Our Tamizh names that resembles occupations... "partaya nam tamizh mozhi yin arumai!

"
Doctor --
Dentist --
Lawyer --
Financier --
Cardiologist --
Pediatrist --
Psychiatrist --
Sex Therapist --
Marriage Counselor --

Ophthalmologist--
ENT Specialist --
Diabetologist --
Nutritionist --
Hypnotist --
Exorcist --
Magician --
Builder --
Painter --
Meteorologist --
Agriculturist --
Horticulturist --
Landscaper --
Barber --
Beggar --
Alcoholic --
Exhibitionist --
Fiction writer --
Makeup Man --
Milk Man --
Dairy Farmer --
Dog Groomer --
Snake Charmer --
Mountain Climber --
Javelin Thrower --
Polevaulter --
Weight Lifter --
Sumo Wrestler --
Karate Expert --
Kick Boxer --
Bowler --
Spin Bowler --
Female Spin Bowler --
Driver

Parameswara was the founder and the first King of Melaka state in Malaysia!
- '''' (Parameswara, 1344-1414) . ' (Temasik)'
' (Melaka)' .
.
In the Year 1409, PARAMESWARA married a princess of Pasai and adopted the Persian title
'Iskandar Shah' after his conversion from 'Hinduism' To 'Islam'.
RELIGIOUS BELIEFS : ''HINDUISM'' , Later To ISLAM.
Parameswara contemplated establishing his new kingdom at MALAYSIA. The expansion of
Islam into the interiors of Java in the 15th century led to the gradual decline of Malacca's
long standing foe, 'Hindu-Majapahit' , before it finally succumbed to the emerging local
Muslim forces in the early 16th century.
'' !!!
- [PARAMESWARA]

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Malay terms derived from Tamil....!! TAMIL MOZHLI

pese perumai paduvom !!
A
acuan from (accu, mould)
agama from (kamam, Hindu
Testament)
agung from (k, king, master)
ajar from (ciriyar, teacher)
aksara from (akaram, script)
alun from (alai, wave)
ambalan from (ambalam, gathering,
grouping)
aneka from (ankam, various, many)
angkasa from (kcam, sky)
anju from (uau, attempt)
B
bahasa. Tamil (pccu, talk)
bahaya. Tamil (apyam, risk)
bambu. Tamil (vmpu, neem tree)
(Azadirachta indica)
bayu. Tamil (vyu, air, gas), from
Sanskrit (vyu, wind, air, gas)
bumi. Tamil (pmi, Earth, terra)
C
candu. Tamil (cau, a ball of opium
prepared for smoking)
cat. Tamil (cti, to paint)

catur. Tamil (caturakam, chess)

cekah. Tamil (cukir, split)
culan. Tamil (ca, a royal title used by
the Chola kings)
D
denda. Tamil (taa, penalty)
derma. Tamil (tarmam, charity)
desa. Tamil (tcam, country)
dirgahayu. Tamil tirkkAyusu meaning live for long
time
E
eka. Tamil (eka, one, sole)
G
gagak. Tamil (kkkai, crow)
gajah. Tamil (kajam, elephant)
ganja. Tamil (kac, cannabis sativa)
I
isteri. Tamil (istiri, woman)
J
jiwa. Tamil (jva, soul)
jaya. Tamil (jayam, victory)
K
kapal. Tamil (kappal, ship)
kari. Tamil (kai, curry)
katil. Tamil (kail, cot)
Kedah. Tamil (karam, a state in
Malaysia)
kedai. Tamil (kaai, shop)
keldai. Tamil (kautai, donkey)
kera. Tamil (kuraku, monkey)
kolam. Tamil (kuam, pond)
kotak. Tamil 'kottAn or kottA meaning a case
kuil. Tamil (kyil, temple)
kupang. Tamil (kuppam, a fishing
hamlet)
L
logam from (ulkam, metal)
M
mahligai from (mikai, mansion)
Melayu from (malaiyr, abode in the
hills)
mempelam from (mmpaam, mango)
misai from (mcai, moustache)
meja from (mca, table)
P
permaisuri from (paramsvari,
queen)
putera from (puttira, son, people)
puteri from [script?] (puttiri, daughter)
putu from (puu, dish made of rice flour
and shredded coconut)

S
sarung from (cram, waist cloth)
sate from (catai, flesh)
saudara from (caktar, brother)
sepatu from (cappttu, shoe)
suami from (swami, husband)
sungai from (cuai, stream)
syurga from (cuvarkkam, heaven)
T
taulan from (ta, friend)
tirai from (tirai, screen)
U
uai from (auvai, mother)
ucap from (uccari, to pronounce)
udara from (uta, air, atmosphere)

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Wonder of Banana Leaf.

