mrityu-mukhaat pramuchyate II Katha Upanishad (1.3.15)
This is soundless, touchless, colorless, tasteless, smell-less, beginningless, endless, decayless, deathless, changeless, and beyond Mahat. Having clearly known that, one is totally freed from the jaws of death. (1-3-15)
Athma is without sound, without touch, without form, without taste, without smell. So it is not available for outward perception by five jnanendriyas, ear, skin, eye, tongue and nose. It is without decay, and has no beginning or end; eternal and changeless; subtler than Hiranyagarbha, Brahman with total subtle universe. Realizing this Athma, one is freed from the notion “I am mortal, subject to death and decay”, which is called freedom from mortality.
1. The self-existent created the senses out-going: therefore, one sees outside and not the atman within. Some intelligent man, with his senses turned away, (from their object), desirous of immortality, sees the atman within. Katha Upanishad (2.1.1)
Yama said: The self-existent Supreme Lord inflicted an injury upon the sense-organs in creating them with outgoing tendencies; therefore, a man perceives only outer objects with them and not the inner Self. But a calm person, wishing for Immortality, beholds the inner Self with his eyes closed.
1-2-12. Contemplating with a concentrated mind, weaned from all external objects on the atman, ancient, hard to see, lodged in the inmost recess, located in intelligence, and seated amidst miserable surroundings, the intelligent man renounces joy and grief.
Or
Hidden Nature: The Self (Atman) is described as “difficult to be seen” (durdarśam), deeply hidden/mysterious (gūḍham), and residing in the secret cave of the heart (guhāhitaṃ).
The Method (Adhyātma Yoga): The verse provides one of the earliest explicit references to yoga as a spiritual tool. Through adhyātmayogādhigamena (meditation on the inner Self), the seeker comprehends the divine Atman.
Transcending Duality: Upon realizing this eternal Self, the wise person (dhīra) leaves both joy and sorrow (harṣaśokau jahāti) far behind, attaining absolute inner peace.
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नाविरतो दुश्चरितान्नाशान्तो नासमाहितः । नाशान्तमानसो वापि प्रज्ञानेनैनमाप्नुयात् ॥ २४ ॥
24. None who has not turned away from bad conducts whose senses are not under control, whose mind is not collected, or whose mind is not at rest, can attain this atman by knowledge. Katha Upanishad Verse 1.2.24
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.ब्रह्मैवेदममृतं पुरस्ताद्ब्रह्म पश्चाद्ब्रह्म दक्षिणतश्चोत्तरेण । अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥ ११ ॥
11. All this before is immortal Brahman; certainly all behind is Brahman; all to the south and to the north; all bellow and all alone stretched out, i.e., extended, all this is certainly Brahman, the highest.
FROM BANGKOK POST AND NEW YORK POST WITH MY INPUTS
BANGKOK — Two gold rings, aged around 2,000 years old, were discovered during an excavation at a new archaeological site in western Thailand, officials said.
The rings were found with human bones during an ongoing dig at the Don Yai Thong archaeological site in Phetchaburi province last week, the Thai government’s Fine Arts Department said in a statement.
One ring found on Thursday was engraved with characters believed to be the Brahmi script, an ancient Indian writing system.
An initial assessment by experts identified the script reading as “pusarakhitasa,” meaning “the one protected by Pushya,” said to be one of the most auspicious zodiac signs in Indian astronomy, the department said.
Pusarakhitasa= Pushya Rakshita
The other ring found with the same skeletal remains is a plain gold ring without any pattern.
Experts believe the rings’ owner may have been a merchant of the ancient Indian caste system, the Vaishyas, the department said.
The Don Yai Thong archaeological site, about 130 kilometers (80 miles) southwest of the capital Bangkok, was discovered early this year after residents found pieces of ancient bronze drums in a rice field, leading to further excavation.
The site was dated to a late prehistoric era in Thailand, a period of human settlement also known as the Iron Age, established to be around 1,500 to 2,500 years ago.
Since February, archaeologists have discovered eight human skeletons, bronze and gold jewellery, pottery, and other artifacts indicating a ceremonial burial of wealthy people or members of the society’s upper classes.
