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Brahmins’ lies about Indra and Vishnu
D Ravi Vararo
Vallal Pon.Pandithurai Thevar
Indra as told by Brahmins
Vedas Indra is considered by Brahmins and linguist as the most important deity in Vedic Hinduism, and is celebrated in 250 hymns within the Rg Veda alone. It is claimed by the Brahmins and Indo Aryan Racist/Linguists that Indra was the supreme ruler of all the gods and the leader of Devas. Indra was god of war and greatest of all warriors. He was the strongest of all beings and ruled thunder and storms. Indra was the defender of all gods and mankind against the forces of the evil. He was further claimed and regarded as the creator god since he brings water to the earth and thus causes fertility. He has also the power to revive slain warriors who had fallen in the battle.
Fraud Brahmins claim that on Manasottara Mountain are the abodes of four demigods. East of Sumeru Mountain is Devadhani, where King Indra lives, and south of Sumeru is Samyamani, the abode of Yamaraja, the superintendent of death. Similarly, west of Sumeru is Nimlocani, the abode of Varuna, the demigod who controls the water, and north of Sumeru is Vibhavari, where the demigod of the moon lives. They further claim that as the demigod in charge of the eastern side of the universe, where the heavenly planet or paradise is situated, Indra as known as the ruler of Svargaloka. The planet in which Indra reigns is called Indraloka. Indra's consort is Indrani, and Brhaspati is Indra's priest. Indra rides on the king of the elephants, Airawat haathi, who is white in color and has four tusks. Epithets The Rig-Veda frequently refers to Indra as Śakra, "the mighty-one." Additionally, Hindu scriptures refer to Indra by a number of other titles such as Mahavendra, Pu'rendra, Vāsava, and Vakashana. Although modern texts usually adhere to the name Indra, the traditional Hindu texts, such as the Vedas, the Epics, and Puranas, use Indra, Sakra and Vasava interchangeably. As a result of defeating the Vrtra, Indra also earned the title Vrtrahan, or "assassin of Vrtra." Characteristics Indra was born of a human mother and father, marking him as the only Hindu god to come from human progenitors. Indra is not a perfect being, and is ascribed with more human characteristics and vices than any other Vedic deity, probably due to his human origin. For instance, when he is intoxicated with soma, Indra has a penchant for garrulous, drunken boasting. Moreover, a number of well-known stories about Indra tell of sins, such as murder and extramarital affairs) that he committed and his subsequent punishment.
Functions of Indra In ancient Vedic times, Indra (so called) was the focus of many Vedic sacrifices. Due to his connection with storms, Indra is also hailed as the dispenser of rain, and feared as the lord of thunder and lightning. Indra is said to send thunderstorms wherever and whenever he desires. The RigVeda 2.12.7 describes Indra's status as follows: He under whose supreme control are horses, all chariots, and the villages, and cattle; He who gave being to the Sun and Morning, who leads the waters, He, O men, is Indra. In his capacity as the warrior god, Indra takes responsibility for defeating malevolent entities. In classic Vedic tales and in the later Epics, he constantly wages war against the Asuras and Daityas. Decline in Popularity, according to Indo Aryan Racists/Linguists and Brahmins In later mythology, Indra (so claimed) was relegated to the second level of gods, which was comprised mostly of outdated Vedic deities. Indra still maintained supremacy over these older gods. Hindus usually see Indra as minor deity in practical worship. He was not at all a family God of Aryan Race esp. Brahmins. Nowadays his name was merely spelled during Sacrifices and Ceremonies by Brahmins aka Paarppaans. Thats all. During Mahabharata Period, As Lord Krishna protected people from calamity of heavy rain by sheltering them in Govardhana hills, they stopped the worship of Lord Indra (who was considered as rain god at that time) and started worshipping of Lord Vishnu or Lord Krishna.
Indra, as known to Indo Aryan Racists/ Linguists
According to Indo Aryan Racists/Linguists, Indra, is the god of the firmament, is the Jupiter Pluvius of the Indian Āryans. In the Vedas he is placed in the first rank among the gods; yet he is not regarded as an uncreated being, being distinctly spoken of in various passages of the Vedas as being born, and as having a father and a mother. He is sometimes represented as having been produced by the gods as a destroyer of enemies, as the son of Ekāṣṭakā, and in Rv.1.9.13 he is said to have sprung from the mouth of Puruṣa. He is of a ruddy or golden colour, and can assume any form at will. He rides in a bright golden chariot drawn by two tawny horses. His most famous weapon is the thunderbolt, which he uses with deadly effect in his warfare with the demons of darkness, drought and inclement weather, variously called Ahi, Vṛitra, Śambara, Namuchi &c. He storms and breaks through their castles, and sends down fertilizing showers of rain to the great delight of his worshippers. He is thus the lord of the atmosphere, the dispenser of rain, and governor of the weather. He is represented as being assisted by the Maruts or storm-gods in his warfare. Besides the thunderbolt, he uses arrows, a large hook, and a net. The Soma juice is his most favourite food, and under its exhilarating influence he performs great achieve- ments (cf. Rv.1.119), and pleases his devout worshippers, who are said to invite the god to drink the juice. He is their friend and even their brother; a father, and the most fatherly of fathers; the helper of the poor, and the deliverer and comforter of his ser- vants. He is a wall of defence; his friend is never slain or defeated. He richly rewards his adorers, particularly those who bring him libations of Soma, and he is supplicated for all sorts of temporal blessings as cows, horses, chariots, health, intelligence, pros- perous days, long life, and victory in war. In the Vedas Indra's wife is Indrānī, who is invoked among the goddesses. Such is the Vedic conception of Indra.
Indo Aryan Racists/Linguists also claims that in later mythology he falls in the second rank. He is said to be one of the sons of Kaśyapa and or Aditi. He is inferior to the triad Brahmā, Viṣṇu and Maheśa (though in some places Viṣṇu is regarded as his younger brother, cf. R.14.59, 15.4), but he is the chief of all the other gods, and is commonly styled Sureśa, Devendra &c. As in the Vedas so in later mythology, he is the regent of the atmosphere, and of the east quarter, and his world is called Svarga. He sends the lightning, uses the thunderbolt and sends down rain. He is frequently at war with Asuras, whom he constantly dreads, and by whom he is sometimes defeated.
Brahmins’ Lies about Indra
The 14 Indras Brahmins always tell lies and claims that each Manu rules during an eon called a Manvantara. 14 Manvantaras make up a Kalpa, a period corresponding to a day in the life of Brahma. Every Manvantara has 1 Indra that means with every Kalpa 14 Indras changes.
