ऐत्र्य ब्राह्मण

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ॐ आत्मा वा इदमेका एवाग्र आसीत्
नान्यत किंचन मिशत
सा ईक्षत लोकां अनुस्रुजा इथी

Om in the beginning this was but the absolute.
there was nothing what so ever.
It thought then to create....

चिरूप पंच मूलं ..संगम

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पत्त्रिनन पत्त्रत्त्रण नूल तवसी एप्पोरुलुम
मुत्त्रिनन आगुम मुदल्वन नूल - पत्त्रिनाल
पाथ्ठुन्बान पार्पान पली उनर्वान चान्द्रवन
कात्तुन्बान कानान पिनी

The wise men follow the Natural laws of the creator.
That who knows the real purpose is the wisest among them.
Those that follow and share the righteousness as enshrined inthe scriptures is a Brahmin(antanan)
Those that finds and isolates the actions that causes misery is a wise man.
Those that can identify and refuse foodstuff that are harmful do not fall sick.

मोक्ष प्राप्ति

अग्निर ज्योती र अह शुक्ला शन मासा उत्तरायण
तत्र प्रायता गच्चंती ब्रह्म ब्रह्म विधो जना

Wise Men who leave this world during day light and the fiery heat and in the period of waxing moon(january to june) and during uttarayana never return for they achieve the status of Brahman the ultimate bliss.

धूमो राथ्रिस तथा कृष्ण शंमासा धक्शिनायाना
तत्र चन्द्रमसा ज्योतिर योगी प्राप्य निवर्तते
wise men who part this world under smoke,in the night,during the period of waning moon and in the dakshinayana(july-december)come back after visiting heveanly lunar bodies.

तिरुमंदिरम..तिरुमूलर ...शिव ही प्रेम का स्वरुप ,शिव ही प्रेम का रूप

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"அன்பும் சிவமும் இரண்டென்பர் அறிவிலார், अन्बुम शिवामुम इरान्देंबर अरिविलार
அன்பேசிவமாவது யாரும் அறிகிலார், अन बे शिवामा वतु यारूम अरिगिलर
அன்பே சிவமாவது யாரும் அறிந்தபின், अन बे शिवम आन दू यारम अरिन्द पिन
அன்பேசிவமாய் அமர்ந்திருந்தாரே।" अन बे शिवामाई अमरंदु इरुन्दारे

No distinction exists between SHIV and Love and this is unknown to an unrealised soul one who is enlightened by the fact as stated above the revelation of oneness is clear to that being.

तिरुमुरै -तिरुमूलर द्वारा प्रस्तुत ... आज शिवरात्रि निमित

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In an apparent condemnation of the practice of self mortification, he states that there is no use of even frying one's own flesh in the fire till it becomes like gold; one cannot attain salvation unless one becomes deeply devoted whole heartedly to the divine.

என்பே விறகாய் இறைச்சி அறுத்திட்டுப்
பொன்போல் கனலில் பொரிய வார்ப்பினும்
அன்போடு உருகி அகம்குழை வார்க்கன்றி
என்போல் மணியினை எய்தஒண் ணாதே.

एंबे विर्गु आई इरैची अरुथिट्टू
पोन पोल कनाविल पोरिय वर्पिनुम
अन्बोदु उरुगी अगम्कुलाई वर्किन्द्र
ऍन पोल मनियिने एइदा ओन्नादे
was his emphasis on the oneness of God and oneness of all creeds in the whole world. The following poem represents his philosophy nicely :
ஒன்றுகண் டீர்உல குக்கொரு தெய்வமும்
ஒன்றுகண் டீர்உல குக்குயி ராவது
நன்றுகண் டீர்இனி நமசிவா யப்பழந்
தின்றுகண் டேற்கிது தித்தித்த வாறே।
(திருமந்திரம் 2962)
ओन्द्रू कंदीर उलगुक्क ओरु तेइवामुम
ओन्द्रू कंदीर उलगुक्क उयिरावादु
नन्द्रू कंदीर नमचिवयाप्पलम
तिन्द्रू कन्दाएर क इदु तितिथ्था वारे

ThirumUlar has stated unequivocally in his Thiruman^thiram "one caste and one God only".
ஒன்றே குலமும் ஒருவனே தேவனும்
நன்றே நினைமின் நமனில்லை நாணாமே
சென்மே பகுங்கதி யில்லைநுஞ் சித்தத்து
நின்றே நிலைபெற நீர்நினைந் துய்மினே.
(திருமந்திரம் 2104।)
ओंद्रे कुलं ओरुवाने तेवनम
नन्द्रऐ निनैमिन नमनिल्लाई नानाम ऐ
चेन्मे पगुन्गति इल लई नुंज चित तू
nindre nilai pera neer ninaindu uymine

Similarly, ThirumUlar says in his thought provoking Thiruman^thiram that the omnipotent One cannot be transcribed in a single place nor can be measured, nor has any names but can only be experienced:
அந்தமில்லானுக் ககலிடந்தான் இல்லை
அந்தமில்லானை அளப்பவர்தாமில்லை
அந்தமில்லானுக்கு அடுத்தசொல்தான் இல்லை
அந்தமில்லானை அறிந்துகொள்பத்தே
andamillanuk kagalidandan इल्ली
andamillanai alappavardamillai
andamillanukku aduththachol dan इल्ली
andamillanai aridukol patte

आंडाल ---एकमेव महिला अलवार संतो मे

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Aandaal (Tamil: ஆண்டாள்) is a 10th century Tamil saint and one of the twelve Alvars (saints) and the only woman Alvar of Vaishnavism. She is credited with the great Tamil works of Thirupavai and Nachiar Tirumozhi that are still recited by devotees during the Winter festival season of Margazhi. Aandaal is known for her unwavering devotion to Lord Vishnu. The Srivilliputhoor Temple is dedicated to her and marks her birth place. Adopted by her father, the famous saint Periyalvar who found her as a baby, Aandaal avoided earthly marriage, the normal and expected path for women of her culture, to "marry" Lord Vishnu, both spiritually and physically. In many places in India, particularly in Tamilnadu, Aandaal is treated more than a saint and as a form of God herself,
"Soodi kodutha Sudarkodi" which means "The bright creeper-like woman who gave her garlands for Lords Adoration in the sanctum sanctorum,after wearing them".
****************************************************
She is credited with composing the famous Tiruppavai(31 stanzas)which is sung in all sri vaishnavite homes in the month of margaseersh(solar month).
She has also composed 143 verses of what is called tirumozhi(sacred sermons)of Naachyar(her alias name).
In one of the verse in tirumozhi she pleads with Kanna(shri krishna)thus:

Oh KaNNA with the hue of the dark blue clouds of the rainy season that is about to drench one with welcome showers! Is Your enchanting face the magical entity (sokku podi) that drives our minds to a state of obsession over You inspite of Your lowly acts and speech? Oh my Lord with the lotus eyes! We are afraid to say anything caustic that may hurt Your feelings since we are overcome with the fear that You may assess and dismiss as insignificant little girls. Oh Lord! Please have mercy on us and do not destroy our little sand houses.

peyyum mAmugil pOl vaNNA! un tan pEccum ceygaiyum engaLai पेय्युम माँ मुगिल पोल वान्ना उन्तन पेच्चुम चेय्गैयुम एंगालाई
maiyal ERRi mayakka un mukam mAya mandiram tAn kolO मैयल एतरी मायाक्का उन मुकाम माया मंदिरम तन कोलो
noyyar piLLaigaL enbadaRku unnai nOva nAngaL uraikkilOm नोय्यर पिल्लैगल एंबदार्क्कू उनने नोवा नंगल उरैक्किलोम
चेय्या तमारैक कन्निने ! एंगल सिर्रिल वंदु सिदैयेले cheyya tamaraikannine engal cittril vandu chidayele

मूदुरै... अव्वैयर ..संगम

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When you do a good deed to someone else, you should do so without expecting when it will be repaid. The analogy is the coconut palm tree which takes in water from the ground and gives it back through the coconut milk without expecting any thanks.
நன்றி ஒருவர்க்குச் செய்தக்கால் அந்நன்றி nandri oruvarku chedakkal annandri

என்று தருங்கொல் எனவேண்டா - நின்று தளரா aendru tarun kol aena vaenda -nindru talara

வளர்தெங்கு தாளுண்ட நீரைதலையாலே தான்தருத லால்। valartengu taaLunda neerai talaiyale तान tarudalaal

மூதுரை)

She states that human beings can be divided only into two divisions, high and low, depending upon how much they are willing to share their fortunes with others.
சாதி இரண்டொழிய வேறில்லை சாற்றுங்கால் जाती इरान्दोलिया वैरिल्लाई चत्रुन्गल

நீதிவழுவா நெறிமுறையின் - மேதினியில் नीति वलुवा - maetiniyil

இட்டார் பெரியோர் இடாதார் இழிகுலத்தோர் ittar periyor idadar ilikulattor

பட்டாங்கி லுள்ள படி pattangil ulla पड़ी

Auvaiyar had a tremendous capacity in expressing profound concepts in a simple but convincing manner. She said,
"art can be mastered by practice; Thamizh can be mastered by speaking; one can become learned by cultivation of mind; good behavior can be developed by practice; but friendship, grace and philanthropy are inherent".
சித்திரமும் கைப்பழக்கஞ் chitiramum कई palakkum

செந்தமிழு நாப்பழக்கம் chen tamilum ना palakkum
வைத்ததொரு கல்வி மனப்பழக்கம் - நித்தம் நடையு நடைப்பழக்க vaittadoru kalvi manapalakkam nittam nadaiyu nadai palakkam

நட்புந் தகையும் கொடையும் பிறவிக்குணம natpun tagaiyum kodaiyum piravi gunam

c

புறநானூறு पुरनानुरु १९२ -संगम

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யாதும் ஊரே ; யாவரும் கேளிர் ; यादुम उरे यावारूम कैलिर
தீதும் நன்றும் பிறர்தர வாரா ; तीदुम नंदृम पिरर तर वारा
நோதலும் தணிதலும் அவற்றோ ரன்ன ; नोदलुम तानिथालुम अवत्रोर्न्न
சாதலும் புதுவது அன்றே ; चदलुम पुदुवादु आंद्रे
வாழ்தல்இனிதுஎன மகிழ்ந்தன்றும் இலமே; वाज्ह्दल इनिदु ऐना मगिज्ह्न्तान्द्रुम इलमे
முனிவின்,இன்னா தென்றலும் இலமே; मुनिविन इन्ना तेंद्रलुम इलमे
‘மின்னொடுவானம் தண்துளி தலைஇ, मिन्नोदु वाणं तन्तुली तले इ
ஆனாதுகல்பொருது இரங்கும் மல்லற் பேர்யாற்றுநீர்வழிப் படூஉம் புணைபோல, आनातुकल पोरुदु इरान्गुम मल्लार पोयात्रू नीर वजही पडू उम् पुनैपोल
ஆருயிர்முறைவழிப் படூஉம்’ என்பது திறவோர்காட்சியின் தெளிந்தனம் ஆகலின், आरुयिर मुरै वज्ही पडू उम् एंपदु तिरवोर कात्ची इन तेलिन्दनाम आगलिन
மாட்சியின்பெரியோரை வியத்தலும் இலமே;சிறியோரை இகழ்தல் அதனினும் இலமே। मत्चियीं पेरियोरै वियाथ्थालुम इलमे चिरियोरै इगाज्ह्दल अदानिनुम इलमे
"To us all towns are one, all men our kin.
Life's good comes not from others' gift, nor ill
Man's pains and pains' relief are from within.
Death's no new thing; nor do our bosoms thrill
When Joyous life seems like a luscious draught.
When grieved, we patient suffer; for, we deem
This much - praised life of ours a fragile raft
Borne down the waters of some mountain stream
That o'er huge boulders roaring seeks the plain
Tho' storms with lightnings' flash from darken'd skies
Descend, the raft goes on as fates ordain.
Thus have we seen in visions of the wise ! -
We marvel not at greatness of the great;
Still less despise we men of low estate."

Kanniyan Poongundran in Purananuru,
Poem 192 - written in Tamil 2500 years ago

मदुक्य उपनिषद् -अलाताशान्ति प्राकराना

एवं न जायते चित्तं एवम धर्मं अजा: स्मृता
एव मेव विजानंतो न पतन्ति विपर्यये
Consciousness has no birth,thus are considered the souls,and those who realise stand steadfast in the road to liberation.

