Written by London Swaminathan

Post No. 15,604

Date uploaded in London –10 April 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  

Purananuru Wonders -19  Ancient Tamil Encyclopaedia -Part 59; One Thousand Interesting Facts -Part 59

***

Item 442

There are at least three interesting points in the Purananuru verse 51. Five elements are used to compare the greatness of the king. We see this in Kalidasa who lived in the second century BCE. Comparing a king with the Five Elements is a Hindu concept which is also in Manu Smriti of Second century BCE or earlier. Poet Iyur Mudavaanar must be a great Sanskrit scholar. But we see such a comparison in the poems of other Sangam poets as well. (see Puram 2)

Kalidasa in Raghuvamsam 1-29; 4-11 (five elements and king)

Manusmriti – 1-20;1-76 12-12 to 21 five elements )

***

Item 443 Concept Five Elements/ Pancha Bhuta

The concept of Five Elements, known as Pancha Bhuta in Indian languages, is found in Greek and Babylonian cultures. But they borrowed it from India. Greeks left one of the elements, Sky, and used the other four elements i.e. water, fire, earth and wind. Empedocles of Greece mentioned the four elements.

In the Babylonian myth, Enuma Elis, the elements are mentioned. But the hymn is like the creation hymn in the Rig Veda

Following hymn in Taiittiriya Upanishad:

From – divine – soul, verily,

space arose;

from space wind;

from wind fire;

from fire water;

from water the earth;

from earth the herbs and food;

from food semen and from semen the person/purusa

—-Taittiriya Upanishad, Brahmavalli, Anuvak.1

Kalidasa used the five elements in Raghuvamsa and his other works.

Raghuvamsa 1-29

Brahma created Dilipan with five elements. This is true indeed because all his virtues are useful to others (like five elements).

Raghuvamsa 4-11

As soon as Raghu became king, even the Pancha bhutas attained new vigour.

Raghuvamsa 3-4

Dilipan’s wife Sudakshina who was pregnant, ate sand out of craving .

Sangam Tamil Puram verse 20 by Kurungkoliyur kizar said the same thing.

Kings were called “Bhubuk” i.e. eaters of land (of other kings)

***

More Pancha Bhuta references in Sangam Tamil Books:

Pari. 3-4; 3-66; 3-77. Pari.13-18; 24-15

Mathur. -line 453; Puram-2- 1; 20-1; 51-1;55-15

Pathitr- 14-1; Kurun.3-1.

Tol -305; Murukku. Line 254

The strange coincidence is, all the poets use the Pancha Bhuta matter in the very beginning of the poems.

Post Sangam book – Tiruk Kural 271

***

Item 444 Science

Life span of white ants is known to all Tamils . Some die in a day or two other ants live for long. Another meaning is the termite mounds are demolished in a minute or two by bears or human beings. They are compared to king’s enemies.

***

Item 445 Tamil arrogance or war mongering

From Asokan times, from Kharavela times, we see the Tamil front consisting of Chera Choza Pandya. But they fought among themselves continuously for 1500 years. Here the king thinks Tamil Nadu does not belong to all the three kings but his own. This infighting was not seen in any other race. But yet Chera Choza Pandyas ruled for 1500 years which is also unique in the world. One language, one religion one culture ; but ruled for- 1500 years; unique in world history.

***

Item 445 Koodakārathu Thunjiya Māran Vazhuthi

What is Koodaagaaram ? What is Thunjiya?

Tamils were unique in affixing the place of death of a king to his name. We don’t see such naming in any other parts of the world. We see Thunjiya/ Death in other Tamil poems as well. To identify or differentiate one king from another they say where the king died/Thunjiya mening who had died…

***

Item 446

Koodaagaaram கூடாகாரம் mystery!

Commentators skip this word Koodaagaaram கூடாகாரம். 1935 Ananda Vikatan dictionary gives two meanings: Nilavarai- underground shelter or dungeon or Upper part of a house. We don’t see this word much in Tamil. Some people tried to identify this with salt cotar.

“Kottaram” (Koṭṭāram கொட்டாரம்) meaning a granary or “godown” is still used. So I would guess this Pandya king died in the underground. He might have been imprisoned or murdered there? No one dared to explain this word. If there is any explanation by some people, that is only a guess work not authenticated.