The following list is according to Vishnu Purana 3.1–2):
Manvatara/Manu Svayambhuva Swarochisha Uttama Taamasa Raivata Chaakshusha Shraaddhdeva Savarni Daksha Saavarni Brahma Saavarni Dharma Saavarni Rudraputra Saavarni Ruchi (Deva Saavarni) Bhaum (Indra Saavarni)
Indra Yajna Vipaschit Sushaanti Shibi Vibhu Manojav Purandara (the present Indra) Bali Adbhut Shanti Vish Ritudhaama Devaspati Suchi
Manvantara or Manuvantara/age of a Manu/ Brahminical period of time measurement:
Manvantara is a Sanskrit sandhi, a combination of words manu and antara, manu-antara or manvantara, literally meaning the duration of a Manu, or his life span. These Brahmins claims to cheat that each Manvantara is created (??) and ruled by a specific Manu, who in turn is created (??) by Brahma. Manu creates the world, and all its species during that period of time, each Manvantara lasts the lifetime of a Manu, upon whose death, Brahma creates another Manu to continue the cycle of Creation or Shristi, Vishnu on his part takes a new avtar, and also a new Indra and Saptarishis are appointed (by whom and for what reasons ??).
Duration of a Manvantara Sub-divisions 1 human year - 1 Ahoratra for God (1 day and 1 night) 360 Ahoratras of Gods - 1 Deva Vatsara 12,000 Deva Vatsaras - 1 Chaturyuga (4320000 years of human beings) (4800 Divya Vatsaras of Kritayuga, 3600 Divya Vatsaras of Treta Yuga, 2400 Divya Vatsaras of Dvapara Yuga, & 1200 Divya Vatsaras of Kali Yuga) 71 Caturyugas - 1 Manvantaram (1 life span of Manu) 14 Manvantaras - 1 kalpa (1 day of Brahma) 2 Kalpas - 1 day and night of Brahma (Ahoratra) 360 days of Brahma - 1 Brahma varsha 100 Brahma varsha - 1 life span of Brahma
Eventually it takes 14 Manus and their respective Manvantaras to create a Kalpa, Aeon, or a ‘Day ofBrahma’. Thereafter, at the end of each Kalpa, there is a period of dissolution or Pralaya 4, wherein the world is destroyed and it is lies in a state of rest, during a period called the, ‘Night of Brahma’. Brahmins could tell about only one pralaya story at the time of Vaivasvata and not the other pralayas
Manus as claimed by Brahmins
According to Cheating Brahmins, there is a list consisting of 14 manus, which is as follows; 1. Svayambhuva Manu 2. Svarocisa Manu Brahmins are claiming that Vibhu came as Svarocisa Manu, the son of Svarocih, or Agni. During the reign of Svarocisa, the post of Indra was assumed by Rocana, the son of Yajna. Tusita and others became the principal demigods, and Urja, Stambha and others became the seven saints 3. Uttama Manu Brahmins are claiming that Satyasena came as Uttama Manu, the son of King Priyavrata. Among the sons of this Manu were Pavana, Srnjaya and Yajnahotra. During the reign of the third Manu, Pramada and other sons of Vasistha became the seven sages. The Satyas, Vedasrutas and Bhadras became demigods, and Satyajit was selected to be Indra, the King of heaven. 4. Tamasa Manu Brahmins are claiming that Hari came as Tamasa Manu, the brother of Uttama. Tamasa had ten sons, headed by Prthu, Khyati, Nara and Ketu. During the reign of Tamasa Manu, among the demigods were the Satyakas, Haris and Viras. The heavenly King, Indra, was Trisikha. The sages in saptarsi-dhama were headed by Jyotirdhama. In the Tamasa manvantara the sons of Vidhrti also became demigods. 5. Raivata Manu Brahmins are claiming that Vaikuntha came as as Raivata Manu, the twin brother of Tamasa (one who was mentioned above). His sons were headed by Arjuna, Bali and Vindhya. 6. Caksusa Manu Brahmins are claiming that Ajita came as Caksusa Manu, the son of king Caksu. He had many sons, headed by Puru, Purusa and Sudyumna. During the reign of Caksusa Manu, the King of heaven was known as Mantradruma. Among the demigods were the Apyas (whose stories concocted by Brahmins are unavailable), and among the great sages were Havisman and Viraka. In this sixth manvantara millennium, Lord Visnu, the master of the universe, appeared in His partial expansion. He was begotten by Vairaja in the womb of his wife, Devasambhuti, and His name was Ajita.
7. Vaivasvata Manu (the current Manu) Brahmins are claiming that Vamana came as Vaivasvata Manu, the son of Vivasvan, the sun-god. Brahmins are claiming that the present Manu, Vaivasvata (whose presence could not be explained by these Brahmins), has already lived for 4,320,000 years multiplied by 28, or 120,960,000 years. In other words, we are in the twenty-eighth millennium of Vaivasvata Manu. He has ten sons, named Iksvaku, Nabhaga, Dhrsta, Saryati, Narisyanta, Nabhaga, Dista, Tarusa, Prsadhra and Vasuman. In this manvantara, or reign of Manu, among the demigods are the Adityas, Vasus, Rudras, Visvedevas, Maruts, Asvini-kumaras and Rbhus. The king of heaven, Indra, is known as Purandara, and the seven sages are known as Kasyapa, Atri, Vasistha, Visvamitra, Gautama, Jamadagni and Bharadvaja. 8. Savarni Manu Brahmins are claiming that Sarvabhauma comes as Savarni Manu, a son born to the sun-god and wife named Chaya. Savarni's sons are headed by Nirmoka, and among the demigods are the Sutapas. Bali, the son of Virocana, is Indra, and Galava and Parasurama (who already lived during the time of Rama and Brahmins should explain, how he comes again in the next Savarni Manu period) are among the seven sages. The story of Samudra Manthana
Brahmins are claiming that Indra, the King of Devatas, while riding on an elephant, came across a sage named Durvasa who offered him a special garland. Indra accepted the garland, placing it on the trunk of the elephant. The elephant, irritated by the smell of the garland, threw it to the ground. This enraged the sage as the garland was a dwelling of Sri (fortune) and was to be treated as prasada. Durvasa Muni cursed Indra and all devas to be bereft of all strength, energy, and fortune. In battles that followed this incident, Devas were defeated and Asuras (demons) led by king Bali gained control of the universe. Therefore it is clear that the samudra Manthana was after vaivasthava manu period and during Savarni Manu Period, as King Bali was the real Indra. In the story of Samudra Mantha, therefore Fraud Brahmins has stated both Indras i.e. Purandara of Vaivastava Manu and King Bali of Savarni Manu.