People think using plastic plates/cups/ containers/ covers etc for food is the MODERN way of
living. They are ready to spend a lot of money on these disposables. Where are these
disposed? In the dust bin and they end up in a heap in some corner of the city and will stay
there for the next 10000 years without any degradation. In picnic places and marriage
(reception!) houses the effect of this craze is seen in the backyards. There are now no
landfills to throw them in many cities.
Now our humble banana leaf (while in South India):
1. Low cost compared to other 'disposable&# 39; plastics.
2. Healthy to eat from as per Ayurveda
3. Clean and cleanable with sprinkling of water
4. As per our Acharas
5. It is itself food for cows and cattle after use by humans.
6. Will decay and disappear within a few days- becomes good organic fertiliser.

7. With one full leaf at least 3 to 7 persons can eat depending on the size and type of food.
8. Can always be regrown- endless supply.
9. Can be shaped as a cup- donnai for payasam etc.
10. Can be cut into any size as per requirements.
11. No need to use detergents to clean as it is simply thrown away.
12. Saves Water for washing and cleaning.
13. Helping poor farmers.
14. Daily eating on the floor with banana leaf avoids getting knee pains later in life.
Our

'''' ( ( -5000
3000 BC)
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''OM'' The Tamil Letters which is exactly as same as the marked objects in the very olden
serbian image(Vincha civilization) and the face of the Alien like person who stand behind is
also matching with the letter ''
Thanks to my serbian friend : Predrag Milojevic
Here i have attached some comments about the following letters (They mention the image
with 'C' and inverted 'C' together) :
Serbian ... C ... is related with Creation
C is Moon
C is Sun
C is Sirius (Alien God if iam not wrong)
()
=6
=6
= 6 (similar to )
Every of each letters
contain Eternity, Cosmos, DNK, God
because contain SPIRAL
C = Embryo
P = movement
= God
Every that is born from God, want to come near God or to merge with God

(you have a lot of spiral letters mentioned about Tamil)

Look at this ... C ...
Vincha civilisation from Serbia
very similliar with your letter
nice
'C' - (mentioned Tamil)

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Susumu Ohno, and Homer B. Hulbert propose that early Tamil people migrated to the Korean
peninsula. Clippinger presents 408 cognates and about 60 phonological correspondence
pairs. Cliffinger found that some cognates were closer than others leading him to speculate
a genetic link which was reinforced by a later migration. This view was confirmed by the
Centre for Korean Studies at the University of Hawaii. Both languages are agglutinative,
follow the SOV order, nominal and adjectives follow the same syntax, particles are post
positional, modifiers always precede modified words are some of the common features.
Robert Caldwell noted that in both Tamil and Korean 'l' is interchangeable with 'r' and words
cannot begin with them.

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Susumu Ohno, and Homer B. Hulbert propose that early Tamil people migrated to the Korean
peninsula. Clippinger presents 408 cognates and about 60 phonological correspondence
pairs. Cliffinger found that some cognates were closer than others leading him to speculate
a genetic link which was reinforced by a later migration. This view was confirmed by the
Centre for Korean Studies at the University of Hawaii. Both languages are agglutinative,
follow the SOV order, nominal and adjectives follow the same syntax, particles are post
positional, modifiers always precede modified words are some of the common features.
Robert Caldwell noted that in both Tamil and Korean 'l' is interchangeable with 'r' and words
cannot begin with them.

--------------------------------------------------------------
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.

Kumari Kandam or Lemuria (Tamil:) is the name of a supposed sunken landmass

referred to in existing ancient Tamil literature. It is said to have been located in the Indian
Ocean, to the south of present-day Kanyakumari district at the southern tip of India.
~This land was divided into 49 nadu, or territories, which he names as seven coconut
territories (elutenga natu), seven Madurai territories (elumaturai natu), seven old sandy
territories (elumunpalai natu), seven new sandy territories (elupinpalai natu), seven
mountain territories (elukunra natu), seven eastern coastal territories (elukunakarai natu)
and seven dwarf-palm territories (elukurumpanai natu). All these lands, he says, together
with the many-mountained land that began with KumariKollam, with forests and habitations,
were submerged by the sea.Two of these Nadus or territories were supposedly parts of
present-day Kollam and Kanyakumari districts.

