Date uploaded in Kumbakonam, India – 11 March 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
I was fortunate to have good darshan at Kumbesshwar Shiva temple and Nageswara Shiva temple in Kumbakonam. I visited Kumbeshwar temple for the fourth time in the past four years. This time I went there specifically to thank the Lord and the priest for retrieving my lost passport. During my visit in 2025, my British passport was pickpocketed by someone. Finding no money in the passport bag, he threw it into the temple flower heap. The priest saw that while clearing the flowers and gave it to his wife to find the owner. She found me after a great effort and spending much time. After a few hours of phoning people, she googled swaminathan from London, and all my books appeared in google and amazon. Then she found the publisher Pustaka.co.in and phoned the proprietor. He is a good friend of my brother in Bengaluru. When my brother phoned me the good news, I booked a taxi to and from Chennai and reached Kumbakonam just before midnight. I thanked the priest and his wife and travelled back to Chennai to catch my flight to London. When I gave some money as a token of thanks, they refused to take it and asked me to donate it to the temple. It was almost midnight and the temple was closed. This time on 5-3-2026, I went to Kumbeshwar temple and put the money in the temple Hundi thanking both lord Shiva and the priest family.
Kumbheswar is the God who gave the name to the town. Here are the salient features:
The Adi Kumbeswarar Temple in Kumbakonam is at least 1400-year-old Shiva temple ;it is the site for the Mahamakam Festival held every 12 years. The big Mahamakam tank is near the temple.
Temple features a unique, sand-mixed lingam created by Lord Shiva and houses a rare, ancient stone Nagaswaram
Deity: Lord Shiva as Adi Kumbeswarar and Parvati as Mangalambigai Amman.
Significance: It is the primary temple in Kumbakonam, linked to the pot of nectar in Hindu mythology.
Features: It showcases Chola and Nayak architecture, including a 1400-year-old legacy.
Cultural Reference: it has rare statue of Jvaradeva/Jurakareśvara and a stone Nagaswaram.
The Siva Linga is slightly tilted at the top towards left.
It has four towers in four directions; The tallest is the eastern tower, with 11 stories and a height of 128 feet (39 m) .
The sixteen-pillared hall built during the Vijayanagara period has all the 27 stars and 12 zodiacs sculpted in a single stone.
During cosmic dissolution, a pot containing nectar (Amirta) was floating and lord Siva came in the disguise of a hunter and pierced the pot with an arrow, thereby making the nectar to flow through it’s nostril on all sides. Hence this place is named Kudamooku (kuda – pot; mooku – nostril or tip). Kudam in Sanskrit is Kumbham. The Kumbeswarar (Linga) is on the form of conical lingam. That gave the name Kumbha konam.
***
Special Features of Nageshwar Shiva Temple
The presiding deity is revered in the 7th-century Tamil Tevaram. The temple is one of the earliest of all Chola temples. Shiva in the guise of Nagaraja, the serpent king.
Sun rays fall directly on the deity during April-May.
WHITE FIGURE- PADAKACHERI SWAMI WHO RENOVATED THE TEMPLE IN 1920S.
Key Details of Nageshwar Temple, Kumbakonam:
Deity: Lord Shiva is worshipped as Nageswaran, Naganathar, or Koothandavar.
Architecture: Known as Kudandai Keezhkkottam, the temple is a masterpiece of Chola engineering, with the main sanctum constructed in the shape of a chariot.
Astronomy & Light: The temple is designed so that sun rays fall on the central lingam for three days in the Tamil month of Chithirai (April/May).
Significance: It is one of the 12 temples associated with the Mahamaham festival.
Legend: It is believed that the serpent king Adisesha worshipped Shiva here. Another legend features kings and sages worshipping here to overcome obstacles.
Specialty: It is a major spot for relieving Rahu dosham, with special prayers held on Mondays and Thursdays.
The temple complex is famous for its intricate carvings and its role as a key historical site representing the Chola dynasty’s architectural prowess.
The temple has numerous shrines, with those of Nageswarar, Pralayamkathanathar and Periyanayagi being the most prominent..
This place has been referredto in Tevaram written by Saint Tamil poet of 7th Century CE, Thirugnana Sambanthar. So it is older than 1400 years.
The temple had been a centre of learning as seen from the inscriptions in the temple. The inscriptions indicate specific subjects like Purvamimansa styled as Pravahakarma. There were also provisions made for feeding and maintaining for teachers and students
–subham—
Tags- Famous Shiva Temples in Kumbakonam, Kumbeshwar, Nageshwar, Stone Nadaswara, Stone Chariot, Mahamakam Tank, Festival, Adishesan, Snake worship, PICTURES BY LONDON SWAMINATHAN
Date uploaded in Kumbakonam, India – 10 March 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
Like Kanchipuram, Kumbakonam in Tamil Nadu is also dotted with several Vishnu and Shiva temples. They are called Temple Towns; only difference is Kanchi has Jain temples as well. In Kanchi one can see more Pallava influence and in Kumbakonam one can see more Choza influence.
The Vishnu temples I visited on 5-3-2026, are Bow Holder Temple (Sarangapani) and Wheel Holder Temple (Chakrapani). They are sung by Alvars, Tamil Vaishnavite saints and dated 1200 to 1500 years old. Both the temples have some unique features.
Vishnu has five weapons in his hands.
Vanamali Gadi Sarangi Shanki Chakri Cha Nandaki Shriman Narayano Vishnur Vasudevo Bhirakshatu.
वनमाली गदी शार्ङ्गी शङ्खी चक्री च नन्दकी।
श्रीमान् नारायणो विष्णुर्वासुदेवोऽभिरक्षतु॥
Vanamali (वनमाली): One who wears the Vanamala, a divine garland made of forest flowers (Vaijayanti), representing the subtler elements of nature.
Gadi (गदी): The bearer of the mace named Kaumodaki;
Sharngi (शार्ङ्गी): The wielder of the Sharnga bow;
conch (Shankhi), discus (Chakri), and sword (Nandaki).
Lord Narayana, who is adorned with these divine weapons and symbols, including the conch (Shankhi), discus (Chakri), and sword (Nandaki). It is chanted for safety and to remove obstacles.
Let us first visit Sarngapani (saarngapaani) Sarngam is the bow and Paani in Sanskrit is Hand.
The Sarangapani Temple is a 1000 year old Hindu temple in dedicated to Lord Vishnu, who is depicted holding the sharanga (bow). It is one of the 108 Divya Desams and a significant Pancharanga Kshetram located on the Kaveri River bank. It features unique chariot-shaped architecture and legends.
Situated in Kumbakonam, this temple is revered in the Nalayira Divya Prabandham by seven Alvars (poet-saints).
Architecture: The main sanctum is designed like a chariot (Ratha) pulled by elephants and horses, featuring intricate carvings from the Chola and Nayak periods.
Deity: Lord Sarangapani is in a reclining posture (Bhujanga sayanam) on the chariot bed.
Legends: The temple is associated with Sage Hemarishi, who did penance to have Lakshmi as his daughter, and it is a Pancha Kshethram where Goddess Lakshmi was born as Bhargavi.
Key Spots: Includes the Pathala Srinivasan sanctum (underground) and the Mettu Srinivasan (above ground) sanctum.
Festivals: The temple celebrates major festivals, including the chariot festival (Rathotsavam).
Lakshmi emerged from the Potramarai tank among thousand lotuses and was thus named Komalavalli (the one who emerged from lotus). Vishnu descended to earth as Aravamudhan in a chariot drawn by horses and elephants from his abode Vaikuntam.He stayed in the nearby Someswaran Temple to convince Lakshmi to marry him and the couple eventually got married. The temple follows Pancharatra Agama and Vadakalai tradition.
Tallest tower
The Sarangapani Temple dates back to the Pallava era; however, the existing edifice is linked to the Vikrama Chola period, beginning in 1121 AD. Its importance grew significantly during the reigns of the Vijayanagara and Nayaka dynasties from the 15th to the 17th centuries, which saw considerable expansion of the temple’s structure
A notable highlight of the Sarangapani Temple is its main entrance, the rajagopuram, which rises to a height of 173 feet and consists of eleven tiers. This structure is the tallest temple tower in Kumbakonam and ranks as the third tallest gopuram among the Divya Desams, following Srirangam (236 feet) and Srivilliputhur (192 feet).
Trial Run of the New Chariot
Trial run of the New Ratha/ Chariot of Sarngapani
Is taking place on 13-3-2026. This is one of the biggest chariots of Tamil temples.
Height – 60 feet; Weight 500 Tons;
Chariot’s horses and other figures are made up of papier mache and bamboo. It will be used next Chitrai month . Thousands of people will pull it using 300 metre long huge rope.
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Chakrapani temple
All the Shiva and Vishnu temples are in walking distance. Chakrapani temple is unique in many respects.
In the Chakrapani Temple, Lord Vishnu appears in the form of a discus or Chakra to put down the pride of Surya, who subsequently became his devotee. Like Lord Shiva, Lord Chakrapani has a third eye on his forehead.
Lord Vishnu appears as the fiery Sudarshana Chakra with eight arms and a third eye, resembling Lord Shiva to subdue Surya’s pride. It is known for its “Bhaskara Kshetram” where the Sun God worships the deity. Bhaskra means Sun/Surya.
Picture shows Sun God worshipping Chakrapani.
Unique Deity Form: Lord Chakrapani is depicted not as a human avatar but as the radiant, Sudarshana Chakra (wheel ) housed in a central sanctum.
Third Eye & Eight Arms: Unlike typical Vishnu forms, this idol has eight arms holding weapons and a third eye on the forehead, similar to Lord Shiva.
Bilva leaves are used here instead of Tulsi.