The excavation is expected to be complete in another month, with plans to showcase the archaeological finds to the public, the Fine Arts Department said.
The engraving seems to reference an “auspicious” zodiac sign in Indian or Vedic astrology
Pushya Nakshatra (the 8th lunar mansion in Vedic astronomy) is widely referred to by various regional names across India and in ancient texts. The most common alternative names include:
Sanskrit / Vedic Names: Tishya (meaning “to look” or “auspicious”) and Sidhya (meaning “to succeed”).
Regional Language Names:Poosam (Tamil), Pooyam (Malayalam), and Pushyami (Telugu/Kannada).
Modern Astronomy: It corresponds to the stars Gamma (γ) Cancri, Delta (δ) Cancri, and Theta (θ) Cancri in the Cancer constellation. [1, 2, 3, 4, 5]
From the time of Ashoka (the Mauryan period) through the Kushan and Satavahana eras, names ending in “Rakhit” (such as Buddharakhit, Dhammarakhit, and Sangharakhit) were very common among monks and donors in Brahmi inscriptions. The word “Pusarakhit” is formed by combining “Pusa” and “Rakhit.” In this context, “Pusarakhit” could mean “a person protected under the aegis of Pushya Star.
The other gold ring was plain, and did not have any writing. Initial hypotheses place the rings’ former owner within the Vaishya social class or varna, the third-highest of the four traditional social classes of Hindu India. The Vaishyas were commoners and worked for a living as merchants, farmers and traders.
Researchers plan to conduct 3D scans of the site and send charcoal samples to the United States for scientific dating, per the Bangkok Post.
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“P” words continued………………….
Parasurama or parshura
Parasurama was born as a Brahmana, but he developed all the traits of a Kshatriya. He became a fearless warrior and destroyed 21 Kshatriya kings; at last he was defeated by Rama. He was the youngest of the five sons of Jamadagni and Renuka. He was a very honest and obedient youth. Once Jamadagni noticing that Renuka had entertained impure thoughts in her mind, ordered his sons to kill their mother. The older four boys could not do this and Jamadagni at once ordained that they fall dead. Then came the turn of Parasurama and he obediently beheaded his mother. Being pleased with his son, Jamadagni asked him what boon he wanted. Parasurama urged that his mother and four brothers be revived and that they do not recall anything about this ordeal. This wish was granted.
Once Parasurama came to know that that king Kartavirya had forcibly taken away his father’s cow. In anger he ran after the king and killed him. Later king Kartavirya’s sons killed Jamadagni when he was alone. At once Parasurama went after them and killed all of them along with others who came to help them. His hatred towards Kshatriyas increased and he killed Kshatriyas 21 times. When his rage finally burnt out, he gave away all his possessions and went to the forest.
There must be more than one Parasurama because in two other episodes in Mahabharata he had figured; he fought with Bhisma at the request of princess Amba and they laid down their arms when their fight finished in a draw. In another episode, he caught Karna red-handed when he came to learn the weapons under the guise of a Brahmana
Rama’s meeting with Parasurama is described vividly in Raghuvamsa of Kalidasa. A bit confusing chronology unless we conclude that there were many Parasuramas.
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Pasupati
Pasupatinath Temple, Nepal.
Paśupati (पशुपति) refers to the “Lord of Paśus (animals)” and is used to describe Śiva, according to the Śivapurāṇa 2.5.9 (“Śiva’s campaign”).—Accordingly, as Śiva became the lord of the Paśus: “On hearing these words of lord Śiva, the great soul, Viṣhṇu, Brahmā and other gods said.—‘So be it’. Hence all the gods and Asuras became the animals of the lord. Śiva became the lord of animals (paśupati). He is the person who unties the nooses of the animals. Then the name Paśupati, that bestows welfare, spread in all the worlds and became renowned. Then the celestial sages, Indra, Brahmā, Viṣṇu and others rejoiced shouting—‘Victory’.
Lord of Animals seals were discovered in the Middle East and Harappa showing a god or goddess surrounded by animals. Saints like St Fransis of Assisi is also shown this way.