In the Yoga Vasistha, Lord Rama inquires about King Bali and he is told by his Guru Vasistha that Bali was a great king and is always protected by Lord Vishnu. Hence Bali, who lived during the lifetime of Rama, has become Indra in the next Savarni Manu Period which has not occurred yet. How it is possible? As the present manu period is vaivasta manu and not Savarni Manu. Even if accept this claim of Brahmins for the sake of argument only, where is purandara who is actually the present Indra (according to cheating Brahmins)? Therefore the origin of Indra theory submitted by fraud Brahmins is incorrect. 9. Daksa-savarni Manu Brahmins are further claiming that Rsabha comes as Daksa-savarni Manu, the son of the demigod Varuna. Daksa-savarni's sons are headed by Bhutaketu, and among the demigods are the Maricigarbhas. Adbhuta is Indra, and among the seven sages is Dyutiman. In this period of Manu, the incarnation Rsabha is born of Ayusman and Ambudhara.
10. Brahma-savarni Manu Brahmins are further claiming that Visvaksena comes as Brahma-savarni Manu, the son of Upasloka. Among Brahma-savarni's sons is Bhurisena, and the seven sages are Havisman and others. Among the demigods are the Suvasanas, and Sambhu is Indra. The incarnation in this period of Manu is Visvaksena, who is a friend of Sambhu and who is born from the womb of Visuci in the house of Visvasrasta.
11. Daksa-savarni Manu Brahmins are further claiming that Dharmasetu comes as Dharma-savarni Manu, the son of Ruci. Dharma-savarni has ten sons, headed by Satyadharma. Among the demigods are the Vihangamas, Indra is known as Vaidhrta, and the seven sages are Aruna and others. In this manvantara, the incarnation is Dharmasetu, who is born of Vaidhrta and Aryaka.
12. Rudra-savarni Manu Brahmins are further claiming that Sudhama comes as Rudra-savarni Manu, the son of Rudra. Rudrasavarni's sons are headed by Devavan. The demigods are the Haritas and others, Indra is Rtadhama, and the seven sages are Tapomurti and others. The incarnation in this manvantara is Sudhama, or Svadhama, who is born from the womb of Sunrta. His father's name is Satyasaha.
13. Deva-savarni Manu Brahmins are further claiming that Yogesvara comes as Deva-savarni Manu, the son of Satyasaha. Among Deva-savarni's sons is Citrasena, the demigods are the Sukarmas and others, Indra is Divaspati, and Nirmoka is among the sages. The manvantara-avatara is Yogesvara, who is born of Devahotra and Brhati. 14. Indra-savarni Manu Brahmins are claiming that Brhadbhanu comes as Indra-savarni Manu, the son of Bhuti. Among Indrasavarni's sons are Uru and Gambhira, the demigods are the Pavitras and others, Indra is Suci, and among the sages are Agni and Bahu. The incarnation of this manvantara is known as Brhadbhanu. He is born of Satrayana from the womb of Vitana. These Brahmins @ Paarppaans could not explain the adventures of all these Indras during all those previous Kalpa and manvantara.
Reckoning of time amongst the Devas
1 human year = 1 day of the Devas. 30 days of the Devas = 1 month of the Devas. 12 months of the Devas = 1 year of the Devas = 1 divine year. The lifespan of the Devas is 100 years of the Devas (= 36,000 human years) The Vishnu Purana Time measurement section of the Vishnu Purana Book I Chapter III explains the above as follows: 2 Ayanas (six month periods, see above) = 1 human year or 1 day of the devas 4,000 + 400 + 400 = 4,800 divine years = 1 Krita Yuga 3,000 + 300 + 300 = 3,600 divine years = 1 Tretá Yuga 2,000 + 200 + 200 = 2,400 divine years = 1 Dwápara Yuga 1,000 + 100 + 100 = 1,200 divine years = 1 Kali Yuga 12,000 divine year = 4 Yugas = 1 Mahayuga(also called divine yuga) Reckoning of time for Brahma 1000 Mahayugas = 1 kalpa = 1 day (day only) of Brahma (4.32 billion human years; close to the estimated age of the Sun, which is 4.59 Billion Years). (Two kalpas constitute a day and night of Brahma) 30 days of Brahma = 1 month of Brahma (259.2 billion human years) 12 months of Brahma = 1 year of Brahma (3.1104 trillion human years) 50 years of Brahma = 1 Pararddha 2 parardhas = 100 years of Brahma = 1 Para = 1 Mahakalpa (the lifespan of Brahma)(311.04 trillion human years)
The Four Yugas 4 charanas (1,728,000 solar years) Satya Yuga 3 charanas(1,296,000 solar years) Treta Yuga 2 charanas(864,000 solar years) 1 charanas(432,000 solar years) Dwapar Yuga Kali Yuga
The cycle repeats itself so altogether there are 1,000 cycles of mahayugas in one day of Brahma. One cycle of the above four yugas is one mahayuga (4.32 million solar years). Thus a day of Brahma, kalpa, is of duration: 4.32 billion solar years. Two kalpas constitute a day and night of Brahma A manvantara consists of 71 mahayugas (306,720,000 solar years). Each Manvantara is ruled by a Manu. After each manvantara follows one Sandhi Kala of the same duration as a Krita Yuga (1,728,000 = 4 Charana). (It is said that during a Sandhi Kala, the entire earth is submerged in water.) A kalpa consists of a period of 1,728,000 solar years called Adi Sandhi, followed by 14 manvantaras and Sandhi Kalas. A day of Brahma equals (14 times 71 mahayugas) + (15 x 4 Charanas) = 994 mahayugas + (60 Charanas) = 994 mahayugas + (6 x 10) Charanas = 994 mahayugas + 6 mahayugas = 1,000 mahayugas
Brahmins @ Paarppaans and their Indra theory These Fraud Brahmins claims that currently, 50 years of Brahma have elapsed and we are in the first Day of the 51st year. This Brahma's day, Kalpa, is named as ShvetaVaraha Kalpa. Within this Day, six Manvantaras have already elapsed and we are in the seventh Manavatara, named as - Vaivasvatha Manvantara. Within the Vaivasvatha Manavantara, 27 Mahayugas (4 Yugas together is a Mahayuga), and the Krita, Treta and Dwapara Yugas of the 28th Mahayuga have elapsed. We are in the Kaliyuga of the 28th Mahayuga. Thus these Fraud Brahmins @ Paarppaans told about the adventures of (Dravidian) Indra, who is (said to be) in the 51 year of Brahma. They are not ready (but unable) to tell the adventures of Indras who were existed in the previous 50 years of Brahma. They should tell about the adventures of Indra of each manvantara which consists of 71 mahayugas (306,720,000 solar years). They could not explain or to give some concocted stories about the same as they do know the etymology of Trētā Yuga and Dvāpara Yuga
Trētā Yuga num. a. Three; -> -> -> -> -> -> trika a. Triple, three-fold. triya a. ( Trayee, f.), Consisting of three parts, three-fold.
