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Where is it?
It is in Eran in Madhya Pradesh.
How old is it?
Over 1500 years old. It belongs to the Gupta Dynasty.
What is it?
It is a temple for Vishnu’s Varaha Avatara. The temple itself is shaped as Yajna Varaha (Boar Avatara of Maha Vishnu.)
Who built it ?
King Toramana.
Why did he build it?
To celebrate his victory over the earth (BHUMI) spreading towards ocean on four directions like Varaha Avatar who lifted the mighty earth from the bottom of the ocean which was hidden there by the demons/Asuras.
What is it called in science?
It is part of Geological Science. Hindus taught Geology through the fits three avataras. Mastya/Fish, Kurma/Tortoise and Varaha/boar.
What does it say?
Billions of years ago the earth was full of water. Then came the water borne creatures. Then came the amphibians; then the land animals appeared. Human beings with hard work reclaimed the land and started agriculture, Balarama and Parasurama Rama went with axe throughout earth and taught the people farming. Darwin copied the Dasavatara and wrote his theory. It is called Theory of Evolution.
What is written in Sanskrit here?
It is one of the oldest inscriptions in Sanskrit and the oldest Boar avatara statue. The king bosats that he won many countries like Lord Vishnu. He traces his ancestors: father Harivishnu, , great grandfather Indra Vishnu, a brahmana saint. He praised his brother Dhanya Vishnu. They were Bhagawats (all the Guta kings were Parama Bhagawats. That is great worshippers of Lord Vishnu.). They traced their origin to Vedic Gods Maitra Varuni (Mitra- Varuna)
When was it built?
On the Dasami thithi off Falguna month (in Tamilized Sanskrit it is Panguni).
What is the scorpion Puzzzle?
The boar statue has the inscription on its throat. It has got garlands going around it. It has got 28 circles. Of the 28the circle it has got scorpion figure. Other 27 have got man and woman in half sitting posture. Scholars’ think these are 27 stars and the scorpion is Vrischika Rasi. Probably the temple was erected during Vrichchika Rasi time.
What is the conclusion?
Some half baked scholars wrote that the Greeks taught us Zodiac signs when Hindus were using only 27 stars. This inscription and Sangam Tamil book Paripatal explodes that theory. Of the 18 Sangam Books , which are 2200 years old, Paripatal, Purananuru and other books mention Zodiac Signs. Paripatal verse 11 used two Sanskrit words Panguni and Mithuna Rasi. Other books translated the symbols into Tamil like Aries/mesha=goat etc. Tamil verses used Mithuna, Makara , Budhan, all Sanskrit words. All the 12 Tamil months are in Sanskrit. This shows that 2200 years ago from Kanya Kumari to Kashmir people knew astronomy very well. Tamils had mentioned the Agastya star (Canopus) as well.
Compared with the above Gupta Inscription, we can conclude that zodiac signs such as Mithuna, Makara, Mesha , Vrischika are very familiar to Hindus. Strangely both Paripatal Tamil verse 11 and above Yajna Varaha inscription at Erakina village used the month Panguni . Only hitch is Panguni would not correspond with Vrischika Rasi. May be the King’s birth was Vrischika rasi or the temple work commenced in Vrishika Rasi . Malayali Hindus use only Zodiac signs as month names until today .
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Part two
15
Arudra
three stars in the middle are known as Mrgaseersha= maan thalai= deer head .
It is part of Orion constellation; its name is Betelgeuse in astronomy.
The star is associated with Lord Shiva.
Thiruvathirai is a big Shiva festival until this day.
Malayali Hindus celebrate Tiru Athirai and Tiru Onam on a grand scale, one for Shiva and one for Vishnu.
They occur exactly in six months interval .
Only these two stars have the honorific suffix Tiru in Tamil , equivalent to Sri in Sanskrit. Westerners changed it to SIR title.
Pari .8-6; 11-77; Kali.150-20
(Karaikkal ammaiyar used Arudra. She lived after Sangam Age)
ARUDRA –STAR GOD–in Astronomy
Lord Siva is associated with the star Betelgeuse in the Orion constellation and so Siva is called Mr Arudra Star; the Kalittokai poet also says he is ( golden red) like Shanbaga flower
அரும் பெறல் ஆதிரையான்அணி பெற மலர்ந்த 20
பெருந் தண் சண்பகம் போல, ஒருங்கு அவர்
பொய்யார் ஆகுதல் தெளிந்தனம்
மை ஈர் ஓதி மட மொழியோயே! –கலித்தொகை 150
It is a prominent red supergiant star in the constellation Orion. Ardra is also the name of the sixth nakshatra (lunar mansion) in Hindu astrology.
****
16
Onam
Madu. 591
Tiru onam is refereed to in post Sangam books Tevaram and Divya prabandham. It is in connection with Vamana and Tri Vikrama Avatar of Vishnu. Asura King Maha Bali was sent to Paatala Loka (may be Indian ocean Island or South America)
Malayali Hindus celebrate it like Deepavali in Tamil Nadu. During Sangam age and post Sangam age, Tamils also celebrated it.
Sangam verse makes three points very clear:
Vishnu killed the demon.
It was celebrated in Tamil Nadu as well.
It is the birth star of Vishnu (see U.Ve.Sa. commentary)
Most interesting fact is that there is no record in Tamil literature to say that Maha Bali ruled Kerala . Ancient Tamil literature says Vishnu killed demons whose birth star is Onam.
கணங்கொள் அவுணர் கடந்த பொழிந்தார் மாயோன் மேய ஓணநன்னாள் – மதுரைக்காஞ்சி 591.
***
Post Sangam literature
ஓணந்தான் உலகாளுமென்பார்களே , நீ பிறந்த திருவோணம் — பெரியாழ்வார், திவ்யப் பிரபந்தம்
***
16 a
Onam in Astronomy
he Onam festival is associated with the star Thiruvonam, which is the Hindu lunar mansion (nakshatra) that aligns with the constellation Aquila. In Western astronomy, this set of stars includes Altair (the brightest star in the Aquila constellation) and two other stars, Beta and Gamma Aquilae. These three stars are often depicted as the “three footprints” of the dwarf god Vamana in his Trivikrama form, which is central to the Onam legend
Onam was observed as Vamana Jayanti during the Pallava dynasty.
17
Anthanar = Brahmins
Sangam Tamil literature used words such as Anthanar, Paarppanan, Ayyar, Iru Pirappaalar (twice born) Aru tholilor = those who do six tasks. Those who keep three fires.
The word meant inward looking. Those who search for God or looking to God in heart/mind.
***
Puram 397 referred to the Six Duties of Brahmins. It is a direct translation of the Sanskrit word
अध्यापनमध्ययनं यजनं याजनं तथा । दानं प्रतिग्रहं चैव ब्राह्मणानामकल्पयत् ॥ 1-88॥ Manu
For the Brāhmaṇas he ordained teaching, studying, sacrificing and officiating at sacrifices, as also the giving and accepting of gifts. (88).-Manu smriti
****
OVER SIXTY DIRECT REFERECES ARE THERE.