Sun Worship (Bhaskara Kshetram): Legend holds that the Sun God (Surya) worshipped the Chakra here to regain his lost brilliance, making it a prominent place for Sun worship.
Architecture & Entrances: The temple has a five-tiered Raja Gopuram and features two entrances—”Thatchinaya Vayil” and “Utharavana Vayil”—and an outer Prakara built like a balcony.
Historical Significance: A bronze statue of the Maratha King Serfoji II is present, as he is said to have been cured of a severe illness by the deity.
Important Rituals: It is one of the five Vishnu temples involved in the Mahamaham festival, with major, unique celebrations including the, Thirumanjanam (holy bath) and special, worship during Masi Magam.
Pancha Mukha Hanuman: The temple complex contains an idol of the five-faced Hanuman.
The temple is also known for, being a place where worshippers, pray for relief, from, physical, or, mental, illnesses.
***
As per Hindu legend, Chakra (also called Sudarshana), is the most powerful weapon of god Vishnu. He once sent his weapon to nether world to kill king Jalandasura. The weapon is believed to have come out of the nether world through river Kaveri. God Brahma, installed the image of Sudarshana in the place where the temple is now located. Surya, the Sun god, who was glowing in brilliance, had his brightness diminished by the effulgent Sudarshana. Surya worshipped Sudarshana and pleased by his devotion, Sudarshana restored all the powers of Surya. He worshiped Chakrathazhwar (personified Wheel or Discuss) during Masi Magam and every year Masi Magam festival is celebrated during the day, commemorating the event. The temple car is drawn around the streets of the temple during the day.
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
What is the distance between you and the God?
S. Nagarajan
Narada is a great sage. He is devoted to Lord Narayana who is the protector of Universe according to the Hindu religion.
All the scriptures says that Narayana resides at Vaikunda, a sacred place in the sky.
Once Narada went to Vaikunda, where Narayana is supposed to be dwells.
But to his surprise Narada did not see the Lord, there!
He started searching the Lord.
At that time one devotee came in front of him.
He asked Narada, “oh! Great sage, wherefrom you are coming?”
Narada replied to him that he is coming from Vaikunda. He also said that he did not see the Lord at Vaikunda and in search of him he is wandering:’
The devotee laughed at him.
“Oh! Great sage! You do not know where he is. He is at a calling distance,” said the devotee.
Narada was wonderstruck.
He told the devotee that he is not able to understand the meaning of his words.
The devotee said, “It is simple. He is at a distance to hear your call. When the elephant Gajendra called “Oh, the Origin of everything”, he heard that call and immediately came to the elephant’s rescue.
Actually, the elephant’s leg was grabbed by a crocodile in a river and at any moment it may be dragged into the river.
Similarly, the Pandavas Queen Draupadi called him, “Oh, my lord who is dwelling in my heart. Pl come and rescue me. The wretched Gaurav Dussasana is stripping my sari.”
On hearing Draupadi’s call he came immediately to her rescue and started supplying numerous saris.
Telling all these things the devotee asked Narada, “I hope now you understand where he would be. Go and find him in devotees’ assembly.
Narada accordingly found the Lord in a large gathering where devotees were chanting His name.
Narada finding the Lord there prostrated before Him.
Narada told the Lord that he is coming from Vaikund in search of him.
The Lord laughed at him and said the famous reply.
“I am not residing at Vaikunda nor at the yogi’s heart. Wherever my devotees are chanting my name, oh, Narada, you may find me there.
Narada understood the power of the devotion.
God is in your heart and that is the distance between you and the God!
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
About sixty years ago, we used to travel from Madurai to Vaitheeswaran Koil to worship our family deity Shiva. There Lord Shiva is called Mr Doctor (In Sanskrit Vaidyanathan) . He is doctor for the diseases our body catches as well as the disease of birth and death. And we used to stay in our uncle’s house at Mayavaram, also known as Mayuram, Mailaduthurai ; in fact Mayiladuthurai is the name used by the Thevaram saints. Since the God Mayuranathar is sung by Appar/Tirunavukkarasar and his junior Gnana Sambandar the place is well known for at least 1400 years.
When we stay at our uncle’s house we used to go to the temple and spend much time sitting in the Prakara (corridor) discussing various matters. I visited the temple again on 5-3-2026.
The temple at Mayuram (Mayura in Sanskrit is Mayil in Tamil meaning peacock) has a story.
Goddess Parvati went to her father Daksha’s Yagna (Fire sacrifice) uninvited. Daksha invited all but not Shiva. He didn’t bother; but when he insulted Parvati she fell in the Yagna fire and sacrificed herself. Shiva became angry and sent Virabhadra to destroy all the people in the Yagna Hall. At the same time Shiva cursed even his own wife for not obeying to his instruction. She was cursed to become a peacock (peahen)and she worshipped Shiva at this place to get out of the curse.
Several inscriptions in the temple show the donations made by Choza , Pandya and Vijayanagara kings. So the temple has a long history.
Salient features of the Mayiladuthurai Temple are:
It is on the southern banks of the River Kaveri. Every Aippasi month (one of the 12 Tamil months) thousands of people take holy dip in the river in the early morning. At that time, it is as holy as Ganga and the town is as holy as Kasi (Varanasi/Benares). The 30 day holy bath (Thula Snanam) concludes in the first day of next month called Kartikai.
God Shiva appears in the form of Swayambu Linga here. Goddess is called Abhayambikai. In the same temple there is a shrine called Adi Mayuranathar shrine where Goddess is in peacock form.
The statuesof planet Saturn (Sani) and goddess Durga in the temple have unique features. Sani has Flame (fire) head; Durga has demons at her feet.
Nataraja here did Gauri Tandava. The tower is 165 feet tall and it is a nine storeyed tower.
Lord Ganapati is called Agastya Vinayaka. All the popular Hindu Gods have shrines in the temple. There is a tank attached to the temple.
· Architecture: Originally from the 7th century, it was significantly built/expanded by the Cholas (11th century).
· Mythology: Legend says Goddess Parvati worshipped Shiva here in the form of a peacock (Mayur).
· Location: Situated in the heart of Mayiladuthurai town, Nagapattinam District, Tamil Nadu.
· Important Festivals: The “Thula Utsavam” in the Tamil month of Aippasi (October-November) is a major event.
· Address: Mayuranathar Colony, Mayiladuthurai, Tamil Nadu – 609001.
In the 14th century, Tamil poet Arunagirinathar composed a Tiruppugaz song on the deity Murugan, in this temple. The shrine is managed by Thiruvavaduthurai adheenam.
It is about 256 km (159 mi) southeast of Chennai, the state capital. The nearest railway station is Mayiladuthurai railway junction 2 km (1.2 mi) from the temple.
The temple is a huge temple and one needs an hour or less to complete the round.
Date uploaded in Sydney, Australia – 27 February 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
ஆங்கில எழுத்து K- ல் துவங்கும் சொற்கள்
Words beginning with “K”. (Tamil Version is posted here)
காளிதாசன்
காளிதாசன் உலக மகா கவிஞர்களில் ஒருவன். மிகப் பெரிய நாடகாசிரியன். அவனுடைய ஏழு நூல்கள் அவனுக்கு உலகப் உகழை ஈட்டித் தந்துள்ளன. காளிதாசன் உவமை மன்னன். ஆயிரத்துக்கும் அதிகமான உவமைகளை ரத்தினக் கற்கள் போல ஆங்காங்கு பொருத்தமாகப் பயன்படுத்தியுள்ளான். சங்க இலக்கிய நூல்களில் இவனுடைய 1250 உவமைகளில் அல்லது சொற்றொடர்களில் 225 வரை அப்படியே கையாளப்பட்டுள்ளன.
காளிதாசனின் முக்கிய நூல்கள்:
மகா காவியங்கள்:
ரகுவம்சம் (Raghuvamsa)
குமாரசம்பவம் (Kumarasambhava)
கண்ட காவியங்கள்:
மேகதூதம் (Meghaduta)
ருதுசம்காரம் (Ritusamhara)
நாடகங்கள்:
அபிஞான சாகுந்தலம் (Abhijnanashakuntalam)
மாளவிகாக்கினிமித்திரம் (Malavikagnimitram)
விக்ரமோர்வசியம் (Vikramorvashiyam)
இவைதவிர ஏராளமான ஸ்லோககங்களும் சுபாஷிதங்களும் அவர் பெயரில் வெளியாகியுள்ளன.
காளிதாசன் எழுதிய மேகதூதம் உலகின் முதல் பயண நூல் ஆகும். டூரிஸ்ட் கைடு புஸ்தகம் போல மத்திய இந்தியா முதல் இமை யா மலை வரை வரிசையாக வருணிக்கிறார். மேலும் மேகதூதம் தான் தென் மேற்குப் பருவக்காற்றின் போக்கை வருணிக்கும் உலகத்தின் முதல் வானிலை இயல் நூலும் ஆகும் இதைப் பார்த்துதான் கபிலர் என்னும் உலகப் புகழ சங்கத் புலவன் குறிஞ்சிப்பாட்டினை எழுதினார் என்று தமிழ் அறிஞர் ரெவரென்ட் ஜி யு போப் குறிப்பிட்டுள்ளார்.