A triad, a group of three tris ind. Thrice, three times. ind. Trebly, in three ways or parts;
-> trētā, 1 A triad, triplet. -2 The three sacred fires taken collectively. -3 A particular throw at dice, a cast of three or trey. -4 the second of the four Yugas of the Hindus; They should arrange the Trētā Yuga as the 3rd Yuga in the Hindu Chronology. But the same is in 2nd Order. Brahmins are such an intelligent people Dvāpara Yuga dvi , num. a. (Nom. du. for necessarily before m., , f., n.) Two, both; (N. B. In comp. and and optionally before is substituted , cf. L. duo,
, , and , remaining unchanged before bis or bi in comp.; Gr. duo, dis; Zend dva; A. S. twi.] dvi -> q. v.);. dvaya a. (-
f.) 1 Two-fold, double, of two kinds or sorts;. -2 Relating to A pair,
1 Pair, couple, brace (usually at the end of comp.); -2 Two-fold nature,
duplicity. -3 Untruthfulness. -4 (In gram.) The masculine and feminine gender. couple. dvi -> dvika a. 1 Two-fold, forming a pair, consisting of two; Bṛi.S.13.3. -2 Second. -3 Happening the second time. -4 Increased by two, two percent; dvi -> dvitaya a. (-
f.) Consisting of or divided into two, double, twofold; -
A pair, couple;
dvi -> dvi -> dvi -> dvi -> dvi -> dvi ->
dvitīya a. Second; dvidhā ind. 1 In two parts; dviśas ind. By twos, two by two, in couples. dvis ind. Twice; dvēdhā ind. In two parts, in two ways, twice dvaitam Duality.
dvi -> dvaidha a. (- f.) Two-fold, double. 1 Duality, two-fold nature or state. -2 Separation into two parts. -3 Double resource, secondary reserve; -4 Diversity, difference, conflict, contest, variance; -5 Doubt, uncertainty; -6 Double-dealing, duplicity, one of the six modes of foreign policy; -7 Contradiction. ind. 1 In two parts. -2 In two ways, doubly. dvi -> dvāparḥ/ dvāparam 1 N. of the third Yuga of the world; -2 The side of a die marked with two points. They should arrange the Dvāpara Yuga as the 2nd Yuga in the Hindu Chronology. But the same is in 3rd Order. Thease Fraud Brahmins give false theories, which are relied upon by well educated Indo-Aryan Racist theory Scholars and Linguists without analysing and verifying the authenticity of falsity of those Brahmins’ claims. Therefore, all those claims of those intelligent Brahmins are false and lie sans truth.
Truths behind the lies of Brahmins about Indra
Indo Aryan Linguists has invented the Aryan Race theory from stories in Vedas and puranas based upon the lies fabricated by Brahmins without verifying the authenticity of the same by using their analytical knowledge. Merely referring to Rig Veda and lies of Brahmins, these well eduucated Indo Aryan linguists/ scholars announced and understood that Indra is the god of rain and thunder, and the weather is at his command supplying rains in the universe. As controller of the megha (cloud), he is master of the clouds. Indra's wife was named Paulomi (Sacidevi). She gave birth to three sons-Jayanta, Rsabha and Midhusa. He had other sons such as Nilambara, Rbhus, and Sitragupta. Another wife name is Sundari. All the adventures of and stories about Indra are the adventures of Indra, who lived only during the lifetime of Rama. Let us see in details. Most of the adventures, heroism and bad qualities of Indra are mentioned only in Ramayana. Rama, Lakshmana and Sita were preceded to the ashrama of Sarabhanga. Indra was there with other gods, talking to the rishi. Knowing that Rama had arrived, he cut short his talk and went away as Rama had injured one eye of Jayanta, who is the son of Indra.
Indra is known for his roving eye. It is said that Indra once fell in love with Ahalya, the wife of sage Gautama. His mind was quick to work out on how to reach her. He made the cock crow much in advance. The sage thinking it was morning went to the river to perform his morning duties. Indra then donned the disguise of the sage and Ahalya, thinking her husband was back early, succumbed to his desires. Sage Gautama was of course furious when he returned and saw the trick Indra had played upon him. He cursed Ahalya to turn into a stone. The Ramayana recounts how when Rama’s foot touched the stone, Ahalya came back to life. Brahminical Etymology of Indra:These moron/Fraud Brahmins @ Paarppaans claim that the word Indra is derived from the word ind [To be powerful]. Hence Indra means Powerful One, according to that Brahmins. These Brahmins claim is as follows ind To be powerful (occurring in the etymology of ind -> A prince, king. q. v.)
indrḥ 1 The lord of gods. -2 The god of rain, rain; cloud; -3 A lord or ruler -4
Unlike Indo Aryan Racists and Linguists, we have to analyse, whether such a Brahminical claim is correct or not? Indra's subordinance was further promulgated in the Epics. In the Ramayana, Indra is the adversary of Ravana, king of Lanka, who battles against Indra in heaven. Indra is defeated by Ravana, whose son Indraji adds insult to injury by binding Indra in serpent nooses and dragging him across Lanka in a humiliating display. Indra is eventually released when elders convinced Indraji to do so, but Indra, as the defeated, had to accept Ravana's supremacy and pay tribute to him.
In reality, they have also invented in
in to substantiate their claim.
6, 8 P. Ved. 1 To go. -2 To advance or rush upon, press upon; drive. -3 To
invigorate. -4 To force, compel. -5 To drive away, remove. -6 To take possession of, pervade, fill. -7 To dispose. -8 To be lord or master (of anything). But they are not ready to accept to provide to give that etymology of to be master for the word Indra, as the said averments would be against their claim that he is god rather than Lord/master/King which is similar to Tamilians’ claim. So they claim that the word Indra is derived from the word which means to be powerful. ind -> indrḥ ; ; Malli.] 1 The lord of ind
gods. -2 The god of rain, rain; cloud; -3 A lord or ruler -4 A prince, king. -Comp. -. ,(indrah anujah) an epithet of Viṣṇu and of Nārāyaṇa ( Rām.6.91.4. (performing Indra's deeds). indrakam, An assembly room, a hall. indratama, Ved. Most Indra-like, mighty, strong. indrayu a. Longing to go to Indra. indrāṇī The wife of Indra; indriya companion of Indra. a. Fit for or belonging to or agreeable to, Indra. A friend or ;
m. an epithet of Viṣṇu
Tamil Etymology of Indra All the gods of Present Hinduism are once upon a time, merely emperors or kings of a country. Because of their heroism and bravery, they are regarded and elevated as God. All the words, which denote King are also include God. Compare.
