How Goddess Meenakshi helped British Collector and King Tirumalai Nayak! 4 Miracles!! (Post No.14,844)

MADURAI KING TIRUMALAI NAYAK WITH HIS WIVES.

Written by London Swaminathan

Post No. 14,844

Date uploaded in London –  8 August 2025

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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Madurai Meenaakshii Sundareswarar (Shiva ) temple is considered one of the wonders of the world. It is because it contains over 30,000 sculptures (stuccos) and paintings. The stone sculptures are carved with very great precision. A small mistake would have made the sculptor to restart the work again and work for many years. It had beautiful and tall towers during the visit of Tamil Miracle Boy Saint Tiru Gnana Sambandar around 600 CE. Sekkilzar of tenth century mentioned the tall towers in Peria Puranam; Sambandar mentioned just the towers. But the present structure has only one old tower built in 12th century by Sundara Pandya. Later Madurai Nayak Kings, particularly Tirumalai Nayak, and Nattukkotai Nagarathar Chettiyars added several towers and Mandapas/buildings.

The British took over the management of the temple when corruption was reported in the 18th century. There are several miracles of Goddess Meenakshi well documented in the temple records. Let us look at some miracles.

1

Peter Pandya alias Rous Peter

Rous Peter was the collector of Madurai between 1812 and 1828. He was a devotee of Madurai Goddess Meenakshi. He made lavish gifts to Madurai temple and Alagarkoil (Kalla Azakar) Vishnu temple.  He was popularly called Peter Pandya. It is said that once he shot a wild elephant and it started attacking him. Immediately he prayed to Goddess Meenakshi and fired another shot which killed the elephant. This story appeared in print.

Another popular version is that one day he was sitting in his court hall and writing a judgement during rainy season. At that time a beautiful little girl appeared before him and asked him to come out of the building. Attracted by her charm he followed her , but she disappeared. As soon as he came out of the building, it collapsed. He realised that it was Goddess Herself came and saved his life twice. As a thanksgiving he donated some jewels to the temple, and they are still used on festival days.

2

Tirumalai Nayak (1623-1659)

Tirumalai Nayak renovated the temple completely during his reign. His wife constructed Ashtasakthi Mandapam. During his reign the beautiful Pudumandapam in front of the temple was built. He showed personal interest in the development of the temple. He revived the Sengol/ sceptre Festival. This meant he was only a servant of Goddess Meenakshi who gives her golden sceptre to him to rule Her country . Since Greek ambassador Megasthenes (3rd century BCE) mentioned the Pandya queen in his book Indica, this must have started 2300 years ago.

Rev. William Taylor has recorded Nayak’s personal involvement in the administration of the temple to weed out corruption. It reports a miracle. Goddess Meenakshi (Parvati, wife of Shiva) appeared in Nayak’s dream and told him there is no care for me. Very next day he called the temple administrator and told him quietly, “for the future we ourselves will piously undertake the anointing, the purveying of offering food (prasaadam) to God, the robing of the images with garlands and flowers, lighting of the sacred lamps and the whole of the daily duties throughout the temple”. He also donated lands yielding 12,000 pons (gold coins) every year for the administration of the temple.

Later, from the first day of the month Thai, Eswara year, on the Makara Sankaranthi Day, he handed charge over to one Paranetha Pandaram, the son of the hereditary female lamp-lighter of the temple. This is recorded in a translation by Rev William Taylor.

3

Early Miracle recorded in Temple Document

In 1365, Kumara Kampana Udayar, a prince of the Vijayanagara Empire, invaded Madurai in Tamil Nadu after conquering many kings on his way. He sounded the death knell of the Muslim Sultanate which ruled Madurai for half a century. Ibn Batuda, the African traveller, has recorded all the atrocities done to Hindus by the Muslim sultans. Though he was a Muslim he was disgusted by the sultans massacring Hindu women and Children; he has given a graphic account of incidents which he saw with his own eyes.