ஏலாடி ऐलादी -संगम पुराण

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पोई तीर पुलवर पोरुल पुरिंदु आरैंदु
मैदीर उयर कदियीं मंबुरैबिं -मैदीर
चुदर इंद्रु चोल इंद्रु मार इंद्रु चोर्विन
इदरिन इनितुयिलुम इंद्रु

பொய்தீர் புலவர் பொருள் புரிந்து ஆராய்ந்து
மைதீர் உயர் கதியின் மான்புரைபி மைதீர்
சுடரின்று சொலின்று மாறின்று சோர்வின்று
இடரின்று இனிதுயிலும் இன்று

The wise who sought wisdom through enlightenment when they share their knowledge
about the liberation, there the distinction vanishes of the day and the night,no words to utter nor a particular state,no state of alertness or slackness,no state of happiness and sorrow to be exposited.

द्रमिदोपनिषद -नालायिरा प्रभंद्हम ..आलवार तिरुमालाई

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केवल तुम ही हो भगवान और कुछ मेरे साथ न है जमीन न ही रिश्ते केवल मई तेरे ही शरण में सर्वदा
Paasuram-29 "OorilEn kAniyillai oravu mattroruvar ellaipAril nin pAdha moolam pattrilEn parama moorthikAroli vannanE! KannanE! KadaruginrEnArular? kalaikanammA! arangamAnagarulAnE!"
ऊरिले कानियिल्लाई उरवु मत्त्रोरुवुम इल्लै
पारिल निन पाद मूलं पत्त्रिनें परम मूर्ती
कारोली वान्नने कणने कादरु गिन्द्रें
अरुलर कलैगल अम्मा आरंग माँ नगर उलने
உரிலே காணியில்லை உறவு மற்றொருவும் இல்லை
பாரில் நின் பாதமூலம் பற்றினேன் பரமமூர்த்தி
காரொளி வண்ணனே கண்ணனே கதறுகின்றேன்
ஆருலர்க் அலைகள் அம்மா அரங்கமா நகருளானே

This is an excellent paasuram in which alwar literally cries that he has no other go, so perumal should by all ways save him and remove all his samsAric miseries. So according to alwar 'oor' means only divya desam. Even if we are not blessed to be born or to live in a divya desam if we have a land or property over there then atleast to look after it we will frequently visit the divya desam. If we see closely alwar doesn't say just he has no relatives rather he says he has no other relative. Is there a relative for him in Srirangam, then? YES. He has one athma bandhu who is his relative forever, Sri ranganatha. So now alwar continues to talk to the same bandhu.
pAril nin pAdha moolam pattrilEn parama moorthi: But then oh! Ranganatha though you are my only bandhu I have failed to fall under your feet and beg for your help.
kAroli vannanE! KannanE! KadaruginrEn: Oh! The lord who is black in color like the clouds, which gives a cooling effect to our eyes and one who has a eye filled with karunyam, kannan ! I am crying due to deep sorrow
Arular? kalaikanammA! arangamAnagarulAnE: But then who is there other than you to remove my sorrow? Oh lord, who is in Srirangam, please save me from this misery , cries alwar।

कलोऊ कालू भविष्यन्ति नारायणा परायण
क्वचित कवचेन महाभागो द्रमिदेशु च पूरिसा
तम्रभारानी नदी यात्रा कृतमाला पयस्विनी
कावेरी च महाभागा प्रदीसीच महानदी
On the Alwar saints srimad Bagavat puran by sukamuni had the above statement to share that firms the age of alwars to the period of Mahabharatha.

स्वाध्याय प्रवाच्नेच

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रुतं च स्वाध्याय प्रवाच्नेच
सत्यम च स्वाध्याय प्रवाच्नेच
तप्स्च स्वास्वाध्याय प्रवाच्नेच
दमस्च स्वाध्याय प्रवाच्नेच
शमस्च स्वाध्याय प्रवाच्नेच
अग्नयस्च स्वाध्याय प्रवाच्नेच
अग्निहोत्रं च स्वाध्याय प्रवाच्नेच
आतिथ्यसच स्वाध्याय प्रवाच्नेच
मानुषं च स्वाध्याय प्रवाच्नेच
प्रजा च स्वाध्याय प्रवाच्नेच
प्रजनस्च स्वाध्याय प्रवाच्नेच
प्र जापतिस च स्वाध्याय प्रवाच्नेच
सत्यमिति सत्य वचा रथीतर
तप इथी तपो नित्य पौरुशिष्टि
स्वाध्याय pravach ने एवती नाको मौध्गल य
ताध्धि तपस ताध्धि तप





Righteousness,truth,austerity,control over sensory organs(mental and exposited ones),the flame,the performance of hotra sacrifice-fire,guests,good conduct,progeny,procreation,a grandson,truth that is satya vachan,as rathitara thinks,this is what is austerity and this is what is austerity...tapo,taponitya.all these should be learnt and taught continuously.

य आत्म्द बलदा ...

य आत्मदा वलदा यस्य विश्व
उपासते प्रसिषम यस्य देवा
यस्य च्चाया अमृतं यस्य मृत्यु
कस्मै देवाय हविषा विदेम
य प्रणतो निमिषतो महित्वैक इन्द्रजा जगतो बभूव
य इशे अस्य द्विपदा चतुष्पद: कस्मै देवाय हविषा विदेम
यस्येमे हिमवन्तो महित्वा
यस्य समुद्र रस्य सहहू:
यस्येमा प्रदिशो यस्य बहू
कस्मै देवाय हविषा विदेम
येना द्योऊ र उग्रा पृत्वी च दृलः येनास्व स्तभितं येना नाक
यो अन्तरिक्षे रजसो विमान: कस्मै देवाय हविषा विदेम
यम् क्रन्दसी अवसा तस्त भा ने अभ्याई क्षेतम माणसा रेज माने
यात्रादी सूर उदितो विभाति कस्मै देवाय हविषा विदेम
आपो ह यद् वृ हा तीर विश्व माय न गर्भा दधाना जनायांतिर अग्निम
ततो देवानं समवर्त तासुरेक कस्मै देवाय हविषा विदेम
यश्चिद आपो महिना पर्य पश्यद दक्षं दधान जनायांतिर यज्न्यम
यो देवेश्वादी देव एक आसीत कस्मै देवाय हविषा विदेम
माँ नो हिम्सीज जनिता य प्रितिव्या यो वा दिवं सत्य धर्मा जजा न
यश्चा पश्चान न्द्रा भ्रू ह तीर जजाना कस्मै देवाय हविषा विदेम
प्रजापते नात्वदेतान्य्न्यो विश्वा जातानी परिता बभूव
यत कमास्ते जुहूमस तन्नो अस्तु वयम स्यामा पतयो रयीणाम
That father which gave body and vitality to the soul on whose command the gods obey and act,whose shadow is a sweet touch,and death that is under his control,and for whom the letter Ka-who ,and other names through which is represented
and who exists on his own strength and vitality and an undisputed Lord,
and that who is the lord of this universe
and the lord of the Nature like the Himavan
be it the oceans or the directions
and that which assigned attributes of the earth and the sky
and that which created water in the space
and that the Sun in place
and from the water the fire
None else can influence the creation and its attributes other than that "Ka"who is?

हिरण्य गर्भ ...ऋग वेद

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मंडला १० सुक्त१२१
हिरण्य गर्भा समवर्त तागरे भूतस्य जात पतिर एक आसीत्
सद आधार प्रित्वीम द्या म उतेभामकस्मै देवाय ह विशा विधेम
At first creation revealed as Golden womb
then it revealed the Lord of creation
That lord fixed the creation between the sky and the earth

।blogspot.com/">http://raghu-vraghava।blogspot.com/
து ஞ்சு போதழை மின் துயர்வரில் நினைமின்
துயர் இலீர் சொல் லிலும் நன்றாம்
நஞ்சுதான் கண்டீர் நம்முடை வினைக்கு
narayanaa venum நாமம்


shareerae jarjaree bhoothae vyawdhi grahstae kalebharae
aushadham jawnhavim toyam vaidyo narayano hari

"Call Narayana's name at the time when life begins to fade. Think of
Narayana's name when in distress, it is good to say even when there is none.
Lo and behold! it is Medicine for all our ills".

Take the Name of the Lord Narayana...at all times..Tirumangai mannan.Azhvawr

http://raghu-vraghava.blogspot.com/
http://azhwar.org/documents/Sri_Thirumangai_Azhwar.pdf

shareerae jarjaree bhoothae vyawdhi grahstae kalebharae
aushadham jawnhavim toyam vaidyo narayano hari

TwfCEpatAzmi[f TyrfvrilfniA[mi[f
TyrilIrf ecalfliLmf n[fbamf
nwfCta[f k]fGrf nmfMAdviA[kfK
naray]aev[f{mf nammf.
"Call Narayana's name at the time when life begins to fade. Think of
Narayana's name when in distress, it is good to say even when there is none.
Lo and behold! it is Medicine for all our ills".

सकुशल पचास

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Fifty posts of Indian Philosophical plane has been phathomed as of date...congrats and go ahead.

तैत्रेय उपनिषद्

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असद्वा इदमग्र्म आसीत्
ततो वै सदजायत
तदात्मान हुम स्वयमकुरुत
तस्मात् तत suकृतं उच्च्यते इति
यद्वै तत सुकृतं
रसो वै स:
रस हुम ह्योवायम
लाब्द्वा आनंदी भवति
को ह्ये वन्यात्क: प्रान्यात
यदेष आकाश आनंदों न्स्यात
एश ह्येव आनंद्याती
यदा ह्येवैषम ह्येत्स्मिन न दृशये
अनात्म्ये अनिरुकते अनिलाय्ने अभयम प्रतिश्ताम विन्दते
अत सो अभयम गतो भवति


yadha hyaevaisha hyae tasmin udhara mantaram kurutae
atha tasya bhayam bhavati
tatvaeva bhayam vidhusho amanvawnasya
tadapyaesha shloko bhavati

In the beggining it was unmanifested
then emerged the manifestation
it created itself
Source of Joy
it is a state of fearlessness
for those that do not possess unitive outlook the same is a threat.

कथा उपनिषद्

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न नरेना वरेण प्रोक्त एश
सुवि ग्न्येयो बहुधा चिन्त्य्मान :
अनन्य प्रोक्ते गतिरत्र नास्ति
अनीयाँ ह्य्त्र्क्य्म अनुप्रमानात



The self is not certainly adequately known when spoken of by an inferior person,for it is thought of variously,when taught by one who has become identified by it ,there is no further cogitation with regard to it.
It is beyond argumentation ,being subtler even than the atomic quantity.

तिरु कुरल -प्रक्रति की महत्त्व

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cheyarkai arindhak kadaiththum ulagaththin
iyarkkai aRindha cheyal

Though we indulge in doing things in a particular way either as a procedure followed or the one discovered,it is wise to adjust the procedure and a particular method to the nature and its process for ecological balance.

इशा उपनिषद्

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ॐ

इशा वाश्यम इदं सर्वं यत किंच जगत्यां जगत
ते न त्यक्तेन भुंजीथा माँ गृध: कस्य स्विध्द्न्म

what soever moves on the earth should be under a cover,protect thyself with that cover,He is the supreme ruler and self of all Beings

केना उपनिषद्

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यन्मनसा न मनुते येना हूर मनो मतं
तदेव ब्रह्म त्वं विद्धि नेदं यदीदम उपासते
That which the mind cannot comprehend,that by which mind is fully encompassed,Know that to be Brahman and not what the people worship as object.

तैथ्रे उपनिषद्

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अहम् वृक्षस्य रेरिवा
कीर्ती: पृष्टं गिरेरिव
ऊर्ध्वापविथ्रो वजिनीव ! स्वमृथमस्मी
द्रविणग उम् सा वर्चसम
सुमेधा अमृतो क्षित :
इति त्रिशंकोर वेद अनुवाचनम



I am the invigorator of the tree(of the world)
my fame is high like a mountain ridge
my source is the pure Brahman
i am like the pure reality of the self
i am possessed of fine intellect
and am immortal and undecaying .
trishanku spake thus after attaining realisation.