¹ iṟai , n. < Head; monarch; 8. Impartiality; justice; ( person; ( 11. Elder brother; , 541). 9. [K. eṟe.] Any one who is great, as one's father or guru or any renowned and illustrious 256; 2, 3, 5). iṟai-kiḻavaṉ , n. < id. +. Ruler endowed with all kingly qualities; 54, 17). iṟai-mai , n. < ¹. 1. Kingly superiority, eminence, celebrity; 46). 2. Government, dominion; 27). 3. Divinity, divine nature; 8, 38, iṟaiyavaṉ , n. < among the gods; , ¹ iṟaivaṉ , n. < ( 10, 184, ² iṟaivaṉ , n. < 146). 3. Viṣṇu; Brahmā; 6. King; 2, 3, 5). 8. Elder, venerable person; 10. Wiry indigo. See 9. Preceptor; ¹. 1. Chief, master, superior; , 610, 4. Šiva; 11, 78, 5. ¹-. God, the all-abiding; 1. Chief; 2. God; 3. A leader 10. Superior, master, chief; 11, 8.) 12. Husband, as lord of his wife; 1. Height; 3. Supreme God; 1, 3, 6). 4. Šiva; 5. Brahmā; 6. King, sovereign, , 547). 7. Eminence, greatness; 17, 27). 2.
22, 144). 2. Supreme God;
, 733). 7. Husband; lord, in relation to a wife;
iṟaivi , n. fem. of 12, ,
². 1. Pārvatī; 3. Mistress, lady, queen; 94).
2. Goddess Durga;
uṭaiyār , n. < id. Hon. pl. 1. Lord, master; S.I.I. ii, 306). 2. Title of certain castes of cultivators; village official in North and East Ceylon; ---Pl. The rich, as those who have world's goods; , 395). uṭaiyāṉ , n. < 1. Master, lord; , 31, ³ kō, n. *M. kō.+ 1. Emperor; ( 126). 2. King; 4. Father; 5. Leadership, domination; 6). kōyil , n. < church, chapel; 174, ¹( , 2). āḷ- , 2 v. tr. [T. ēlu, K. M. āl.] 1. To rule, reign over, govern; 6, 2, 5.) 2. To receive or accept, as a protégé; 10, 4, 3). 3. To control, manage, as a household; 4. To use a word in a particular sense and so give currency to it; 5. To cherish, maintain; ³+ T. kōyila, M. kōyil.+ 1. Palace, residence of a king or noble man; 20, 47). 2. Temple, sanctuary, 3. Great man, eminent person; 116). 997, 2. (Gram.) Substantive noun as qualified by an attributive; 3. A caste title. See , 2. 3. A 4.
, 1017). 6. To keep or maintain in use;
āḷvār, n. The Deity, as supreme ruler; S.I.I. iii, 103).
-> Lord: -> -> gods; -> , .+ ->
āṇḍavan , n. 1. Master;
2. God, as ruler of heaven and earth.
āṇḍāṉ , n. āṇḍār , n. 1. (Hon. pl.) Owner, master, lord;
62.) 2. Devas,
¹ āṇḍai , n. Master, lord, landlord;
uḍai-y-āḷi n --Lord of the universe, God; . . 4, 5, ( .) 3. Indra; , 895). . .(
Tinn. ( . , 899). .) 4. King;
vēndu , n. 1. Kingly position; 2. Kingdom, royalty; . vēndu > ( ( ( . 11). 3. Sun; .) vēndu+ ³ avai-> ( vēndu + .( to potu-v-iyal; ( .) vēndu-> ( vēndiram)-> . 14, 148, . 409, iyal-> . .( .
vēndaṉ , n 1. Indra; . 5). 2. King; . ( .) 4. Moon; . . (
.) 5. Bṛhaspati;
vēttavai , n. Royal assembly; . 39). vēttiyal ->, n. . ). 3. (Puṟap.) See .( 1. Kingly nature;
.) 2. (Nāṭya.) A kind of dance performed in the presence of a king, opp.
¹ indiram, n.1 That which is excellent; 6). 2. 721, 8).
indira-tiruvaṉ , n. < id. + 19, 116). ² indiram, n. Sense organ; 721, 8). ² indiram->
Person of great affluence, having the wealth of Indra;
intirar , n. The Dēvas;
indira-vikāram, n. < id. + vi-hāra. Name of a Buddhist supreme/hightest ( indiram, n.1 That which is excellent/great) monastery in 26, 55.) indira-vil , n. < id. +. Rainbow, the bow of Indra; (
indira-viḻavu , n. < id. +. An ancient annual festival in honour of Indra held in the month of Cittirai</I> Kāviri-p-pū-m-paṭṭiṉam; ( 67.) ² indiram-> ¹ idiraṉ , n. 1. Indra, who is the lord of the Svarga and the god of the 2. The 18th nak- ṣatra. See Prince, ruler, chief; ² indiram+ aṟupattu-nālu-kalai, q.v.; ( ¹ idiraṉ -> , 5, 23). ( jālam -> intira-jālam, n. The art of magic; one of 1.) 3.
agricultural plains and is also the guardian deity of the east--one of aṣṭa-tikku-p-pālakar, q.v.;
intirāṇi , n. 1. The wife of Indra;
2. Indrāṇi, energy of Indra; one of catta- mātar, q.v.; ² indiram-> intiriyam , n. 1. Organ of sense; 2. Semen;
Some stories are told to show that Indra was so powerful. 1. Namuchi was a very powerful King, the brother of Maya (father of Ravana’s wife Mandodari). However, unable to bear the onslaught of Indra, he took asylum. Thereupon, Indra said to him, "O Namuchi, let us be friends from now. I shall not slay thee, O friend, with anything that is wet or dry. I shall not slay you in the night or in the day! I swear to this sacred covenant." Assured by this oath, Namuchi emerged from his hiding place. Indra seized this opportunity and cut off Namuchi's head, using the foam of water as his weapon [Namuchi might be killed by drowning]. The time was evening. This coward act could not be cited by Brahmins as mighty indra’s heroic action. 2. According to the Rig Veda, Vritra kept the waters (in the Dams for agriculture purpose in
his country). Indra, who destroyed all the fortresses of Vritra and liberated the imprisoned rivers, killed him. Vrita should be come from Naga clan. Brahmins wrongly claims
that he is a serpant (Ahi). Because of defeating the Vrtra, Indra also earned the title Vrtrahan, or "assassin of Vrtra." 3. Sambara is an ancient aboriginal king mentioned in the Rig Veda. Sambara lived for forty
years on the mountains and possessed several impregnable cities. These cities ruled by Sambara were desired by Divodasa. For the mighty Divodasa, Indra destroyed the Sambara citiesand gave one city to Divodasa. For the sake of Divodasa only indra has attacked Sambara who has no enmity with Indra.