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(Captain Cook) 1770
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???
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Erthraean sea = Ery + Thraen sea
= +
Ery or Eri () = (burning or firing red in colour)
Thirai or Tharai- () = '''' '''' (a
screen or a wave)
+ = > >
Eri + thirai = Erithirai > Erythirai > Erythraean Sea
'' ''


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https://www.facebook.com/sweettamil.lu

( ) (TAMMUZ )"" .
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Sumerian God(Food & Vegetation) Name Tammuz

Tammuz() (Syriac: ;Hebrew: ,

, Transliterated Hebrew: Tammuz, Tiberian Hebrew:
Tammz; Arabic:

Tammz;
Turkish:
Temmuz;
Akkadian: Duzu, Dzu; Sumerian: Dumuzid

(DUMU.ZI(D), "faithful or true son") was the name of a Sumerian god of food and vegetation.
Did they mention TAMMIZH God in that???
Tammuz "" is the month of July in Iraqi Arabic and Levantine Arabic (see Arabic names of
calendar months).

bible verses:
"Then he brought me to the door of the gate of the Lord's house which was toward the north;
and, behold, there sat women weeping for Tammuz. Then said he unto to me, 'Hast thou
seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than
these." Ezekiel 8:14-15
Ezekiel's testimony is the only direct mention of Tammuz in the Hebrew Bible.

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Tamil Indonesians (Tamil: ) are persons of Tamil ancestry living in
Indonesia on business visas or other visas. Most of them live in Medan in North Sumatra
where they are commonly known as Keling while there are others inother parts of the
country such as Jakarta, Riau Islands, and West Java. It is estimated that there are around
25,000 PIOs/NRIs living in Indonesia of which the Indian expatriate community registered
with the Embassy and Consulate in Medan numbers around 30.000.
Pre-colonial era
Tamils has a long history in Indonesia. After Rajendra Chola I's attack on Srivijaya Empire in
1024/5, there was a noticeable increase in Tamil economic activity in Southeast Asia,
including Indonesia. One of direct consequence of Chola invasion was the emergence of Kota
Cina, an ancient trading town currently located in northern Medan.
Their presence has been recorded in Lobu Tua Inscription dating from 1088 about Five
Hundred Lords of Ayyavolu, a Tamil merchant guild in Barus, an ancient port town currently
located in Central Tapanuli Regency, North Sumatra. The inscription itself is written in Tamil,
and Barus was called Varocu by them. The Tamils residing permanently or temporarily in
Barus were mainly trader or craftman by profession. Some of them were migrated to
Karoland and Kota Cina, and assimilated with local Karo people. The clan (merga) Sembiring
is believed to have a connection with the Tamils. Many of its sub-mergas, like Colia,
Berahmana, Pandia, Meliala, Depari, Muham, Pelawi and Tekan, are clearly of South Indian
origin. Some scholars cited that some aspects of Karo tradition are believed to have been
influenced from Tamil culture, such as disposing of the dead and urung (village federation,
thought to be influenced from medieval Tamil society).

Another evidence of Tamil presence is Suruaso Inscription, dating from the 14th century. The
inscription was found in Tanah Datar Regency (West Sumatra), and written in two languages,
Old Malay and Tamil. The Tamils were also assimilated with Acehnese people, and many of
them has physical resemblance to that of Tamils. However, they do not practice Tamil culture
and speak Tamil language anymore.