காளிதாசனின் காலம்
காளிதாசனின் காலம் குறித்து நீண்ட காலமாக பல்வேறு கருத்துக்கள் நிலவி வந்தன. கி. மு முதல் நூற்றாண்டு முதல் குப்தர்களின் காலமான நான்காம் நுற்றாண்டு வரை பல்வேறு ஆராய்ச்சியாளர்கள் பல தேதிகளைக் குறிப்பிட்டார்கள். ஆனால் அவைகளுக்கெல்லாம் முற்றுப் புள்ளி வைக்கும் நல்ல சான்றுகள் சங்கத் தமிழ் இலக்கியத்தில் கிடைத்துள்ளன. இதன் மூலம் காளிதாசனின் காலம் சங்க காலத்துக்கு முன் என்பது தெள்ளத் தெளிவாகிறது. புகழ்பெற்ற வரலாற்று நிபுணரும் கலைத்துறை வல்லுனருமான சிவராம மூர்த்தி போன்றோர் காளிதாசனை விக்ரமாதித்தன் காலத்தில் வைத்தனர். சங்க இலக்கியமும் அவர் காலம் கி.மு முதல் நூற்றாண்டு என்பதை உறுதி செய்கிறது. டில்லி பல்கலைக்கழக பேராசிரியர் திருமதி சந்திரா ராஜன் வெளியிட்ட Penguin publication காளிதாசர் நூல்களின் மொழிபெயர்ப்பில் கூட அவரை சங்க காலத்துக்கு முன்னரே வைக்கின்றார்
காளிதாசன் ஒரு மாமேதை. அவன் பேசாத பொருள் இல்லை. அவனுடைய பூகோள அறிவோ மூக்கில் விரலை வைத்து வியக்கும் வண்ணம் உள்ளது. இமய மலையை பூமியை அளக்கவந்த அடிக் கோல் என்கிறார். வரை படம் இல்லாத காலத்தில் 1500 மைல் நீளமுள்ள இமயமலையை அவர் எப்படி இப்படி வருணித்தார் என்பது ஆச்சரியமே.
ஈரான் முதல் இந்தோனேஷியா வரை பல இடங்களை அவர் குறிப்பிடுகிறார். கப்பல் கவிழ்ந்தால் அந்த சொத்துயாருக்குப் போய்ச் சேரும் என்ற சட்ட விசயங்களை அலசுகிறார். ரகு வம்ச காவியத்தில் ஸ்வயம்வரத்துக்கு வந்த மன்னர்களை வருணிக்கையிலும் பாண்டிய மன்னனையும் ஆதித்ய முனிவரையும் குறிப்பீடுகிறார் ; தமிழ் இலக்கியத்தின் அஸ்திவாரமே அகத்தியர்தான்.
காளிதாசனின் வியப்பூட்டும் உவமைப் பட்டியல்!
காளிதாசனின் உவமைகள் உலகப் பிரசித்தி பெற்றவை. எண்ணிக்கையிலும் அதிகம்; தரத்திலும் அதிகம்; அவருடைய ஏழு நூல்களில் எங்கும் மிகப் பொருத்தமான உவமைகளைக் காணலாம். அவற்றில் இரு நூற்றுக்கும் மேலான உவமைகளை சங்கத் தமிழ்ப்புலவர்கள் எடுத்தாண்டதை, நான் எழுதிய இரண்டு தமிழ், ஆங்கில நூல்கள் மூலமாகவும் அறியலாம் சுமார் 1250 உவமைகளை அவர் பயன்படுத்தியதால் உபமா காளிதாஸஸ்ய – உவமைக்கு காளிதாசன் என்று சம்ஸ்க்ருத மொழியில் ஒரு பொன்மொழி உள்ளது .
அதனால்தான் அவரை உலக மஹா கவிஞன் என்றும் நாடக ஆசிரியன் என்றும் உவமைச் சக்ரவர்த்தி என்றும் இன்றும் அறிஞர்கள் போற்றுகின்றனர்.
;இந்த உவமைப் பட்டியலிலும் அவர் மன்னர்களை வேத கால தெய்வங்களுடன் ஒப்பிடுவதால் அவர் இரண்டாயிரம் ஆண்டுகளுக்கு முந்தையவர் என்று தெளிவாகிறது; சங்க நூல்களிலும் மன்னர்களை வேத கால தெய்வங்களுக்கும் பின்னர் முருகன் விஷ்ணு போன்ற தெய்வங்களுக்கும் ஒப்பிடுவது காலத்தைக் காட்டும் கண்ணாடியாகத் திகழ்கிறது.
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கல்பம்
வேதப் படிப்பினைப் படிப்போருக்கு வேதங்களோடு ஆறு துணைப்பாடங்களையும் கற்க வேண்டும் என்று ஆயிரக்கண ஆண்டுகளுக்கு முன்னர் சிலபஸ் வகுத்துள்ளனர் . அவைகளில் ஒன்று கல்பம் . ஆறு பாடங்களை ஷட் அங்கம் என்று சொல்லுவார்கள். இதிலிருந்து சடங்கு என்ற தமிழ்ச் சொல் உண்டாக்கியது .
இன்னும் ஒரு பொருள் காலம் பற்றியது .
பிரம்மாவின் நூறு வயதில் ஒரு நாள் கல்பம் ஆகும்
இது 14 மன்வந்தரங்களைக் கொண்ட மிக நீண்ட கால அளவாகும்.
ஒரு கல்பம் என்பது 1,000 மகாயுகங்கள் அல்லது 14 மன்வந்தரங்கள், இது பிரம்மனுக்கு ஒரு நாள் (சுமார் 4.32 பில்லியன் மனித ஆண்டுகள்) ஆகும்.
வேதாங்கம்: வைதீகக் கர்மாக்கள், யாகம், திருமணம் போன்ற சடங்குகளை எவ்வாறு செய்ய வேண்டும் என்ற நெறிமுறைகளை (கல்ப சூத்திரங்கள்) விளக்கும் நூல்.
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கற்பக விருட்சம்
இது தேவலோகத்தில் உள்ளது; கேட்டதையெல்லாம் வாரி வழங்கும் தெய்வீக மரம் கல்பதரு மரம் ஆகும். பாற்கடலைக் கடைந்தபோது தோன்றிய இது, செல்வத்தையும், நினைத்ததெல்லாவற்ரையும் தரும் இதன் இன்னுமொரு பெயர் கல்பதரு.
பாற்கடலைத் தேவர்களும் அசுரர்களும் கடைந்தபோது, காமதேனுவுடன் சேர்ந்து இந்த மரமும் தோன்றியது. இந்திரன் இந்த மரத்தைத் தனது தேவலோகத்திற்கு (சொர்க்கம்) எடுத்துச் சென்றான்
பாரிஜாதம், ஹரிசந்தனம், சந்தனம், மந்தாரம், கற்பக விருட்சம் ஆகிய ஐந்தும் தேவலோக மரங்கள்.
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காம
ஆசை, விருப்பம் என்பது பொதுவான அர்த்தம் ஆயினும் பிற்காலத்தில் உடல் தொடர்பான காம உணர்வு என்னும் பொருளில் பயன்படுத்தப்பட்டது சங்க இலக்கியம், திருக்குறள் முழுவதிலும் இந்த ஸம்ஸ்க்ருதச் சொல்லைக் காணலாம் அமோரஸ்AMOROUS என்ற ஆங்கிலச் சொல், இதிலிருந்து பிறந்தது .
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காமசூத்திரம்
உலகின் முதல் உடலுறவு பற்றிய செக்ஸ் புஸ்தகம் இது . வாத்ஸ்யாயனர் என்ற ரிஷி சம்ஸ்க்ருதத்தில் இந்த நூலினை சுமார் 2000 ஆண்டுகளுக்கு முன்னர் எழுதினார் இதில் உலகத்தில் முதல் முதலில் பெண்கள் கல்வி பற்றிய சிலபஸ் உள்ளது 64 கலைகளையும் பெண்கள் கற்க வேண்டும் என்று இவர் பட்டியலிட்டுள்ளார் அவை சரஸ்வதேவியிடமிருந்து தோன்றிய கலைகள் பிற்காலத்தில் எல்லாப் புலவர்களும் ஆய கலைகள்64 என்று எழுதினர் வெறும் உடலுறவுபற்றி மட்டும் சொல்லாமல் அழகு சாதனங்கள், காய கல்ப மூலிகைகள் பற்றியும் வாத்ஸ்யாயனர் எழுதியுள்ளார்.
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காமன்
மன்மதனின் பெயர் .
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காமதேனு
பாற்கடலைக் கடைந்தபோது தோன்றிய தெய்வீகப் பசு காமதேனு . இது வசிஷ்ட மகரிஷியிடம் இருந்தது ; கற்பக விருட்சம் என்ற மரம் போலவே நினைத்தை எல்லாம் உண்டாக்கும். காமதேனுவிற்கு சுரபி என்றும் நந்தினி என்றும் வேறு பெயர்களும் உண்டு. இதன் உடலில் தேவர்கள் அனைவரும் வசிப்பதாக ஐதீகம்; கோவில்களிலும் வீடுகளிலும் வாகனமாகவும் சிலையாகவும் விக்ரகமாகவியம் வழிபாட்டில் உள்ளது .
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கர்மா, வினை
வினைப் பயனை கர்மா என்பார்கள் இந்துமதம், பெளத்த மதம், சமண மதம் ஆகியன கர்ம வினைப்பயனிலும் மறுபிறப்பிலும் நம்பிக்கை வைத்துள்ளன
பல்லக்கினைச் சுமந்து செல்கின்றவனையும் பல்லக்கில் அமர்ந்து செல்பவனையும் பார்த்த உடனேயே தெரியும்- அறத்தின் பயன் என்ன என்று. புண்ணியம் செய்தவன் பல்லக்கில் பவனி வருவான். இது பரிமேல் அழகர் எழுதிய திருக்குறள் உரை.