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Peacock
National bird of India. Vahana of Lord Skanda/Kartikeya and Saraswati; exported to Babylonia in ancient times. Peacock figured in Aesop fables which shows that Aesop borrowed those stories from India. The bird was used in flags in Sri Lanka.
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Pearl
Hindus considered sea born creatures pearl/oyster and coral as two of the Nava Ratnas (Nine Gem Stones) used in crowns, necklaces and finger rings. Other cultures don’t have this concept. Pearl is associated with the ancient Pandya country of South Tamil Nadu. Hindus believed that pearls originate not only in oysters but also in elephants, boars, bamboos etc. Hindus believed also that the rain on a Swati Star day enter living oysters and secrete pearls. All the Hindu Goddesses and Gods have pearl ornaments. Pearl may be derived from Paral/ Pravala used in Tamil and Sanskrit.
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Pingala
Over 15 Pingalas are in Hindu scriptures.
Wife of Yadhav Uddhav;
Piṅgalā (पिङ्गला) is the name of a mind-born ‘divine mother’ (mātṛ), created for the purpose of drinking the blood of the Andhaka demons, according to the Matsya-purāṇa 179.8.
1) Piṅgala (पिङ्गल).—A deva who is an attendant of the Sungod. Sūrya (Sun-god) rides in a one-wheeled chariot drawn by seven horses and he bears in his hands two lotuses. On his right side stands the attendant Daṇḍī with an ink-pot and a writing stick and on his left side stands the attendant Piṅgala with a stick. Both these are demi god attendants of Sūrya. (Chapter 51, Agni Purāṇa).
2) Piṅgala (पिङ्गल).—A prominent serpent born to the sage Kaśyapa of his wife Kadrū. (Śloka 9, Chapter 35, Ādi Parva).
3) Piṅgala (पिङ्गल).—A sage. He was a Yajvā (priest) in the Sarpasatra of Janamejaya. (Śloka 6, Chapter 53, Ādi Parva).
4) Piṅgala (पिङ्गल).—A King of the Yaksas. He is a friend of Śiva. He acts as body-guard to Śiva who spends his time in cremation grounds. This Yakṣa gives happiness to all in the world. (Śloka 51, Chapter 23, Vana Parva).
5) Piṅgala (पिङ्गल).—A lion, who is a character in the book Pañcatantra. (See under Pañcatantra).
6) Piṅgala (पिङ्गल).—A brahmin of very bad manners. This brahmin was killed by his own wife who was a prostitute. In their next birth Piṅgala became a vulture and the prostitute, a parrot. Both had memories of their previous birth and the vulture (Piṅgala) with vengeance killed the parrot. After that Piṅgala was eaten one day by a tiger A brahmin residing on the shores of Gaṅgā read to their souls the fifth chapter of Gītā and they got salvation and entered Pitṛloka (world of the Manes). (Chapter 40, Sṛṣṭi Khaṇḍa, Padma Purāṇa).
7) Piṅgala (पिङ्गल).—A rākṣasa (demon). Once when this demon was going through a forest he met a forester. The latter got afraid and climbed up a Śamī tree. Then a branch broke and it fell on the head of Gaṇeśa sitting beneath that tree. It was an act of worship and because of that both the forester and the demon were elevated. (Gaṇeśa Purāṇa).
8) Piṅgalā (पिङ्गला).—A prostitute. (See under Ṛṣabha II).
9) Piṅgalā (पिङ्गला).—A prostitute of the country of Avantī. Piṅgalā was born as the daughter of King Candrāṅgada in her next birth because of the virtuous act she did in doing service to the sage Ṛṣabha. The King named the girl Kīrtimālinī and Bhadrāyu married her. (See under Bhadrāyu).