Dutch colonial period

Tamils from India were brought to Indonesia by the Dutch in the early build-up of the
plantation industry in the 1830s.[1] Agents visited villages in South India and tempted poor
uneducated Tamils to come to "Tanah Deli" (Sumatra) and were promised easy work with
good pay.
After they arrived in Indonesia, they were used for hard labor and housed in simple huts.
Most of them worked for the Dutch company, Deli Maatschappij under harsh conditions. A
small number of Tamils returned to India after their contract expires. At the end of 1940s,
many Tamils got an opportunity to return back and left, but about 5000 to 10,000 Tamils
remained in North Sumatra, mainly in Medan, but also in Lubuk Pakam (Deli Serdang
Regency), Tebing Tinggi, and Binjai.
World War II and Independence
After World War II and the country's independence from the Dutch, many Tamils left the
plantations and they often used cow carts as transport. These vehicles became their tools
for making a living. Some even bought abandoned Japanese military vehicles, which they
used to transport sand and building material for building projects. Other Tamils have
specialized in spice trading at the markets and a few become contractors and government
officials.
Many Tamil Indonesians have remained in North Sumatra except for a few hundred families
in Jakarta and the Tamils who went to Sigli in Pidie Regency, Aceh in an early stage.
Relations with other groups
Tamil Indonesians always had a harmonious relationship with other ethnic groups in North
Sumatra, as the cultural and economic background do not differ too much.The word Kelling
is in North Sumatra a somewhat derogative word for people with dark skin and used for
Indians, especially Tamils.
As for interracial marriages, not until the last two generations did Tamil Indonesians began to
intermarry with other ethnic groups.
Organizations
In August 2011, more than 400 Tamil Indonesians gathered in Jakarta to form a new
association, the Indonesia Tamil Sangam (ITS).[3] The ITS is a nonprofit, social and cultural
organization dedicated to the welfare of the Tamil-speaking community living in Indonesia
and it will organize Tamil language classes and establish a Tamil library in Jakarta.
Other than Indonesian Tamil Sangam, there are some religious-based Tamil organizations,
such as:
Perhimpunan Kuil Shri Mariamman (Shri Mariamman Temple Association)
Adi-Dravida Sabah
Muda-mudi Buddha Tamil (Tamil Buddhist Youths)
South Indian Moslem Foundation and Welfare Committee
Population

It is not known for exactly how many Tamils in Indonesia are, as post-1930 censuses do not
include ethnical category. According to A. Mani (1980), there were 18,000 Tamils in North
Sumatra in 1930. It is estimated that there were 30,000 Tamils in 1996: 66% Hindus, 28%
Buddhists, 4.5% Christians, and 1.5% Muslims.
Notable Tamil Indonesians
D. Kumaraswamy - Hindu reformer and Tamil community leader in Indonesia.
Sellen Fernandez - Indonesian actor
Marimutu Sinivasan - Indonesian entrepreneur

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The Yugas
Yuga is the name of world cycle and age in Hinduism. There are four yugas, the Satya Yuga,
the Treta Yuga, the Dwapara Yuga and the Kali Yuga. These yugas have a great influence on
the world and the consciousness of humanity. Yugas are an important part of Hindu
astrology.
Satya Yuga (Golden Age). People live pure, honest and peaceful. The life expectancy and
health is high. Gods are very active.
Justice: 4
Treta Yuga (Silver Age). People have high morals and make the right decision. The life
expectancy and health is normal. Gods are active.
Justice: 3
Dwapara Yuga (Bronze period) The people are brave, courageous and competitive by nature.
Life expectancy and health is normal. Gods are partially active.
Justice: 2
Kali Yuga (Iron Age), the people are immoral, greedy, spoiled. There are a lot of war and
almost no justice. Life expectancy and health is low. Gods are partially or even not active.
Justice: 1
We are now in Kali Yuga.

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First empire
After the close of the Sangam age, the first Pandyan empire was established by Kadungon

defeating the Kalabhras in the sixth century. The following is a chronological list of the
Pandyan emperors based on an inscription found on the Vaigai riverbeds.
Kadungon (560 590)
Maravarman Avani Culamani (590 620)
Cezhiyan Cendan (620 640)
Arikesari Maravarman Nindraseer Nedumaaran (640 674)
Kochadaiyan Ranadhiran (675 730)
Arikesari Parankusa Maravarman Rajasinga (730 765)
Parantaka Nedunjadaiyan (765 790)
Rasasingan II (790 800)
Varagunan I (800 830)
Sirmara Srivallabha (830 862)
Varaguna II (862 880)
Parantaka Viranarayana (862 905)
Rajasimha III (905 920)
After the defeat of the Kalabhras, the Pandyan kingdom grew stronger and stronger and
witnessed a steady increase in its power and territory. With the Cholas in obscurity, the Tamil
country was divided between the Pallavas and the Pandyas, the river Kaveri being the
frontier between them.
After Vijayalaya Chola conquered Thanjavur, defeating the Muttarayar chieftains around 850,
the Pandyas went into a period of decline. They were constantly harassing the Chola
overlords occupying their territories. Parantaka Chola I invaded the Pandyan territories and
defeated Rajasinha II. However, Pandyas reversed this defeat to gain back most of their lost
territories.
The following list gives the names of the Pandyan kings who were active during the tenth
and the first half of eleventh century. It is difficult to give their date of accession and
duration of their rule.
Sundara Pandya I
Vira Pandya I
Vira Pandya II
Amarabhujanga Tivrakopa
Jatavarman Sundara Chola Pandya
Maravarman Vikrama Chola Pandya
Maravarman Parakrama Chola Pandya
Jatavarman Chola Pandya
Srivallabha Manakulachala (1101 1124)
Maaravaramban Seervallaban (1132 1161)
Parakrama Pandyan (1161 1162)
Kulasekara Pandyan III
Vira Pandyan III
Jatavarman Srivallaban (1175 1180)
Jatavarman Kulasekara Devan (1180 1216)
Pandyan revival
The thirteenth century was the greatest period in the history of the Pandyan Empire. Their
power reached its zenith under Jatavarman Sundara Pandyan in the middle of the thirteenth
century. The foundation for such a great empire was laid by Maravarman Sundara Pandya