ஒருவர் செய்த நல்லதும் கெட்டதும் ஏழு பிறப்புக்கும் தொடர்ந்து வரும் என்பது இந்த மூன்று மதங்களின் நம்பிக்கை
வினைகளை வெல்லலாம் என்று மாணிக்க வாசகர், திருமூலர் போன்றோர் பாடியுள்ளனர்
வினைகளை இந்துக்கள் மூன்றாக வகுத்துள்ளனர் அவை சஞ்சிதம், பிராரப்தம் ஆகாமியம் எனப்படும்.
சஞ்சிதம் (கடந்தகால சேமிப்பு), பிராரப்தம் (தற்போதைய அனுபவம்), மற்றும் ஆகாமியம் (எதிர்கால வினை)
ஒருவன் செய்த செயல்கள் என்ன செய்யும் என்பதற்கான இந்துமத உவமையை திருவள்ளுவர் அளித்தார்.
புத்தமத உவமையை கவுதம புத்தர் அளித்தார்.
வள்ளுவர் சொன்னார்,
தீயவை செய்தார் கெடுதல் நிழல் தன்னை
வீயாது அடிஉரைந்தற்று (குறள் 208)
பொருள்
தீய செயல்களைச் செய்தவர்கள் தீச்செயலின் பயனை அனுபவித்து அழிவது உறுதி. இது ஒருவனுடைய நிழல் அவனோடு பின் தொடர்ந்து சென்று அவன் அடியில் இருப்பது போன்றது.
ஒருவனுடைய நிழல் ஒருவனை எப்படித் தொடர்கிறதோ அப்படி அவன் செய்த செயல்களும் அவனுடன் வரும்.
புத்தர் சொன்னார்
ஒருவன் கெட்ட எண்ணத்துடன் பேசினாலோ, செயல்களைச் செய்தாலோ அவனுக்குத் துன்பம், வண்டி மாட்டின் மீது அந்த வண்டிச் சக்கரங்கள் எப்படி தொடர்ந்து வருகின்றனவோ அப்படி வரும்.
ஒருவன் நல்ல எண்ணத்துடன் பேசினாலோ, செயல்களைச் செய்தாலோ அவனுக்கு இன்பம், ஒருவனுடைய நிழல் எப்படி அவனைத் தொடர்ந்து வருகின்றதோ அப்படி வரும்.- தம்மபதம் 1,2
வினை பற்றி சமணர்கள் -ஆயிரம் பசு உவமை !
இந்துக்கள் கர்ம பலனில் நம்பிக்கை கொண்டாலும் அதை நமக்கு அளிக்கும் ஆண்டவன் ஒருவன் உளன் என்று நம்புகின்றனர். சமணர்களோ ஒரு பசுக்கூட்ட உவமையைச் சொல்லுவார்கள் ; ஆயிரம் பசுக்கள் இருந்தாலும் ஒரு கன்றுக்குட்டி எப்படி தாய்ப் பசுவைக் கண்டு பிடிக்கிறதோ அப்படி ஒருவன் செய்த வினை, அவனைக் கண்டுபிடித்துவிடும் என்பது அவர்கள் கூற்று; சமணர்கள் இயற்றிய நாலடியாரில் இந்தப் பாட்டு வருகிறது :
பல்லாவுள் உய்த்து விடினும் குழக்கன்று
வல்லதாம் தாய்நாடிக் கோடலைத் – தொல்லைப்
பழவினையும் அன்ன தகைத்தேதற் செய்த
கிழவனை நாடிக் கொளற்கு.—நாலடியார்
(பொ-ள்.) பல ஆ (பசு)க்களின் இடையில் செலுத்திவிடப்பட்டாலும் ; இளைய ஆன்கன்று, தன் தாய் ஆ(பசு)வினைத் தேடித் தெரிந்தடைதலை, போன்ற தாகும்; பிறப்புக்கள் தோறும் தொன்று தொட்டுவரும் பழவினையும், தன்னைச் செய்த உரிமையாளனைத் தேடி அடையும் வகையில், அத்தகைய தன்மையுடையதேயாகும்.
(க-து.) பழவினை தனக்குரியவனைத் தவறாது சென்று பற்றும்.
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கர்மேந்திரியங்கள்
கர்மேந்திரியங்கள் (செயற்கருவிகள்) என்பவை மனித உடல் செயல்களைச் செய்ய உதவும் ஐந்து முக்கிய உறுப்புகள் ஆகும். வாக்கு, கைகள், கால்கள், மலத்துழை, மற்றும் பிறப்புறுப்பு ஆகிய ஐந்தும் கர்மேந்திரியங்கள் ஆகும், அவை முறையே பேசுதல், கையாளுதல், நடத்தல், கழிவகற்றல் மற்றும் இன்புறுதல் ஆகிய செயல்களைச் செய்கின்றன
சுவை, ஒளி, ஊறு, ஓசை, நாற்றம் ஆகியவை ஐம்புலன்களின் மூலம் அறியப்படும் ஐந்து உணர்வுகளாகும். இவை முறையே நாவினால் சுவைத்தல், கண்ணால் பார்த்தல், உடலால் தொடுதல், காதால் கேட்டல், மூக்கால் முகர்தல் ஆகியவற்றைக் குறிக்கின்றன. இவற்றை ஆராய்ந்து கட்டுப்படுத்துபவன் அறிவில் உலகம் அடங்கும் என்பது திருவள்ளுவரின் குறள் (27) கருத்தாகும்.
சுவைஒளி ஊறுஓசை நாற்றமென ஐந்தின்
வகைதெரிவான் கட்டே உலகு-27
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கர்த்தா
கர்த்தா (Karta) என்பது ஒரு செயலைச் செய்பவர், படைப்பவர், அல்லது மூல காரணத்தைக் குறிக்கும் சொல்லாகும். ஆன்மீகத்தில் இது கடவுள், இறைவன், அல்லது தலைவனைக் குறிக்கப் பயன்படுகிறது.
சம்ஸ்க்ருத இலக்கணத்தில் (வ்யாகரணம்), கர்த்தா (Karta – कर्ता) என்பது ஒரு வாக்கியத்தில் வினையைச் செய்பவரை (Subject/Doer) குறிக்கும். இது காரகங்களில் (Karaka – வேற்றுமைப் பொருட்கள்) முதன்மையானது.
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காவியம்
தமிழ் இலக்கியத்தில் ஐம்பெரும் காப்பியங்கள்: சிலப்பதிகாரம், மணிமேகலை, சீவக சிந்தாமணி, வளையாபதி, குண்டலகேசி.
இப்படி ஹேமசந்திர்ர் காவ்யானுசாஸனத்தில் ( I -3) காவியத்தின் பிரயோஜனத்தை ஒரு சூத்திரமாகக் கூறுகிறார்.
ஹேமசந்திரர் கூறிய மூன்றைத் தவிர, ஆசார்ய மம்மட பட்டர் என்னும் புகழ்பெற்ற அறிஞர், செல்வம், பண்பாடு மற்றும் அறிவு, தீமையை அறவே நீக்கிக் கொள்ளும் பண்பு ஆகிய இன்னும் மூன்றையும் ஒரு காவியம் தருகிறது என்கிறார். இந்த உரைகல்லில் தேருகின்றவையே காவியம்.
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கதிர மரம் / கருங்காலி
Khadira (खदिर) is a Sanskrit word referring to the “Catechu tree” tree from the Fabaceae family, and is used throughout Ayurvedic literature such as the Caraka-saṃhitā.
சரக சம்ஹிதை முதலிய ஆயுர்வேத நூல்கள் கருங்காலி மரத்தின் மருத்துவப் பயன்களை எடுத்துரைக்கின்றன சம்ஸ்க்ருதத்தில் கதிர என்றும் தாவரவியலில் Acacia catechu அக்கேசியா கடேச்சு என்றும் சொல்லுவார்
திருவாதிரை நட்சத்திரத்தின் விருட்சம் கருங்காலி. செவ்வாயின் ஆதிக்கம் நிறைந்தது. கருங்காலி மரம் (Ebony Tree) மருத்துவ மற்றும் ஆன்மீக நன்மைகள் கொண்ட, மிகவும் உறுதியான மரமாகும்.
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கரகம் , காவடி
இவை இரண்டும் தமிழ்நாட்டின் கிராமீய நடனங்கள் ஆகும்
காவடி எடுக்கும் வழக்கத்தை நாம் எல்லோரும் அறிவோம். முருகனுக்கு காவடி எடுப்பதைப் பார்க்கிறோம். இதே போல காவடி பட எழுத்து சிந்து சமவெளி முத்திரையிலும் கிடைத்திருகிறது. உடனே இதை தமிழ் வழக்காகவும் ஆகையால் சிந்து சமவெளியினர் திராவிடரே என்றும் இனபேதம் காட்டி கட்டுரை எழுதிவிட்டார்கள். உண்மையில் இது பாரதம் முழுதும் உள்ள வழக்கம். சொல்லப்போனால் காவடி என்பது உலகம் முழுதும் இருக்கிறது.
நம் தமிழர்கள் ஆண்டுதோறும் முருகனுக்குக் காவடி எடுப்பதுபோலவே வடக்கேயுள்ள ஹிந்துக்கள் சிவபெருமானை வழிபட ஹரித்வாருக்கு லட்சக் கணக்கில் காவடி எடுக்கிறார்கள். ஹரித்வாரில் கங்கை நதியை வணங்கிவிட்டு இரு புறமும் தொங்கும் பானைகளில் கங்காஜலம் கொண்டு போகிறார்கள். இப்படி காவடியில் தண்ணீர் கொண்டு போகும் வழக்கம் இதாலி, மேரற்கிந்தியத் தீவுகள், சீனா போன்ற பல நாடுகளில் இருந்திருக்கிறது. சாலைப் போகுவரத்து மற்றும் வாஹன வசதிகள் இல்லாத இடங்களில் காவடி இருப்பது சகஜம்.