They are associated with Numbers 1,2,3 and 6.
There are innumerable to brahmins. ANTHANAR meant only Brahmins because the prefix Four Vedas and Three Fires are used.
Here are some evidences: Puram 2- three fire worshippers;
Puram 6-
Pandya king will bow and respect three eyed shiva and four veda reciters brahmins.
Two Brahmin Gurus are referred to in Hindu scriptures.
They are Jupiter= Brhaspati and
Venus= Sukracharya.
Bruhaspati = Viyaazan in Tamil is the Guru/teacher of Devas;
Sukracharya = Velli is the Guru of Asuras.
Tamils referred to them as Brahmins Two in Kalittokai 99 and Jupiter only in Pari 11-7;
Very rarely the poets used Anthanar to mention Siva in Akam. Invocation.
20
Aathimanthi / adimanti
Daughter of Karikal choza (karikaal chozaa)
She was greatly devoted to her husband Aattanaththi and when he was washed away by river Kaveri, she followed him and recovered/ saved him through another woman named Maruthi. Maruthi committed suicide later.
Brahmin households maintain three essential ritual fires—Garhapatya (the domestic hearth), Dakshina (the southern fire), and Ahavaniya (the sacrificial fire)—collectively known as the Tretagni. These fires are central to the Yajna (Vedic fire sacrifice) and are used in household rituals and larger sacrifices to honour deities, ensure spiritual cleansing, and represent foundational elements of existence.
The Three Fires
Garhapatya (Garhapatya): This is the household fire, used for cooking and domestic purposes. It serves as the primary source of fire, from which the other two fires are eventually lit.
Dakshina (Daksinagni, Daksina): Known as the southern fire, this fire is used for offerings and rituals intended to avert negative influences. It is never extinguished.
Ahavaniya (Ahuneyyaggi, Ahavaniya): The eastern fire, this is the main sacrificial fire where most offerings are made to the gods during a Yajna. It is kept in a square fire pit.
To identify them brahmins kept them in a geometrically designed fire pits. According to tamil scholar u.ve.sa square, triangular and semi circular fire pits are used for aahavaneeyam, dakshinaagni and gaarhapatyam
Puram 367-13;
Pari.5-42
மூன்றுவகைக் குறித்த முத்தீச் செல்வத்து
இருபிறப் பாளர் பொழுதறிந்து நுவல
ஒன்பது கொண்ட மூன்றுபுரி நுண்ஞாண்—திருமுருகாற்றுப்படை181-183
***
அந்தி அந்தணர் அருங் கடன் இறுக்கும்
முத் தீ விளக்கின், துஞ்சும்
பொற் கோட்டு இமயமும், பொதியமும், போன்றே- புறம் 2
***
ஒன்று புரிந்து அடங்கிய இருபிறப்பாளர்
முத்தீப் புரையக் காண்தக இருந்த
கொற்ற வெண் குடைக் கொடித் தேர் வேந்திர்!—புறம்367
***
Post Sangam Tamil Epic Silappdikaram attributes up to 123456 facts to Brahmins23-67/70
One principle, twice born, three fire worshippers, four veda reciters, five yajna performers, six task doers
22
Asura /Avunar
Madu -591; kuru 1-1; murukku 59; pathir-11-4; pari.3-56; 5-7; 8-8; puram 174-1; kali.2-3
In Puram 174, poet Miss Nappasalai praised Mr Sri Krishna (in Tamil Thiru Kannan) singing about the Mahabaharata episode of Krishna causing solar eclipse by his Sudarsana wheel so that Arjuna could slay Jayadratha. It was a real solar eclipse attributed as Krishna’s miracle. There the poet says Anangudai Avunar /fearful Rakshasas hiding sun and then Mr Black (Anjana Uruvan= collyrium dark person) saving it . Here Anangu means Fearful.
(fighting took place on certain days only during ; they did not fight continuously for 18 days. So one New moon day occurred in between and the solar eclipse can happen only on New moon days/Amavasyai)
Arakkan is the tamilized form of rakshasa. It is in puram with reference to Ravana
(for abbreviations of Tamil books, please see first part of this article)
Anangu as troubling, fear causing element is used in over 30 places in Sangam literature
In one place ,a ladylove is compared to Anangu (Surangani??) – Pari.12-57
(When I was visiting temples from Shirdi to Nasik, in one of the shrines, my wife and other women in our group were not allowed inside Skanda/ Muruga shrine. A big curtain with an announcement said-‘ No women can enter. This is Skanda/ Kartikeya shrine’. In ancient Tamil Nadu love sick women behaved strangely. Immediately their mothers says she is affected by Murugan/Skanda and invited prophesy tellers to drive the love sickness out. They sacrificed goats to the gods during the ceremony.
To be continued………………………….
tags- Ancient Tamil Encyclopaedia ,Part 2 ,1000 facts, Athimanthi, Anangu, Arudra, Betelgeuse, Anthanar, Brahmins, Asura guru, Deva guru, nymphs
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Satyavan-Savitri story from Vana Parva of Mahabharata continued…………………
Savitri to Yama
I have heard it said that ordinarily it is your messengers who come to take away the mortals. This time, Lord, how have you come yourself?
Yama
This Satyavan was rooted in truth, and possessed rare qualities in a still rarer combination. He was not to be taken away like other mortals, by my messengers. For him, I have to come myself.
Now go back, and do the last rites. You have discharged your husband debt. You have followed your husband as far as you should have.
Savitri
Where my husband is being taken, there I should go too. That is the abiding dharma (scriptural law). By your grace, and with the strength of my love for my husband, nothing can obstruct my way.
The wise say that on walking even seven steps together, a friendship is established. From such friendship, I shall say to you a few things. Kindly, listen to me.
(Savitri explained what dharma is)
Yama
Now go back. The tings that you have said, in such perfect combination of word, tone, diction and logic have pleased me very much. Excepting the life of Satyavan, I can give you everything else.
Savitri
My father in law, deprived of his kingdom, now lives in forest. He is blind. I pray that by your grace his eye sight restored to him, and regain his strength, he may again shine like the sun.
Yama
What you have wished shall happen in that way, I give you the boon. Go back now, and do not put yourself to the rigour of further travel , you are tired.
Savitri
Being near my husband, I feel this travel no rigour. Wherever you take him, I shall come there too. And I have something more to say. Please listen to me.
Even a fleeting time with those rooted in truth is greatly desirable, their friendship even more. It is said that the company of such people never in vain. Therefore, one should always seek their nearness.
Yama
What you have said is to the good of all , most pleasing to me. Excepting the life of Satyavan, ask a second boon.
Savitri
The second boon I seek from you is that the lost kingdom of my father-in-law Dyumatsena is restored to him, and he, who I venerate as my guru, may never swerve from the path of dharma.
Yama
Dyumatsena will soon regain his kingdom and without struggle he will never swerve from the path of dharma.
The second wish of yours granted also, now go back. And do not tire yourself more.