Tiru kural

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Olivoruvarukku uLla verukkai eLivoruvarukku
Ahthirandu vazhdhum aenal

Mind gets elated through enlightenment and it is graceful,what is disgraceful isto think that one can live without mind being in the mode of attainment of elated state.

श्रोथ्व्यस्च श्रुथ्व्य्च ..सुनो भय सुनो तिरु कुरल

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Chelvaththil chelvam chevich chelvam
achchelvam chelvaththul aellam thalai.

Always better to listen and continue listening and that allows to take a comprehensive view and that is the best wealth one possesses--Listen!

Tiru murais-Saiva literature in Tamil(Nayanmars..64 in numbers between 3rd and 8th century)

http://raghu-vraghava.blogspot.com/

The Shaiva Tirumurais are twelve in number. The first seven Tirumurais are the hymns of the three great Shaivite saints, Sambanthar, Appar and Sundarar. These hymns were the best musical compositions of their age.

The first three Tirumurais are the extempore compositions of Campantar
The fourth, the fifth and the sixth Tirumurais are those of Appar
The seventh Tirumurai consists of saint Cuntarar's hymns
The eighth Tirumurai consists of saint Manikkavasagar's hymns
The ninth Tirumurai has been composed by Tirumalikaittever, Centanar, Karuvurttevar, Nampikatava Nampi, Kantaratittar, Venattatikal, Tiruvaliyamutanar, Purutottama Nampi and Cetirayar
The tenth Tirumurai has been composed by Tirumular
The eleventh Tirumurai has been composed by Karaikkal Ammaiyar, Ceraman Perumal, Pattinattu p-pillaiyar, Nakkiratevar, Kapilateva, Tiruvalavaiyudaiyar, Nampiyantarnampi, Iyyadigal katavarkon, Kalladateva, Paranateva, Ellamperuman Adigal and Athirava Adigal
The twelfth Tirumurai has been composed by Sekkizhar

Tiru kural

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எப்பொருள் யார்யார்வாய்க் கேட்பினும் அப்பொருள்
மெய்ப்பொருள் காண்ப தறிவு.


"The mark of wisdom is to discern the truth
From whatever source it is heard."
- (Tirukkural - 423)[5]

Kurunthogai...Early sangam work.

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குறிஞ்சி - தலைவன் கூற்று

யாயும் ஞாயும் யாரா கியரோ
எந்தையும் நுந்தையும் எம்முறைக் கேளிர்
யானும் நீயும் எவ்வழி யறிதும்
செம்புலப் பெயனீர் போல
அன்புடை நெஞ்சம் தாங்கலந் தனவே.

-செம்புலப் பெயனீரார்.

Red earth and pouring rain[1]

What could my mother be
to yours? What kin is my father
to yours anyway? And how
Did you and I meet ever?
But in love
our hearts have mingled
as red earth and pouring rain


Translated by A.K.Ramanujan

तिरु कुरल

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Vaendukawl vaendum piravawmai mattradhu
vaendawmai vaenda varum

If one has to prefer for something in life that should be to have no-further life,
Pray for it,
Other preference will automatically be bestowed once the former is granted.

भगवत रामानुज

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Brahman as per Ramanuja is chidhawchidhvisishta -qualified by nature & individual self that emnates from It.

yathorna nawbhih srajathae gruhnathae.

Asthe spider & its web.The web is woven out of the internal secretion & into which after having woven it enters.

So Brahman enters into the world of chit & achit which emnate out of it,the same is sustained by it & makes them enter into it.

Shareera Shareeri bhawva(body -soul relation)vishaeshana -vishaeshya bhava

(substance- attribute relation)shaesha- shaeshi bhava(dependant-depended upon relation)Amshawsmi bhava(part-whole relation)adhawrawdhaeya bhava(supporter-supported relation)niyanta -niyata bhava(ruler-ruled relation)rakshaka-raksha bhava(radeemer-redeemed relation).

यज्न्य- अहिंसा

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There has been lot of debates on this topic that vedas allowed through the method of sacrifice the killing of animals.this contention is totally wrong &unfounded .if @all there was any substance to the same it was due to the wrong interpretation of sanskrit language than anything else.to substantiate here are some of the texts to support my view.

Mugdhaw dhaevaw utha shunawyajanthotha goranghai: thuradhawyajanthaw.

ya imam yajnya manasaw chiketha prano vochastahmihaeha bhravaw.

Those without wisdom &fools who perform sacrifice use to kill animals for the sacred oblation. This foolishness needs to be condemned.

Those who perform soul cleansing throughawakening are the ones who have the authority to preach the truth to others.

pashubhi: pashumawpnothi purodashairhavim hushyaw.

chandhobhi:sawmidhaeneeryawm jyawbhir vashatkarawn.

through the sacrifice of animals they attain the state of animals.through food they attain the state of food.through mantraws they attain mantrawhood.through samidh(dry stem of a tree)they attain that state.&so on &so forth.

pashoon pawhi gawm maw himsee.

ajawm maw himsee:

avim maw himsee:

imam na himsee dwipadhawm pashum

maw himseer eaka shafam pashum maw himsyawth sarvaw bhoothawni.

save cattles, dont kill cow ,no goat either,no other animals,no human, no birds,no horse & donkey,no to any living beings.

sooyavasawdh bhagavathi hi bhooyaw:athee vaya bhagvantha:swama.

addhi thrunamadhniyae vishvavawnee pibha shudhdham udhakam awcharanthi.

hey!sacred creatures that survives in grass make us with fortune.you that eat grass &pure water.

ya: pourushaena kravishaw samankathae yo ashvyai na pashunaw yathudhawna:

yo adhnyayaw bharathi ksheeramaghnae thaeshawm sheershawni harasawpi vruncha.

those who perpetrate killing of horse human & cow for eating &steals cows milk his head to chpped off.

श्रीमत भागवत गीता

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TRIVIDHA BHAVATHI SHRADDHA DEHINAWM SAW SWABHAWVAJAW.

SAWTHVIKI RAWJASEE CHIYVA tawmasi CHETI TAWM SHRUNU.----ONES NATURE CAN BE ATTACHED TO ANY OF THE THREE FORMS OF FAITH.IN GOODNESS,IN PASSION,IN IGNORANCE.

YAJANTEY SAWTHWIKAW DEVAWN YAKSHARAKSHANSI RAWJASAW.

PREATAWN BHOOTHAGANAWNSCHANYEA

YAJANTHA TAWMASAW JANAW.

MEN IN THE MODE OF GOOD NESS WORSHIP &SURRENDER IN GODS.

IN PASSION DEMONIC FAITH.IN IGNORANCE GHOST&SPIRIT.

ऋक वेद

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knowledge, action, & devotion

sangachadhvam samvadhadhvam sam vo manawmsi jawnathawm .

devaw bhawgam yathaw poorvea sanjawnawnaw upawsathea.

samawnee va akroothi:samawna hridhayawni va:

samawnamasthu vomano yathawva:susahawsathi.

rig veda.

everyone should live together , communicate

constructively.

all should unite their thoughts ,synthesis,

avoid differences.

like the learned who concentrate on acquiring knowledge &wisdom& involve in devotion.

involve in performance of duty applying wisdom acquired through knowledge with devotion.

श्रीमत भागवत गीता

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dhyawyathow vishayawn punsa: sangasteshu upajawyate.

sangawth sanjawyate kawma:kamawth krodho abhijawyathea.

krodhawdh bhavathi sammoha:sammohawth smrithi vibhrama:

smrithibhramshawdh budhhinawshow buddhinawshawth pranashyathi.

senses visualises objects ,objects perceive attachments &leads to desire &anger delusion-a state which obstructs you to discriminate & resultant loss of memory , intelligence& final destruction

మాండుక్య ఉపనిషద్ मंदुक्य उपनिषद्

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mandukya Upanishad

aumitheadhaksharam idham sarvam tasya upavyawkyawnam bhootam bhavadh bhavishyadh ithisarvam aumkawram eava.

sarvam eathad brahmam ayam awthma brahma so ayamawthmaw chatushpawth.

jawgarithasthawno bhahi:pragnya:sapthawnga ekonavinshatimukha:

sthoolabhugh vaishvawnara:prathama pawdha:.

swapnasthawno antha:pragnya:sapthawnga ekonavinshathimukha:

praviviktha bhuktaijaso dwitiya :padha:.

yatra saptonakatchna kawmam kawmayatea na kanchanaswapnapashyatitatsushuptam.

sushupthasthana ekibhutha:pragnyawna dhana

evawnandamaya yo hyawnandamukchetobhuka:

prawgnya trithiya:pawda:

esha sarvesha sarvagnya eshoantaryawmyesha yoni:sarvasya prabhavawpyayow hi bhootawnam.

nawntha:pragnyam na vahi: pragnyam nobhayatha:pragnyamtha pragnyawnaghanam na pragnyam naw pragnyam. adrishyam avyavahawryamagrawhyam lakshanamachintyamavyapadeshyam ekawthma pratyayasawram prapanchopashamam shawntham shivam advaitam chaturtam manyante sa atma sa vignyeya.

syllable aum is this whole world , entire creation, the present past . It is nadha brahmam.the sound identifying creation. BRAHMAN reflects in four quarters.

vaisvanara 1st quarter-sphere of activity is the waking state.reflects extenal horizons&has seven limbs&nineteen mouth.&enjoys material state.

taijasawhose sphere is dream state refiects internal objects. pragnya a state of deep sleep

in the state of bliss-thought .this is the lord .that which neither recognises internal/external objects

or neither in the state of bliss/thought is the fourth state that is atman &that is brahman.it is the dissolved state of a-u- m.

अल्वार्स अन इन्त्रोदुक्शन

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Alwars-Devotional Mystics of Tamil land.

Sri vaishnava tradition of south India is unique in that they are ubhaya vedantins.

The advantage &credit of churning the essence of vedas & rendering in tamil

goes to the twelve alwars who were devotional mystics.Their rendition

of 4000 hymns are now considered as Tamil Veda/Dravida Veda/

The rendition of swami Nammalvar one of the twelve alvars is

considered as sama Veda.

**Tradition places alwars centuries before birth of christ. But history &

evidences take them much later.

These mystics lived between 3rd century AD till early 9th century AD.

It is in the ninth century that sri nawdhamuni collected this in the

form of prabhandhams(meaning collection).He did the work of veda vyasa.

Even today the Sri vaishnavaites consider themself to three munis -munitraya sampradaya(nawdhamuni,yawmunamuni,rawmawnujamuni).

The renditions of alwar saints equated to vedas they are recited along

with veda parayanam in all the vaishnavaite temples of the south.

The name of the twelve alwars :

*Poigai alwar.

*Bhoothath alwar.

*Paey alwar.

*Paeri alwar.

*Awndal(female).

*Madhura kavi alwar.

*Thirumangai alwar.

*Kulasekara alwar.

*Thiru pawn alwar .

*Thondar adi podi alwar.

*Thiru mazhisai alwar.

*Nammawlvar.

**It is said that after the departure of alwars their renditions went

to secluse & were not to be found in society.Then Sri nathamuni the

first Sri vaishnava acharya By his yogic vision came in contact

with swami nammalvar whom revealed the entire 4000

hymns of divya prabhandhams.Nathamuni Samvardhitha

yawmunamuni samvardhitha rawmawnuja muni samrakshitha.

**It was swami Rawmawnuja who finally made the recitation part

of temple ritual alongside Vedas.

Let me talk a little about swami nammalvar who is considered

super mystic &Even as kalki Avatar.

Born in kurugoor A place in the southern bank of river

tamrabharani in a family of vishnu worshippers. The names

of his forefathers upto seven generation upwards

isrememberedaskaraiyar,porkaraiyar,chenkannan,sentawmaraikannan,achyutar

,chakrapawniyar,arntawnkiyartiruvaluthinadar.

kurugoor is said to have got its name from an incident recorded.Brahma(The creator god & one of the trinity)desired to have a place for worship of lord vishnu the protector god. Lord vishnu inturn directed him to a place where the shrine of adhinath in the river of tamraparani & when Brahma returned from there after the blessing of adhinath vishnu became the perceptor(guru & called in tamil as kuru)for brahma & instructed him for worship.This place came to be called as kurukapuri.
His parents for a long time did not have a child. Therefore they worshpped the lord at tirukurungudi. The lord vaishnava nambi blessed them with a son.GoD assured them that he will himself descend as their son.