மலேசியா, சிங்கப்பூர், மொரீஷியஸ் சீஷெல்ஸ் போன்ற நாடுகளில் வசிக்கும் தமிழர்கள் தைப் பூசம் முதலிய நாட்களில் காவடி எடுத்து முருகப்பெருமானை வழிபடுகின்றனர் மலேசியா பத்துமலை முருகனைத் தரிசிக்க லட்சக்கணக்கில் செல்வதால் அன்று அரசாங்கம் விடுமுறை அறிவித்துள்ளது
தமிழ் நாட்டில் முருகனுக்கு விசேஷமான தினங்களில் பக்தர்கள் காவடி எடுக்கின்றனர் ஏதேனும் வேண்டுதலை நிறைவேற்றவோ நேர்த்திக் கடனாகவோ காவடி எடுக்கிறார்கள் அப்போது பலரும் பரவச நிலையை அடைகின்றதனார் வெற்றி வேல் என்ற கோஷமும் அரோஹரா என்ற கோஷமும் விண்ணதிர முழங்கப்படும்.
காவடிகளில் பல வகை உண்டு அப்போது முதுகில் கொக்கியைக் குத்தி க்கொண்டும் வாயில் வேலைக்குத்திக்கொண்டும் காவடி எடுக்கிறார்கள்
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கரகம்
தமிழ் நாட்டில் ஆண்களும் பெண்களும் கரகம் ஆடுகிறார்கள் ; அப்போது தலையில் குடம் அல்லது மார்க் கம்பத்தை வைத்துக்கொண்டு அதைக் கீ ழே விழாமல் ஆடுவர் இது தவிர கீழே உருளும் மரக்கட்டையிலும் ஆணிகளிலும் நின்றும் கூட ஆடுகின்றனர் கோவில் திருவிழாக்களில் மட்டுமின்றி பெரிய ஊர்வலங்களிலும் கரகாட்டத்தை ஏற்பாடு செய்கிறார்கள்.
–subham—
Tags-HINDU DICTIONARY IN ENGLISH AND TAMIL 40; இந்து மத கலைச்சொல் அகராதி-40 , காளிதாசன், காவியம், கரகம் காவடி, கர்மா, வினைகளின் வகைகள், pictures
Date uploaded in Sydney, Australia – 21 February 2026
Contact – swami_48@yahoo.com
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
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ஆங்கில எழுத்து J- ல் துவங்கும் சொற்கள்
Words beginning with “J”.
Tamil version will be posted tomorrow
J
JANARDHANA
Janardhana (Sanskrit: जनार्दन) appears as the 126th name in the Vishnu Sahasranama. It is a highly significant epithet of Lord Vishnu (and specifically Krishna), highlighting his role as the protector of devotees and the destroyer of evil
Meaning- “One Who Bestows Boons On One And All”
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JAGADGURU
Meaning: “Preceptor of The Universe”
used as an epithet of Brahmā and Siva in Siva Purana.
Used as an epithet of a name of Brahman, Viṣhṇu, Śiva, Rāma, [Rāmāyaṇa] 3, 6, 18.
Jagadguru is a Sanskrit compound consisting of the terms jagat and guru (गुरु).
In Tamil Nadu Kanchi Shankaracharya (1894-1994) was also called Jagadguru
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JAINA
Meaning – A Jaina, a follower of Jaina doctrines.
In Tamil they are called Samana or Amana. Because of their political involvement in converting Pallava and Pandya kings, they were severely criticised by Saivite saints who lived 1400 years ago. They have made a huge contribution to Tamil Literature in the middle period. Earlier Tamil epic Silappadikaram praised them.
JAINISM
A heterodox school of Indian philosophy that perceives the world as transitory and does not advocate dependence on an almighty God for existence. It views the world as transitory and self-existent, rejecting the notion of an almighty God who dictates existence.
In Jainism there are 24 Tirtankaras; a Tirthankara is a highly revered spiritual teacher. They are enlightened beings who establish a path to liberation, guide followers, and found a “tirtha,” or ford, to help individuals cross the cycle of rebirths. These figures, like Mahavira, are considered the highest order of spiritual teachers, with 24 recognized for their teachings. They are often associated with significant dreams, and their birth and teachings are central to the spiritual tradition, representing the pinnacle of spiritual attainment.
12. Vasupujya Swami i Vasupujya Jaya Devi Champapuri
13. Vimalnath Krutavarma Shyama Devi Kampilyapur
14. Anantnath Simhasen Suyasha Ayodhya
15. Dhramnath Bhanu Suvrata Ratnapur
16. Shantinath Vishvasen Achira Hastinapur
17. Kunthunath and Surasen Shree Devi Hastinapur
18. Arahnath Sudarshan Devi Rani Hastinapur
19. Mallinath Kumbha Prabhavati Mithila
20. Munisuvrat Sumitra Padmavati Rajgruhi
21. Naminath Vijay Vipra Mithila
22. Arishtanemi Samudravijay Shiva Devi Dwarka
23. Parshvanath and Ashvasen Vama Devi Varanasi
24. Mahavir Siddharatha Trishala Kshatriya Kund
Mahavir was senior to Buddha and lived in the Sixth Century BCE.
There are two sects in Jainism- Digamabaras, and Svetambaras
Meaning —Digambara (“sky-clad”) and Śvētāmbara (“white-clad”)—which separated around the 4th century BCE due to differences in ascetic practices and scriptural interpretation. Digambara monks renounce all clothing, while Śvētāmbara monks wear white robes
Jains are strict vegetarians.
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JAMBHUDWIPA
Mentioned in Mahabharata, Asokan inscriptions and Sangam Tamil Literature. One of the seven regions on earth.
In Tamil it is called Naavalam Tivu. Name is derived from Jambu Tree (Indian Blackberry; in Tamil Naaval)
One of the Purāṇically famous Saptadvīpas (seven continents). These seven continents are embankments separating the seven seas. Jambūdvīpa, Krauñcadvīpa, Śākadvīpa and Puṣkaradvīpa are included in the seven islands.These are the seven major mountains in Jambūdvīpa:
Jamadagni (जमदग्नि):—Son of Satyavatī (daughter of king Gādhi) and sage Ṛcīka. He married Reṇukā, the daughter of Reṇu. Many sons, headed by Vasumān, were born from the womb of Reṇukā. The youngest of them was named Rāma, or Paraśurāma. (see Bhāgavata Purāṇa 9.15.4-11)
Also mentioned in the Mahābhārata (cf. I.60.46) and represents one of the many proper names used for people and places.
Renuka was such very devoted wife and the power of her chastity was manifest. Such was this power, that she used to fetch water from the river in a pot made of unbaked clay every day. The pot would hold together because of her devotion to her husband.
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JANAKA
Janaka (जनक) is the name of a famous king of Videha or Mithilā, foster-father of Sītā. He was remarkable for his great knowledge, good works, and holiness. After the abandonment of Sītā by Rāma, he became an anchorite-indifferent to pleasure or pain-and spent his time in philosophical discussions. The sage याज्ञवल्क्य (yājñavalkya) was his priest and adviser.
Shatapatha Brahmana and the Brihadaranyaka Upanishad mention King Janaka (c. 8th century BCE) as a great philosopher-king of Videha, renowned for his patronage of Vedic culture and philosophy, and whose court was an intellectual center for Brahmin sages such as Yajnavalkya
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JANAKI
Daughter of Janaka; another name of Sita Devi.
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JANAMEJAYA & JARATKARU
Many people and places had this name according to Mahabharata. But the most famous was the son of Parikshit.
Name of a celebrated king of Hastināpura, son of Parīkṣit, the grandson of Arjuna. [His father died, being bitten by a serpent; and Janamejaya, determined to avenge the injury, resolved to exterminate the whole serpent-race. He accordingly instituted a serpent sacrifice, and burnt down all serpents except Takṣaka, who was saved only by the intercession of the sage Astika, at whose request the sacrifice was closed. Brahmins recite a mantra in the daily Sandhyavandana recalling this anecdote.
The first of the four sons of Parīkṣit and Irāvatī.1 Father of Śatānīka.2 Finding that the death of his father was predicted to be by the snake Takṣaka, he performed a sarpa yāga to destroy all snakes. All except Takṣaka came, the latter being sheltered by Indra. At this Takṣaka and Indra were invoked together. Advised by Bṛhaspati to refrain from the cruel yāga, Janamejaya agreed; with the aid of Tura, the priest, he performed Aśvamedha and other sacrifices; after anointing his son on the throne he went into the woods for penance.
Sandhya Vandana mantra
The snakes acceded to his request and said, “He who recites the following need not have any fear from us:
‘I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore it behoves you not to bite me. O snakes of virulent poison, remember the words of Astika after the snake sacrifice of Janamejaya. You shall be blessed‘.
That snake who does not cease from biting even after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree”.
(Source: Adi Parva, Chapter 58)
नर्मदायै नमः प्रातः नर्मदायै नमो निशि
नमोऽस्तु नर्मदे तुभ्यं त्राहि मां विषसर्पदः
सर्पापसर्प भद्रं त गच्छ सर्प महाविष।
Alternative line
Apasarapa sarapa bhadram te duram gachcha mahaayasaah
जनमेजयस्य यज्ञान्ते आस्तीकवचं स्मर।।
जरत्कार्वोर्जरत्कर्वां समुत्पन्न महायशाः
अस्तीक सत्यसन्धो मां पन्नगेभ्यो अभिरक्षतु
पन्नगेभ्यो अभिरक्षतु om nama iti.