Savitri
You keep all living beings within bounds of an eternal discipline and therefore, Deva you are universally known as Yama. Listen to what I will say.
In acts, speech and thought (Mano, Vak, Kaya), not to bear enmity towards any being; to have compassion to all; and giving; are considered the abiding dharma of the good.
Generally, the people of this world are short lived, and human helplessness is well known. Therefore, saints like you show compassion even to an enemy seeking refuge.
Yama
Blessed one! Hearing you say this is to me like water to the thirsty. Excepting the life of Satyavan, ask whatever you wish.
Savitri
My father Ashvapati has no son. May be he blessed with his own hundred sons who will continue his family line This is the third boon I seek from you.
Yama
Blessed one! Your father will have hundred sons that will keep his family line unbroken. Princess! Your third wish also has been granted. Now go back! You have already come too far.
Savitri continued to speak……………………………..
To be continued. ….
Tags – Savitri, Yama, Dialogue, Mahabharata, Good wife, Part 4
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Anamika story in Vana Parva of Mahabharata; Chapters 205 and 206
Anaamikaa= nameless woman i.e. Anonymous
English word Anonymous is derived from Sanskrit word Anamika. (Pronunciation- anaamikaa)
Yudhisthira put a question to sage Markandeya about the place of women in life.
“That a woman carries a child in her womb for ten months, and gives birth at the ripe time, what can be more awesome than that?
Often with danger to her life a woman bears a child gives birth in great pain and brings up her children with tender care- this seems to me to be even more difficult.
Still more difficult, indeed exceedingly difficult, is how woman look after a husband who is uncaring and cruel, from whom they receive only insulting behaviour, and yet, regardless, they live in the truth of their own dharma”.
Markandeya narrated the story of arrogant Brahmin Kaushika.
Kaushika was brahmin who mastered all scriptures and did severe penance. One day, sitting under a tree he was reciting Veda. A bird sitting on the same tree soiled his clothes. In great anger he looked at the bird and the bird instantly fell dead. Then he set out on his daily round of begging for food, what is called Biksha (Tamil word Pichchai is derived from it.)
He had arrived at a house and gave the customary call. Ane the woman answered from inside the house, ‘Please wait’.
The mistress of the house took some time and Kaushika became very angry. When she came out with food, he reproached her.
She apologised for the delay and told that her husband came just before he cam for food. She had been attending on her husband and hence the delay.
Kaushika raised his voice in ager and said,
“So, for you, your husband is has greater importance than a Brahmana. Even Gods bow their head to Brahmanas, what to say about the mortals. You arrogant woman. Don’t you know the power of Brahmanas? They are like fire. If they wish they can burn the whole earth.
Nameless woman/Anaamikaa, said to him,
“Don’t be angry, Sir! I meant no disrespect to you, but I am not that little bird that you reduced to ashes with your anger. What can your ngr do to me? It cannot touch me even remotely”
“The dharma I obtain from taking care of my husband is what I delight in. I put him in a place higher than even the Gods.
It is the kind of life that I live , ordinary, but in devotion to my husband , that brought me some powers too.
Just see that is how I have the foreknowledge of your burning with your anger that little bird. But, Sir, anger is the enemy that resides in man’s body.
This is in Tamil Veda Tirukkural too,
தெய்வம் தொழாஅள் கொழுநன் தொழுதெழுவாள்
பெய்யெனப் பெய்யும் மழை.- குறள் 55
Even rains fall at the command of the wife Who upon rising worships not God, but her husband- Tirukkural 55.
“Sir if you do not know what Dharma (rightful conduct) is, you should learn it from Dharmavyadha, a meat seller, by going to Mithila. He takes care of his parents. He is truthful and a man of self -control. Should I have said more than I should have, or something offensive, forgive me. Those who live in dharma know also that women are adandaniya, above punishment”
Kaushika said to the woman,
I am very pleased with you. My anger has vanished. Then he went to Mithila and met Dharmavyadha.
To be continued……………….
Similar story is told in Tamil about a Siddha saint called Konkanava. கொக்கென்று நினைத்தாயோ கொங்கணவா?
Hey You Konkanava, Did you think that I am like that bird heron/stork (you burnt a while ago)?
–subham—
Tags- power of woman, arrogant Brahmin, Kaushika, Mahabharata, Vana parva, husband is god, woman is unpunishable.கொக்கென்று நினைத்தாயோ, கொங்கணவா
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Lord Ganesh with Erukkam flowers
Research article by London swaminathan
Tami name of Lord Ganesh is PILLAIYAAR.
We have very clear proof for Ganesh worship in 2000-year-old Sangam Tamil literature. One must understand that there are two stages in the worship of Hindu Gods. In the first stage, they are not part of popular worship and so the evidence is hidden in literature. When they become popular, we see them clearly in literature, statues and paintings. Ganesh is found around the world in statues. Sri Lanka Buddhist Viharas have Ganesh. Tallest Ganesh statue is in Thailand. Largest Muslim country in the world Indonesia has Ganesh image in their currencies. Roman God Janus is none other than Ganesh. Japanese also worship Ganesh.
Let us look at some examples. In the works of Kalidasa and Sangam Tamil literature we come across Lord Siva in the first verse, that is the Invocation or in praise of God. Four out of seven works of Kalidasa have Lord Shiva in the invocation. In Tamil at least five works have Lord Shiva in the invocation. After ninth century we have Ganesh instead of Shiva.
In the Vedic rituals , they do Ganesh puja first with image made with turmeric powder or clay idol. Tamils just wrote the letter u உ (Tamilஉ Vowel) to symbolise Ganesh. From fifth century onwards we see big Ganesh statues in South India. Now in Tamil Nadu Ganesh Festival has become more popular like Maharashtra. Even in Maharashtra B G Tilak only made it a grand festival to arouse Nationalism.
Now let us look at some examples:
Because of actors Mookambika, Santoshi Mata, Ayyappa, Ragavendra- all became popular. But the worship of those have been in vogue for centuries. Now Brahmins only worship Vedic Gods thrice a day at home. Others go to Shiva and Vishnu temples also Skanda/Muruga and Ganesh.
Another example of how Gods become popular come from the life of Chaitanya. He popularised the worship of Krishna with street dance and music. Bhakti Vedanta Parabhuapada took it to western countries and now devotees of Hare Krishna movement are doing the same street dance and music around the world. But Krishna worship has been there for more than 2000 years. Ancient Tamils worshipped Balarama along with his younger brother Krishna. But now several ancient Tamil temples have some empty space next to Krishna. Balarama has disappeared. He has lost popularity.
1
Ganesh in Sangam Literature
There is one clear reference to Ganesh in Tiru Murugaatrup Padai , but not in the main verse. So scholars consider it as an appendix. But they forgot to see other references. Face with one hand is found in this book.