early in the thirteenth century.

Maravarman Sundara Pandya (1216 1238)
Sundaravaramban Kulasekaran II (1238 1240)
Maaravaramban Sundara Pandyan II (1241 1251)
Jatavarman Sundara Pandyan (1251 1268)
Maaravaramban Kulasekara Pandyan I (1268 1311)
Sundara Pandyan IV (1309 1327)
Vira Pandyan IV (1309 1345)End of the Pandyans
After being overshadowed by the Pallavas and Cholas for centuries, Pandyan glory was
briefly revived by the much celebrated Jatavarman Sundara Pandyan in 1251 and the
Pandyan power extended from the Telugu countries on banks of the Godavari River to the
northern half of Sri Lanka. On the death of Maaravaramban Kulasekara Pandyan I in 1308, a
conflict stemming from succession disputes arose amongst his sons. Sundara Pandya and
Vira Pandya fought each other for the throne. Soon Madurai fell into the hands of the
invading armies of the Delhi Sultanate. Pandyas and their descendants were confined to a
small region around Thirunelveli for a few more years and after the seventeenth century C.E.
no more is heard of them. After Madurai fell into the hands of the invading armies of the
Delhi Sultanate, the Pandyas sought the help of the Vijayanagar Empire. The Vijayanagar
Empire replaced the Delhi Sultanate in Madurai and appointed Nayaks governers to rule
from Madurai. There are many historic reasons for the closer relations with the Pandyan
kingdom of Madurai and the Paravas community. The Paravas were the chiefs of the coastal
region and they ruled their areas as subordinates of the Pandyas of the Sangam age.[1]
The Paravas' headquarters was located at Korkai Harbor during the regime of the Pandyan
kingdom and they all spread out into 22 fishing hamlets, namely Rajackal Mangalam,
Kovalam, Kanyakumari, Kumari muttam, Kootapuli, Perumanal, Idinthakarai, Kuthenkuly,
Uvari, Periathalai, Pudukarai, Manapad, Alanthalai, Thiruchendur, Virapandianpatnam,
Thalambuli, Punnaikayal, Palayakayal, Tuticorin, Vaippar, Chethupar, Vembar, and Mookur in
the pearl fishery coast of the Gulf of Mannar and the adjacent Comerin coast. Tuticorin, the
port city of the Pandyan kingdom, has always been a stronghold of the Paravas. They had a
succession of kings among them, distinguished by the title Adiarasen. Some of these chiefs
seem to have resided at Uttara Kosmangay near Ramnad. The story of this city itself is clear
evidence to this fact. Later, the leaders were called by the following names: Thalaivan,
Pattankattiyars, and Adappannars. Kumarimuttom can be considered as the western
boundary for the community as the people are also inhabitants of Muttom and Pillaithoppu.

: ..

No. Name Name (English) Gregorian Year

01. Prabhava 19871988
02. Vibhava 19881989

03.
04.
05.
06.
07.
08.
09.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
35.
36.
37.
38.
39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
52.
53.