MEANING
O Narmada, I offer you salutations in the morning & night (during sandhya vandana); Protect me from poisonous snakes
Astika, born of muni Jaratkaru and his wife of the same name, was a great soul. He, the protector of the truth, will protect me from the serpents.
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JAPA
Japa (जप):—n. recitation; the practice of reciting mantras quietly/silently on prayer beads;Japa (जप).— Muttering, whispering.
2) Repeating passages of the Veda or names of deities &c.; Manusmṛti 3.74; Y.1.22.
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JATAKARMA
Jātakarman (जातकर्मन्).—n. a ceremony performed at the birth of a child; Manusmṛti 2.27,29; R.3.18. A ceremony performed when the navel string is divided, touching the infant’s tongue thrice with ghee, with appropriate prayers.
One of the Forty Samskaras (or Sixteen/Shodasa) from Birth to Death of a Hindu.
2) The form of existence fixed by birth. 3) Race, family, lineage, rank.
4) A caste, tribe or class (of men); (the primary castes of the Hindus are only four :-brāhmaṇa, kṣatriya, vaiśya and śūdra).
5) A class, genus, kind, species
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JAYADRATHA
Jayadratha (जयद्रथ).—A king of the Sindhu district and brother-in-law of Duryodhana, having married Duhśalā, daughter of Dhṛtarāṣṭra. [Once while out on hunting, he chanced to see Draupadī in the forest, and asked of her food for himself and his retinue. Draupadī, by virtue of her magical sthālī, was able to supply him with materials sufficient for their break-fast. Jayadratha was so much struck with this act, as well as her personal charms, that he asked her to elope with him. She, of course, indignantly refused, but he succeeded in carrying her off, as her husbands were out on hunting. When they returned they pursued and captured the ravisher and released Draupadī, and he himself was allowed to go after having been subjected to many humiliations. He took a leading part in compassing the death of Abhimanyu, and met his doom at the hands of Arjuna in the great war.
What happened on the 13th day of Mahabharata war? Jayadratha, the king of Sindhu Desa (Indus Valley King) killed Abimanyu, son of Arjuna on the 13th day of the war. Arjuna was furious and vowed to kill Jayadratha before the sunset next day. The whole Kaurava army gave Jayadratha full protection. When the sun appeared to set, Jayadratha poked his head out to show that he was victorious. Suddenly the sun reappeared in the sky and Arjuna shot Jayadratha down. The story goes that Krishna hid the sun with his Sudarsana chakra. Actually Krishna tricked Jayadratha with the knowledge of the solar eclipse happening on that day. Arjuna’s brothers Nakulan and Sahadevan were experts in such calculations.
People were told for a long time that the war started on a new moon (Amavasya) day. Latest research by scholars with computer software shows that it started on a full moon day. Another interpretation is that though it was started on New Moonday it was fought on alternate days.
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JAYADEVA
Name of the author of Gītagovinda with 24 Ashtapathis. He made Buddha one of the Ten Avatars of Vishnu.
Jayadeva (जयदेव).—A Sanskrit poet who lived in the 13th century A.D. He is the author of the play ‘Prasannarāghavam’. The famous work ‘Candrāloka’, a treatise on rhetorical figures, was written by this poet Jayadeva. His most important work is ‘Gītagovinda’, the theme of which is the early life of Śrī Kṛṣṇa, especially the love between Śrī Kṛṣṇa and Rādhā, which is very touchingly described. He used to sing lyrics before the image of Kṛṣṇa while his wife danced according to the beat.
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JIVA
Meaning- A creature, living being. The principle of life, the vital breath, life, soul. Jiva Atma is self; Parama Atma is God; Jiva is corrupted as Eve and Atma is corrupted as Adam in the Bible.
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JIVAN MUKTA
Jīvanmukta (जीवन्मुक्त).— Liberated Soull.a. ‘liberated while living’, a man who, being purified by a true knowledge of the Supreme Spirit, is freed from the future birth and all ceremonial rites while yet living.
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JNANA
1) Jnana (ज्ञान): Knowledge of the eternal and real. Knowing, understanding, becoming acquainted with, proficiency;
2) Knowledge, learning; 3) Consciousness, cognizance, knowledge; ज्ञानतोऽज्ञानतो वापि (jñānato’jñānato vāpi) Manusmṛti 8.288 knowingly or unknowingly, consciously or unconsciously.
4) Sacred knowledge; especially, knowledge derived from meditation on the higher truths of religion and philosophy which teaches man how to understand his own nature and how he may be reunited to the Supreme Spirit.
Jnana/does not mean a proficiency in a subject like chemistry or history. It is not mere learning but inward experience or awareness of a truth. In Advaita is the realisation of that one is inseparably united with the supreme.
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JNANENDRIYA
Jñānendriya (ज्ञानेन्द्रिय).—an organ of perception; (these are five tvac, rasanā, cakṣus, karṇa and ghrāṇathe skin, tongue, eye, ear and nose.
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Jatavedas:
One of the names of Agni.
He who knows all; Heat creates everything e.g. sun, body heat
The fire god Agni is extremely important in the Vedic religion. He is the messenger of the gods. He takes all the offerings poured into the fire to the gods. He is everywhere. He is in the sun and moon and as ‘jataragni’ in the stomach, says Sayana in his commentary. Jataragni is the metabolic activities in the body that produce heat. He is in the sea as Badava Agni. All the girls are possessed by him before the marriage. This means that all the girls must be married in front of him (sacrificial fire) as he gives them like a father gives his daughter to the bridegroom. The couple have to walk around the fire. It is called Saptapadi.
Orthodox Hindus keep fire in a pot from the birth to death and use it for all occasions. The ‘aupasana’ pot contains paddy husk burning forever. It is never extinguished. When a baby is born it is lighted and the same fire is used to light the funeral pyre when the person dies at an old age.
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JVARADEVA
Jvaradeva is a form of Lord Shiva. He destroyed Bhasmaasura . He is described in the Agamas as having three legs, three heads nine eyes and six arms. His images are found in many shiva temples including Madurai, Tirupparankundram, Mayiladuthurai, Kumbakonam, Tirunelveli, Bhavani etc.
Jvaradeva or Jurakareśvara is depicted in the Adi Kumbeswarar Temple (Ādi Kumbheśvara) in Kumbakonam (Kumbhakonam), representing a sacred place for the worship of Śiva.—Jvvradeva is a three-headed image of Śiva with four hands. The three heads include two animal heads emerging laterally from behind the human head. The head on the right is that of a lion while the other one seems to be that of an antelope. He holds triśūla (trident) in the right hand and small vessel in the left hand.
Jvāra-deva is also depicted in the Meenakshi Temple in Madurai .
Later Vaishnava texts like Harivamsa gives a sectarian view of Krishna encounter with Jvara deva wherein the leader of the Vrishnis created a Narayana-jvara to fight against the original Jvara deva.
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JYOTISHA
Means Light.
Jyotiṣa (ज्योतिष).—Astronomy and astrology. One of the six Vedāṅgas.
Jyotiṣa is a Sanskrit technical term used in ancient Indian sciences such as Astronomy, Mathematics and Geometry. It is part of Vedic School Syllabus for thousands of years.
it is the science about the stars and heavenly bodies. The heavenly bodies are the sun, the moon, the other planets and the stars etc. From the very ancient days men believed that these planets and stars in the sky played an important part in controlling the growth and activities of all the living and non-living things in the world.
1) Jyotiṣa (ज्योतिष) or Jyotiṣaka refers to an “astrologer” (one who is versed in Saṃhita, Astronomy and Horoscopy), according to the Bṛhatsaṃhitā (chapter 2), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “We shall now proceed to give a brief description of (the qualifications of) a jyotiṣaka. He must be of noble birth and of agreeable appearance; meek, truthful and without jealousy; of proportional limbs; of joints well built and of good growth; have no physical defects; be of fine hands, feet, nails, eyes, chin, teeth, ears, forehead, eye-brows and head; of fine physique and of high, sonorous voice”.
–Subham—
Tags- Jatavedas, Jnana, Jamadagni, Jayadeva, HINDU DICTIONARY IN ENGLISH AND TAMIL 36; இந்துமத கலைச்சொல் அகராதி-36 , Jyotisha, Astrologer
Date uploaded in Sydney, Australia – 17 February 2026
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ஆங்கில எழுத்து I– ல் துவங்கும் சொற்கள்
Words beginning with “I ”. Tamil version will be published tomorrow.
INDRA
Indra is the most celebrated deity in the Rig Veda, with approximately 250 hymns directly dedicated to him. As the king of gods and god of storms/war, he is featured in over 25% of the 1,028 total hymns in the text, with an additional 50 hymns often co-praising him alongside other deities.
Indra is a supreme heroic figure, often associated with the star Antares. These hymns focus on his martial prowess, destruction of Vritra, and role as protector, with significant references in the Rig Veda and Atharva Veda.
Known as the King of Gods (Vendhan in Tamil literature) and a powerful warrior. He possesses over 35-40 names, including Vritrahan (slayer of Vritra) and Aaji krt (race maker).
He is the God of the East.
His name is used in male names throughout Asia until this day. His weapon is Vajrayudha.
Indra is not one person according to Kanchi Shankaracharya (1894-1994)
It means leader, head, chief; examples- Mrgendra, Gagendra, Gajendra
According to the Mahabharata, Indra seduced or tried to seduce Ahalya, wife of Gautama Rishi. And the sage’s curse impressed upon him a thousand marks resembling the female organ, so he was called Sa-yoni; but these marks were afterwards changed to eyes and hence he is called Netra Yoni and Sahasraksha, the thousand eyed (Yoni is female organ). But there is no support for this story in the Rig Veda, the oldest book in the world.