***

Please see my earlier posts:

1

Purananuru (Tamil Sangam Book) wonders -2; Upanishad and Kalidasa in verse Two! (Post.15,278)

2

Tamil Hindu Encyclopaedia -10 பஞ்சபூதம் (Pancha Bhuta)—Post No.11,359

3

Cosmology in Appar, Nammalvar, Puram Poems (Post No.15,196)

***

Puranānūru 51, Poet Aiyur Mudavanār sang for Pandiyan Koodakārathu Thunjiya Māran Vazhuthi,

1
When water overflows, there is no dam to contain it!
When fire exceeds, there is no shadow that can shade
the living!  When there is too much wind, no strength
can resist it!  Vazhuthi, radiant and fierce in battle
is like all these.

2 

He will not tolerate if they say that
cool Thamizh Nadu is common, and undertakes wars.
If he requests tributes, kings who say, “take it” and
give willingly, do not tremble.

Those who are very pitiable are those who have lost his
graces. 

3

Like the termites from red mounds built with
difficulty by tiny termites, they whirl around just for a day.

Notes:  Puranānūru poems 51 and 52 were written for this king.   He hailed from a town called Koodakāram.   He was a contemporary of Chozhan Kulamutrathu Thunjiya Killivalavan.  His successor was Pandiyan Ilavanthikai Palli Thunjiya Nanmāran.Aiyur Mudavanār wrote Puranānūru 51, 228, 314 and 399.

***

புறநானூறு 51, பாடியவர்: ஐயூர் முடவனார், பாடப்பட்டோன்: பாண்டியன் கூடகாரத்துத் துஞ்சிய மாறன் வழுதி, திணை: வாகை, துறை: அரச வாகை

1

நீர் மிகின் சிறையும் இல்லை, தீ மிகின்
மன்னுயிர் நிழற்றும் நிழலும் இல்லை,
வளி மிகின் வலியும் இல்லை, ஒளி மிக்கு
அவற்றோர் அன்ன சினப்போர் வழுதி!

2
தண் தமிழ் பொது எனப் பொறாஅன், போர் எதிர்ந்து  5
கொண்டி வேண்டுவன் ஆயின், கொள்க எனக்
கொடுத்த மன்னர் நடுக்கற்றனரே,
அளியரோ அளியர் அவன் அளி இழந்தோரே,

3
நுண் பல் சிதலை அரிது முயன்று எடுத்த
செம்புற்று ஈயல் போல,  10
ஒரு பகல் வாழ்க்கைக்கு உலமருவோரே.

****

Item 447

Two things in Puram 52 are important. It is about Image worship.

அணங்குடை நெடுங்கோட்டு அளையகம் முனைஇ,
முணங்கு நிமிர் வயமான் முழு வலி ஒருத்தல்,

Tamil Hindus like their counterparts in North India believed that spirits are dwelling in the mountains, lakes, forests, gardens, and trees. Here the mountain cave is described as Spirit living place. Anangu in Tamil meant the spirit that is terrifying or ghost

***

Item 448

Tamils worshipped images like their North Indian brothers. We get coins from second century BCE showing Hindu Gods. Here Maruthan Ilanakanar, a late poet, who mostly imitate his predecessors, talk about

“where offerings with uproar are not given to
the gods who have abandoned their pillars”.

It is made clear that Tamils made offerings to Gods in the pillars. Even today the offerings are made in the temple Bali Peedam near the Dwajasthamba/pillar. Moreover, Brahmins also erected venerable Yupa Stambha when they performed Yagas/fire ceremonies. Purananuru used the Sanskrit Yupa in a few poems. So the poet might have mean Yupa pillars or Dwajasthambas or Nadukal/herostones. Tamils worshipped Hero Stones too.

***

Puranānūru 52, Poet Maruthan Ilanākanār sang to Pandiyan Koodakārathu Thunjiya Māran Vazhuthi,

A male tiger in a cave on a terrifying, tall peak,
hating to stay in, rises and stretches, full of strength,
and goaded by desire for meat, takes whatever direction he may wish.

You are like him with your intent to kill the kings of the
north, O Vazhuthi with a well fashioned chariot, who fights ferocious battles.  Since you have willed war, the kings in this wide world are to be pitied, in whose lands long streamers
of smoke that smelled of flesh rose once from roasting fish in every town near fields and surrounded the curved branches
of marutham trees.  They used to be prosperous towns. That has changed.  Now, they are ruined, and turned to forests where forest hens with spots lay eggs in the depressions
caused by the gambling gadgets of white-haired old men in public places,

 where offerings with uproar are not given to
the gods who have abandoned their pillars.