2
Kabilar, a Brahmin poet, has contributed the highest number of verses in Sangam Literature. His name itself is the name of Ganesh. Priests in India do Ganesh puja with 16 names of Ganapathy and one of them is Kabila. That poet sys in Purananuru verse 106, “God wont reject a devotee’s offering even if it just grass or Erukkam flower. Here we see more evidence. A poet who entered Hindu Book of Records by listing 99 flowers at one go, refers just erukkam flower. That is Calotropis gigantea or Arka in Sanskrit. Nowadays this flower is associated with Lord Ganesh only. There is a very big demand for this flower in Tamil Nadu during Ganesh Chaturthy or Vinayaka Chaturthy. Kabila not only used this but also used Pul for grass. Arukam Pul is the only grass used to worship Ganesh on all days like Tulsi for Vishnu and Vilva for Lord Shiva.
And Kabila’s Puram verse 106 is nothing but an echo of Bhagavad Gita
पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति |
तदहं भक्त्युपहृतमश्नामि प्रयतात्मन: ||9- 26||
If one offers to Me with devotion a leaf, a flower, a fruit, or even water, I delightfully partake of that item offered with love by My devotee in pure consciousness.
patraṁ puṣhpaṁ phalaṁ toyaṁ yo me bhaktyā prayachchhati
tadahaṁ bhaktyupahṛitam aśhnāmi prayatātmanaḥ
So, we know Hindu worship with flowers, leaves (Tulsi, Bilva, Dharba, Dhurva/ Arka grass) and water has been there from Mahabharata days, i.e.. for at least 5000 years.
Hindus showering God with water. Hindus invented this shower.
3
Modakam in Sangam Literature
The longest of the 18 Sangam books is Maduraik Kaanchi by a poet named Maangudi Maruthanaar. He mentioned MODAKAM by using the same Sanskrit word. Modakam is associated with Hindu Gad- Ganesh only.
(Modakam or Modak refers to the Sanskrit word for “a small portion of bliss” or “sweetmeat,” and it also refers to a type of sweet rice dumpling, which is a favourite food of the Hindu deity Lord Ganesha. The term also appears in a devotional hymn by Adi Shankaracharya, where the first line, “Muda Karaatta Modakam,” describes Lord Ganesha joyously holding this sweet.)
4
Adi Sankara divided Hindu worship into six main sects and one of them is Gaanaapatyam, i.e. Ganesh worship. If we go by the date of Sankara given by Kanchi Paramacharya (1894-1994), then Ganaapatyam came into vogue in the first century BCE or earlier.
Modakam with Coconut jaggery inside. Adi Shankara mentioned it in his Ganesa Pancharatanam.
5
The reference to Modaka, sold in Madurai shops along with Appam , (Maduraik Kanchi lines 625-629) another sweet dish, show that there existed Ganesh worship in Tamil Nadu. Because Appam (Fried sweet pan cake) is also associated Lord Ganesh. About 500 years ago , famous Tamil devotional poet Arunagiri Natharbegan his book Tiruppugaz with an invocation to Lord Ganesh, he mentioned Appam as a favourite dish of Lord Vinayaka.
Siruthondar, commander in Chief of the Pallava army, defeated the Chaukya king and brought the famous Ganesh statue from Baadaami (correct name Vaataapi). Then Ganesh became popular in Tamil Nadu.
Conclusion
Evidence from Nakkirar’s T M Padai, Kabila’s Puram verse, and Maduraik Kaanchi’s Modakam reference may be taken as a very clear evidence for Ganesh worship during Sanam Age. His worship became popular from fifth century CE.
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xxxx
Kalidasa is the greatest poet of India. He lived 2100 years ago in North India. His seven great works survived until this day. No poet in the world excelled him until this day. He used over 1500 imageries, similes, metaphors and allegories in his books. Not even Shakespeare in his 37 plays and over 154 sonnets used such imageries. In fact, Shakespeare even copied him and created Miranda (The Tempest) in the model of Shakuntala. He copied the Vidushakas of Kalidasa and created Caliban (The Tempest).
Like all great Hindu poets Kalidasa left no personal details. Of all the historical Hindu dynasties, he used only Magadha dynasty’s name. it proved that he lived during or immediately after the Magadha rule. In his Raghuvamsa we see Raghu conquering all countries up to Iran. We know that Vikramaditya was the one who ruled such a vast empire. Kalidasa is associated with the great ruler Vikramaditya and even Chandragupta II took that title later.
Kalidasa’s work Kumara sambhava made a big impact on the Vaishnavite Gupta empire and they suddenly switched over to Saivite names such as Kumara Gupta and Skanda Gupta. Three Gupta Kings named themselves as Kumaragupta.
First Mystery
He lived in the first century BCE. Bhasa, another great playwright credited with 13 plays, lived before him. He used stories from Ramayana and Mahabharata for his dramas. Kalidasa took Lord Skanda (also known as Kumaara) for his work. This shows he lived before the Parama Bhagavathas, i.e. The Gupta kings. Gupta kings used title Parama Bhagavathas in their coins and inscriptions to say that they are followers of Vishnu.
But why did Kalidasa choose Lord Skanda/ Kartikeya/Kumara rejecting Vishnu and Siva? It is a mystery. The legend is that he was blessed by Kali. His very name suggested that he was blessed by Kali. But he never did any work on Kali. But in all his seven works he praised Brahma, Vishnu and Siva and said all are one and the same. In most of his works he used Siva in the initial Prayer song. All these show that he lived before Vaishnavite/ Parama Bhagvathas Gupta kings.
The reason for him choosing Lord Skanda may be the Yaudheya Kings who produced coins with the image of Lord Skanda.
Second Mystery
Why didn’t he finish Kumarasambhava, the birth of Lord Kumara/Skanda? What happened to him? Where did he go? Did he die suddenly? No clue is available in any Hindu literature. But Gupta inscriptions and sculptures show his great influence. Most famous art historian Sivaramamurti rightly pointed out that Kalidasa must have lived long before the Gupta rule, because sculptures and paintings follow what is written in literature not vice versa. This has been proved around the world.
Third Mystery
In Kumarasambhava Kavya, we see the role of Sapta Rishis- Seven Great Seers. Even today Brahmins worship Sapta Rishis three times a day in their Sandhyavandana, in the order Atri, Brhu, Kutsa, Vasishta, Gautama, Kashyapa and Angirasa. The surprising thing is that Panini used them in the same order 2700 years ago. But Kalidasa gave importance to the junior most Angiras in the list. He is the one who requests Himavan to give his daughter Uma to Lord Siva in marriage. Traditions of the Seven Rsis by John E. Mitchiner says saint Valmiki refers only to six seers and Mahabharata has two different lists. He added that Kalidasa and Varahamihira used the new list and so this new list must be in use between 300 BCE and 300 CE. But why did Kalidasa choose junior most or the last one (Angiras) to head the representation to Himavan? It remains as an unsolved mystery.
Another interesting point is 2000 year old Sangam Tamil literature mentioned Sapta Rishis in two poems saying Tamils worshipped them (Natrinai 231 and Pari.5-43)
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UMA Mystery in Tamil Literature
One more mystery is there, but it is from Tamil literature.