The child was born in karkata lagnam in month vaisaka in bhahudhanya year.On the full moon day,friday.Surprisingly the child never cried nor opened its eyes after birth.The parents took to the shrine of adhinath on 12th day & named maran.A name quite apt for a child quite opposed to its behavior.Surprisingly from the temple the child crawled to the tamarind tree& sat beneath it.The parents brought the cradle & suspended there.Child remained motionless .Maran remained there for 16 years.Guruparampara describes that under the instruction of the lord visvaksena came down to him & instructed the esoteric srivaishnavism.Since the god told the parents that he will descend as their son it is but to believed as god in the form of maran.He did not allow sata vayu @ the time of birth to entangle him so satagopan.

It is important to note that maran did not uttre a single word uptoage of 16 until he met his disciple madurakavi.He lived upto 35 years.

http://raghu-vraghava.blogspot.com/

Auvaiyar (Tamil: ஔவையார்)(also Auvayar) was the name of more than one poet who was active during different periods of Tamil literature. They were some of the most famous and important female poets of the Tamil canon. Among them, Auvaiyar I lived during the Sangam period and had cordial relation with the Tamil chieftains, Pari and Athikaman. She wrote 59 poems in Purananuru (புறநானூறு).

Auvaiyar II lived during the period of Kambar and Ottakkuttar during the reign of the Cholas She is often imagined as an old but intelligent lady by Tamil and primarily referred by them as Auvai.

Auvaiyar II wrote many of the poems that remain very popular even now and are inculcated in school text books in the State of Tamil Nadu. These books include a list of dos and donts, useful for daily life, arranged in simple and short sentences.

Abithana Chintamani states that there were three female poets in the name of Auvaiyar.


அறம் செய்ய விரும்பு
ஆறுவது சினம்
இயல்வது கரவேல்
ஈவது விலக்கேல்
உடையது விளம்பேல்
ஊக்க அமது கை விடேல்
எண் எழுத்து இகழேல் ஏற பது
ஏற்பது இகழ்ச்சி
அய்யம் இட்டு உண்
ஒப்புரவு ஒழுகு
ஓதுவது ஒழிஏல்
அஔ வி யம பேசேல்
அக்கம் சுருக்கேல்



ஆத்திசூடி

அறம் செய விரும்பு Be desirous of doing virtue
ஆறுவது சினம் It is the nature of anger to temper in time
இயல்வது கரவேல் Never stop learning
ஈவது விலக்கேல் Don't prevent charity (Always be charitable)
உடையது விளம்பேல் Avoid words that could hurt ( Don't boast of your possessions)
ஊக்கமது கைவிடேல் Don't give up perseverance
எண் எழுத்து இகழேல் Don't despise learning
ஏற்பது இகழ்ச்சி Acceptance (begging alms) is despicable
ஐயமிட்டுண் Eat after donating (to the needy)
ஒப்புர வொழுகு Act virtuously
ஓதுவது ஒழியேல் Don't give up reading (scriptures)
ஒளவியம் பேசேல் Don't carry tales
"Thol Ulagil Nallaar Oruvar Ularael Avar Poruttu Ellarkum Peiyum Mazhai" - The rain falls on behalf of the virtuous, benefitting everyone in the world.

"Nanri Oruvarku Seithakal An Nanri Enrum Thalaravalarthengu Thaan Unda Neerai Thalaiyaalae Thaan Tharuthalal" - A good deed will pay back, as the coconut tree that gives the benefit holding on its head, for the water you pour in its feet.

Her quote "Katrathu Kai Mann Alavu, Kallathathu Ulagalavu" has been translated as "What you have learned is a mere handful; What you haven't learned is the size of the world"

Mudhu mozhi kawnji..sangam work

http://raghu-vraghava.blogspot.com/

Awrkali Ulaggaththu Makkat Kollawm
Odhalil Chirandhandru Ozhukkam Udaimai
For this world surrounded by water the humans need wisdom more than knowledge and knowledge gained should be transformed into wisdom and such tranformed knowledge makes one seek for Virtues.

Awchawra(Ozhukka)Kovai..Sangam Work

http://raghu-vraghava.blogspot.com/

Pirappu,Neduvawzhkkai,chelvam,vanappu,
nilakizhamai-mee-kootram,kalvi,nOyinmai
Ilakkanaththawl Ivvettum Aeidhuba Aendrum
Ozhukkam Pizhaiyadhavar

Birth in a wise family,Longivity,wealth,beauty,owning land,Verbal impact,knowledge,health all these can be qualitatively attained by a person who stands by his virtues.

Ennawr Nawrppadu..Sangam Work

http://raghu-vraghava.blogspot.com/

aRamanaththawr Koorum Kadumozhiyum..Ennaw
maRamanaththawr Gnaywtpin Madinthozhugal...Ennaw
edumbai udayawr kodaiyinnaw ..Ennaw
Kodumpawdu udayawr vawich chol.

A wise man speaking harsh words,A warrior shy to wage a war,A poor man`s gratutiousness are all viewed as a sorrowful deeds.
Likewise a wicked persons words are also harmful

Eniyavai Nawrpadhu..Sangam Work

http://raghu-vraghava.blogspot.com/

Pichchaipukk awyinum Kattral Migav Enidhae
Karchavaiyil Kaikoduththal Chawlavum mun Enidhae
Muththaer Muruvalawr Choleni thawnginidhae
Thaettravum Maelawyawr Chaervu.

Even if one has to beg for a living it is Better to indulge in learning and learning to the core.
That learning and knowledge so gained is praised if it comes handy before wise-men.
Like a female whose teeth shines like white pearls and the sweetness that secrets when she speaks..
so should one have the companionship at all times of wise-men

Nawn Mani Kadigai...Sangam Work

http://raghu-vraghava.blogspot.com/

PaRai Pada Vawzhaw AchuNamaw..uLlang
Kurai Pada Vawzhawr uravor-niraivanaththu
nerpatta kannae-v-Aedhirchawm,Thanakk-Ovvach
chorpada vawzhawdhawm Chawlbu.

There are certain birds which are allergic to alien noises and can shed their lives ,likewise wisemen cannot live to stand humiliation,
Like the bamboo get spoiled on being ripened,wisemen shed their lives on a blame attributed to them.

Yaksha Prashna...

http://raghu-vraghava.blogspot.com/

What is weightier than earth? Mother
What is taller than the sky? Father
What is faster than the wind? Mind
What is more numerous than grass? Thoughts

kimsvidgurutaram bhumeh
kimsviduccataram ca khat
kimsvidccheghrataram vayoh
kimsvidbahutaram trnat

mata gurutara bhumeh
ktatpitoccatarastatha
manahshighrataram vata
ccinta bahutari trnat

********************************************
Who is the friend of a traveller? A companion
Who is the friend of a householder? A spouse
Who is the friend of the sick? A doctor
Who is the friend of the dying? His charity

kimsvi tpravasato mi tram
kimsvinmi tram grhesatah
aturasya tu kim mitram
kimsvinmi tram marishyatah

sarthahpravasato mitram
bharyamitram grhesatah
aturasya bhisan mitram
danam mitram marishyatah


****************************************
By renouncing what does one become loved? Pride
By renouncing what is one free of sorrow? Anger
By renouncing what does one become wealthy? Desire
By renouncing what does one become happy? Greed

kim nu hitva priyo bhavati
kim nu hitva na shocati
kim nu hitvarthavanbhavati
kim nu hitva sukhi bhavet

manam hitva pri yo bhavati
krodham hitva na shocati
kamam hitvarthavanbhavati
lobham hitva sukhi bhavet

****************************************************
What treasure is the best? Skill
What wealth is the best? Education
What is the greatest gain? Health
And the greatest happiness? Contentment

dhanyanamut tamam kimsvid
dhananam syatkimuttamam
labhanamuttamam kimsyat
sukhanam syatkimuttamam

dhanyanamuttamam dakshyam
dhananamuttamam shrutam
labhanam shreya arogyam
sukhanam tush ti rut tama
*************************************************
What is a man's self? His progeny
Who is his God-given friend? His wife
What supports his life? Rain
What is his principal duty? Charity

kimsvidatma manushyasya
kimsviddaiva kritahsakta
upajivanam kimsvidasya
kimsvidas ya para yanam

putra atma manushyasya
bharya daivakritahsakha
upajivanam ca parjanyo
danamasya parayanam
*********************************************
indriyarthananubhavan
buddhimallokapujitah
sammatah sarvabhutanam
ucchvasanko na jivati

devatatithibhrtyanam
pitrnamatmanashcayah
nanirvapati pancanam
ucchvasanna sa jivati
1. We should recognize and fulfiil our responsibilities in society.

2. In addition, the duties to one's own self are equally important and these include a constant effort to obtain knowledge of the self.

**************************************************
What makes the sun rise? Brahma
Who moves around him? Gods
What causes the sun to set? Dharma
How is he held firm? Truth

kimsvidadityamunnayati
ke ca tasyabhitashcarah
kashcainamastam nayati
kasmimshca pratitishthati

brahmadityamunnayati
devastasyabhitashcarah
dharmascastamnayati ca
satye ca pratitishthati

Katho panishad on Brahman.

http://raghu-vraghava.blogspot.com/

katha upanishad is story of vawjasravas& his son nachiketa . Once he saw his father distributing cows & wealth to seek the benefit of sacrifice.
He found that the cows given away were all that lived its life.He asked his father sire"to whom would you give me out.
This he repeated thrice.
And now vajasravas said "To Death".And he reaches yamas abode stays without food for three days.
So he granted three boons for nachiketa.
1.my father shouldbe free from anger &that he recognise me & greet me when i am back.-granted.
2.how the dwellers of heaven gain their immortality.-it was explained to him &also how the fire as a sacrifice will lead to immortality .He also granted that the sacrifice that is perfomed for seeking heaven shall be named as Nachiketas.
3.When a man dies some believe that he exist & some that he does not.I would like to know.

Yama spake thus.

There is a difference between good & pleasent,one has to choose good .

Among the knowledge & ignorance one should elect knowledge.

Wonderful is the person who can explain Him.

Thorough is the personwho find Him.

&great is the man who can visualise when even being taught.

Nachiketa asks Yama-what is beyond the right & wrong-karmic cycle.

Yama says-the syllable" Aum".

& indeed it is the Brahman

Wise knows that the self is bodiless within bodies,as the unchanging among changing,all pervading

there is nothing to grieve.

Not by any sense organ that he can be apprehended unless one says to oneself that He is?

Mandukya-Upanishad On Brahman.

http://raghu-vraghava.blogspot.com/

Aum is the syllable brahman .
The present past & future.& whatever transcends- the time is also brahman. The self is brahman.
The self is divided into four.
1.Vaishvanara-the state being awake.external objects.enjoys material nature. 2.Taijasa-The state of dream.internal objects.hidden matter.
3.prajna-A state of deep slumber devoid of dream & awakening.A state of bliss. 4.Atman-That which transcends all the above states.
ATMAN IS AUM A-U-M LETTERS REPRESENTS: A-vaishvanara. U-taijasa. M-prajnya.

Atman transcends AUM.