***

புறநானூறு 52, பாடியவர்: மருதன் இளநாகனார், பாடப்பட்டோன்: பாண்டியன் கூடகாரத்துத் துஞ்சிய மாறன் வழுதி, திணை: வாகை, துறை: அரச வாகை

1

அணங்குடை நெடுங்கோட்டு அளையகம் முனைஇ,
முணங்கு நிமிர் வயமான் முழு வலி ஒருத்தல்,

ஊன் நசை உள்ளம் துரப்ப இரை குறித்துத்
தான் வேண்டு மருங்கின் வேட்டு எழுந்தாங்கு,
வட புல மன்னர் வாட, அடல் குறித்து,  5
இன்னா வெம்போர் இயல் தேர் வழுதி!
இது நீ கண்ணியது ஆயின், இரு நிலத்து
யார் கொல் அளியர் தாமே,  ஊர்தொறும்
மீன் சுடு புகையின் புலவு நாறு நெடுங்கொடி
வயல் உழை மருதின் வாங்கு சினை வலக்கும்  10
பெரு நல் யாணரின் ஒரீஇ, இனியே

2

கலிகெழு கடவுள் கந்தம் கைவிடப்
பலி கண் மாறிய பாழ்படு பொதியில்,

நரை மூதாளர் நாய் இடக் குழிந்த
வல்லின் நல்லகம் நிறையப் பல் பொறிக்  15
கான வாரணம் ஈனும்
காடாகி விளியும் நாடுடையோரே.

கந்துடை நிலை என்றது, இறைவன் அருட்குறியாகக் கல் தறி நட்டியிருக்கும் இடத்தை, பண்டைக் காலத்தே இறைவணக்கம் செய்தற்பொருட்டுக் கல்தறி நட்டு அதனை வணங்கி வந்தனர். .

அணங்கு உடை நெடுங்கோட்டு – in the fearful tall peak, in the tall peak with gods,

***

Item 449 Kudos to Brahmin Poet Kapilan

Here the great Brahmin poet Kapilan is praised. He wrote more poems than other poets. He was the only poet mentioned by more poets. 

Puranānūru 53, Poet Porunthil Ilankeeranār sang to Cheraman Māntharancheral Irumporai, Thinai: Vākai, Thurai: Arasa Vākai

To remove the anguish to Vilangil town,
……….where women wearing bright bangles play on
……….verandas of mansions with glittering gems
……….that awe eyes, that are on the long stretches
……….of sand spread like pearls from mature shells,
you took to battle with your fast horses and elephants.

O Poraiyan!  If I sing your praises in full, it will be too long.
If I sing in short, I will miss much.  Those like me with
bewildered hearts cannot sing your glory in full.  This is
the huge world in which we are born, and we cannot live
hating it.
We heard you say, “If only Kapilan were alive today, he whose
fame was radiant and knowledge immense, he with eloquent
tongue, could produce perfect verses in an instant and
how wonderful that would be!”  Yet, I will sing suitably of
your might in battle and how you overwhelmed your enemies.

***

புறநானூறு 53, பாடியவர்: பொருந்தில் இளங்கீரனார், பாடப்பட்டோன்: சேரமான் மாந்தரஞ்சேரல் இரும்பொறை, திணை: வாகை, துறை: அரச வாகை

முதிர் வார் இப்பி முத்த வார் மணல்,
கதிர் விடு மணியின் கண் பொரு மாடத்து,
இலங்கு வளை மகளிர் தெற்றி ஆடும்
விளங்கு சீர் விளங்கில் விழுமம் கொன்ற
களங்கொள் யானைக் கடுமான் பொறைய!  5

விரிப்பின் அகலும் தொகுப்பின் எஞ்சும்,
மம்மர் நெஞ்சத்து எம்மனோர்க்கு ஒருதலை
கைம்முற்றல நின் புகழே என்றும்
ஒளியோர் பிறந்த இம் மலர்தலை உலகத்து
வாழேம் என்றலும் அரிதே, தாழாது  10

செறுத்த செய்யுள் செய் செந்நாவின்
வெறுத்த கேள்வி விளங்கு புகழ்க் கபிலன்
இன்று உளன் ஆயின் நன்று மன், என்ற நின்
ஆடு கொள் வரிசைக்கு ஒப்பப்
பாடுவன் மன்னால், பகைவரைக் கடப்பே.  15

 தாழாது செறுத்த செய்யுள் செய் – created meaningful verses without delay, செந்நாவின் – with an eloquent tongue, வெறுத்த கேள்வி – dense learning, abundant learning (வெறுத்த – செறிந்த), விளங்கு புகழ்க் கபிலன் இன்று உளன் ஆயின் – if poet Kapilan with bright renown were alive today, நன்று  – it would be good,

 –subham—

Tags- Item 449, Kapilan, Purananuru wonders, Image Worship , Sangam Tamil Literature!- Part 59

Written by London Swaminathan

Post No. 15,491

Date uploaded in Kumbakonam, India –  12 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  

Athi Varadar festival in Kumbakonam featuring the rare, once-in-12-years public viewing of the idol ended on tenth March 2026. Over 500,000 devotees had the darshan standing in the long queue for hours.