When Kumara Kampana entered Madurai with his wife Queen Ganga Devi (author of Madura Vijayam in Sanskrit) he saw a miracle. Nelson gives a graphic account of the reopening of the Meenakshi temple after the elimination of Sultans:

“Kampana Udayar was taken on an appointed day to witness the reopening of the Pagoda (temple) and on his entering and approaching the shrine for the purpose of looking upon the face of God. Lo! and behold! Everything was precisely in the same condition as when the temple was first shut 48 years ago. The lamp that was lighted on that day was still burning and the sandal wood powder, the garland of flowers and the ornaments usually placed before the idol on the morning of the festival day were found to be exactly as it is .

This is not Nelson’s words. This is written in the Temple Record book called Seethala Kurippedu in old Tamil. Nelson has given a brief translation. And such a record written in the temple never exaggerates nor tell lies.

4

Fourth Miracle

My father V Santanam, freedom fighter and News Editor, Dinamani, Madurai was part of the 1963 Kumbabishekam (consecration done every 12 years) of the Madurai Temple. Then Kumbaabishekams were done in 1974 and 2009. During the last Kumbabishekam there was a controversy about the Consecration Date. A section of the temple priests was not happy about the chosen date. But it was already announced publicly. There was a big embarrassment about changing the date. At last, all the parties concerned, agreed to leave it to Goddess Meenakshi to pass a final judgement.  The modus operandi generally followed in such a dilemma, is to write YES and NO on paper bits and roll them out and put them in a pot. One from the audience of devotees is called at random, again by someone unconnected with this process, and asked to pick up ONE rolled paper bit. A little girl from the audience was called to pick up Yes or No paper bit on an auspicious day. To the surprise of all the girl picked YES paper bit. Then casually someone asked the girl her name, she said MY NAME IS MEENAAKSHI. Everyone was wonderstruck and had the hair stood on end (goosebumps, elation).

Miracles never stop. They do happen even today. My friend Siddhivinayakam on a casual telephone call from India told me how he named his baby daughter. When he was struggling with different names suggested by family members, he heard someone saying Meenakshi suddenly from unknown source. We call it Asariri, i.e. ‘not from human body’ or from an unseen person.

God Shiva and Goddess Meenakshi have been worshipped for at least 2300 years in Madurai temple. Now millions visit the temple every month.

–subham—

Tags- Madurai Temple, Goddess Meenakshi, Four miracles, Peter Pandya, Tirumalai Nayak, Kampana Udayar, Ganga Devi

Hindu Gods in Gupta Inscriptions (Post No.14,830)

Delhi Iron Pillar with Gupta inscription

Written by London Swaminathan

Post No. 14,830

Date uploaded in London –  4 August 2025

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  

Varaha Avatara in Udayagiri Caves, Gupta Period.

Kings of Gupta dynasty were great Hindus. Their rule is considered the Golden period of India. According to Chinese pilgrim and others, people slept leaving their house doors open. No theft, no robbery was reported; it was Rama Rajya. The kings called themselves Parama Bhagavatas, i.e. great followers of Lord Vishnu. But they donated liberally to all faiths. Their gold coins are in all museums of the world. British museum has displayed it at the entrance of the coin section.

Gupta inscriptions frequently depict and refer to various Hindu deities, particularly Vishnu and Lakshmi, alongside other gods and goddesses. The Gupta period saw a flourishing of Hindu art and iconography, solidifying the forms of many deities that are still recognized today. Vishnu is prominently featured, with inscriptions often associating Gupta rulers with him and emphasizing their role as his representatives on Earth.

Here’s a more detailed look:

•          Vishnu:

Gupta rulers often identified themselves with Vishnu. For example, an inscription from Govindnagar, Mathura, refers to a pillar dedicated to Vishnu. Vishnu’s boar avatar, Varaha, is also depicted in the Udayagiri caves, showcasing his importance.

•          Lakshmi:

The goddess Lakshmi, often associated with wealth and prosperity, is also frequently depicted in Gupta art and inscriptions. She is sometimes shown as Rajya-Lakshmi, associated with kingship and the coronation ritual, highlighting her role in legitimizing the ruler’s authority.

•          Other Deities:

Besides Vishnu and Lakshmi, other deities found in Gupta inscriptions and art include:

•          Karttikeya (Skanda Kumara, Mahasena): The god of war, often depicted with a peacock.

•          Shiva: Depicted with his mount, Nandi, and associated with the Udayagiri caves.

•          Brahma: The creator god, also found in the Udayagiri caves.