Sangam Tamil literature, mostly secular, but refers to all Hindu Gods, both Vedic and post Vedic gods. Among the goddesses Lakshmi , Durga , and Kali are mentioned but with Tamil names only. Uma is the only Goddess name used with Sanskrit name UMA (in Tamilized form UMAI). It shows that Kalidasa’s Kumarasambhava has made a big impact on Tamils and so they copied Uma from his book.
And this is not the only place. Even the description of Muruga/Skanda has many similarities ( I have written about it in articles on Skanda/Muruga)
–subham—
Tags- three mysteries, Kalidasa plays, Uma mystery, in Sangam Literature
The people of Kashmir revere Lal Ded under various names—Laleshwari, Lalyogeshwari, Lala, Lal, and Lalarifa. Scholars have long debated over the precise period of her birth. On analyzing these various views, the year 1335 AD appears to be the most plausible date for her birth.
It is likely that Lal Ded’s birth name was different. In Kashmiri, Lal means ‘belly,’ and Ded is an honorific term used for revered elderly women. It is said she often roamed half-naked, her large belly covering her private parts. Pt. Gopi Nath Raina, in his book Lal Vakya (1920) and The Word of Lalla Prophetss (1929), suggests her birth name was Padmavati.
It is also believed that during her lifetime, Lal Ded interacted with many prominent figures, such as the then prince Shihabuddin, saints like Syed Jalaluddin Bukhari, Syed Hussain Samanani, and Syed Ali Hamadani. These events are recorded around the Hijri years 748, 773, and 781 respectively, indicating that she was not only born before these years but was mature and enlightened by then.
Like her birth, Lal Ded’s death is also shrouded in uncertainty. It is only said that when she passed away, her body shone like pure gold. This event is believed to have occurred near Bijbehara, close to Anantnag (Islamabad). There is no reliable record regarding the final rites or cremation of her mortal remains. Legend has it that the saint-poet Sheikh Noor-ud-din Wali, born in 1376 CE, once suckled her mother’s breast after being reprimanded by Lal Ded, implying she lived at least till 1376 AD.
Lal Ded was born in Simpura village near Pampore, about nine miles from Srinagar, into a Brahmin farming family. According to the then prevalent customs, she was married in childhood to a reputed Brahmin family in Pampore. Her husband’s name is recorded as Sonpandit. Even from her young age, this proto-poetess harbored a rebellious spirit toward worldly bonds, which ultimately found expression in her deeply emotional and philosophical Vakhs (verses). She received her early education from her family guru, Shri Siddhamol, who introduced her to the secrets of religion, philosophy, knowledge, and yoga, thereby earning the reverential status of a Guru.
When Sonpandit noticed his wife growing increasingly detached, he requested Siddhamol to guide her towards worldly engagement. During a visit to her house, a profound discussion emerged among Sonpandit, Siddhamol, and Lal Ded. The topics were:
1. What is the greatest light?
2. What is the most sacred pilgrimage?
3. Who is the most important relative?
4. What is the most delightful thing in life?
Sonpandit answered: sunlight, the Ganges, a brother, and a wife.
Siddhamol offered: sight, knees (as the body’s journeying tool), pocket (symbolizing wealth), and health.Lal Ded responded: self-realization is the greatest light, curiosity is the holiest pilgrimage, God is the truest relative, and fear of God is the greatest delight.Both were stunned by the profundity of her response.
Even in childhood, Lal Ded displayed extraordinary traits. She often sat alone in deep thought, never drawn by the attractions of the world—so much so that her peers mocked her for her eccentricity (Kashmiri Zabaan aur Shayari, Vol. 2, p.113).
After marriage, she endured the bitterness and tyranny of her mother-in-law with great patience. Once, she went to fetch water. Her mother-in-law incited her son to spy on her. As Sonpandit approached with a stick, Lal Ded was returning with a water-pitcher on her shoulder. He struck the pitcher, which shattered, but the water remained suspended as if supported by a divine force. She used this water to fill utensils at home, and the leftover water she threw from the window created a pond that still exists, known as Lal Nag.
On another occasion, during a feast at her in-law’s house, her friends teased her that she would enjoy delicious food today. Lal Ded humbly replied, “Whether sweets or savory dishes are cooked, I am fated to eat stones.” Her cruel mother-in-law would place a stone beneath a layer of rice on her plate. This incident led to a local proverb in Kashmir: “Lali neelvath chali na janah”—“ Lal cannot change her fate of stones.”
By now, her spiritual insight had transcended the limitations of the physical world. She began wandering in search of inner truth, even discarding her clothes. She danced, sang, and roamed freely in bliss. She considered only those men to be real who feared God—and such men, she said, were rare. Hence, she felt no shame being naked before others. When she once spotted the great Sufi saint Syed Hamadani approaching, she tried to cover herself. Hamdani asked why she was ashamed now. Lal Ded replied, “O friend of God, until now, only women passed by. You are the first man with divine vision.”
On another occasion, she ran to a shopkeeper requesting clothes to cover herself, saying, “The saint who is coming recognizes me as I recognize him.” As Saint Hamadani arrived, she jumped into a nearby bakery’s tandoor. When the saint called out, “O Lalla, come out and see who is here,” she emerged clad in radiant, divine garments. This incident inspired a Kashmiri saying: “Aayi vaanas te gayi kandaras”—“She came to the grocer but went to the baker.”
Lal Ded had no children, a bond from which nature freed her. She herself said: .“Na pyaayas, na zaayas, na kheayam hend taney shonth”(Neither did I give birth nor partake in maternal food).
The hardships she faced in her household awakened in her a new vision of life. Her spiritual realizations blossomed into poetic expressions known as Vakhs, just like Kabir, who never used pen and paper. These verses were sung orally before being documented. Dr. Grierson, with the help of Pandit Mukund Ram Shastri, compiled 106 Vakhs, published in 1920 in Lalvakyaani by the Royal Asiatic Society, London. R.C. Temple further studied her sayings in The Word of Lalla, published by Cambridge University Press in 1924. Rajanak Bhaskaracharya translated 60 of her Vakhs into Sanskrit.
Many other scholars, such as Sarvanand Charagi, Anand Kaul Bamzai, Ramju Kalla, Jia Lal Kaul Jalali, Gopi Nath Raina, Prof. Jia Lal Kaul, R.K. Wanchoo, and Nand Lal Talib, have contributed significantly to preserving and translating her work. Sarvanand Charagi translated 100 Vakhs into Hindi under Kalam-e-Lalarifa, Anand Kaul Bamzai 75, and Ramju Kalla published 146 Vakhs in Amritvani. Renowned writer/translator Dr.Shiben Krishen Raina collected around 180 Vakhas and published them in a collection printed by Bhuvan Vani Trust Lucknow(1983)
Lal Ded’s Vakhs are mostly in free verse with rhythmic cadence. Her philosophical insights reflect influences of Shaivism, Vedanta, and Sufism. When she emerged, Islam had already entered Kashmir as a theological system. Amidst religious dogmatism and socio-political unrest, Lal Ded rose above sectarian divisions and voiced the universal truth in the language of the common people. Her mystic vision was deeply personal: “My guru whispered a secret—turn away from the outer and seek within. Since then, my soul has danced naked.”