Sukla 19891990
Pramodoota 19901991
Prachorpaththi 19911992
Aangirasa 19921993
Srimukha 19931994
Bhava 19941995
Yuva 19951996
Dhaatu 19961997
Eesvara 19971998
Bahudhanya 19981999
Pramathi 19992000
Vikrama 20002001
Vishu 20012002
Chitrabaanu 20022003
Subhaanu 20032004
Dhaarana 20042005
Paarthiba 20052006
Viya 20062007
Sarvajith 20072008
Sarvadhari 20082009
Virodhi 20092010
Vikruthi 20102011
Kara 20112012
Nandhana 20122013
Vijaya 20132014
Jaya 20142015
Manmatha 20152016
Dhunmuki 20162017
Hevilambi 20172018
Vilambi 20182019
Vikari 20192020
Sarvari 20202021
Plava 20212022
Subakrith 20222023
Sobakrith 20232024
Krodhi 20242025
Visuvaasuva 20252026
Parabhaava 20262027
Plavanga 20272028
Keelaka 20282029
Saumya 20292030
Sadharana 20302031
Virodhikrithu 20312032
Paridhaabi 20322033
Pramaadhisa 20332034
Aanandha 20342035
Rakshasa 20352036
Nala 20362037
Pingala 20372038
Kalayukthi 20382039

Siddharthi 20392040

54.
55.
56.
57.
58.
59.
60.

Raudhri 20402041
Dunmathi 20412042
Dhundubhi 20422043
Rudhrodhgaari 20432044
Raktakshi 20442045
Krodhana 20452046
Akshaya 20462047

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:

Sixty-year cycle
The 60-year cycle of the Tamil calendar is common to North and South Indian traditional
calendars, with the same name and sequence of years. Its earliest reference is to be found
in Surya Siddhanta, which Varahamihirar (550 CE) believed to be the most accurate of the
then current theories of astronomy. However, in the Surya Siddhantic list, the first year was
Vijaya and not Prabhava as currently used. This 60-year cycle is also used in the Chinese
calendar.
After the completion of sixty years, the calendar starts anew with the first year. This
corresponds to the Hindu "century." The Vakya or Tirukannitha Panchangam (the traditional
Tamil almanac) outlines this sequence.
The following list presents the current 60-year cycle of the Tamil calendar:

No. Name Name (English) Gregorian Year

01.
02.
03.
04.
05.
06.
07.
08.
09.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.

Prabhava 19871988
Vibhava 19881989
Sukla 19891990
Pramodoota 19901991
Prachorpaththi 19911992
Aangirasa 19921993
Srimukha 19931994
Bhava 19941995
Yuva 19951996
Dhaatu 19961997
Eesvara 19971998
Bahudhanya 19981999
Pramathi 19992000
Vikrama 20002001
Vishu 20012002
Chitrabaanu 20022003
Subhaanu 20032004
Dhaarana 20042005
Paarthiba 20052006
Viya 20062007
Sarvajith 20072008
Sarvadhari 20082009
Virodhi 20092010
Vikruthi 20102011

25.
26.
27.
28.
29.
30.
31.
32.
33.
34.
35.
36.
37.
38.
39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
57.
58.
59.
60.

Kara 20112012
Nandhana 20122013
Vijaya 20132014
Jaya 20142015
Manmatha 20152016
Dhunmuki 20162017
Hevilambi 20172018
Vilambi 20182019
Vikari 20192020
Sarvari 20202021
Plava 20212022
Subakrith 20222023
Sobakrith 20232024
Krodhi 20242025
Visuvaasuva 20252026
Parabhaava 20262027
Plavanga 20272028
Keelaka 20282029
Saumya 20292030
Sadharana 20302031
Virodhikrithu 20312032
Paridhaabi 20322033
Pramaadhisa 20332034
Aanandha 20342035
Rakshasa 20352036
Nala 20362037
Pingala 20372038
Kalayukthi 20382039

Siddharthi 20392040
Raudhri 20402041
Dunmathi 20412042
Dhundubhi 20422043
Rudhrodhgaari 20432044
Raktakshi 20442045
Krodhana 20452046
Akshaya 20462047