10) Piṅgalā (पिङ्गला).—A woman of the city of Ayodhyā. Once this woman approached Śrī Rāma with amorous intentions and Śrī Rāma who was strictly observing a vow of one-wife refused to satisfy her desire and said:—”During the incarnation of Kṛṣṇa you will be born as a servant maid of Kaṃsa and then I will in my form as Kṛṣṇa accept you.” Sītā on hearing this cursed Piṇgalā. She said “Oh beautiful woman who has approached my husband with amorous intentions, you will have three bends in your body when you are born next as the servant maid of Kaṃsa.” Piṅgalā weeping bitterly craved for pardon and then Sītā said that Kṛṣṇa would make her perfect. (Vilāsa Kāṇḍa, Ānanda Rāmāyaṇa).
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Pradyumna-
Pradyumna was the son of Krishna and Rukmini. When he was only ten days old, a demon named Shambara kidnapped him, who had a prophesy that in future he would be killed by Pradyumna. The child was thrown in to the sea where he was swallowed by a fish. And the fish eventually landed in the dinner plate of Shambara. When the fish was cut open youthful Pradyumna emerged and he was saved by Shambara’s wife Mayavati . They had a son named Anirudha who continued Krishna’s lineage. Along with his brother
Samba, he fought valiantly with king Shalwa when he invaded Dwaraka.
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Pragjyotisa- Assam, Arunachal Pradesh; once ruled by Narakasura; Krishna killed him and released the 16,000 women imprisoned by him.
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Prartana -English word Prayer is derived from Sanskrit word Prartana. Praying to God or the Prayer is Prartana.
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Pratardana
Son of king Divodasa and Madhavi, daughter of king Yayati . He was born to take revenge against king Vitahavya who had destroyed Divodasa’s entire family. At the end of his life, he ascended to swarga after giving away all his accumulated merits to his grandfather king Yayati when the latter was expelled from swarga. This Sanskrit name in Turkey (Bogazkoi) Sanskrit inscription dated 1400 BCE.
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Prutha- Another name of Kunti, wife of Pandu ,mother of first three Pandavas.
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Pulastya
One of the spiritual sons of Brahma. Once very pleased with Bhishma, he described to him the virtues of visiting various religious places of pilgrimage. These places were in turn described by Narada to Yudhishthira who later visited them in the company of Lomana rishi.
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Puloma
A danava woman who along with Kalka prayed to Brahma and obtained an indestructible city called Hiranyapura . The city could not be destroyed by devas or danavas or by gandharvas. Indra asked human Arjuna to destroy it.
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Puru
Youngest son of king Yayati and Sharmistha . After all his older brothers had refused to exchange their youth for their father’s pre mature old age caused by Shukracharya’s curse, Puru readily agreed to do so as he considered it to be his filial duty. As a result, Puru remained an old person while his father enjoyed youth. Later Yayati gave back his youth to Puru. Puru became king and his descendents were called Pauravas. He married Kausalya and they had one son named Janamejay._
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Pururava –
An ancestor of the Kuru dynasty; son of Budha and Manu’s daughter Ila. He was a very virtuous and handsome ruler. After hearing from Narada, apsaras Urvashi came to earth with the intention of living with him. He also agreed and Urvasi put two conditions,
1.He should not appear naked;
2. he should take care of her two lambs.
Since Indra missed Urvashi, he stole her two lambs and when Pururuva came naked chasing the thieves; Urvashi saw him naked. Their agreement being thus broken Urvashi went back to swarga loka; Pururuva pined for her and she also came back saying she was pregnant with Ayu. At that time, she gave birth to a set of quintuplets
Dhimana, Amavasu, Dadhsyu, Vanayu, Shatayu
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Pushkar
This city in Rajasthan is famous for its temple of Brahma.
Pushkar Lake: The heart of the town, surrounded by 52 ghats (bathing steps). Watching the evening Aarti at Varah Ghat is a must.
Brahma Temple: One of the very few temples dedicated to Lord Brahma in the entire world, making it an ultimate Hindu pilgrimage site.
Savitri Temple & Ropeway: Situated atop Ratnagiri Hill, it offers a breathtaking, panoramic view of the lake and surrounding desert.