Kena-Upanisjad on Brahman...

http://raghu-vraghava.blogspot.com/

kaenaeshitham pathathi praeshitham mana:kaena prawna:prathama:praithi yuktha:

kaenaeshitham vawchamimawm vadhanthi kchackshu:kshotram ka vu dhaevaw yunakthi.

inquiring into who lighted the mind &who guided the first life to breath & move forward who guided speech& who is such director?

srothrasya srothram manaso mano yadhvawcho ha vawcham sa vu pawnasya prana:

kchackshuhsa kchackshur athimuchya dheeraw: praethyasmawdhlokawdh amritha bhavanthi.

the ear of ears ,the mind of mind,the speech of speech ,the breath of breath ,& the eye of eye is the director.giving up these sense organs one can strive for immortality.

yan manasaw na manuthae yaenawhur mano matham.

thadhaeva brahmathvamvidhdhi naedham yadhidham upawsathae.

not the learning process of the mind but by which such process was induced know that as brahman.

ya kchakshushaw na pashyathi yena kcahckshooshi pashyathi.

thadhaeva brahmathvam vidhdhinaedham yadhidham upawsathae.

yachkchcotram na shrunothi yaena kshotram idhahum shrutam.

yathprawnaena prawnithi yaena prawna: praneeyathae.

by which vision is revealed is the brahman.

likewise by which ear is made to hear&by which breath is made to inhale is the brahman.

prathibhodha vidhitham matham amrithathvam hi vindhathae.

awthmanaw vindhathae veeryam vidhyayaw vindhathae amirtham.

iha chaedha vaedheedh atha satyamasthi na chaedhihaw vaedheen mahathee vinashti:

bhoothaeshu bhoothaeshu vichithya dheeraw: praetya asmawnlokawdh amrithaw bhavanthi.

through the consciousness it is known & thus one attains eternal bliss, ones self realisation- gives the potency for knowledge, through which immortality is achieved.

wise men see truth in all beings & hence attain immortalhood.

an account of how brahman tested the gods is illustrated here:

once brahman appeared before the gods & gods could not get it revealed ,they let agni to seek for him. Brahman asked for the power of Agni(jatavaedas) . Agni said i can burn .Brahman placed a straw & asked to burn it & but Agni could not. Same happened with vayu(matarisvan)he could not blow the straw.then Indra(magavan) was to seek for it,Indra ran towards it but brahman disappeared& there appeared uma a beautiful daughter of himavat, who told Indra that it was brahman they were encountering.

tasyai tapo dhama: karmaethi prathishtawvaedhaw:sarvawngawni satyamawyathanam.

penance&control of the self through senses&karma (acts) are its strengths vedas its elements& truth its residence.

Isha-Upanishad ..Some Quotes

http://raghu-vraghava.blogspot.com/

ishaw vawsyam idham sarvam yathkim cha jagathyawm jagath.

theana thyaktheana bhunjeethaw maw grudha: kasyam swidhdhanam.

Everything in this creation is pervaded by god. only through renunciation one may enjoy.

thadhaejathi thannaejathi thaadh dhoorae thadhvanthikae.

thadh antharasya sarvasya thadhu sarvasyawsya bhawhyatha:.

The self moves &moves not; it is far & likewise near it is inside all & likewise outside it.

yasthu sarvawni bhoothawni awthmanyaevawnupashyathi.

sarvabhoothaeshu cha awthmawnam thathow na vijugupsathae.

those who visualise self in all being& all being in the self truely realises the self.

vidhyawm chaw vidhyawm cha yastadhvaedho abhayam saha.

vaidhyayaw mrithyum theerthvaw vidhyaw amrithamashnuthae.

knowledge &that which is not ,if both is in ones fold one can overcome death through that which is not &eternal bliss through that which is.

sambhoothim cha vinawsham cha yasthadh vaedho abhayam saha.

vinawshaena mrithyum theerthvaw asambhoothyaw amrithamashnuthae.

those who are enlightened by both the manifest & unmanifest overcome death through the unmanifest &eternal bliss through the manifest.

Mundaka Upanishad..Two State of Consciousness.

http://raghu-vraghava.blogspot.com/

SOUNAKA ASKED ANGIRASA:WHICH IS THAT THE KNOWLEDGE OF IT WILL MAKE EVERY OTHER THING KNOWN? ANGIRASA REPLIED: THERE ARE TWO . BRAHMAN OF LOWER STATE. & THAT OF HIGHER STATE. All the works the vedas rituals grammar that disseminates knowledge is brahman of the lower state. That which cannot be seen which has no orgin which is imperishable & that which is regarded as source of all beings & that through which the imperishable is apprehended is the higher knowledge.The upanishad stresses on achieving the higher brahman through the path of lower one but one should not get caught into the rituals & loose the highest mode .

Chanakya Neethi..

http://raghu-vraghava.blogspot.com/

DHANA HEENO NA HEENASCHA-DHANIKA;SA SUNISCHaYA:

VIDHYAWRATHNEANA YO HEENA:SA HEENA:SARVA VASTUSHU

A POOR MAN MAY BE DEVOID OF WEALTH @A POINT OF TIME BUT A man devoid of Knowledge IS DEVOID OF IT AT ALL TIME IN ALL ASPECTS

Knowledge is supreme

Arivattrang Kawkkum Karuvi-Chaeruvawrkkum
uL-Azhikkal awGaw aRaN.

Knowledge Immortalises the Self Knowledge
Immunises one from all evils that destroy the self

Tirukkural--Liberate from Karmic Cycle

"Piravi Perunkadal Neenduvar-Neendawr
Iraivan Adi Saerawr"(Kural 10, 2nd century BC)

Those that have the faith in the Self and Supreme soul cross the ocean of karmic cycle of birth and death and reach the destination of a liberated state...other do not.

A Brief History of What is Sangam Tamil Period and importance of its Literature.

This session was held at "Then Madurai" (South Madurai) on the banks of the river Kanni (aka Pahruli) under the patronage of a Pandyan king called Ma Kirti. Sage Agastya convened this session and wrote Agattiyam or Agastyam — a treatise on Tamil grammar. This Sangam lasted for 4440 years. It was held in Mt. Mahendra in Kumari Kandam — a legendary continent that is supposed to have extended hundreds of miles southwards of present-dayKanyakumari. Iraiyanaar and Murinjiyur Mudinagarayar were other scholars who lived in this period.

Sage Agastya is said to have had twelve students. Chief among them was Tolkappiyar, a member of the second Sangam. Little is known of the First Sangam. None of the writings attributed to this Sangam are present in their entirety.

The identification of "Ten Madurai", the seat of the first Sangam, has been a controversial point. Regarding the destruction of this place, there are certain allusions both in the Madurai Stalapurana and in the Silappadikaram. The commentator of the latter work writes as follows: "Between the rivers Kumari and Pahruli there existed an extensive continent occupying an area of 700 kavadam (a kavadam being equal to ten miles). This land consisted of forty nine nads (inclusive of Kollam and Kumari), innumerable forests, mountains, valleys and rivers, cities and towns, and had been submerged in the Indian Ocean as far as the peaks of Kumari, by a terrific convulsion which resulted in the upheaval of the Himalaya range". Though there has been interest in relating Kumari Nadu with the legendary submerged continent of lemuria, contemporary geological theory does not provide any evidence of a continent of such proportions.

Five hundred and forty-nine people are said to have participated in the First Sangam. Participating poets included Akaththiyanar (Agastya), the Hindu deities Sivan (Shiva) and Murugan, Muranjicyoor Mudinaagaraayar, Lord Kuberan (the Hindu god of wealth Kubera). Musical poems called Paripaadals were sung, as well as treatises on the grammar for Tamil music called Mudhunaarai, Mudhukuruku, Kalaviyaavirai, and so on. They are said to have remained convened in the Sangam for 4,440 years. Eighty-nine Pandyan kings kept the Sangam convened, from Kaaycina Vazhudhi at first to Kadungkon at the end; seven of those kings even presented poems.

The end of the first Tamil Sangam is supposed to have coincided with the end of the last ice age, c. 11,600 years BP. It must be noted that there is no archaeological evidence of the Sangam culture dating back to the last ice ages.

After a deluge the Sangam was shifted to Kapaadapuram aka Kavadapuram (Kavatapuram) in a now-lost continent know as Kumari Kandam on the banks of the river Kumari, south of present day Kanyakumari. This Second (Idai) Sangam is said to have lasted for 3700 years. This was presided over by Murugan (Skandha) and attended by Krishna. The work Tolkaappiyam by a Tolkaappiyar is from this era. Kapilar is also from this era. Kapaadapuram is mentioned in the Valmiki Ramayana.

The only work of the second Sangam which has come down to us is the Tolkappiyam. Nothing further is known about Tolkappiyar than that he was a student of Agastya and that he lived in a village near Madurai during the reign of the Pandya king Makirti. All the works of this Sangam have also been irretrievably lost, except the above work and a few poems which found their way into the anthologies of the third Sangam. Then unfortunately the ocean swelled and submerged the whole Kumari continent comprising various countries such as Ezh Thenga Naadu, Ezh Munpaalai Naadu etc., the vast Pahruli river and of course the city of Old Madurai itself. Almost all Tamil treatises composed at that Sangam were lost. The Tamil grammar Akaththiyam was the reference grammar.

The Tamil people were forced to move the site of their Sangam further north. 59 prominent poets participated in the Sangam, including Akaththiyanar, Tholkaappiyar, Irundhaiyuur Karungkozhi Moci, Vellur Kaappiyan, Paandarangan the Younger, Thiraiyan Maaran, Thuvaraik Komaan ("The Lord of Dwaraka" or "Krishna"), Keerandhai, and others. In all, 3700 people presented their poems, it is said. They presented Kali, Kuruku, Venthaazhi, Viyaazha Maalai Akaval, and other works, it is said. Their reference works were Akaththiyam, Tholkaappiyam, Maapuraanam, Icai Nunukkam and Poothapuraanam. They remained convened in the Sangam for 3700 years; 49 kings kept the Sangam in session, from Ven Ther Chezhiyan ("The Pandiyan of the White Chariot") to Thirumaaran the Lame; 5 of those kings presented poems.

[edit]The final Sangam
After yet another deluge, the Pandiyan king Thirumaaran moved the Sangam this time to current Madurai. This lasted for 1,850 years and resulted in works such as Ettutthogai (eight Antholgies) and Pattu-pattu (ten-idylls). Almost all the Tamil classics we now possess are the productions of the third Sangam, which had its seat in Madurai.

49 prominent poets researched into Tamil culture during the Final or Third Sangam. Among them were Cendhampoodhanaar, Ilam Medhaaviyaar, Arivudaiyanaar, Mudhu Kunrur Kizhaar, Ilam Thirumaaran, the Madurai Professor Nallandhuvanaar, Madurai Marudhan Ilanaaganaar, Nakkeerar the Son of Madurai Kanakkaayar, and others. Including them 449 people presented their works. They composed Akanaanooru ("The Anthology of 400 Long Poems On Love"), Narrinai ("The 400 Good Poems On the Modes"), Pura naanooru ("The 400 Poems on the Exterior Landscape"), Kurunthokai ("The Anthology of 400 Short Poems on Love"), Aing kurunooru ("The 500 Short Poems on Love"), Pathirrup paththu ("The Ten Decades"), Noorraimpathu Kali ("The 150 Kalis"), 70 Paripaadals, Kooththu ("Dance"), Vari, Cirricai ("The Lesser Musical Treatise"), Pericai ("The Greater Musical Treatise"), and others.

Akaththiyam and Tholkaappiyam were their reference works. They remained in session and researched into Tamil culture for 1870 years; forty-nine kings maintained that Sangam from Thirumaaran the Lame to Ukkirap Peru Vazhudhi; three of them presented poems. The last Sangam ended around the 2nd century CE with the invasion of Kalabras from the north.

In Varahamihira's 7th century Grahasamhita, Lanka and Simhala are kingdoms south of India. Pali and Sanskrit works generally treat Lanka and Simhaladwipa or Tampapanni (Tamraparni) as separate countries. According to M.D. Raghavan, ethnologist emeritus of the National Museums of Ceylon in the 1960s, "Simhaladwipa seems to have been the remnant of Lanka after parts of it were submerged in the sea; what was left of the more extensive dominions of Ravana's Lanka." The Simhala classic Rajavaliya speaks of Ravana's castle "later submerged by the sea".

[edit]Life and culture during the Sangam period
[edit]1465 to 165 BCE: over one thousand years of sangam
For over 1,300 years and 49 generations, the three ancient Tamil kingdoms had an agreement of understanding. The basis of this agreement was based upon the literary creation Tolkappiyam’s Purathinai.

The ancient Hathikumba inscription, its message on the Tamils the great king of Kalinga Karavela tells in his Hathikumba inscription (Elephant cave): "All the Tamil kings were bound by an united alliance", when he had visited these parts of Tamil country during 165 BCE. and states that this alliance had been in force for 1,300 years, "and these kings acted cohesively". He feels that if this agreement continued to exist, it will be an impending danger even to his empire.

It was at this time the Cheraputra Anthuvan defeated the Kongu country king at Karuvur and captures it. As per the existing agreement, the King sows decayed seeds in the fertile paddy fields and ploughs them with asses. However, Karavela induces the Cheraputra King to expand his kingdom by not relieving his captured territory, thereby enticing him to break the treaty which had lived over the ages.