•          Adityas, Agni, Vayu, Vasus, Rudras, Rishis: Various deities and sages from the Vedic tradition are also represented.

In the Gupta epigraphs, the exploits of a king equalled to those of Indra . it is seen in inscriptions of Samudra Gupta and Mathura stone inscription of Chandra Gupta. Tamils also called the king, Indra. Tolkappiam named Indra as King, Venthan in Tamil.

In the Kusana and Gupta sculptures, Varuna is represented  as riding a crocodile and bearing a noose, pasa, of chastisement. He is also mentioned in the Mathura stone inscription. The Mathura pillar inscription of Chandragupta II is an important historical document from the Gupta period in ancient India. It records the installation of two Shiva Lingas by Udita Acharya in the “year 61 following the era of the Guptas”. This corresponds to approximately 380 CE, though some scholars like Harry Falk suggest a date of 388 CE. The inscription is found on a pillar in Mathura and is also known as the Lakulisa Mathura Pillar Inscription.

Neither Kalidasa nor Sangam Tamil poets mentioned the world Linga. But both have praised Linga shaped Kaliash. This shows Kalidasa lived before Sangam or Gupta age.

Kalidasa refers to the deity Surya having seven horses, all green in colour harnessed to his chariot—haridasva-Raghu 3-22.

Oldest Post- Vedic reference to Vishnu is in Panini’s Ashtadhyayi 4-3-98

An ambassador of the Indo Greek king Antialklidas named Heliodorus called himself bhagavata and erected a Garuda pillar in Besnagar in second century BCE.

Imperial Guptas called themselves Parama Bhagavatas according to Gadhwa stone inscription of Chandra Gupta II. Gupta coins also had the title paramabhagavatas.

This also shows Kalidasa lived long before the Guptas. A court poet always follows the state religion. But Kalidasa was associated with Vikramaditya of first century BCE and he praised Shiva sky high as Jagadguru in Kumarasambhavam and Parents of the Earth in Raghuvamsa.

A four armed Vishnu figure carved on a panel at Udayagiri is dated in the Gupta era 82, i.e. 400 CE.

Allahabad pillar inscription of Samudra Gupta mentioned Vishnugopa of Kanchi

****

Vishnu in Delhi Iron Pillar Inscription

The king in Delhi Iron Pillar is now generally identified with the Gupta King Chandragupta II. This identification is based on several points:

The script and the poetic style of the inscription, which point to a date in the late fourth or early fifth century CE: the Gupta period.

The inscription describes the king as a devotee of the God Vishnu, and records the erection of a dhvaja (“standard”, or pillar) of Vishnu, on a hill called Viṣṇupada (“hill of the footprint of Viṣṇu”).  Other Gupta inscriptions also describe Chandragupta II as a Bhagavata (devotee of Vishnu). The names of the places mentioned in the inscription are also characteristic of the Gupta Era. For example, Dakṣiṇa Jalanidhi (the Indian Ocean) and Vaṅga (the Bengal region).

The short name ‘Candra’ is inscribed on the archer-type gold coins of Chandragupta II, while his full name and titles appear in a separate, circular legend on the coin.

A royal seal of Chandragupta’s wife Dhruvadevi contains the phrase Śrī Viṣṇupada-svāmī Nārāyaṇa (“Nārāyaṇa, the lord of the illustrious Viṣṇupada”).

***

Surya -Sun god

Kumara Gupta’s Mandasor stone inscription and Bandhuvarma mentioned the repairs to a sun temple.

Kalidasa mentioned Surya with the word Savita in Rtu Samhara. God Surya is in the Rig Veda where ten hymns are addressed to him .  Adi Sankara made it as one of the six faiths (shan matha) of Hindus. It is called Sauram. Surya became Solar in European languages is a well-known fact.

The tradition preserved in the Bhavishya Purana that the first sun temple was built in Sindhu on the Chandrabhaga by Samba, , son of Krishna by Jambavati . she brought Maga priests from Sakadvipa. Varahamihira also mentioned that Maga- Sakadvipa Brahmanas should be appointed as priests in sun temples- Brhat Samhita 60-19.