Here are the key details from the news reports (as of March 2026):

12-Year Cycle: Unlike the 40-year cycle in Kanchipuram, the Athi Varadar idol at the Varadharaja Perumal Temple in Kumbakonam is brought out from its underground chamber once every 12 years.

Current Event (2026): The idol was brought out for public worship in March 2026, marking the end of its 12-year seclusion.

Duration: The special darshan, which includes rituals like Thailakappu (oil anointing) and Oonjal Sevai (swing ritual), is scheduled for a limited period, often spanning about 10 days, attracting thousands of devotees.

Location: The temple is located on Brahmman Koil Street in Kumbakonam.

In a spiritually significant event, the sacred Athi Varadar idol will be brought out from the underground chamber of the Varadharaja Perumal Temple in Kumbakonam after a gap of 12 years. The rare occasion drew devotees not only from Tamil Nadu but also from Andhra, Telangana, Kerala and a few North Indian states.

The Athi Varadar idol, carved from the sacred athi (fig) tree, is preserved in a subterranean chamber within the temple premises as part of a long-standing tradition. According to temple customs, the idol is taken out only once every 12 years for a brief period of public worship. Along with the main deity, Sri Devi and Bhoodevi are also part of the ceremonial display.

During the special darshan period, which lasted for  ten days, elaborate rituals and poojas were conducted in accordance with Agama traditions. Ceremonies such as Thailakappu (oil anointing), Pushpa Alankaram (flower decoration), and Oonjal Sevai (swing ritual) were performed with devotional fervour.

Temple authorities made extensive arrangements to manage the surge in devotees, including regulated darshan timings and security measures. The event transformed Kumbakonam into a major spiritual hub, as devotees gathered to witness and participate in this rare and auspicious tradition.

Only one incident was reported ;a devotee passed away while waiting in the long queue for the darshan on March 10, 2026.

( The Athi Varadar idol in Kumbakonam is distinct from the more famous, larger Athi Varadar idol in Kanchipuram, though both are made of fig wood.)

***

Adi Varaha Perumal /Vishnu Temple

I visited Adi Varaha Perumal /Vishnu Temple (aadi varaaha perumaal) on 10th March 2026 and had good darshan. It is a small temple compared to Sarngapani and Chakrapani Vishnu temples. It is very near the famous Kumbeshwar Siva Temple.

God/Moolavar : Sri Adhi Varaha Perumal

Goddess/Thayar    : Sri Ambujavalli

It has no tall tower. but instead there is an Arch which is East facing. On top of the Welcome Arch Sri Varaha Perumal is seen along with few other Gods. There is a gold plated Dwajasthambam, a Bali Peedam and a Garudalwar who faces the Moolavar Sannadhi. It is about 800 years old.

Thayar/Goddess Ambujavalli is in a separate shrine in a sitting posture with abhaya varada hastam.

According to Sthala Purana/ local history,Demon Hiranyaksha took Bhumadevi deep inside the earth. Bhumadevi prayed to Maha Vishnu to rescue her. Maha Vishnu took the Varaha avatar, dug the earth with his nose, and brought her back. Hence, Maha Vishnu of this temple is called Adhi Varaha Perumal Temple. Varaha means boar. It I one of the Ten Avatars/Dasavatar.

This Temple is one of the five Templescelebrating  Mahamaham festival that is held once in 12 years. Inside the Sanctum Sanctorum Adhi Varaha Perumal can be seen along with His Consort Bhoomadevi on His Lap and Adisesham can be seen in a standing posture.

 This is a Vadakalai  temple with Nigamantha Desikan shrine inside the temple.

One of the special features of the temple is a rare Prasad/Food offering. A root called Korai Kizangu is used in the food offering to God here. Since the God is in the form of Boar, this is considered appropriate offering.

Korai Kizhangu, or Nut Grass (Cyperus rotundus), is a traditional Ayurvedic and Siddha tuberous root known for its diverse medicinal, skincare, and hair removal properties. It is used to treat skin infections, improve skin texture, boost immunity, and aid digestion, often consumed as a powder or used as a topical paste.

–subham—

Tags– Aththivaradar and Adivarahar Temples , Kumbakonam, Root vegetable Prasad, 12 years,Korai Kizhangu,