Pushkar Camel Fair: Held annually in November, this massive festival draws half a million people for camel trading, folk music, and vibrant cultural displays
To be continued………………………………
Tags- Pushkar, Puru, Pururuva, Parasuram, Pulastya,HINDU DICTIONARY IN ENGLISH AND TAMIL 78; இந்து மத கலைச்சொல் அகராதி- 78
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
36
नायमात्मा बलहीनेन लभ्यो न च प्रमादात्तपसो वाप्यलिङ्गात् । एतैरुपायैर्यतते यस्तु विद्वांस्तस्यैष आत्मा विशते ब्रह्मधाम ॥ ४ ॥
nāyamātmā balahīnena labhyo na ca pramādāttapaso vāpyaliṅgāt | etairupāyairyatate yastu vidvāṃstasyaiṣa ātmā viśate brahmadhāma || 4 ||
4. This Atman cannot he attained by one devoid of strength or by excitement or by tapas devoid of linga. But of the knower who strives with these aids, the Atman enters into the Brahman.MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-4.
Or
“The Self is not gained by the weak ( in body, mind, and intellect or Spirit ), nor by the insincere, nor by those practicing ( unintelligent ) austerities, but wise men who strive with vigour, attention and prosperity attain union with Brahmam.” MUNDAKOPANISHAD : CHAPTER-3. SECTION-2. MANTRAM-4.
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37
ॐ असतो मा सद्गमय
तमसो मा ज्योतिर्गमय
मृत्योर्मा अमृतं गमय
ॐ शान्तिः शान्तिः शान्तिः
Transliteration
oṃ asato mā sadgamaya
tamaso mā jyotirgamaya
mṛtyormā amṛtaṃ gamaya — Brihadaranyaka Upanishad
om Lead me from the unreal to the real,
Lead me from darkness to light,
Lead me from death to immortality- Brihadaranyaka Upanishad
Or
Asato mā sadgamaya: Lead me from the unreal (illusion) to the real (truth/being).
Tamaso mā jyotirgamaya: Lead me from darkness (ignorance) to light (spiritual knowledge).
Mrityormā’mṛtaṃ gamaya: Lead me from death to immortality (realization of the eternal soul).
By realizing Him who is subtler than the subtlest who dwells in the midst of the chaos, who is the Creator of all things and is endowed with many forms, who is the non-dual Pervader of the universe and all good – by realizing Him one attains the supreme peace. Śvetāśvatara Upaniṣad (Chapter 4, Mantra 14).
1. Two inseparable companions of fine plumage perch on the self-same tree. One of the two feeds on the delicious fruit. The other not tasting of it looks on.
Shankara’s Commentary:
It is here that the Atman, conditioned in the subtle body to which ignorance, desire, karma and their unmanifested tendencies cling, and Isvara are perched like birds. Of these two so perched, one, i.e., kshetrajna occupying the subtle body eats, i.e., tastes from ignorance the fruits of karma marked as happiness and misery, palatable in many and diversified modes; the other, i.e., tbe lord, eternal, pure, intelligent and free in his nature, omniscient and conditioned by maya does not eat; for, lie is the director of both the eater and the thing eaten, by the fact of Ids mere existence as the eternal witness (of all); not tasting, he merely looks on; for, his mere witnessing is direction, as in the case of a king. Mundakopanishad 3-1
Kanchi Paramacharya (1894-1994) has pointed out that The Bible has taken this story from us.
Jeeve Atma = EVE in Old Testament
Param Atma = ADAM in Old Testament
Left rib = EVE = Ardhanaari (Left is Uma Right is Siva)
Samane vrukshe purusho nimagno Aneeshaya shochati muhyamanah Jushtam yad pashyatyanyameesham Asya mahimanamiti veetashokah
—Mundakopanishad 3-1 -2
On the same tree the bird which is involved with the tree on which it sitting is not in command of itself. It is affected by whatever is happening on the tree. It is affected by sorrows because it is caught in the trappings of maya. The bird which identifies with the Lord who transcends everything sees everything around him as his own manifestations and transcends all sorrows.
Or
The soul is the bird that sits immersed on the one common tree; but because he is not lord he is bewildered and has sorrow. But when he sees that other who is the Lord and beloved, he knows that all is His greatness and his sorrow passes away from him.