Even today Sun cult is followed by millions of Brahmins in their daily ritual of Sandhyavandana and Surya Namaskar . And surya is associated with lord Vishnu in the Vedas.

Kalidasa refers to a temple containing an image of the  Sun deity and mentions people returning from that shrine, at the feet of which, obviously the feet of the image, –paadamuulam—their attendance was required-Vik 5-4

A sun temple standing in Multan on the bank of the Chandrahaga river—chenab—was seen by Chinese pilgrim Huen Tsang. The same temple which was seen by Alberuni four hundred years later was destroyed by Aurangzeb in the 17th century. The temple built by Samba, Krishna’s son must have existed for thousands of years in Multan.

Gupta Kings and their Dates:

Gupta

(c. 240 – c. 280)

Ghatotkacha

(c. 280–319)

Chandragupta I

(c. 319–335)

Kacha

(c. 335)

Samudragupta

(c. 335–375)

(Ramagupta)

(c. 375)

Chandragupta II

(380–415)

Kumaragupta I

(415–455)

Skandagupta

(455–467)

Purugupta

(467–473)

Kumaragupta II

(473–476)

Budhagupta

(476–495)

Narasimhagupta

(495–530)

(Bhanugupta)

(c. 510)

Vainyagupta

(c. 507)

Kumaragupta III

(c. 530 – c. 540)

Vishnugupta

(540–550)

The Sanchi inscription of Chandragupta II is an epigraphic record documenting a donation to the Buddhist establishment at Sanchi in the reign of king Chandragupta II (circa CE 375–415). It is dated year 93 in the Gupta era.

Art historian C Sivaramamurty in his book  EPIGRAPHICAL ECHOS OF KALIDASA gives a long list of inscriptions where influence of Kalidasa is very evident. He placed Kalidasa before the Gupta era, saying literature comes first and then paintings and sculptures follow it.  Sangam Age poets also proved it correct by using 200++ imageries of Kalidasa in their poems.

–subham—

Tags- Gupta inscriptions, Hindu Gods, Delhi Iron Pillar, Allahabad, Mandasor, Mathura

WALKING KUMBHAMELA! MILLIONS OF HINDUS MARCH TO HOLY GANGA RIVER.

THIS IS LIKE KUMBHAMELA ON THE MOVE; IT BEATS THE KERALA SABARIMALA AYYAPPA YATRA, PANDHARPUR HOLY YATRA IN MAHARASHTRA AND GIRI PRADAKSHINA IN TAMIL NADU AND ADHRA PRADESH 

How Kanwar Yatra is helping with the consolidation of Hindu Society

July 22, 2025 HINDU POST

कांवड़ यात्राः सामाजिकआर्थिकआध्यात्मिक और वैज्ञानिक दृष्टिकोण

July 23, 2025

FROM THE HINDU POST

The Kanwar Yatra is a significant annual pilgrimage in India, where millions of devotees, known as Kanwariyas, travel—often barefoot—to collect holy water from the Ganges River and offer it to Lord Shiva. The Kanwar Yatra is a pilgrimage undertaken by devotees of Lord Shiva, known as Kanwariyas, during the Hindu month of Shravan (July–August).

The Yatra is inspired by the legend of Samudra Manthan (churning of the ocean), where Lord Shiva drank the poison (halahala) to save the universe. To cool him down, devotees began offering Ganga water to Shiva lingams.

Another legend involves Ravana, the demon king of Lanka, who is said to have carried Ganga water in a kanwar to offer to Lord Shiva in Kailash.

Pilgrims carry kanwars—decorated slings made of bamboo—on their shoulders, with pots filled with holy water from the Ganges River, which they offer to Shiva temples, especially the Shiva lingam at places like Haridwar, Gaumukh, and Sultanganj.

This religious and social event has grown in scale and visibility over the years and plays a notable role in the consolidation of Hindu society. Here’s a detailed look at how it contributes to that process:

Cultural and Religious Consolidation

1.     Shared Religious Identity – The Kanwar Yatra reinforces a collective Hindu identity by bringing together people from diverse regions, castes, and economic backgrounds under a common spiritual cause.

Example:
A Kanwariya from Uttar Pradesh walking alongside one from Bihar or Delhi creates a sense of unity that transcends regional and linguistic differences.