She had attained a state beyond ego and duality. She saw no difference between self and other, between honor and insult. Her realization of the Self as Shiva was supreme:
“Let people insult or mock me—
I shall never harbor ill in my heart.
When my Shiva has showered grace,
Why should I fear what others think?”
Shaken by social contradictions, her inner being was stirred:
“I saw a wise man dying of hunger,
His body withered like autumn leaves.
I saw a fool beating for stealing food,
And my soul, disturbed, walked away.”
Her understanding of Advaita (non-dualism) matched that of Shankara. She found God not in temples or rituals but within herself:
“I searched for Him in the world—
Day and night, I wandered.
At last, I found Him in my own home—
And from that day, my true path began.”
She opposed religious hypocrisy and criticized both Hindus and Muslims who strayed from true piety. For Lal Ded, religion meant purity of heart.
“Your face is beautiful; your heart is like stone—
Where is the essence in that?
You read and write till your hands are sore—
But you have not removed the darkness within.”
Lal Ded’s poetry is a blend of philosophical depth, poetic beauty, and spiritual universality. Her expressions use metaphor, paradox, suggestion, and symbolic imagery rooted in everyday life. Most of her Vakhs evoke the tranquil Shanta rasa (aesthetic mood of peace).
Lal Ded’s language marks a milestone in Kashmiri literary history. Though some consider Shitikantha’s Mahanaya Prakash the first Kashmiri text, its language is far less Kashmiri than that of Lal Ded’s verses. Her language is Sanskrit-rooted but also contains Persian and Arabic elements. She used Sanskrit words in original or slightly modified forms: prakash, teerth, anugrah, karm, moorkh, manushya, shiv, .updesh., .geeta., .gyaan., etc. Persian-Arabic words include. sahib.,. dil., .jigar., .mushk., .gul., .bagh., .kalma., .shikar., etc.
There is no significant shrine, memorial, or temple dedicated to Lal Ded in Kashmir. Perhaps she transcended such earthly symbols. She came as a divine emissary and merged silently with the Infinite—beyond life and death:
“For me, birth and death are alike.
No one dies for me—
Nor shall I die for anyone.”.
Lal Ded ranks among the greatest spiritual luminaries of the world. She had attained enlightenment during her lifetime and entered the abode of God. For her, life held purpose and death lost its dread. She loved God wholeheartedly and found Him within herself.
Kashmir’s great Sufi saint Sheikh Noor-ud-din Wali, also known as Nund Rishi, offered the most fitting tribute to Lal Ded:
“That Lalla of Padmapore drank the nectar divine—
She was our incarnation.
O Lord! May I be blessed as she was!”
–SUBHAM–
TAGS- Lalleswari, Saint Lalla, Kashmir, Saivite, Hindu Post.
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
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Part 3
174. அண்ணாமலையாருக்கு அறுபத்து நாலு பூசை, ஆண்டிகளுக்கு எழுபத்து நாலு பூசை . The forms of worship prescribed for Siva are sixty-four; whereas the seasons for feeding religious mendicants are seventy-four.
310. அரியும் சிவனும் ஒன்று, அல்ல என்கிறவன் வாயில் மண். Vishnu and Siva are one; let sand be put into the mouth of him who denies it.
388. அவனே இவனே என்பதைவிடச் சிவனே சிவனே என்கிறது நல்லது. It is better to cry Siva, Siva, than opprobriously to reproach others.
2409. காட்டுப் பூனைக்குச் சிவராத்திரி விரதமா? Does the wild cat observe the fast of Sivaratri?
1098. இவன் கல்லாது கற்றவன், உள்ளங்கையில் வைகுண்டம் காட்டுவான். He has attained the unattainable; he can show Vaikundam Paradise in the palm of his hand.
3218. சிதம்பரத்திலே பிறந்த பிள்ளைக்குத் திருவெம்பாவை கற்றுக் கொடுக்க வேண்டுமா? Is it necessary to teach venba-holy verses-to a child born and brought up at Chidambaram?
3219. சிதம்பர சக்கரத்தைப் போய் பார்ப்பதுபோல. As a demon looks at the circle of Chidambaram. This proverb refers most likely to magical diagrams generally.
3220. சித்தன் போக்குச் சிவன் போக்கு ஆண்டி போக்கு அதே போக்கு. The manner of Chittan is like the manner of Siva, the manner religious mendicant is like itself.
3233. சிவபூசை வேளையில் கரடி புகுந்தது போல். As a bear entered at the time of Siva puja.
3234. சிவபூசை வேளையிலே கரடியை விட்டு ஆட்டுகிறதா? Is a dancing bear produced at the time of Siva puja?
3235. சிவலிங்கத்தின் மேல் எலி. A rat, on Siva linga.
3761. தானே தான் குருக்கள் என்பார் தனங்கள் வாங்கச் சதாசிவன் பேர் பூசை செய்வார். To get money they call themselves gurus, and perform pujas in honour of Sadasiva.
3793. திங்களும் சனியும் தெற்கே நோக்க வேண்டும். Look south on Monday and Saturday if leaving home. The direction given in this proverb is intended to convey a caution to those setting out on a journey on Monday or Saturday. It is based on the belief contained in a stanza of which the following is a translation. Sangara, Siva, as the author of good, plants his trident on the earthin certain directions on particular days and at stated hours. On Monday and Saturday in the east for eight naligais*.On Thursday, in the south for twenty naligais. On Friday and Sunday in the west, twelve naligais. On Tuesday and Wednesday in the north, twelve naligais. * Indian hour of twenty-four minutes.
4036. நக்குகிற நாய்க்குச் செக்கு என்றும் சிவலிங்கம் என்றும் தெரியுமா? Does a dog addicted to licking, distinguish between an oil-press and a Siva linga ? The linga, the symbol of the Saiva worship, is anointed with oil.
4391. நௌவியிற்றானே தெய்வறிவைக் கல். Know God when you are young.
4437. பச்சிலையும் கிள்ளப்படுமோ பராபரமே! O God, is a tender plant also to be cut off !
4510. பத்தி இல்லாப் பூனை பரமண்டலத்துக்கு ஏறுமா? Will an ungodly cat ascend to heaven?
4553. பல முயற்சி செய்யினும் பகவன் மேல் சிந்தை வை. After making every effort, fix your mind on God.
4597. பறையன் பொங்கல் இட்டால் பகவானுக்கு ஏறாதோ? If a pariah boil rice as an offering to God, will it not be accepted?
4710. பானையிலே பதக்கு நெல் இருந்தால் மூலையிலே முக்குறுளி தெய்வம் கூத்தாடும். If there be a pathaku of rice in the pot, three kurunies of gods will dance in the corner.
4922. பெருமானைச் சேர்ந்தோர்க்குப் பிறப்பு இல்லை, பிச்சைச்சோற்றிற்கு எச்சில் இல்லை. Those who have attained union with God are not subject to future births, rice given in alms is not refused because it is refuse.