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
xxxx
WORDS BEGINNING WITH “P”
Paila- one of the four disciples of Veda Vyasa. The other three are Sumantu, Jaimini and Vaiśampāyana. Paila (पैल) was taught Ṛig Veda; Bahvṛca (Ṛig Veda). He taught it to Indrapramati and to Bāṣkala; Paila was invited for the Rājasūya of Yudhiṣṭhira.
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Panchalam – paanchaalam- Modern Punjab; Land of Five Rivers
Panchali -paanchaali- Draupadi; daughter of Drupada who ruled Punjab.
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Panchatantra – 2000 year old animal stories/ fables of India written by Vishnusarma in Sanskrit . it has five principles taught to princes for a successful rule. It was translated into Persian and then spread throughout the world. It has thousands of quotations on ethics. The five principles are
The tales highlight themes of cleverness, the consequences of actions, and various life truths, making Panchatantra a significant influence on storytelling traditions, and serving as a source for adaptations in children’s literature.
Its adaptation is known as Stories of Bidpai. Fables of Bidpai is a collection of moral tales that use animal characters to convey important lessons. These stories are part of a tradition that includes the famous work Kalila wa-Dimna, emphasizing the timeless nature of storytelling in imparting wisdom.
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Pandava – paandava –
The five sons of king Pandu of Hastinapura are called Pancha Pandavas. They are
Yudhisthira – in Tamil Dharman.
Bhima – in Tamil Veeman
Arjuna –
They were born to Kunti.
Nakula – twin brother ; born to Maadri.
Sahadeva -twin brother ; born to Maadri.
They fought with their cousins Kauravas after 13-year banishment to forest and won the kingdom. The full story is in the longest epic in the world called Mahabharata.
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Pandya – paandya – Rulers of South Tamil Nadu from third century BCE. They were the patrons of Tamil language. There were three Tamil Sangams (Tamil Academies) during their rule. Their association with Agastya Rishi is mentioned by Kalidasa, the greatest poet of India. They ruled from Madurai until 13th century CE when the Muslims invaded Madurai. After Muslim’s capture of Madurai, Vijayanagara rulers invaded Madurai and dethroned them.
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Pandu- paandu-
Father of five Pandavas. He was born to king Vichitravirya’s widow Ambalika through Vyasa. As his older brother Dhritarashtra was born blind, he ruled the kingdom from Hastinapura . He married Kunti and Madri ; once he went to the forest for hunting and saw two mating deer. He shot them with arrow; but they were not deer but Kindama rishi in deer hide; they were enjoying conjugal pleasure. Kindama rishi cursed Pandu before dying that Pandu would die if he enjoys conjugal pleasure. A few years later on an enchanting spring day he approached Madri ignoring Kindama rishi’s curse. He died immediately. Madri holding herself responsible for his death left her two children Nakula and Sahadeva to be cared by Kunti and died by entering the funeral pyre.
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Pandit/ Pundit
A pandit (or pundit) is an honorary title given to a Hindu scholar, teacher, or wise man who is highly educated in Sanskrit, philosophy, religion, or law. In everyday use, it can also refer to a Hindu priest who performs rituals, or a highly skilled master of a traditional art, such as Indian classical music.
In Kashmir Brahmins are called Pandits. Original inhabitants. Jawaharlal Nehru, First Prime Minister of India was also a Pandit.
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Panini-paanini– World’s first grammarian. He lived in 7th century BCE according to Goldstucker. He authored the Ashtadhyayi (Eight Chapters), an exhaustive text containing nearly 4,000 sutras (rules) that define the morphological and phonetic structure of classical Sanskrit. Scholars appreciate his work for his scientific approach and crispiness. Patanjali who came several hundred years after Panini, wrote a monumental commentary known as Mahabhashyam. Together with Panini and Patanjali another grammarian Katyayana Vararuchi are praised as Three Great Munis (Rishis).
Vakyakaram Vararuchim, Bhashyakaram Patanjalim
Paninim Sutrakaramcha pranatosmi Munitrayam
He lived before Buddha and other great philosophers of sixth century BCE. Though he mentioned several great grammarians before his time, we don’t know anything about them
Panini mentioned the grammarians before his time: Upavarsha, Parasarya, Karmanda, Sakatayana, Apitali and Sakalya.