These Indra stories coupled with Brahmins’ lies are submitted by Brahmins to show Dravidian Indra as Mighty Aryan God. Indra was not at all an aryan god and mighty one.
Indra is defeated by Ravana, whose son Indraji adds insult to injury by binding Indra in serpent nooses and dragging him across Lanka in a humiliating display. Indra is eventually released when the elders convinced Indrajit to do so, but Indra, as the defeated, had to accept Ravana's supremacy and pay tribute to him. Therefore, the etymology submitted by fraud Brahmins is incorrect.
Lord Indra in Ramayana
Title to Indra was in Endanger during Ramayana.
We have to verify whether one can become indra by doing aswa medha sacrifies or not and how it has affected Indian History and how these Brahmins are able to show their supremacy in the name of Indra.
The title to the thrown of Indra was put into trouble primarily by Viswamitra, Atri etc. during the Ramayana period. Brahmins claim that there is only one Indra for each Manvantara. There could
not be another Indra. This is the first claim/averment/allegation/explanation/concocted story of Brahmins about Indra. Now during the same Ramayana period, these fraud Brahmins claim that One
who performs 100 Asvamedha-yajnas will attain the position of Indra. By performing 100 Aswamedha yajna, these kings will give plenty of money to these fraud Brahmins who will inturn give the title of Indra to those kings, even though the Indra of the manvantara is said already by the same fraud Brahmins in existence.
This title of Indra conferring is similar to the Vaišya caste; eṭṭipattam. caste; Vaišya 3. 144). 3, . + -> eṭṭi-p-puravu, n. Land presented by the king to eminent merchants; 158, + -> community 22, ( eṭṭi-p-pū, n. Golden flower given by a king to the distinguished member of the Vaišya ² eṭṭi / seṭṭi. Title of distinction conferred on persons of 4, 58).
Prithu Vs Indra
Prithu who was the father of Trisanku decided to conduct a hundred Ashwamedha yagnas or horse sacrifices in order to establish his domination over other kings. So far the only person to have conducted a hundred Ashwamedha yagnas was Indra, the king of the Devas. He did not want to share this honor with anyone. He did not interfere in the ninety-nine sacrifices hoping that something would go wrong. But when Prithu started the hundredth sacrifice Indra decided it was time for action. Afraid of such title conferred by fraud Brahmins, Indra stole the sacrificial horse. The Brahmin sage Atri, who was conducting the sacrifice, realized what was happening. Atri informed Prithu’s son to follow Indra and kill him. Prithu’s son saw Indra in the form of a sadhu and did not release his arrows. Atri again instructed Prithu’s son to kill Indra, explaining the appearance Indra had taken was just a ploy. This time Indra realized that Prithu’s son meant business and so he abandoned the horse and escaped. Prithu’s son returned with the horse and the proceedings resumed. Prithu’s son was named Vijitashwa or the “one who won the horse”. Every time during reperforming of such ashwamedha by Prithu, But Indra stole the horse again.
Trisanku and Viswamitra Vs Indra
"I Shall Create another Indra!";
Prithu’s son Trisanku decided to become Indra and therefore asked his guru, Vasishta, to send him to heaven (i.e to make him as Lord of Heavan by announcing as Indra) to which his guru refused. King Trisanku then asked Vasishta's hundred sons to send him to heaven/kingdom of Indra. The sons, outraged that Trisanku should not come to them when their father had refused. Then he approached the sage Visvamitra, who had agreed to help him. Visvamitra organized a great sacrifice. Visvamitra ordered Trisanku to go to heaven. When Trisanku reached heaven/Indra’s kingdom, where he was prevented by Indra. Due to the same there was an enmity with Indra and Viswamitra. Viswamitra roared that "I shall now create another Indra or I will see to it that heavens do not -have an Indra!" Due to Some compromise, Visvamitra then commenced the creation of another heaven/kingdom which is similar to that of Indra for Trisanku. Trisanku, however, did not enjoy Trisanku Svarga. It seems that the same was not accepted as the heaven or kingdom similar to that of Indra. He was not recognised as Indra by the common people including fraud Brahmins.
Indra’s Vengeance against Viswamitra
Viswamitra was performing long years of penance performing a number of sacrificial rituals (Yajna) that terrified Indra, the king of gods. This is due to Viswamitra’s claim that one who performed one hundred such rituals qualified himself to the heavenly throne. Indra wanted to disturb the meditation of Viswamitra by whatever means at his disposal. As per Indra’s direction and assurance, she approached Viswamitra. The result was their union and the birth of a female baby. Menaka abandoned her at birth. Kanwa happened to pass by the scene and stumbled upon the abandoned child. He adopted the baby out of kindness and left it under the care of his good lady. The baby was named Sakuntala as she was saved by the little birds known by the name, Sakunta. These stories about Indra are mentioned in the epic Ramayana. It clearly shows the Brahminic attitude towards Indra. Before that we have to analyse whether the so called sacrifices or yajnas are belonging to Brahmins exclusively. In reality, this yajna or sacrifices are having its origin in Dravidian or Tamil custom and they were fabricated/developed and polluted by these fraud Brahmins for their self interest to gain supremacy over Tamilian and poor Indian innocent people.
Sacrifice in Ancient India
Although many Hindus are vegetarian, there are Hindu temples in India as well as Nepal where goats and chickens are sacrificed. There are many village temples in Tamilnadu where this kind of sacrifice takes place. It is attested in the Tamil Grammar, namely Tolkaappiyam.
koṟṟavai-nilai, n. Theme of offering sacrifice to koṟṟavai and worshipping Her; 59.)
In India, some semi-tribal Hindus, as well as some worshipper-communities of Shaktism (the Mother Goddess) offer sacrifice of goats and buffaloes to the deity. Among the Hindus of Nepal, animal sacrifices are common even today, not only for the mother goddess, but also for almost all deities of the Hindu pantheon. In these non brahminical sacrifices, no yajna is performed or required. These offerings to their Family deity may either be vegitarian or non vegitarian foods.
¹To offer, as
paḍai- , 11 v. tr. [K. paḍē.+ 1. To serve or distribute, as food to guests; boiled rice, to gods or manes;
paḍai-kal, n. < ingredients; paḍaippu , n. < food; paḍaiyal, n. <
A large stone slab on which boiled rice is mixed with various
1. Offering of food, as to a god;
Colloq. 2. Serving of
In Dravidian/Tamil Country, the previous mentioned offering is done by the Velala caste by simple modes as worshipful praise for an abundant harvest. It is thanks giving ceremony.