The traditional musical instrument of Veenai is an integral part of the rich Carnatic music in
Thanjavur. Popularly known as Veena, Veenai bears relics to the rich religious and cultural
history of the place. According to mythological legends, Goddess Saraswati is always seen to
play musical instrument of Veena.
Veena has been compared to human body. The human back-bone (Spinal Chord) stands
straight from the Mooladhara (the seat of the body) up to the head.In the top of the head
exists the Brahma Randhra. Just like the 24 frets of the Veena, human back bone has 24
divisions.
According to the anatomy, the back bone has 7 cervicles, 12 thorasic and 5 lumbar

vertibrays.In Veena the distance between each fret is broad in the lower octaves and
becomes less while proceeding towards the higher octaves.Similarly the back bone is thick
at the Mooladhara and the distance between each ring becomes less while proceeding
towards the Brahma randhra.The Mandara Sthaayi Swara starts from the seat point of the
human
back bone and as it proceeds towards the Brahma Randhram situated in the Sahasraram,
the pitch or sruti increases. It is here, where the life of music is situated.The nada born out of
the union of prana (life) and agni (fire) starts from the Mooladhaara at low sruti and reaches
the Sahasrakamala crossing the Swaadhisthana, Manipoora, Anaahata, Visuddha, Aagna, the
Shadchakras. In this course the sruti (pitch) increases.This shows the resemblance between
the Daivi Veena and man made Veena. So it is definite that to attain Moksha nada yoga is a
correct path, and for practising nada yoga Veena is an appropriate instrument. Saarngadeva
has pointed out, each part of Veena is an abode for a
particular deity.

(..1012-1044)
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Tamil as a Classical Language

First, Tamil is of considerable antiquity. It predates the literatures of other modern Indian
languages by more than a thousand years. Its oldest work, the Tolkappiyam,, contains parts
that, judging from the earliest Tamil inscriptions, date back to about 200 BCE. The greatest
works of ancient Tamil, the Sangam anthologies and the Pattuppattu, date to the first two
centuries of the current era. They are the first great secular body of poetry written in India,
predating Kalidasas works by two hundred years.
Second, Tamil constitutes the only literary tradition indigenous to India that is not derived
from Sanskrit. Indeed, its literature arose before the influence of Sanskrit in the South
became strong and so is qualitatively different from anything we have in Sanskrit or other
Indian languages. It has its own poetic theory, its own grammatical tradition, its own
esthetics, and, above all, a large body of literature that is quite unique. It shows a sort of
Indian sensibility that is quite different from anything in Sanskrit or other Indian languages,
and it contains its own extremely rich and vast intellectual tradition.
Third, the quality of classical Tamil literature is such that it is fit to stand beside the great
literatures of Sanskrit, Greek, Latin, Chinese, Persian and Arabic. The subtlety and profundity
of its works, their varied scope (Tamil is the only premodern Indian literature to treat the
subaltern extensively), and their universality qualify Tamil to stand as one of the great
classical traditions and literatures of the world. Everyone knows the Tirukkural, one of the
worlds greatest works on ethics; but this is merely one of a myriad of major and extremely
varied works that comprise the Tamil classical tradition. There is not a facet of human
existence that is not explored and illuminated by this great literature.
Finally, Tamil is one of the primary independent sources of modern Indian culture and
tradition. I have written extensively on the influence of a Southern tradition on the Sanskrit
poetic tradition. But equally important, the great sacred works of Tamil Hinduism, beginning
with the Sangam Anthologies, have undergirded the development of modern Hinduism. Their
ideas were taken into the Bhagavata Purana and other texts (in Telugu and Kannada as well
as Sanskrit), whence they spread all over India. Tamil has its own works that are considered
to be as sacred as the Vedas and that are recited alongside Vedic mantras in the great
Vaisnava temples of South India (such as Tirupati). And just as Sanskrit is the source of the
modern Indo-Aryan languages, classical Tamil is the source language of modern Tamil and
Malayalam. As Sanskrit is the most conservative and least changed of the Indo-Aryan
languages, Tamil is the most conservative of the Dravidian languages, the touchstone that
linguists must consult to understand the nature and development of Dravidian.
George L. Hart
Professor of Tamil
Chair in Tamil Studies, University of California, Berkeley

; ;
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. 192 :
translation;
Every city is your city. Everyone is your kin.
Failure and prosperity do not come to you because others
Have sent them! Nor do suffereings and the end of suffering.
There is nothing new in death. Thinking and living
Is sweet, we do not rejoice in it. Even less do we say
If something unwanted happens, that to live is miserable!
Through the vision of those who have understood we know
That a life, with its hardship, makes its way like a raft
Riding the water of a huge and powerfull river roaring
Without pause as it breaks against rocks because the clouds
Crowded with bolts of lightning pour down their cold
Drops of the rain, and so we are not amazed
At those who are great and even less do we despise the weak!
(Pura naanooru Tamil Literature ~2 B.C.)
English Tranalation George L.Hart

WHY TO VISIT TEMPLES ?