Western linguists wonder how a person can write a grammar in such a scientific way at that period. Most of the world was uncivilised at that time. But India had produced wealthy literature, quantitatively and qualitatively very high. Only when there is vast literature one can write a grammar.
In Kashmir, a king passed an order that everyone must learn Ashtadhyayi and those who passed in it were awarded 1000 gold coins each!
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Parasara
Parāśara (पराशर) is the son of Śakti and grandson of Vasiṣṭha and Arundhatī, he was born to Śakti and Adṛśyantī./ Matsya/ Satyavati Their son was Vyasa.
Genealogy. Descending in order from Viṣṇu—Brahmā -Vasiṣṭha—Śakti—Parāśara.
Millions of Hindus recite Vishnu Sahsranamam everyday where the genealogy is given as follows:
This mythical (Parijata) tree rose of the milk ocean when Devas and Asuras churned it to get Amrita. Indra took it and planted it in his garden. “Its bark was gold, and it was embellished with young sprouting leaves of a copper colour, and fruit stalks bearing numerous clusters of fragrant fruits.”
Once Narada brought a flower of this tree to Dwaraka and presented it to his friend Krishna. He waited to see to which of his wives Krishna gave the flower. The flower was given to Rukmini, and Narada went straight to Satyabhama and made a show of sorrow. On her enquiring why he was not in good cheer, the sage told Satyabhama, that he had presented Krishna with a flower of the Parijata tree thinking that she was her favourite wife and he would present it to her, but was grieved to find that Krishna had given it to Rukmini.
Satyabhama’s jealousy was roused and she asked Narada what could be done to spite Rukmini. The sage advised her to ask Krishna to bring the Parijata tree itself from heaven and plant it near her house. After giving this advice, he went back to the celestial region and told Indra to guard the Parijata tree carefully as thieves were about.
When Krishna saw Satyabhama in angry mood he asked her the reason. She told him, “You pretend that I am your favourite wife, but treat me as Rukmini’s handmaid she said, and asked him what made him present the Parijata flower to Rukmini. Then Krishna asked her what he could do in expiation. She wanted possession of the tree. Krishna immediately proceeded to Amaravati, Capital City of Indra’s Empire. Krishna stole into Indra’s grove and started uprooting the tree. The king of the gods came upon the scene and caught the thief red-handed but seeing who his despoiler was, he allowed him, after some show of resentment, to take the tree to Dwaraka, Capital city of Krishna’s empire.
Botanical Information: Two different plants are known as Parijata one is Coral Jasmine (Pavala Mallikai in Tamil) and another is Baobab Tree in Uttar Pradesh.
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Parikshit
Posthumous son of Abhimanyu. He was the only descendent of the Pandavas. When he was in the womb of Uttara, he was saved from the Brahmastra fired by Ashwattama.
Once when Parikshit went to forest for hunting. When he was thirsty, he went to the hermitage of Shamika rishi and asked for water. The rishi was in deep meditation and did not respond. Thinking that the Rishi was pretending, Parikshit placed a dead snake around the neck of the seer. When Shrungi, son of Shamika came to know this, he cursed that king Parikshit would die on the seventh day at the hands of Takshaka Naga. Despite heavy security in the palace , Takshaka hid himself in a fruit basket taken into the palace and killed him.
(Actually it was a long going fight between Krishna and tribal Nagas from the days of Kaliaya Mardhan and Khandava forest burning. It was settled and a peace agreement was signed during Janamejaya’s rule who massacred tribal nagas in the name of Sarpa Yajna. Two rishis Jaratkaru and Astika facilitated the peace agreement. Brahmins recite a mantra thrice a day referring to this peace agreement in Narmadaiyai Namah ……………………….. mantra facing North).
To be continued……………………..
Tags – HINDU DICTIONARY IN ENGLISH AND TAMIL 76; இந்து மத கலைச்சொல் அகராதி- 76 , Parasara, Paila, Parikshit
Having meditated on the tranquil, supreme Lord who is the consort of Uma (and) who is the Lord with three eyes and blue neck, the meditator attains (oneness with Brahman) which is the source of all beings, witness of all, and beyond all darkness.