4923. பெருமான் நினைத்தால் வாழ்வு குறைவா, பிரமா நினைத்தால் ஆயுசு குறைவா? If God is pleased, will there be any lack of prosperity, if Brahma favour, will one’s life be short?
5049. பெளவப் பெருமை தெய்வச் செயலே. The greatness of the ocean shows the work of God.
5074. மஞ்சனமும் மலரும் கொண்டு துதிக்காவிட்டாலும் நெஞ்சகத்தில் நினைப்பதே போதகம். Though one may not worship god by bathing him, and scattering flowers on him, we are taught to keep him in mind.
5108. மதியும் உமது விதியும் உமது. Thy purpose and thy destiny. The settled judgment, and the decrees of God, are in harmony.
5190. மனதிற்கு மனதே சாட்சி, மற்றதற்குத் தெய்வம் சாட்சி. The heart is its own witness, God is the witness of the rest.
5393. மூப்பு ஏன் பிடிப்பது, மூதேவி வாசத்துக்கு அடையாளம். Why does, one grow old ? it is a sign that he is under the influence of the goddess of misfortune.
5395. மூர்க்கன் முகத்தில் மூதேவி குடி இருப்பாள். The goddess of misfortune dwells in the face of the stubborn.
5667. வலிய வந்த சீதேவியைக் காலால் உதைத்துத் தள்ளலாமா? Should the goddess of prosperity who came to you spontaneously, be kicked and turned out ?
5602. வறுமைக்கு மூதேவியும் செல்வத்திற்குச் சீதேவியும். Adversity is attended by the goddess of misfortune, prosperity by the goddess of fortune. 5669. வாழ்வாருக்குச் சீதேவி வாயிலே. The goddess of fortune is in the mouth of the prosperous.
5690. விஷம் தீர வைத்தியன் வேண்டும், பாவம் தீரத் தெய்வம் வேண்டும். A physician is necessary to counteract poison, and God, to remove sin.
5816. வீட்டு மூதேவியும் காட்டு மூதேவியும் கூடி உலாவுகிறது. The house-goddess of misfortune, and one of the wilds are walking together.
6038. வேறே வினை தேவை இல்லை, வினையாத்தாள் கோவிலுக்குப் போக வேண்டியதில்லை. There is no need of another evil, it is not necessary to go to the temple of the goddess of misfortune.
6060. வைசூரி வந்தவர்கள் அம்மா என்று கூப்பிட வேண்டும். Those who are attacked with small-pox must call it the goddess.
6107. வையத்தில் வாழ்வாங்கு வாழ்பவன் தெய்வத்துள் வைக்கப்படும். He who lives as he ought in this world, will be ranked with the gods.
6118. வையம் தோறும் தெய்வம் தொழு. Worship God through all the world.
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DEITY IN TAMIL PROVERBS
871. ஆன தெய்வத்தை ஆறு கொண்டுபோகிறது அனுமந்தராயனுக்குத் தெப்பத்திருவிழாவா? After the river has carried away every imaginable deity, do you stay to celebrate an aquatic festival in honour of Hanuman? Said of one seeking the lesser aid when the greater has failed.
949. இடுகிற தெய்வம் எங்கும் இடும். A liberal deity will give every-where.
2101. கண்ணைக் கொடுத்த தெய்வம் மதியைக் கொடுத்தது. The deity that deprived him of sight gave him superior mental endowments.
2105. கண்ணைக் கெடுத்த தெய்வம் கோலைக் கொடுத்தது. The deity that destroyed the eyes gave a supporting staff.
2836. கெடுப்பாரைத் தெய்வம் கெடுக்கும். The deity will destroy those that injure others.
3016. கோயிற் பூனை தேவருக்கு அஞ்சுமா? Will the temple cat reverence the deity ?
3767. தான் ஒன்று நினைத்தால் தெய்வம் ஒன்று நினைக்கும். If he thinks one thing, Deity thinks another.
3808. திருடனுக்குத் தெய்வமே சாட்சி. The Deity is witness against the thief.
3826. திருவிளக்கு இட்டாரைத் தெய்வம் அறியும், நெய்வார்த்து உண்டாரை நெஞ்சு அறியும். The Deity knows those who place sacred lamps, and the mind knows who eats ghee and rice.
4161. நாம் ஒன்று நினைத்தால் தெய்வம் ஒன்று நினைக்கிறது. When we think of one thing, the deity designs another.
4162. நாய் அறியுமா ஒரு சந்திப் பானை ? Does a dog know which are sacred vessels?
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this is a non- commercial blog. Thanks for your great pictures.
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Hindus attribute the origin of two ancient languages of India to Lord Shiva. Both languages came from the sounds of kettle drum of Lord Shiva, they believe. Hindus are the only people who recited the 14 sutras that came from the lord. Every year, Brahmins repeat the 14 Maheswara (Shiva) Suutraani during their annual Upakarma Ceremony. On that day they change their sacred thread and restart the Vedic studies. No other language has this living tradition.
Paranjothi Munivar who lived 300 years ago said that Shiva created both these languages. Later Sivagnana Munivar and Bharatiyar repeated it. Hindu Puranas clearly say that Lord Shiva sent the seer Agastya to write a grammar for Tamil language. Tamil literature and later commentators also confirmed it.
Here is the first few lines from Bharatiya’s verse:
In the poem titled Mother Tamil,
Siva the supreme was my Father;
Sage Agastya took delight in me.
Grammar, complete and perfect
The Brahmin endowed me with- Bharatiyar
Linguistic scholars around the world acknowledge that Sanskrit grammar of Panini was the first grammar book in the world. Goldstucker dated it Seventh Century BCE.
And in the same way first thesaurus in the world was Amarakosa of Amarasimha. Vatsyayana, author of Sex book Kamasutra, even created a secret code word language. Sanskrit speakers have been using Aditya for number 12, Vasu for number 8, Rudra for number 11 etc. in their conversation.
Mario Pei, author of The Story of Language says,
“Many peoples believe their language or system of writing to be of divine origin. The name of the Sanskrit alphabet is Devanagari which means pertaining to the city of the gods. Hieroglyphic used by the ancient Egyptians or their formal documents, carved in stone, means sacred stone writing (the Egyptians also had the hieratic and demotic scripts , more generally used on papyrus). They believed that writing had been devised by Thoth, God of Wisdom, and the Egyptians name for writing was ndw-ntr, the speech of the Gods. The Assyrians had a legend to the effect that the cuneiform characters were given to man by the god Nebo, who held sway over human destiny. Cuneiform was produced by pressing wedges into wet clay tablets (the name means wedge shaped); it was used by Sumerians, Assyrians, Babylonians, Persians and other peoples of Mesopotamian region from about 4000 BCE to the time of Christ. The Mayas attributed writing to their most important deity Itzamna. The lost pre historic writing of Japan was styled kami no moji or divine characters”.