The inscription of Hathikumba was fully deciphered by J.P. Jayaswal MA Barister, Patna and Professor R.D. Banerjee, MA Banaras Hindu University. They were of a doubt whether this alliance or agreement of the three ancient Tamil kingdoms could have lasted 1,300 years. Hence, they had interpreted that the total number of years could not be 1300 years and decided it as 113 years.

Though there are no inscriptions in Tamil Nadu that such agreements existed, it is true that such an agreement existed throughout the Sangam Period. To carryout such a treaty, it is a necessity to have a sort of control document. Hence, to implement such an agreement, these guidelines and rules were framed in into the famous book of Tolkappiyam which is considered a literary and legal bible of the Tamils. This could be found in Purathinai of Tolkappiyam. Just like a legal document, the Purathinai which comprises of the five divisions (Kurinji, Mullai, Marudham, Neidhal and Paalai), contains all the legal guidelines for this agreement. And this should have been done when Tolkappiam was formulated in its early ages. In a similar manner to Purathinai, Agathinai should also have been scripted together with Purathinai and created during its nascent stage.

In the olden age, the rules formed by the Tamil literary books had not been created by any one scholar. Each rule must have been created by one scholar (Pulavar) or by a group of learned men after considerable research. It was then created into an organized structure of rules and regulations. Most of the rules/regulations stated in Tolkappiyam ends with "enba" or "Mozhiba". For example:

"Nunnithinayadhor kandavarae", "Yenmanaar Pulamayoerae", "Enba Unarumoerae", "Enba arichandinoerae" are some verses of Tolkappiyam.

It can be inferred that these verses have been created and large volumes of regulatory/ legal books of Sangam literature have been created by means of conducting conferences (Tamil Sangam) of Tamil scholars during that age.

This legal document of Tamils, named Tolkappiyam, had evolved through the ages after its original creation by groups of Tamil pundits by suitably amending periodically and regulated as per the prevailing times and finally formed into a final shape as being read now. Both Agathinai and Purathinai were added with further information like “Agreement of Tamil Kingdoms”, and evolved into a biblical book called Tolkaapiyam, which means “to preserve the olden and enlighten it to the people”. Considering the beginning of the era of “Agreement of Three Kings” to be 1465 BC this creation of the final issue of Tolkappiyam should be after about 5 years or in 1460 BC. From this day, the culture of the Tamils had been classified as “Agam” and “ Puram” and people had lived by it.

There was a cooperative treaty which gradually evolved from a single prince into ultimate formation of three kingdoms.

1. Rule by Small Grouping: When this was decided, there was only one crown prince of the Pandya King who along with his two brothers divided the country into Chera, Chola and Pandya and ruled the entire kingdom. Later the 12 velirs divided the country into smaller areas and ruled with greater interaction with the common people. Even during ages when good transportation facilities did not exist, there existed such kings who can be called upon any time. This way of rule which existed so long ago in Tamil country has a special reputation on its own.

2. Way of working of these Kings: “Kudi purangathombi kutrangadithal vendhan thozhil” – this means the kings’ duty is to do service to his country men, render justice, carry out punishments for criminals, maintain an army to safeguard the country. He himself undergoes a lot of training regarding warfare.

3. Three countries and the Three Kings: The three kings were praised profusely for their rule. The many velirs in each of these kingdoms were a sort of subordinates to these kings. The geographical contours of these kingdoms were used to create the symbols of these kingdoms and these symbols were minted in their coins. The symbols and flags were individualistic for each of these three kings. Velirs did not have such symbols or flags.

4. Relationships – Friendships and enmity: Among the velirs and kings, relationships were maintained through marriages and this was maintained ancestrally like a rule or a regulation . This can be inferred from Kabilar’s visit along with Paari’s daughters for trying to engage these girls with Velir’s sons (Puram: 200, 201, 202). For any grudge/ disagreements, there were conflicts only among these velirs or kings. These conflicts were only among the 3 kings + 12 velirs and their relations and strictly as per the rules and guidelines of the literary legal books.

5. Capture of Territories: If war was conducted as per Purathinai, even if a king captures several countries, there will be no change in the state of the kingdoms. Only the bravery of the war was looked upon and praised. The books tell about the direct involvement of the kings in the war and their brave deaths. However, the three kingdoms always existed as separate entities and secured as per the common law. For the bravery of the warriors, symbols of bravery called “Ninaivu chinnams” (small buildings) were only created. There were no kings who had thought about inscriptions to show his pomp or pride.

6. The guidelines of the learned scholars: These pulavars sang in praise of the kings and velirs indicating their important achievements, functions and celebrations. It was a common practice that these kings and velirs listened to the advice of Pulavars regarding warfare and acted accordingly. It was only because of the deceitful king Kalingathu Karavelan that this treaty was broken in 165 BC. In this period, we can find evidences of one ruler capturing another’s territory by Cheraputras and Sathyaputras. Even during this time, the Chola King Killivalavan spared the children of Malayan Kari when he ran away in fear, as advised by the Pulavar “Kovoor Kilaan”. Also the king abandons the Malayan Kari’s kingdom and does not take over it, but leaves the place. Also, it is evident from the Sangam literature that these kings also participated in creation of Ilakkana Nool or literary books and they themselves were established Pulavars.

7. Division of Wealth: While capturing other kingdoms, the victorious always took over a lot of the loser’s wealth and brought them to his kingdom. However, he did not take it away for himself. It was divided to all the people of his country. It is not like usurping the entire wealth and dividing among a few greedy rich men. There is no such evidence in any of these literatures indicating such events. Also, there is no evidence of kings flaunting their wealth by constructing self enjoyment houses such as dancing halls etc., There were a lot of developmental activity in agricultural, handicrafts in this age. Trade flourished by sea and land by improvement of infrastructures.

8. The invasion of other nations: It is evident that when a foreign invader threatens any of these Tamil countries, all the 3 kings and 12 velirs joined together to form an alliance. There had been training grounds to fight bravely and effectively in a war. It is clear that even the Maurya king could not invade the Tamil country because of their unity.

9. The long existed Treaty: This accord of understanding created in 1465 BC survived this longest period ever for 1300 years among the Tamil kings and velirs by scrupulously following the Rules and Regulations by all the kings and rulers, which finally faltered in 165 BC by the Kalingathu Karavelan.

Cheraputhra – who faltered: Unlike the Pandya and Cholas, the cheras were called as “Cheraputras” as evident from Ashoka’s inscriptions and Greek Scholar Ptolemy’s “Periplus” writings.

After the invasion of Aryans, they elevated themselves by means of their habits and created good relations with kings and big merchants. They were helpful to the influential class by helping them in creating contacts with foreign nations, language translations, understanding other languages and telling their meanings etc., Many Aryans also learnt Tamil and became scholars. It is understood that the word “Cheraputra” must have been introduced by the Aryans during Ashoka’s invasion.

A group of descendants of Chera king (Cheraputra) became dominant over a period and captured important positions in trade and governance. It was these people who had crept into the Kongu country and captured the big trade center Karuvoor and its allied Chola country. By the wily advice of the Kalingathu Karavelan, these cheraputras had retained the captured country for themselves. These culprits were in hold of the captive regions for about 2 - ½ years.

Chilapathikaram was written by Chera King. In it are the details of the Kongu Komaan (Zamindaar) and Kongu existing as a separate velir country. When this literary creation was being formulated, these cheraputras might have already started dwindling their evil designs and would have returned back to their country.

After the 2 – ½ years, even though the original cheras returned back to power, they were like men without strength. As they had already been in a time gap of about 10 generations, they were unable to establish themselves like their earlier counter parts and failed to created history.

Karuvoor has been depicted as a Trade center only in Karavela’s inscriptions. It is not the capital of Chera King. As per Sirupaanatrupadai (verses 41–50), the capital of Chera king was Vanchi Nagar, situated in kutta naadu.

Cheraputras never followed the "common treaty or accord". Their complete ancestral details are available in the book Pathitrupathu. Lots of treasures were distributed among the Pulavars. As per the accord, since the kingdoms do not belong to them, their coins minted in Kongu desam did not have any sovereign symbols. Slowly the Ways of the Sangam Age degenerated and Sangam Period is believed to have ended in AD 200. The powerful alliances of these Sangam Kings declined and rulers of other nations emerged and new ways of governance began to arise.

[edit]See also
WIKIPEDIA
https://scorpio.cs.usfca.edu/wiki/index.php/Sangam

Historical events and place,time and astrological evidence are necessary in any civilization to delineate the exact date of its Timeline.
In ancient Tamil literature we do have plenty of such events and date markers.
Famous examples are:

Earliest Tamizh Grammar in 6,500 B.C.E.:
From the theory of Hindu kingline at this latest published works:
http://www.sanmarga.org/resources/books/dws/dws_r6_timeline.html
http://www.tamilnation.org/heritage/hindutimeline.htm
-which mentions methods of astrlogical calculations of timeline.

-470,000 India's hominids are active in Tamil Nadu and Punjab.

-60,000 According to genetic scientist Spencer Wells' research, televised by National Geographic, early man's first wave of migration from Africa occurred at this time to India, evidenced by the genetic makeup of Tamil Nadu's modern-day Kallar community, who are related to the Australian aborigines.
......

Most dates prior to Buddha (624 bce) are considered estimates.
10,000 Taittiriya Brahmana 3.1.2 refers to Purvabhadrapada nakshatra's rising due east, phenomenon occurring at this date (Dr. B.G. Siddharth of the Birla Science Institute), indicating earliest known dating of the sacred Veda.
10,000 Vedic culture, the essence of humanity's eternal wisdom, Sanatana Dharma, lives in Himalayas at end of Ice Age.
8500 Taittiriya Samhita 6.5.3 places Pleiades asterism at winter solstice, suggesting the antiquity of this Veda.
7000 Time of Manu Vaivasvata, "Father of Mankind," of Sarasvati-Drishadvati area (also said to be a South Indian monarch who sailed to the Himalayas during a great flood).
6776 Start of Hindu king's lists according to Greek references that give Hindus 150 kings and a history of 6,400 years before 300 BCE; agrees with next entry.

-6500 Rig Veda verses (e.g., 1.117.22, 1.116.12, 1.84.13.5) say winter solstice begins in Aries (according to D. Frawley), giving antiquity of this section of the Vedas.
5500 Date of astrological observations associated with ancient events later mentioned in the Puranas (Alain Danielou).
3200 In India, a special guild of Hindu astronomers (nakshatra darshas) record in Vedic texts citations of full and new moon at winter and summer solstices and spring and fall equinoxes with reference to 27 fixed stars (nakshatras) spaced nearly equally on the moon's ecliptic (visual path across the sky). The precession of the equinoxes (caused by the mutation of the Earth's axis of rotation) makes the nakshatras appear to drift at a constant rate along a predictable course over a 25,000-year cycle. Such observations enable specialists to calculate backwards to determine the date the indicated position of moon, sun and nakshatra occurred.

-3139 Reference to vernal equinox in Rohini (middle of Taurus) from some Brahmanas, as noted by B.G. Tilak, Indian scholar and patriot. Now preferred date of Mahabharata war and life of Lord Krishna (see also -1424).
2700 Tolkappiyam Tamil grammar is composed (traditional dating; see also -500).

-2700 Seals of Indus-Sarasvati Valley indicate Siva worship, represented by Pashupati, Lord of Animals.

2500 Reference to vernal equinox in Krittika (Pleiades or early Taurus) from Yajur and Atharva Veda hymns and Brahmanas. This corresponds to Harappan seals that show seven women (the Krittikas) tending a fire.

-2350 Sage Gargya (born 2285), 50th in Puranic list of kings and sages, son of Garga, initiates method of reckoning successive centuries in relation to a nakshatra list he records in the Atharva Veda with Krittika as the first star. Equinox occurs at Krittikia Purnima.

ca -2040 Prince Rama born at Ayodhya, site of future Rama temple (this and next two dates by S.B. Roy; see also -4000).