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33
Verse 2.3.11 of the Katha Upanishad
तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् । अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ ११ ॥
युजे वां ब्रह्म पूर्व्यं नमोभिर्वि श्लोक एतु पथ्येव सूरेः। शृण्वन्तु विश्वे अमृतस्य पुत्रा आ ये धामानि दिव्यानि तस्थुः॥
Word-by-word meaning:
युजेवांब्रह्मपूर्व्यंनमोभिः (yuje vāṁ brahma pūrvyaṁ namobhiḥ): I invoke/engage with the eternal and ancient Divinity through my prayers and salutations.
विश्लोकएतुपथ्येवसूरेः (vi śloka etu pathyeva sūreḥ): May the hymn (the praise) travel forth on the path of the wise.
शृण्वन्तुविश्वेअमृतस्यपुत्राः (śṛṇvantu viśve amṛtasya putrāḥ): Listen, all sons (and children) of immortality.
आयेधामानिदिव्यानितस्थुः (ā ye dhāmāni divyāni tasthuḥ): Those who dwell in the divine celestial realms.
Meaning
“I yoke your ancient prayer with adorations. Let my verse go forth like the path of a wise man. May all the sons of the Immortal (divine beings) listen, even those who have reached heavenly abodes.”
This verse is foundational to understanding the relationship between the divine and humanity in Hindu scripture, specifically highlighting the concept of amṛtasya putrāḥ (“children of immortality”).
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35
Shvetashvatara Upanishad 1.15–16 says
15-16 As oil exists in sesame seeds, butter in milk, water in river- beds and fire in wood, so the Self is realized as existing within the self,
As oil exists in sesame seeds, butter in milk, water in river- beds and fire in wood, so the Self is realized as existing within the self, when a man looks for It by means of truthfulness and austerity-when he looks for the Self, which pervades all things as butter pervades milk and whose roots are Self- Knowledge and austerity. That is the Brahman taught by the Upanishad; yea, that is the Brahman taught by the Upanishads. Shvetashvatara Upanishad 1.15–16;
Another translation
Like oil in sesame seeds, like butter in cream, like water in springs, like fire in firesticks, so dwells the Lord of Love, the Self, in the very depths of consciousness. Realize him through truth and meditation.
The Self is hidden in the hearts of all, as butter lies hidden in cream. Realize the Self in the depths of meditation—the Lord of Love, supreme Reality, who is the goal of all knowledge.
—Shvetashvatara Upanishad 1.15–16; translation by Eknath Easwaran
Another translation by R E Hume of the above passage
As oi in sesame seeds, as butter in cream
As water in river beds and as fire in the friction sticks
So is the soul apprehended in one’s own soul
If one looks for Him with true austerity
–SVETASVATARA UPANISHAD, P.396, THE THIRTEEN PRINCIPAL UPANISHADS, R E HUME
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Tamil Saivite saint Appar (600 CE) says in Tevaram verse in Tamil:
Like the fire in the wood, like the ghee in the milk,
the great gem like Brilliant Lord is standing obscured.
installing the pole of relationship, with the rope of
feeling, when gyrated vigorously, It (it) would appear in front.
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Sri Ramakrishna Paramahamsa explains it in simpler terms:
“You see many stars in the sky at night, but not when the sun rises. Can you therefore say that there are no stars in the heavens during the day? Because you cannot find God in the days of your ignorance, say not that there is no God.”
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There are pearls in the deep sea, but you must hazard all the perils to get them. If you fail to get at them by a single dive, do not conclude that the sea is without them. So also in the quest for the Lord, if your first attempt to see him proves fruitless, do not lose heart. Persevere in the attempt, and you are sure to realise Him at last.
To be continued………
Tags- God, oil in sesame, churning milk, in firewood, Svetasvatara Upanishad, Appar, Tevaram, tileṣu tailaṃ dadhinīva sarpi-
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Tamil and Vedas 