(Scientific Reason)
There are thousands of temples all over India in different size, shape and locations but not
all of them are considered to be built the Vedic way. Generally, a temple should be located at
a place where earth's magnetic wave path passes through densely. It can be in the outskirts
of a town/village or city, or in middle of the dwelling place, or on a hilltop. The essence of
visiting a temple is discussed here.
Now, these temples are located strategically at a place where the positive energy is
abundantly available from the magnetic and electric wave distributions of north/south pole
thrust. The main idol is placed in the core center of the temple, known as "*Garbhagriha*" or
*Moolasthanam*. In fact, the temple structure is built after the idol has been placed. This

*Moolasthanam* is where earths magnetic waves are found to be maximum. We know that
there are some copper plates, inscribed with Vedic scripts, buried beneath the Main Idol.
What are they really? No, they are not Gods / priests flash cards when they forget the
*shlokas*. The copper plate absorbs earths magnetic waves and radiates it to the
surroundings. Thus a person regularly visiting a temple and walking clockwise around the
Main Idol receives the beamed magnetic waves and his body absorbs it. This is a very slow
process and a regular visit will let him absorb more of this positive energy. Scientifically, it is
the positive energy that we all require to have a healthy life.
Further, the Sanctum is closed on three sides. This increases the effect of all energies. The
lamp that is lit radiates heat energy and also provides light inside the sanctum to the priests
or *poojaris* performing the pooja. The ringing of the bells and the chanting of prayers takes
a worshipper into trance, thus not letting his mind waver. When done in groups, this helps
people forget personal problems for a while and relieve their stress. The fragrance from the
flowers, the burning of camphor give out the chemical energy further aiding in a different
good aura. The effect of all these energies is supplemented by the positive energy from the
idol, the copper plates and utensils in the *Moolasthan*am / *Garbagraham*. *Theertham*,
the holy water used during the pooja to wash the idol is not
plain water cleaning the dust off an idol. It is a concoction of Cardamom,*Karpura*
(Benzoin), zaffron / saffron, *Tulsi* (Holy Basil), Clove, etc...Washing the idol is to charge the
water with the magnetic radiations thus increasing its medicinal values. Three spoons of this
holy water is distributed to devotees. Again, this water is mainly a source of magnetotherapy. Besides, the clove essence protects one from tooth decay, the saffron & *Tulsi* leafs
protects one from common cold and cough, cardamom and *Pachha Karpuram* (benzoin),
act as mouth fresheners. It is proved that *Theertham* is a very good blood purifier, as it is
highly energized. Hence it is given as *prasadam* to the devotees. This way, one can claim
to remain healthy by regularly visiting the Temples. This is why our elders used to suggest us
to offer prayers at the temple so that you will be cured of many ailments. They were not
always superstitious. Yes, in a few cases they did go overboard when due to ignorance they
hoped many serious diseases could be cured at temples by deities. When people go to a
temple for the *Deepaaraadhana*, and when the doors open up, the positive energy gushes
out onto the persons who are there. The water that is sprinkled onto the assemblages
passes on the energy to all. This also explains why men are not allowed to wear shirts at a
few temples and women are requested to wear more ornaments during temple visits. It is
through these jewels (metal) that positive energy is absorbed by the women. Also, it is a
practice to leave newly purchased jewels at an idols feet and then wear them with the idols
blessings. This act is now justified after reading this article. This act of seeking divine
blessings before using any new article, like books or pens or automobiles may have
stemmed from this through mere observation.
Energy lost in a days work is regained through a temple visit and one is refreshed slightly.
The positive energy that is spread out in the entire temple and especially around where the
main idol is placed, are simply absorbed by one's body and mind. Did you know, every
Vaishnava(Vishnu devotees), must visit a Vishnu temple twice every day in their location.
Our practices are NOT some hard and fast rules framed by 1 man and his followers or Gods
words in somebodys dreams. All the rituals, all the practices are, in reality, well researched,
studied and scientifically backed thesis which form the ways of nature to lead a good healthy
life.
The scientific and research part of the practices are well camouflaged as elders

instructions or grannys teachings which should be obeyed as a mark of respect so as to

once again, avoid stress to the mediocre brains.

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16.11.2011

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