-2033 Reign of Dasaratha, father of Lord Rama. King Ravana, villain of the Ramayana, reigns in Sri Lanka.
1915 All Madurai Tamil Sangam is held at Thiruparankundram (according to traditional Tamil chronology)

Their calculation based on precession of stars due to earth's wobbling by the same mechanism as with their mention of skywatching records mentioned in Rig and other Vedas has helped to further clarify and prove Tamizh timeline as folows:

what they give by Vedas star positions by Dr.Frawley's work:
seasonal period:date:....month constellation &......:constel&monthstar(s) ....:PRECEDE BY:
.......................................monthstar(s) in year...............:.. in 2000 C.E.[present]:no:ofmonths=>no:ofyears:date:
vernalequinox:march21:pisces....:poorvbadra-2000..:same.....:same...............:0.0=>0000:2000C.E.
vernalequinox:march21:pleiades:Krittika-2350B.C.E.:pisces...:purvbadrapada:0.88=>4350:2350B.C.E.
vernalequinox:march21:plei/taur:Krittika-2500B.C.E.:pisces...:purvbadrapada:1.1=>4500:2500B.C.E.
vernalequinox:march21:taurus...:Rohini -3139B.C.E.:pisces...:purvbadrapada:1.33=>5139:3139B.C.E.
wintersolstice:decem21:aries.....:1ststar-6500B.C.E.:sagittari:thiruarudra......:3.0=>8500:8500B.C.E.
wintersolstice:decem21:pleiades:Krittika8500B.C.E.:sagittari:thiruarudra.......:3.88=>10500:8500B.C.E.
*spring start :jan'ry 21:aries......:aswini-6500B.C.E.:capricorn:pusam..............:3.0=>8500:6500B.C.E.
in Tamil Nadu]

*We find marking of Tamizh seasons in Tholkappiyam as Perumbozhuthgal', each year divided into 6 seasons, each containing 2 seasons.Tholkappiyam mentions [i]ilavaenil at ciththirai and vaikaasi[spring in april and may];but at present spring in Tamizh Nadu is in thai and maasi[january and february];which means there had been a shift in the positions of star constellations from the time of this record in the first Tamizh grammar book (and passed on from number of generations of masters and students upto the age of writing down of Tholkappiyam nool) to the present day - the aries(aadu iyal-mesha with aswini as first monthstar) constellation had moved from Tamizh spring day -january to april now;
That is:

Spring starts always at January 14 in Tamlzh Naadu;
The source of Tholkaappiyam says Aries(Mesha) constellation was usually seen at the start of Spring--Jan 14;
Presently Aries is seen as the evening star by April 21;

This means there hadbeen a shift of 3 months which is equivalent according to Dr.Frawley's calculations to about, 8,500 years from the present AROUND 6,500 B.C.E. derived as follows:

if 3.88 months shift=>10,500 years:so, 3 months shift=8076 years;or
if 3.00 months shift=>8500 years:so, 3 months shift=8500 years; or
if 1.33 months shift=>5139 years:so, 3 months shift=11563.2 years; or
if 1.1 months shift=>4500 years:so, 3 months shift=12272.73 years; or
if 0.88 months shift=>4350 years:so, 3 months shift=14500 years;

Roughly the date of the 1st Tamizh grammar work (or perhaps copied down second or later Grammar work or Tholkaappiyam itself) was between 8076 years and 14500 years from present;which goes from 6076 B.C.E. to 12500 B.C.E.
to locate the exact date we can take the following methods

Arithmetic mean=8,500/3 *3=8,500=6,500 B.C.E.,
Geometric mean={8100+8500+11563.2+12272.73+14500}/5=54935/5=10,987 years for 3 months shift =8,987 B.C.E.
Median=[midpoint of 2 extreme entries]=from above,{ 14,500+8,100}/2=11,300 for 3 months shift=9,300 B.C.E.
Graphical mode=8,500 years=6,500 B.C.E.,
{this is the way they usually do for calculating proximity dates in any scientific methods }
Therefore we can conclude that :
"a Grammar work in Tamizh was written atleast around 6,500 B.C.E."
We can certainly say this based on the seasonal records in the afore mentioned Grammar work under study and from the principal theory in
the astronomical and mathematical works of :

Dr. B.G. Siddharth of B.M. Birla Science Centre,
Dr. S.B. Roy,
Professor Subhash Kak,
Dr. N.R. Waradpande,
Bhagwan Singh and
Dr. David Frawley

and also based on the astronomical records mentioned in
Tattiriya Samhita
Rig Veda
Yajur Veda
Tattiriya Brahmana
Atharvana Veda
and
Prof. Siva G. Bajpai PhD,
Director of Asian Studies at California State University, who co-authored the remarkable tome, A Historical Atlas of South Asia
Dr. S.B. Roy ("Chronological Framework of Indian Protohistory - The Lower Limit")
and that of
David Frawley, PhD (Gods, Sages and Kings).
-so,
thanks to these astronomical scholars for guide to place atleast a Tamizh Grammar work at 6,500 B.C.E.

ca 400 C.E.: Laws of Manu (Manu Dharma Shastras) written. Its 2,685 verses codify cosmogony, four ashramas, government, domestic affairs, caste and morality (others date at -600).

450-535: Life of Bodhidharma of South India, 28th patriarch of India's Dhyana Buddhist sect, founder of Ch'an Buddhism in China (520), known as Zen in Japan.

ca 590-671: Lifetime of Saiva saint Nayanar Tirunavukkarasu, born into a farmer family at Amur, now in South Arcot, Tamil Nadu. He writes 312 songs, totalling 3,066 Tirumurai verses. Cleaning the grounds of every temple he visits, he exemplifies truly humble service to Lord Siva. His contemporary, the child-saint Nayanar Sambandar, addresses him affectionately as Appar, "father."

ca 600: Religiously tolerant Pallava King Narasinhavarman builds China Pagoda, a Buddhist temple, at the Nagapatam port for Chinese merchants and visiting monks.

ca 600-900: Twelve Vaishnava Alvar saints of Tamil Nadu flourish, writing 4,000 songs and poems (assembled in their cannon Nalayira Divya Prabandham) praising Narayana, Rama and narrating the love of Krishna and the gopis

630-34: Chalukya Pulakeshin II becomes Lord of South India by defeating Harshavardhana, Lord of the North.

ca 650: Lifetime of Nayanar Saiva saint Tirujnana Sambandar. Born a brahmin in Tanjavur, he writes 384 songs totalling 4,158 verses that make up the first three books of Tirumurai. At 16, he disappears into the sanctum of Nallur temple, near Tiruchi, Tamil Nadu.

143 B.C.E.:King Maandaranjeral Irumborai's arrival of death marked by the Halley's comet of 143 C.E. exactly explained postion and timing of the comet "seen in the Aries constellation in the month of panguni from the first quarter of Anusham naalmeen to the first fifteen days of Krittika naalmeen, when the Moolam is falling down in the west, the Uttaram is wandering above one's head towards the western port [Thondi], the Mrigasireesam is rising fast above in the east, in the first hour after midnight"-Puranaanooru,273.

We will follow with other examples of date markers mentioned clearly in the Sangam literature in the next pages.
Tamizh scholars and Sangam experts and other enlightened Tamizh Anbar should kindly contribute to this collection.
thank you.
http://www.mayyam.com/hub/viewtopic.php?p=235841


The works included in ettut thokai along with the number of stanzas available in parentheses are as follows: puRa n^AnURu (புறநானூறு) (398) , aka n^AnURu (அகநானூறு)(400), n^aRRiNai (நற்றிணை) (399), kuRun^thokai (குறுந்தொகை) (400) , pathiRRup patthu (பதிற்றுப்பத்து) (80), ainkuRu n^URu (ஐங்குறுநூறு) (498), paripAdal (பரிபாடல்) (22) and kalit thokai (கலித்தொகை) (150). These are summed up in the following song by an unknown poet:

நற்றிணை நல்ல குறுந்தொகை , ஐங்குறுநூறு,
ஒத்த பதிற்றுப்பத்து ஓங்கு பரிபாடல்,
கற்றறிந்தார் ஏத்தும் கலியோடு, அகம் புறம் என்று
இத்திறத்த எட்டுத் தொகை

திருமுருகு, பொருநாறு பாணிரண்டு முல்லை
பெருகு வளமதுரைக் காஞ்சி - மருவினிய
கோலநெடு நல் வாடை கோல் குறிஞ்சி பட்டினப்
பாலை கடாத்தொடும் பத்து.

The Ten Idylls consist of the following collections whose authors and the number of verses available are given in parentheses:

1. ThirumurukARRup patai (திருமுருகாற்றுப்படை) (நக்கீரர்) (317)
2. porun^arARRup patai, (பொருநர் ஆற்றுப்படை) (317) ,
3. ciRupANARRup patai (சிறுபாணாற்றுப்படை) (நல்லுர் நத்தத்தனார்) (269) ,
4. PerumpANARRup patai (பெரும்பாணாற்றுப்படை) (கடியலுர் உருத்திரங் கண்ணனார்) (248) ,
5. Mullaip pAttu (முல்லைப்பாட்டு) (நப்பூதனார்) (103) ,
6. Mathuraik kAnchi (மதுரைக்காஞ்சி ) (மாங்குடி மருதனார்) (782)
7. n^edun^alvAdai (நெடுநல்வாடை) (நக்கீரர்), (188),
8. KuRinjip pAttu ( குறிஞ்சிப்பாட்டு) (கபிலர்) (261),
9. Pattinap pAlai (பட்டினப் பாலை) (கடியலுர் உருத்திரங்கண்ணனார்) (301) ,
10. MalaippadukadAm (மலைப்படுகடாம்) (இரணியமுட்டத்துப் பெருங்குன்றூர்ப பெருங்கௌசிகனார்) (583)

18 smaller works called as Keezh Kanakku Noolgal:
"A group of 18 poetic works written during ~ 100 - 500 A.D. were compiled under the heading, PathineN kIz kaNakku (பதினெண் கீழ் கணக்கு) which constituted the bottom 18 of the anthology series. These poems differ from those in the top series (Ettuthokai and Pattupaattu) both in style and content. In general, the songs are relatively short in length, meter (சீர்) as well as in the number of lines (அடிகல்) . The lines were set in the veNpA (வெண்பா) style as different from the akaval (அகவல்) style of the top 18 series. More significant is the fact that, of the 18 in the series, only six were on akam topic (அகம்), one on puRam (புறம்) and the remaining 11 on moral issues (அறம்) . The constituents of the PathineN kIz kNakku are :
1. nAlatiyAr (நாலடியார்),
2. nAnmaNik katigai (நான்மணிக்கடிகை),
3. innA nARpathu (இன்னா நாற்பது),
4. iniyavai nARpathu (இனியவை நாற்பது),
5. kAr nARpathu (கார் நாற்பது)
6. kaLavzhi nARpathu (களவழி நாற்பது),
7. ainthiNai aimpathu (ஐந்திணை ஐம்பது),
8. thiNai mozhi aimpathu (திணைமொழி ஐம்பது),
9. ainthiNai ezhupathu (ஐந்திணை எழுபது),
10.thiNaimAlai nURRu aimpathu (திணைமாலை நூற்றைம்பது),
11.ThirukkuRaL (திருக்குறள்),
12.thiri katukam (திரிகடுகம்),
13.AchArak kOvai (ஆசாரக்கோவை),
14.pazhamozhi nAnURu (பழமொழி நானூறு),
15.siRu pancha mUlam (சிறு பஞ்ச மூலம்),
16.muthumozhik kAnchi (முதுமொழிக் காஞ்சி),
17.ElAthi (ஏலாதி),
18.kainnilai (கைந்நிலை)

These are outlined in the following poem for easy remembrance:

நாலடி நான் மணி நானாற்பது ஐந்திணைமுப்
பால்கடுகங் கோவை பழமொழி - மாமூலம்
இன்னிலைசொல் காஞ்சியுடன் ஏலாதி என்பவே
கைந்நிலைய வாம்கீழ்க்கணக்கு.

Universality of consciousness

Kaniyan Poongundran(Sangam Bard)Sangam Age spans from 1000 BC to 100 AD.

Yawdhum Oorae Yawvarum Kaelir

Astounding Oneness of object and purpose of creations is explicitly explained by this bard to a well knit diversity on the same plane.