Tiru Jnana Sambandar who lived 1400 years ago during the reign of Mahendra Pallava and Pandyan Nedumaran refers to 1000 eyes of Indra. After Indra’s prayer Lord Shiva changed his 1000 Yoni signs into 1000 eyes.
In Tamil Nadu you may find men named ‘ Mr One Thousand’ (Kan Ayiram in Tamil)
Indra in Tamil Literature
Indra is the most popular Tamil God according to the oldest Tamil book Tolkappiam. Tolkappiar wrote this grammatical treatise around 1st century BC. He lists all the four important Vedic Gods INDRA, VARUNA, VISHNU and SKANDA (another form of AGNI) as Gods of four Tamil Lands.
Tolkappiar was not the only one who praised Indra. We see Indra throughout Tamil literature. Sangam Tamil literature mentions his name in several places and the heaven under Indra is mentioned in innumerable places. Pura Nanauru, Tirukkural and Tamil epics did not miss his name.
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INDRA FESTIVAL
Indra Festival was a very popular festival in ancient Tamil Nadu according to twin Tamil epics Silappadikaram and Manimekalai. It was first mentioned in Mahabharata and Ramayana. But in the Vedas we have some information which is interpreted by scholars as Indra festival. Atharva Veda mentioned Indra Dwaja (banner or flag of Indra). Rig Veda hinted at it.
At present Indra festival is celebrated as a grand Royal festival in Nepal. Gunabhadra, a king of 10th century CE started this festival in Nepal. They call it Yenya or Indra Jatra. Bengalese also celebrated it.
Raksha Bhandan celebrated all over India and the Water Festivals celebrated in Laos, Cambodia, Thailand and Burma has got some links with Indra, the god of rain.
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IRAVATA
Airavata, also known as Iravata or Irawatha, is the mythical white elephant and vahana of Indra, the King of the Gods, considered the “king of elephants”. Airavata represents power, is associated with rain and clouds, and its depiction alongside Indra is found on seals from the Indus Valley Civilization.
He is shown with Four Heads or Four Tusks in sculptures, stamps and seals of South East Asia.
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INDRANI
Wife of Indra.
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ILVALAN
Ilvalan is a character from Hindu mythology, an Asura brother of Vatapi, known for a trap where Vatapi would turn into an animal to be eaten by Brahmins before being called out of their stomachs. The stories highlight that Sage Agastya defeated them by digesting Vatapi. Vatapi Jeerno Bhava- Let Vatapi be digested—story shows that Agastya annihilated the cannibals in the Indian forests.
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ISVARA
A term used in the text to refer to God, indicating the supreme deity worshipped by the followers. Mostly used with Lord Siva as a suffix.
Iṣṭadeva (इष्टदेव).—a favourite god, one’s tutelary deity. The deity one particularly likes to aore.
Derivable forms: iṣṭadevaḥ (इष्टदेवः).
Iṣṭadeva is a Sanskrit compound consisting of the terms iṣṭa and deva (देव).
a chosen tutelary deity, favourite god, one particularly worshipped. Each family has a Kula Devata as well. Mostly, that God will be Ista Devata.
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INDUS VALLEY CIVILIZATION
Tiger Goddess in Harappa
Narabali in Harapa
The world was misled by some scholars in the case of Indus Valley Civilization. They made two or three false statements as a result of which we are unable to decipher the script until today. More than fifty different decipherments are available today and none of them is accepted by everyone. The first false statement made by the early excavators introduced the Aryan- Dravidian division into it. The second false statement introduced the Dravidian decipherment theory in the script. Both not only failed to make any progress but also prevented others to look at it from different angles.
Calling the greatest civilization of the world as “Indus” Valley Civilization itself is wrong. Most of the scholars agree on it because more than 2000 sites have been discovered since the excavation of Mohenjo-Daro and Harappa on the banks of River Indus. Satellite information from space and ground water analysis by the nuclear scientists show that the mighty River Saraswati was flowing through North India long ago
Religious belief of Indus valley people remains a puzzle until today. John Marshal, Director General of Archaeology made some sweeping statements about certain objects he discovered in Mohenjo-Daro and misled the world. He was very unprofessional and forgot to mention where these objects were discovered.
He described some objects as symbols of phallic worship. He said the circular stone objects were representations of female genital organs (Yoni) and lingam shaped objects were male organs. Those were up to two feet in height. Marshal classified these objects into three groups: Lingas, Baetylic Stones and Ring Stones. No information is published to show where they were found. Neither Mackay nor Vats (later excavators) gave any information or new finds in their reports.
Later scholars pointed out the linga stones may be gamesmen or weights. Ring Stones might have been used to erect pillars or used for astronomical calculations. Since they did not find anything like this anywhere else in further excavations they even questioned the statement ‘’Phallic worship was an important element of Harappan religion’’.
Ghost Seal in Harappa
Sir Mortimer Wheeler was the one who made all Indians idiots! He fooled all the Indians by saying that he found a clinching evidence for the massacre of Indus people when he saw 37 skeletons scattered in disorderly manner at Mohenjodaro. “It may be no mere chance that at a late period at Mohenjodaro, men, women and children appeared to have been massacred there. On circumstantial evidence, Indra stands accused” (Wheeler 1947:82). Later, on examination G.F.Dales did find that Wheeler has misread the archaeological evidence. Neither they belonged to one and the same stratigraphical context nor were there proof of any massacre. Most of the skeletons positively showed that the persons were actually drowned in severe and sudden flood in the river Indus. Only two or three out of 37 skeletons bore cut marks and those too were found to have healed up. So he wrote a paper entitled ‘The Mythical Massacre at Mohenjo-Daro’ and exploded the myth of Aryan destruction of Harappan cities. K.M Srivatsava aptly remarks “ Indra, therefore ,stands completely exonerated”.
Indus civilization is not Indus civilization anymore. There are more sites on the banks of River Sarasvati than Indus. BB Lal says 50 major sites are on Indus river where as 177 early and 283 mature Harappan sites are on the banks of dried Saraswati river. All the early scholars were proved wrong on Indus Civilization when the scientific proof for drying of Sarasvati was dated 1700 BC. According to Kalyanaraman (2002), out of 2600 archaeological sites, over 1500 settlements were found on the Saraswati River Basin.
Horse: Use of Horse was debated for long. At first, foreigners wrote that Aryans came by horses and destroyed Indus people with iron instruments. But they could not find any iron or horse bones! They contradicted themselves! Now there are horse bones. But they are not foreign horses!
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IYER, IYENGAR
The name “Iyer” is a title and a caste name primarily associated with a Brahmin community from the South Indian state of Tamil Nadu. The term “Iyer” is believed to have originated from the Sanskrit word “Arya,” signifying a person of noble or respectable lineage. Historically, Iyers have been priests, scholars, and administrators, known for their adherence to Vedic traditions and their contributions to various fields, including Carnatic music, literature, and mathematics. The name is a marker of social identity and is often used as a surname by individuals belonging to this community. Derivable or associated names are not typically found, as Iyer is more of a caste marker than a given name. Later others also used it to mean they are equal to Iyers. Even Christian preachers misused it.
There are subsects in the community like Vadama, Brahacharnam , Ashtasahsram etc.
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The name Iyengar is a surname primarily found among the Vaishnavite Brahmin community of Tamil Nadu, India. It is a derivative of “Aiyar,” a common Brahmin surname, with the honorific suffix “-gar” added, denoting respect and status.
Tami Followers of Vishnu also are divided into sub sects like Vadakalai (northern branch) and Thenkaalai (southern branch) and Sellur Iyangars.
Iyers have Vibhuti as caste mark and Iyangars have Namam as caste mark. Thenkalai followers have Y shaped Namam (naamam). Vadakalai followers have Ushaped Namam (naamam).
To be continued ………………………..
Tags- HINDU DICTIONARY IN ENGLISH AND TAMIL-34; இந்துமத கலைச்சொல் அகராதி-34, Indra, Indus valley, Iyer, Iyengar
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
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SHARANAGATI
SURRENDER
LETTING GO
This valuable book has been published by http://www.Open Sky Press.com. Details available at the above site.
Mr John David, Director of Open Sky Press
John David is a Spiritual Teacher, Author, Filmmaker, Painter, Architect, and World Traveller who has spent over 25 years guiding people towards Inner Freedom and Self-realisation. His whole life has been a journey of Awakening, a rich unfolding that he now shares to inspire others to reconnect with their True Nature.
Originally trained as a Civil Engineer and later as an Architect, John David left behind a successful career in London to follow a deep inner calling.
His search took him to Japan, where a spiritual awakening began to stir, and then to India, where he spent 15 years with his first master Osho, and later 5 years with Papaji, a direct disciple of Sri Ramana Maharshi. His interviews with Indian Masters brought him eminent friends. These profound encounters deeply shaped his understanding.
Today, John David shares his wisdom through Satsang, Books, Films, Paintings, and his thriving International Centres for Inner Transformation, Open Sky. These communities in Spain and Germany offer a powerful and supportive environment for deep Inner work, Creative expression, and Silence.
John David’s multi-facetted teaching approach is simple, direct and free of religious or ideological frameworks.
His heartfelt presence, down-to-earth nature, and humor make his teachings accessible to people from all walks of life and whatever their level of knowledge.
**
The Foreword is given by Santhanam Nagarajan for this book.
Foreword
Santhanam Nagarajan
Santhanam Nagarajan is a deeply spiritual man and devoted follower of Bhagavan Sri Ramana Maharshi. A prolific Advaita writer, he has travelled widely and authored over 230 books and 6,400 articles on spirituality and Indian culture. Regularly featured on ‘All India Radio’ and ‘Jaya TV’, his life’s work is to awaken spiritual awareness, especially among the youth, and share the timeless wisdom of Self-realisation.