2.     Revival of Rituals and Traditions – The Yatra revives and sustains ancient Vedic traditions, especially those associated with Shaivism (worship of Lord Shiva), reinforcing cultural continuity.

Social Cohesion and Community Building

1.     Volunteerism and Seva (Service) – Local communities often set up free food stalls (langars), medical camps, and resting places for Kanwariyas. This fosters a spirit of service and mutual support.

Example:
In cities like Haridwar and Meerut, thousands of volunteers—many of them youth—participate in organizing logistics, which strengthens community bonds.

2.     Intergenerational Participation – Families often participate together, passing down values and traditions to younger generations, which helps preserve cultural heritage.

Political and Organizational Mobilization

1.     Grassroots Mobilization – The Yatra is often supported by local religious and cultural organizations, which use it as a platform to engage with the public and promote Hindu values.

Example:
Organizations like the VHP (Vishwa Hindu Parishad) and local temple committees often provide logistical support, which helps them build networks and influence.

2.     Symbol of Hindu Assertion
In a pluralistic society, the Kanwar Yatra has become a visible assertion of Hindu identity in public spaces, especially in urban areas.

Digital and Media Amplification

1.     Social Media and Cultural Narratives – The Yatra is widely shared on platforms like Instagram, YouTube, and Facebook, where videos of Kanwariyas dancing, chanting, and performing rituals go viral. This digital presence helps spread awareness and pride in Hindu traditions.

Example:
Hashtags like #KanwarYatra and #HarHarMahadev trend during the season, creating a virtual community of devotees.

Challenges and Criticism
While the Yatra plays a unifying role, it also faces criticism for traffic disruptions, noise, and occasional clashes. However, many state governments have taken steps to manage these issues through better planning and infrastructure. On the other hand, most of the criticism is spread by highly biased and anti-Hindu brigade, who are always at horns with the Hindus.

The Kanwar Yatra is more than a religious journey—it’s a cultural phenomenon that strengthens Hindu social fabric through shared faith, community service, and public expression of devotion. As it continues to evolve, it remains a powerful example of how religious traditions can foster unity and identity in a diverse society.

—SUBHAM—-

TAGS- KANWAR YATRA, HINDU POST, BENEFITS, HINDU CONSOLIDATION, PICTURES

Tamil Proverbs on God- Part 3 (Post No.14,785)

Written by London Swaminathan

Post No. 14,785

Date uploaded in London –  21 July 2025

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  

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.

****

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?

—Subham—

Tags- Tamil Proverbs, on God, Deity, part 3

Part- 3 Strange Stories from Ganesh Temples in Tamil Nadu (Post No. 3125)

ganesh in drama

Written by London swaminathan

 

Date: 5 September 2016

 

Time uploaded in London: 18-25

 

 

Post No.3125

 

Pictures are taken from various sources; thanks.

ganesh dinamalar

One of the oldest or the oldest of Ganesh temples in Tamil Nadu is Pillayarpatti. Pillayar is the Tamil name for Lord Ganesh. Pillayar patti is in between Karaikkudi and Tiruppattur, very near Kundrakkudi. The small town itself is named after Ganesh. It is a cave temple, probably older than the Pallava cave temples of Tamil Nadu. Scholars who studied the inscriptions around the temple came to the conclusion that Pandyas made it before the Pallava Temples.

 

Other clues come from the statue carved out of the rock. It is six-foot-tall and the trunk turns towards right hand side. Most of the Ganesh statues will have the trunk turning towards left.

 

Apart from this, the big statue has got only two arms unlike other statues which have four arms. This Ganesh sits in Ardha Padma asana and the tusks are long and short. No ankusam and Pasam (weapons); modakam in right hand. This Ganesh is known as Karpaka Vinayakar and Desi Vinayakar Pillayar in the inscriptions. Ganesh shrine here is the main shrine and bigger than other shrines.

pillayarpatti

image of Pillayarpatti Vinayaka

Ganesh Temples in North Arcot Area

In the Northern Tamil Nadu we have three important Ganapathy temples. One of them is at Senpakkam near Vellore. Two hundred years ago a minister by name Tukoji Rao was travelling in a cart which hit a stone protruding from the ground. The stone was bleeding and the cart couldn’t move any further. Tukoji  Rao had to spend his night there. He had a dream of Ganesh asking him to build a temple.  Actually the bleeding stone was a Ganesh statue. He got grant from the king and built a temple over Ganesh that was dug out of the ground.