TiruValluvar...insearch of truth or veracity

Epporul Yawr Yawr Vawi Kaetpinum Apporul
Meypporul Kawnbadarivu

Whatever you hear or see or smell or taste or feel it the consciousness which perceives the truth in it so focus on consciousness travelling in the path of realisation

Lord Krishna on perception of human kind

Yo yo yawm yawm Yawm thanum Bhakta shradhdhaya architum itchathi
thasya thasya achalawm shradhdham tam eva vidhadham aham

I am in everyone's heart as the Supersoul. As soon as one desires to worship the demigods, I make his faith steady so that he can devote himself to some particular deity.

Saint Kabir on the search for the Self

Kasturi Kundali Basai Mrug doondai Van Mawhi
Aisi Gahti Gahti Ram hai dhuniya dhaeken nawhi

The realisation of the self is in one-individual self but often we stray to get it from external source without realising the uniqueness of our ownself.

Swami NammAlwar and Tirumoolar on the tww states.

Tirumoolar:(3rd century AD.)
Maraththai Maraiththadu Mawmadha Yawnai,Maraththil Maraindhadu Mawmadhayawnai
Paratththai Maraiththadu Pawrmudhal Bhootham Paraththil Maraindhadhu Pawrmudhal Bhootham

The State of Consciousness is ever superior to the physical state of existence but both the state are state of realisation as one overlaps the other in perception of vision is beautifully sung in this verses.

Nammalvar(5th century AD)
Ulan enin Ulan Avan Uruvamiv Uruvugal
ulan alan enin avan aruvamiv aruvugal
ulan en ilan en ivai gunam udaimaiyawl
ulan iru thagaimaiyodu Ozhivilan parandhae.

Here the consciousness and wisdom distinguishes the state of existence and non-existence of the omnipresenct and the visualisation in both the state is uniqueness of the Creator.

Omnipresence....

asti nawstyasti nawsteeti nawsti nawsteeti va punaha.

· chalastira ubhaya bhavair awvrunothyeava bawlisha.

·


" by asserting that self exist never exist again never exist, never exist the query remains of a state -Sthira /Chala. Sthoola /Sookshma.The Changeable /Unchanged the Manifest /Unmanifest."

How Many Gods?

atha hainam vidhagdha: shawkalya:paprachakati deva yawgnyavalkyeati.

· sa haitayaivanivida pratipeadea yawvanto vaishvadevasya nividyuchyanteatrayashcha threecha sahatreathyomithi hovawcha kathyeva katyeva deva yawgnyavalkyeathi trayastrimshadithyomithi hovawcha kathyeava deva yawgnyavalkyeathi shadithyomithi hovawcha katyeava deva yagnyavalkyeathi trayaithyomithi hovawcha katyeava deva yawgnyavalkyeathi dhwawithyomithi hovawcha katyeava deva yawgnyavalkyeathyadhyardha ithyomithi hovawcha kathyeavadeva yawgnyavalkyeatheaka ithyomithi hovawcha kathameathea trayascha three cha shathawthrayasch three cha sahasthreathi. kathameathea thrayascha three cha shathaw thrayascha threecha sahasthreawthi.sa hocha mahimawna evaushawm eathea trayanstrishathveava devaithi kathamea theatrayantrishad ithyashtow vasava ekawdasharudra dhwawdhashawdithyawsthaekantrishadindrashchaiva prajawpathishcha trayanstrishawvithi.

· kahtamea shadithyagnischa prithveecha vawyuschawnthariksham chawdithyanshcha dhyowshchaithea shadethea heedam sarvam shadithi. kathamea thrayo deva itheema eva thrayo lokaw eashu heemea sarvea deva ithi. kathamow thow dhvow deva vithyannam chaiva prawnascheathi.kathamoadhyardham ithi yo ayam pavatha ithi thadhahuryadh ayameaka pavathea atha kathamadhyardham ithi yasmin idham sarva madhyawdharnotheanawdhayardham ithi.kathama eko deva ithi prana ithi sa brahma tyadhityaw chaksha.

VIDHAGDA SHAKALYA ASKED YAWGNYAWALKYA:HOW MANY GODS ARE THERE.

QUOTING NIVID A HYMN IN PRAISE OF ALL GODS HE REPLIED 303&3003.

· BUT HOW MANY ARE THERE ASKED THE PUPIL AGAIN.

· 33 HE SAID.

· BUT HOW MANY ARE REAL HE ASKED AGAIN.

· SIX HE SAID.

· BUT HOW MANY ARE REAL HE AGAIN ASKED.

· THREE HE SAID.

· BUT HOW MANY ARE REALLY.

· TWO HE SAID.

· BUT HOW MANY ARE REAL.

· 1&1/2.HE SAID.

· BUT HOW MANY ARE REAL HE AGAIN ASKED.

· ONE HE SAID.

· BUT WHO ARE THOSE 303& 3003.

· THEY ARE ONLY VARIOUS POWERS.IN REALITY ONLY 33 GODS.

· WHO ARE THOSE.

·


8 VASUS.11 RUDRAS.12 AWDHITHYAWS.INDRA&PRAJAWPATHI.


· WHO ARE 6.

· FIRE EARTH AIR SKY SUN &HEAVEN.

· WHO ARE THREE.

· THREE WORLDS.

· WHO ARE TWO.

· MATTER&VITAL FORCE.

· WHO IS 1&1/2.

· WIND .BECAUSE WHEN HE BLEW THE WHOLE WORLD GREW UP&HENCE 1&1/2.

· WHO IS 1.

· VITALFORCE /BRAHMAN.

Dharma....What is it..

Is religion popularly known english equivalent of Dharma as understood from Eastern Philosophy of Vedic,Buddhist and Jaina Faith?

Religion: a notion of the transcendent or numinous, often, but not always, in the form of theism
a cultural or behavioural aspect of ritual, liturgy and organized worship, often involving a priesthood, and societal norms of morality (ethos) and virtue (arete)
a set of myths or sacred truths held in reverence or believed by adherents

Religion is a set of social beliefs accompanied by a set of population thus it gains meaning with group activity.

Dharma is something that one is bestowed and one is supposed to repose faith on through his/her set of actions and inactions.
Dharma at the level of metaphysics is a consciousness that makes the existence meaningful.

Three Principles

The understanding of the 3 principles of VishishtAdvaita namely, Tattva, Hita and PurushArtha are essential pre-requisites for an aspirant of that knowledge which leads to liberation.[neutrality disputed]

Tattva: The knowledge of the 3 real entities namely, jIvA (the sentient); Jagat (the insenient) and Ishvara (Vishnu-Narayana or Parabrahman)
Hita: The means of realisation i.e. through Bhakti (devotion) and Prapatti (self-surrender)
PurushArtha: The goal to be attained i.e. moksha or liberation from bondage.

Brahma Satyam Jagan mithya...Jeevo Brahmaiva Na Para....Advaitam of Shankaracharya.


Asesha Chit-Achit Prakaaram Brahmaikameva Tatvam - Brahman as qualified by the sentient and insentient modes (aspects or attributes) is the only reality.

Saint Ramanuja Visishtadhvatam.

Advaitam questioned..

Advaitam=Non-duality,Visesham with attributes,Monoism with attribute is visishtadhvaitam

The Seven objections to Shankara's Advaita
Ramanuja picks out what he sees as seven fundamental flaws in the Advaita philosophy to revise them. He argues:

I. The nature of Avidya. Avidya must be either real or unreal; there is no other possibility. But neither of these is possible. If Avidya is real, non-dualism collapses into dualism. If it is unreal, we are driven to self-contradiction or infinite regress.

II. The incomprehensibility of Avidya. Advaitins claim that Avidya is neither real nor unreal but incomprehensible, {anirvachaniya.} All cognition is either of the real or the unreal: the Advaitin claim flies in the face of experience, and accepting it would call into question all cognition and render it unsafe.

III. The grounds of knowledge of Avidya. No pramana can establish Avidya in the sense the Advaitin requires. Advaita philosophy presents Avidya not as a mere lack of knowledge, as something purely negative, but as an obscuring layer which covers Brahman and is removed by true Brahma-vidya. Avidya is positive nescience not mere ignorance. Ramanuja argues that positive nescience is established neither by perception, nor by inference, nor by scriptural testimony. On the contrary, Ramanuja argues, all cognition is of the real.

IV. The locus of Avidya. Where is the Avidya that gives rise to the (false) impression of the reality of the perceived world? There are two possibilities; it could be Brahman's Avidya or the individual soul's {jiva.} Neither is possible. Brahman is knowledge; Avidya cannot co-exist as an attribute with a nature utterly incompatible with it. Nor can the individual soul be the locus of Avidya: the existence of the individual soul is due to Avidya; this would lead to a vicious circle.

V. Avidya's obscuration of the nature of Brahman. Sankara would have us believe that the true nature of Brahman is somehow covered-over or obscured by Avidya. Ramanuja regards this as an absurdity: given that Advaita claims that Brahman is pure self-luminous consciousness, obscuration must mean either preventing the origination of this (impossible since Brahman is eternal) or the destruction of it - equally absurd.

VI. The removal of Avidya by Brahma-vidya. Advaita claims that Avidya has no beginning, but it is terminated and removed by Brahma-vidya, the intuition of the reality of Brahman as pure, undifferentiated consciousness. But Ramanuja denies the existence of undifferentiated {nirguna} Brahman, arguing that whatever exists has attributes: Brahman has infinite auspicious attributes. Liberation is a matter of Divine Grace: no amount of learning or wisdom will deliver us.

VII. The removal of Avidya. For the Advaitin, the bondage in which we dwell before the attainment of Moksa is caused by Maya and Avidya; knowledge of reality (Brahma-vidya) releases us. Ramanuja, however, asserts that bondage is real. No kind of knowledge can remove what is real. On the contrary, knowledge discloses the real; it does not destroy it. And what exactly is the saving knowledge that delivers us from bondage to Maya? If it is real then non-duality collapses into duality; if it is unreal, then we face an utter absurdity.

VisishtAdhvaitam...Qualified Monoism

"Asesha Chitachit Vastu Seshine Sesha Saayine |
Nirmalaananta Kalyaana Nidhaye Vishnave Namaha ||"
Vedantha Sangraha By Saint Ramanuja
The Brahman (God - Iswara) is Shreeman Naaraayanan (Vishnu) who is
. Lord of Goddess Lakshmi (Shree)
. Unchanging, knowledge-self, infinite, blissful, and absolute pure nature
. The material cause and instrumental cause of the universe (all sentient
souls and insentient matter)
. Having the material worlds (universe) and transcendental world as his
body and He being the soul
. Having divine transcendental body (in five modes - Para, Vyuha, Vibhava,
Anaryaami Haarda Roopa and Archa)
. Untouched by all impurities of the universe
. Having infinite divine attributes
. Having as his sport, creation, sustenance, and destruction of all
material worlds.

Two states of consciousness...Tamizh Prabhandham

Saint NammAwlvar(historical 7th century AD,cultural 5000 BC)

Ulan Enin Ulan..."Avan Uruvamivuruvugal"
....Ulanen Ilanen Ivai "Guna mudai maiyawl"
Ulan iru thagaimai yodu Ozhivilan Parandhae.

Binary state of consciousness do not empty or negate the concept of creation and creator for he/it is revelation through state of existence and non-existence and these qualities are unique to him/it.

1) Prajnanam Brahma - "Conscious is Brahman" (Aitareya Upanishad 3.3).

2) Ayam Atma Brahma - "This Self (Atman) is Brahman" (Mandukya Upanishad 1.2)

3) Tat Tvam Asi - "Thou art That" (Chandogya Upanishad 6.8.7)

4) Aham Brahmasmi - "I am Brahman" (Brhadaranyaka Upanishad 1.4.10)

5) Sarvam kalvidam Brahma - "All of this is Brahman" (Chhāndogya Upanishad 3.14.1)

6) Sachchidānanda Brahma - "Brahman is existence, consciousness, and bliss"

Four Commandments...

praJyAnaM Brahma – Rgveda, aitareyopanishad, 5.3
aham Brahma asmi – yajurveda, bRhadAraNyaka Upanishad, 1.4.10
tat tvam asi – sAmaveda, cAndogya Upanishad, 6.9.4
ayam AtmA Brahma – atharva veda, mANDukya Upanishad,
meaning, respectively

Absolute Consciousness is brahman;
I am brahman;
Thou art That;
This Atman is brahman.
Each of these pronouncements is subjected to an intensive analysis by