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Techniques of Secret Writing
“ One of the earliest descriptions of encryption by substitution appears in the Kama Sutra, a text written in the fourth century AD by the Brahmin scholar Vatsyayana, but based on manuscripts dating back to fourth century BC. The Kama sutra recommends that women should study 64 arts, such as cooking dressing, massage and preparation of perfumes. The list also includes some less obvious arts, namely conjuring, chess, book binding and carpentry. Number 45 on the list is Mlechita-vikalpa, the art of secret writing, advocated in order to help women conceal the details of their liaisons. One of the recommended techniques is to pair letters of the alphabet at random, then substitute each letter in the original message with its partner. If we apply the principle to the Roman alphabet, we could pair letters as follows:
A D H I K M O R S U W Y Z
V X B G J C Q L N E F P T
Then, instead of MEET AT MIDNIGHT, the sender would write CU UZ VZ CGXSGIBZ. This form of secret writing is called a substitution cipher because each letter in the plaintext is substituted for a different letter, thus acting in a complimentary way to the transposition of cipher. In transposition each letter retains its identity but changes its position, where as in substitution each letter change its identity but retains its position.
—Subham—
Tags-Divine Origin , Sanskrit, Tamil , Ancient Languages, wrting system.
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
Zend Avesta is the religious scripture of Zoroastrian or Parsi (Paresee) religion. It is in Avestan language, sister language of Sanskrit. It was spoken in ancient Iran (Persia, Parasika)
Indra is praised in the Vedas as supreme god. But in the Avesta he is listed as a Deva. In their dictionary Deva is a derogatory term, that is a demon. This type of schism existed in all the religions. I showed it yesterday in my comments how the schism split all known religions, both Semitic and Oriental . Anti Indra remarks are in Vend.19.43.
Indra is second to Angro-mainyush (Ahriman) the arch fiend who is sometimes designated ‘Devaanaam Deva’, ‘Demon of Demons’ in Avesta. In Sanskrit it meant God of Gods, quite opposite.
The third Hindu deity they hated was Saurva Daevo. We know one of the names of Shiva is Sharva in the Yajur Veda. So it may be shiva.
Another reference is about Vedic Twins Nasatyas/ Asvins. They are referred to as Naonhaithya daevo. They are also demons in Parsee religion.
But there are some names who are praised in both Vedas and the Avesta.
MITRA
They are called Yazatas or angels in the Zend Avesta. The most noticeable is Mithra, the Sanskrit form being Mitra. In the Vedic hymns he is always paired with Varuna, who is identified with the Greek god Uranos/ Uranus. In the Vedas we rarely see him alone. But there is one hymn, which Hindu Brahmins recite every day in their Sandhyavandana prayers,
“Mitra calls men to their work . Mitra is preserving earth and heaven; Mitra looks upon the nations always without shutting his eyes. To Mitra bring the offering with ghee.
“O Mitra that man who troubles himself to keep your order/ rule, O son of eternity (Aditi) shall have abundance. He, protected by you, shall neither be slain nor defeated; no distress befalls him, neither from near nor from far.”
In comparing these verses with the extracts given above from the Mihir Yasht, one may easily be convinced of the complete identity of the Vedic Mitra and the Persian Mithra .
Mihir Ysht in Zend Avesta has similar meaning. FromIndia it spread to Iran, Greece and Rome. In Rome it became a secret cult and degerated.
Mihir is used as boy’s name in many cultures and the meaning is MITRA of Vedas (Sun, Friend).
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Aryaman
Another Vedic deity Aryaman, who is generally associated with Mitra and Varuna, RV.1-136-2, is at-once recognised in the angel Airyaman of the Zend Avesta.
Aryaman in both scriptures has double meaning,
A friend, associate; in the Gathas it chiefly means a client
The name of a deity or spirit who seems particularly to preside over marriages , on which occasions he is invoked both by the Hindus and the Parsis. He seems to be either another name of the sun , like Mitra, Savitri, Pushan etc. Or his constant associate and representative
In the Bhagavad Gita 10-29 he is mentioned as the head of the Pitaras, manes or ancestral spirits.
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Bhaga
Bhaga, a Vedic deity, belonging to the same class as Mitra and Aryaman is also seen in the Zend Avesta. But the word is not used as a name of a deity but in the general sense of God, Destiny.
The word is used in Slavonic languages as god. Russian, polish use “bog” for god.
Russian Bog= Hindu Sanskrit Bhaga
Vedic god Bhaga was believed to be a deity, presiding over the fortune and destiny of men. Rigveda 7-41-2 says
“Let us invoke the victor in the morning, the strong Bhaga, son of Aditi ( imperishable, eternity) , who disposes all things. The poor and the sick, as well as the king pray to him , full of trust saying give us our portion
Bhaaga is a portion, used even by Tamils. Eg. bhaagap pirivinai, dividing property
Bhagavan is god who has six attributes in Hindu literature.
The adjective bhaga- bhakta, ordained by fate is found both in the Vedas and the Zend Avesta.
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Aramati
Aramati, a female spirit in the Vedas, meaning devotion, obedience
R V 7-1-6; 7-34-21
Meaning earth in R V 10-92-4/5 is identical with the archangel Armaiti in Zend Avesta. It has both meanings in the Avesta.
In the Vedas it is found rarely. She is called a virgin who comes with butter offerings in the morning and evening to Agni. She is a celestial woman brought by Agni
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Narashansa
It is an epithet of several Vedic gods, such as Agni, Pushan, Brahnaspatoi. It is identical with Nairyosanha, the name of the angel in the Zend Avesta. , who serves Asura Mazda as a messenger. The meaning of the word is ‘one praised by men’ .
Vedic Agni has this epithet. He is the Messenger of Gods.
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Vayu
The Vedic god Vayu, is who first drinks Soma at the morning sacrifice. He is supposed to be roaming everywhere. Vayu is the only Vedic god found in the Zend Avesta without any change. He is seen in Gathas Yas.liii-6
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Vritra Killer
Vritra ha, killer of Vritra a demon, one of the most frequent epithets of Indra in the Vedic books, is to be recognised in the angel Verethraghna ( see Behram Yasht.
Trita is another deity in Vedas who has this epithet
This Trita is identical to Thraeotana in the Iranian legends
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Significance of No. 33
I have already written an article and posted here. it is both the Vedas and the Zend Avesta. 8 Vasus, 11 Rudras and 12 Adityas are in all Vedic scriptures. But the last two in the 33 differ.
In Aitareya Brahmana the last two are Prajapati and Vashatkara.
In the Satapata Brahmana they are Dhyava Prithvi, heaven and earth.
In another passage of the same work says Indra and Prajapati
In the Ramayana the last two are Ashvin twins .
In the Atharva Veda 10-7,13, 22,27 thirty three gods are said to be the limbs of Prajapati
In the Zend Avesta, the 33 are Ratus or chiefs instituted by Mazda for maintaining the best truths.
Source Book – The Parsis by Martin Haug (with my inputs)
To be continued………………………….
Tags- Hindu Gods, in Zend Avesta, Parsee, Parsi, Religion, Zoroastrian
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Tamil and Vedas 