There are different kinds of such offerings to small deities by them.
1. aṭi-y-uṟai , n. 1. Offering to a great personage, as laid at his feet; 4, 3, 9). 2. Living in reverence, as for a person worthy of respect; 2. uyir-p-pali, n. . 1. Sacrifice of life; 140, 11.) 2. Warrior beheading himself as an offering
to the goddess of war, an ancient custom; 59, 3. Saving a person's life; 2, 16). This is self sacrification as against Vedic Nara Medha/Nrimedha concepts. 3. kāy-maṭa, n. Offering of fruits, commonly to a ferocious deity; J.) 4. kuruti-p-pali, n.Oblation in which a warrior makes an offering of his own blood to Durgā; 59, iratta-pali, n. . 1. Libation of blood, blood sacrifice; 5. cīpali , n. bali. 1. Rice offering in a temple;
tikku-p-pali, n.Offering to the tutelary deities of the quarters, as in a temple;
tiru-p-pōṉakam. Offering of boiled rice to a deity; S. I. I. iii, 82).
tiru-maturam. A kind of sweet offering in temples;
teṉpulattār- vēḷvi, n. <
Daily offering of libations to
the manes, one of ai-vakai-vēḷvi, 10. tēṅkāy-eṟi-, v. intr. . To dash coconuts and break, as offering to an idol; Nāñ. 11. ¹nēr- , 4 v. intr. 1. To be fit or appropriate; 134). .--tr. 1. To grant, bestow; 111, 8). 6. [M. nēruka, K. nēr.] To agree, consent; ( 25, 178).2. To resolve, vow, take vow; 12, say; to speak; 11). 6. To appropriate, as an offering to God; to consecrate, dedicate; 7). 4. To entreat, pray; 5. To 1, 8,
nērtti-k-kaṭaṉ, n. ) 1. Vow made to a deity; 2. Offering in fulfilment of a vow; 12. paṭṭai-c-cātam, n.Offering of rice boiled and set in a cup-like form;
parapparici, n.. Offering of rice, etc., to a deity pāṉaka-pūcai, n. The ceremony of offering pāṉakam
15. deity; 16.
piṭi-cuṭṭu-p-paṭaittal, n. The ceremony of offering cakes to the household W.) piṇṭa-k-kiriyai, n. Ceremony of offering balls of cooked rice to the manes;
17. and sesame; 18.
piṇṭōtakam, n.Ceremony of offering to the manes balls of cooked rice with water
puṟa-maṭai : Offering of flesh and spirits, made to ferocious deities, outside a temple, W.)
opp. to uṇmaṭai; 19.
² pūcaṇam, n. Coin tied in a piece of cloth and set apart as a votive offering;
Nāñ. 20. 21. poṅkal food poṅkal-vai-, v. . intr. To boil rice for offering to a deity; pū-maṭai, n. Offering of flowers; W.) W.) 2. Offering of
peru-m-poṅkal, n. 1. A festival. See
Offering of boiled rice to a deity;
peru-maṭai, n. Food offering to a deity; 19).
muṭi-k-kāṇikkai, n.Offering of the hair of a person's head which has been
allowed to grow for a certain time, in fulfilment of a vow; Colloq. 24. vilai-p-pali, n. Sacrificial offering given to deities, with a view to gaining their favour;
veḷḷilai-y-amutu, n. . Offering of betel, as to a diety;
aval-amutu, n. offering of fried rice to the deity; parāvi-vai-, v. tr. To make an offering to a deity in fulfilment of a vow; S. I. I. viii, 379.)
28. flower offering to a temple; 29. sacrifice; 30.
pūmālai- koṇṭu-corital, n. < Nāñ.
A kind of votive
āḷ-viṉai-vēḷvi, n. . Hospitality to guests held to be as meritorious as a 21, 13, kāṭu-pali-y-ūṭṭu-, v. intr.To sacrifice cock, etc., to the forest deities before
hunting, to ensure a good game;
³ kāvu , n. 1. Sacrifice, oblation to inferior deities;
kuruti-y-ūṭṭu-, v. intr. . Lit., to feed with blood. To offer animal sacrifice;
maṉai-p-pali, n.Sacrifice to household gods; ( 40).
A religious ceremony performed before the midday meal,
consisting in the offering of small portions of cooked food to Indra for giving sufficient rain; 11, 88).
Worshipful praise of Fire (Agni/Sun) for an abundant harvest: In the earlier Dravidian/Tamil country, the farmers worshipped Fire/Agni as symbol of Sun in the form of light/Lamp.
viḷakkuk- ku-ch-chōṟūṭṭu-, v. intr. To make an offering of boiled rice before a burning lamp in thanks-giving to the God of Fire, on gathering the first sheaves;
W.) &sup4; kōttiri, n.Burning wick or small torch placed on an offering of cooked rice to a deity; Nāñ.
This simple Dravidian/Tamil worship and sacrifices are connected together in the form of Vedic. Thereby self offering or self sacrifices were became other humen being or animal killing (Aswamedha, Naramedha, Sarpa Medha etc) or offering the foods directly into the fire. This led to the development of complicated Yajna System for the survival of Barbaric Brahmins to get Dhakshina/gifts in the forms of wealth/wife. The Vedic sacrifice: The ancient Vedic religion of the Aryans involved animal sacrifice on some special occasions and may have disappeared with the influence of Buddhism, Jainism and later reforms in Hinduism. In fact, yajna typically refers to any fire-offering or such equivalent ritual of the Vedic Indo-Aryans. The offerings were usually of vegetable origin, including saw-dust for the fire, grains like barley, etc. Milk and ghee (clarified butter) was also offered in large quantities. A mysterious, unidentified plan's juice, called Soma, was offered at special Soma sacrifices. As said earlier, animal flesh seems to have been offered at larger sacrifices. Brahmins @ Paarppaan are claiming that they are the supporters of Non violance theory/Ahimsa Tattva and they are pretending as vegitarian. To the contrary, their Aryan Vedas/books supports animal/human being sacrifies among the other things. These offering and sacrifice are mostly done on behalf of the king by the Brahmins for Dhakshinas/Gifts. It is not a ceremony of thanks giving of Tamil Country, wherein the offerer himself offers his belongings or his life directly to God. In Brahminical Sacrifice, Brahmina becomes Agent to the King for his victory. These brahmins did the same for Dakshina/Gift on behalf of Merchants too. In rarest cases, they did it for so called Sudras too. śūdrḥ yājakḥ. One who conducts a sacrifice for a Śūdra.