 

Another miracle happened some decades ago. When Kanchi Paramacharya (Senior Shankaracharya of Kamakoti Mutt) visited Vellore he asked the Mutt staff to break 108 coconuts for the Ganesh. It is a tradition followed in Ganesh temples. Somehow the staff forgot it. When he was coming towards Vellore his junior came behind him, on the elephant in a procession. The elephant refused to move in to Senpakkam road when it came to the junction and was goiing circles in the same junction. Suddenly the staff remembered Senior Shankaracharya’s instruction. Immediately they broke 108 coconuts for Senpakkam  Ganesh. The elephant moved and made their journey smooth.

 

GINGER GANAPATHY ganesh pepper

Ganesh shaped in ginger and capsicum

Tiruvalam is another place where Vinayaka has a small shrine. It is believed that Vinayaka went around his father and mother to get the mango fruit (please see the story in the first part). Ganesh statue is on the banks of the River Ponnai. Famous Saivaite saint Nambi Andar Nambi praised this Ganesh in his hymn.

 

Another Ganapathy is called Mayapillayar (Magical Ganesh). It is said that he appeared there magically. He came out of nothing. He is in Tiruppattur (North Arcot).

 

To be continued…………………………..

 

 

Don’t go to the Temples empty handed! (Post No. 2950)

கோவிலுக்குச் செல்

Article Written by London swaminathan

Date: 7 July 2016

Post No. 2950

Time uploaded in London :– 13-41

( Thanks for the Pictures)

DON’T REBLOG IT AT LEAST FOR A WEEK!  DON’T USE THE PICTURES; THEY ARE COPYRIGHTED BY SOMEONE.

 

(for old articles go to tamilandvedas.com OR swamiindology.blogspot.com)

 

pegnant

 

There is a beautiful Sanskrit couplet which summarises the ancient Hindu customs and wisdom. Hindus shouldn’t go to the following places without taking something to give:-

Agnihtram grham kshetram garbiniim vrddha balakau

Rikta hastena noppeyaat raajaanam daivatam gurum

Don’t go to or visit empty handed (rikta hastena) a place where Agnihotri, a pregnant woman, elderly people, children, king, God and Guru/teacher live.

 

One who does Agnihotram every day is an Agnihotri. Agnihotram is a rite of offering cow’s milk into the fire, performed daily in the early morning and in the evening. In the olden days Brahmins maintained three types of fires at home: Gaarhapatya, Aahavaniiya and Dakshinaagniya. So those who visit the house of an agnihotri will take some materials required for the daily ritual. Or as a mark of respect flowers and fruits.

Agnihotram fire ritual became popular after the notorious Bhopal Gas disaster (Union Carbide company in Madhya Pradesh, India) which killed over 3000 people. One agnihotiri’s house was the least affected place in the entire area.

 

Pregnant women’s cravings are understood and recognised in all the cultures around the world. Hindu women in the neighbourhood cook special dishes liked by the pregnant women and give it to them.

 

Children always look for toys and toffees. So it is important to take something for the children. When the children are happy, parents also feel happy and shower all the favours on you.

 

Temples, Gurus or ascetics and elderly people are respected and honoured in Hinduism. So one takes fruits or flowers or the materials required for Puja when they visit such places or people.

 

Kings or the rulers were considered gods in the olden days because they upheld the rule of law. It was important to take something to them. Sudhama (Kuchela), the poorest of the poor, who had 27 children, took pounded rice in rags and gave it to Krishna. Before he went back home his hut was turned into a palace by the cowherd king Krishna.

children

Hindus always buy flowers, fruits, coconuts and incense sticks before entering the temple. The reason is nothing should be brought home from the temples, because it is god’s property. And yet when the priests give flowers, fruits or Vibhuti/holy ash or Kunkum (vermillion colour powder prepared with turmeric) to the devotees they cant refuse it. To reciprocate their gesture one gives them some money or put some money in the temple Money Box (Hundi) or offer the materials required for the Puja.

 

–subham–