We first connected with Nagarajan while looking for a translator for the Aham Sphurana edition in Tamil. Since then, his extraordinary kindness and devotion to this project have been an invaluable support.
It is indeed a great pleasure to have this book in hand, since one can only have it because of the good deeds he has done in the past births.
To describe and explain the ways of Self Realisation is very difficult.
Bhagavan Ramana, the Sage of Arunachala, out of great karuna [compassion], made this complicated task a simple and direct one.
He showed the world that the inquiry in the form of Nan Yar – ‘Who Am I?’ – is the principal means to realise the Self. Yet again and again, through his words, his life in the Ashram, and his own shining example, he also pointed to the path of Surrender as the highest expression of that same inquiry – where the seeker, the seeking, and the sought become one.
Sri Ganapathi Aiyyer, an ardent devotee of Bhagavan, came to Ramana Ashram in July 1936. From his instant Surrender to his Master, he started recording all the conversations that took place daily in the Old Hall. From his diaries, written with love and devotion, this book presents a thoughtfully chosen selection devoted to the topic of Surrender.
But for a sincere sadhaka [spiritual aspirant], hundreds of questions arise in the mind.
The three books – Aham Sphurana, Vichara, and Sharanagati – born from the Aham Sphurana manuscript, provide answers to all such questions one may ask.
Bhagavan has declared categorically in the clearest possible way:
Renounce the Renouncer.
Give up the Ego. Surrender.
Here in Sharanagati [Surrender], Bhagavan teaches that the mind’s endless striving is itself the cause of restlessness. Human life, he says, is like a man swimming tirelessly against the current of a vast ocean, struggling to stay afloat in a battle that can never be won. To such a one, Bhagavan gives this compassionate instruction: ‘Stop swimming and drown! This is not death, but awakening into true life.’ (p.115)
To ‘stop swimming’ means to stop resisting the natural flow of Divine Will. The drowning Bhagavan speaks of is not physical death, but the Surrender of the false sense of individuality into the boundless ocean of Being. When the ego ceases to struggle, it is discovered that we were never separate from that ocean at all – we are That.
He continues, ‘“Let go,” is the secret of Realisation. By drowning yourself in pure Subjective Consciousness beyond possibility for revival or resuscitation, you will realise that imperishable Immortality which is verily your inherent nature.’ (p.115)
This is not annihilation but awakening – the end of effort and the beginning of true life. Liberation, Bhagavan reveals, is not the fruit of laborious striving, but of a single moment of complete yielding to the Divine.
‘If one would simply Surrender unconditionally, he is freed from all karma in a single stroke.’ Here, Bhagavan assures us of the transforming power of true Surrender. The law of karma binds only the doer. When the sense of doership dissolves, the entire web of bondage vanishes instantly, and the heart rests in effortless peace. (p.116)
For this, the Viharas Margam – the path of inner abiding – is the most efficient way. The inquiry ‘Who Am I?’ is the principal means.
When a devotee asked Bhagavan, ‘What if full Surrender is not possible?’, Bhagavan advised him to begin with partial Surrender. He revealed the secret that ‘some force takes charge’(p.95) and will unfailingly guide the seeker to the Guru, who is none other than the Self.
To a householder who feared that Surrender might conflict with his worldly duties, Bhagavan speaks with deep compassion: ‘To truly Surrender is to completely cease to care. You no longer have any cares, for all your cares are now His.’ (p.11) He explains that Surrender is not withdrawal from life but release from the burden of ownership. Actions continue, but the sense of ‘I am the doer’ falls away. In that freedom, one lives and works joyfully as an instrument of the Divine.
He further taught, ‘Having Surrendered to God, leave it to Him to fulfil your needs and responsibilities in any way He sees fit, by using you as a tool.’(p.11) This, Bhagavan said, is the life of divine partnership. When one ceases to impose personal will upon the world, the Higher Power acts through that being spontaneously. Success and failure lose meaning, for the ego has yielded to the will of God.
Finally, Bhagavan declared, ‘The state of absolute Surrender, or complete relinquishment of the ego, is not any sadhana, but the goal itself.’ (p.122) Thus, he reveals the summit of all spiritual effort: complete Surrender is not a means to Realisation – it is Realisation. When the ego has wholly dissolved, there remains no seeker, no effort, and no path – only the silent radiance of the Self, timeless and complete.
This luminous jewel of a book, Sharanagati, contains many stories, also in order to understand complicated problems, giving living examples that can be understood by all.
Even the design of the book – the layout, the fonts, and the headings – has been lovingly crafted for the reader to become fully absorbed in Bhagavan’s presence and teachings.
This book is not a ‘Read and Leave’ book. This is a permanent guide for a whole lifetime till one learns the spiritual art of Surrender in its real meaning.
May Bhagavan’s grace ever shine upon all who open these pages. May He bless every reader with the courage to inquire ‘Who am I?’ and with the humility to Surrender completely into the Heart.
Date uploaded in Sydney, Australia – 2 February 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
During my previous two trips to Sydney, I covered Shiva, Murugan (Skanda/ Kartikeya), Venkateswara, and Nantien Buddhist temples. During this third trip, I decided to cover rest of the temples. So, I went to Ganapathy (Vinayakar) temple and a Shakti temple in the past few weeks. My son told me that there are two more temples in an industrial area one next to another. Who will say we don’t want two birds in one stone. So, we rushed there in car on 31 January 2026 to get two mangoes in one stone. We were not disappointed.
In a vast industrial area with trucks and cranes, two small temples peeped out. First, we entered the Sydney Durga temple.
Surprise! Surprise!
Wes aw Tamil poet Tiruvalluvar statue next to Sarasvati Devi statue in the temple complex. When we moved a little further, we saw Tamil poet Ilango’s statue, the author of the most famous Tamil epic Silappadikaram.
Then we climbed several steep steps to see a huge hall with Goddess Durga in the main shrine. From the temple posters we came to know that it is run by Sri Lankan Tamils. On either side of the main shrine Lord Ganesh and Lord Skanda/ Murgan occupied two small shrines.
The unique feature of the temple is the eight beautiful Lakshmi statues (Ashta Laksmi) in the corridor. Apart from them, there are Navagrahas and other minor deities. There were four priests looking after the visiting devotees. In total only 25 devotees were inside the huge Mandapa. So, we had good Darshan (viewing) of Gods. It has a divine atmosphere.
There is a canteen outside where one can buy Tamil snacks.
Shirdi Saibaba Temple
Just a few doors away, is the Shirdi Sai Temple. Again, we climbed a number of steps to see a huge hall with Shirdi Sai baba occupying the Main shrine. A beautiful and melodious divine song was going on air. It created more divine atmosphere. About 15 people with one priest were there. Lord Ganesh, Siva and Hanuman are in smaller shrines. The unique feature of the temple is a Siva Linga where one can do Abisheka. Water pots are placed near it. We did Abishek (bathing of the God) with Mrtyunjaya Mantra from the Yajurveda. Here also one canteen is operating.
Both the temples must be visited by the devotees. There is good scope for big Puja, ceremonies and Dhyana (meditation).
After visiting Sai Mandir, we came back to Tamil Durga temple and bought hot Idli, Vadai, Sambhar, Chutney and Masala Tea.
Date uploaded in Sydney, Australia – 29 January 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
We went to Sri Karphaga Vinayakar Temple in Sydney, Australia on 29-1-2026. It is a temple in one large hall with a small tower. When we went there the temple was celebrating its Annual Mango Festival. We could see about 25 devotees enjoying the Puja to the Dwaja Sthamba. About five priests were doing the decorations and the Puja.
The temple has the main shrine with Karpaka Vinayakar in the centre of the hall .On either side of the main shrine are other deities including Lord Siva, Goddess Meenakshi, Nataraja, Lord Skanda Muruga, Nava Graha etc.
Because of the festival, musicians were playing the Nayanam and Melam (Pipes and drums) that echoed in the hall. We could see a small chariot. The temple has announced that chariots and other idols will be taken along the streets.
Since the temple was located in a Sri Lankan Tamil area we saw several devotees walking towards the temple. Temple distributes free food and Prasad all through the festival days. Other days there is a canteen which sell food in the evening.
It has a good atmosphere and sanctity, and one must visit to get the blessings of Lord Ganesh.
Temple Address
123, The Crescent, Homebush West, New South Wales 2140
Mango Festival is celebrated by all the Sri Lankan temples. The story behind the festival is a popular story. Inter Galactical Space Traveller Narada is famous or notorious for creating quarrels among the celestials which always end with good results. He came with a mango fruit and gave it to Lord Siva in the Kailash with a condition that it can’t be cut when it was to given to any one. Siva’s two sons Lord Ganesh and Lord Skanda Muruga were demanding it. And Siva was in a great dilemma. Siva told them that whoever goes around the world and come back first would get it. Lord Skanda immediately flew on his peacock space rocket and circled the earth in a few minutes. But before that the big tummy boy, Lord Ganesh went round his father and mother Siva and Parvati and said they were the world. Both the parents were happy to hear it. And Siva gave the mango to him. Late comer Lord Skanda Muruga was disappointed. This is the background of the Mango festival which illustrated that father and mother are greater than the earth.
During the festival which runs up to ten days or so, the temple idols are taken around the town. The finale will be the chariot festival, and the chariot is pulled by all the people without any discrimination of rich and poor, of high and low status or man and woman or young and old. This festival celebrated by all the Hindu temples around the world inculcate social unity. Moreover God comes to everyone who could not go to a temple.
–Subham—
Tags- Sydney, Karphaga Vinayakar temple, My visit, Chariot festival, Australia
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Tamil and Vedas 