1. The Ashvamedha; "horse sacrifice" was one of the most important royal rituals of so called Vedic religion, described in detail in the Yajurveda (TS 7.1-5, VSM 22–25 and the pertaining commentary in the Shatapatha Brahmana ŚBM 13.1–5). The Rigveda does have descriptions of horse sacrifice, notably in hymns RV 1.162-163 (which are themselves known as aśvamedha), but does not allude to the full ritual according to the Yajurveda. The Ashvamedha could only be conducted by a king (rājā). Its object was the acquisition of power and glory, the sovereignty over neighbouring provinces, and general prosperity of the kingdom. The horse to be sacrificed must be a stallion, more than 24, but less than 100 years old. The horse is sprinkled with water, and the Adhvaryu and the sacrificer whisper mantras into its ear. Anyone who should stop the horse is ritually cursed, and a dog is killed symbolic of the punishment for the sinners. The horse is then set loose towards the North-East, to roam around wherever it chooses, for the period of one year (or half a year, according to some commentators). The horse is associated with the Sun, and its yearly course. If the horse wanders into neighbouring provinces hostile to the sacrificer, they must be subjugated. The wandering horse is attended by a hundred young men, sons of princes or high court officials, charged with guarding the horse from all dangers and inconvenience. During the absence of the horse, an uninterrupted series of ceremonies is performed in the sacrificer's home. After the return of the horse, more ceremonies are performed. The horse is yoked to a gilded chariot, together with three other horses, and RV 1.6.1,2 (YV VSM 23.5,6) is recited. The horse is then driven into water and bathed. After this, it is anointed with ghee by the chief queen and two other royal consorts. The chief queen anoints the forequarters, and the others the barrel and the hindquarters. They also embellish the horse's head, neck, and tail with golden ornaments. The sacrificer offers the horse the remains of the night's oblation of grain. After this, the horse, a hornless he-goat, a wild ox (go-mrga, Bos gavaeus) are bound to sacrificial stakes near the fire, and seventeen other animals are attached to the horse. A great number of animals both tame and wild are tied to other stakes, according to a commentator 609 in total (YV VSM 24 consists of an exact enumeration). Then the horse is slaughtered (YV VSM 23.15, tr. Griffith) Steed, from thy body, of thyself, sacrifices and accept thyself. Thy greatness can be gained by none but thee; The chief queen ritually calls on the king's fellow wives for pity. The queens walk around the dead horse reciting mantras. The chief queen then has to mimic copulation with the dead horse, while the other queens ritually utter obscenities.On the next morning, the priests raise the queen from the place where she has spent the night with the horse. With the Dadhikra verse (RV 4.39.6, YV VSM 23.32), a verse used as a purifier after obscene language. The three queens with a hundred golden, silver and copper needles indicate the lines on the horse's body along which it will be dissected. The horse is dissected, and its
flesh roasted. Various parts are offered to a host of deities and personified concepts with cries of svaha "all-hail". The Ashvastuti or Eulogy of the Horse follows (RV 1.162, YV VSM 24.24–45), concluding with: May this Steed bring us all-sustaining riches, wealth in good kine, good horses, manly offspring Freedom from sin may Aditi vouchsafe us: the Steed with our oblations gain us lordship! In the Mahabharata, Yudhishtira (Book 14) performs the sacrifice, his brothers guarding the horse as it roamed into neighbouring kingdoms. Arjuna defeats all challengers. The Mahabharata says that the Ashvamedha as performed by Yudhishtira adhered to the letter of the Vedic prescriptions. After the horse was cut into parts, Draupadi had to sit beside the parts of the horse. In the Ramayana, Rama's father Dasharatha performs the Ashvamedha, which is described in the bala kanda (book 1) of the poem. The Ramayana provides far more detail than the Mahabharata. The ritual take place for three days preceded by sage Rishyasringa and Vasista(1.14.41,42). Again it is stated that the ritual was performed in strict compliance with Vedic prescriptions (1.14.10). Dasaratha's chief wife Kausalya circumambulates the horse and ritually pierces its flesh (1.14.33). Then "Queen Kausalya desiring the results of ritual disconcertedly resided one night with that horse that flew away like a bird." [1-14-34]. The fat of the sacrificed horse is then burnt in ritual fire and after that the remaining parts of the body with spoons made out of Plaksha tree branches(1.14.36,38-39). At the conclusion of the ritual Dasharatha symbolically offers his other wives to the presiding priests, who return them in exchange for expensive gifts (1.14.35). The four sides of the Yagna alter is also donated to priests who had done the ritual and it is exchanged by them for gold, silver, cows and other gifts(1.15.43-44). Vedanta and Puranas The Brhadaranyaka Upanishad (a mystical appendix to the Shatapatha Brahmana and likely the oldest of the Upanishads) has a creation myth where Mṛtyu "Death" takes the shape of a horse, and includes an identification of the Ashvamedha with the Sun: Then he became a horse (ashva), because it swelled (ashvat), and was fit for sacrifice (medhya); and this is why the horse-sacrifice is called Ashva-medha. Therefore the sacrificers offered up the purified horse belonging to Prajapati, (as dedicated) to all the deities. Verily the shining sun [ye tapati] is the Asvamedha, and his body is the year; Agni is the sacrificial fire (arka), and these worlds are his bodies. These two are the sacrificial fire and the Asvamedha-sacrifice, and they are again one deity, viz. Death. (BrUp 1.2.7. trans. Müller) The Upanishads describe ascetic austerities as an "inner Ashvamedha", as opposed to the "outer" royal ritual performed in the physical world, in keeping with the general tendency of Vedanta to move away from priestly ritual towards spiritual introspection; verse 6 of the Avadhuta Upanishad has:
"Through extreme devotion [sam-grahaneṣṭi] he [the ascetic] performs ashvamedha within [anta]. That is the greatest sacrifice *mahā-makha+ and the greatest meditation *mahā-yoga]." According to the Brahma Vaivarta Purana (185.180), the Ashvamedha is one of five rites forbidden in the Kali Yuga. 2. Purushamedha; "human sacrifice" is a Vedic yajna (ritual) described in the Yajurveda (VS 30–31). The verse describes people from all classes and of all descriptions tied to the stake and offered to Prajapati. The Purusha Sukta describes the process of creation of matter from the cosmic Purusha (universal spirit) which is shown as a human-like entity. The Purusha Medha is an enactment of the sacrifice of Purusha that leads to creation. In a late Vedic Brahmana text, the Vadhula Anvakhyana 4.108 (ed. Caland, Acta Orientalia 6, p.229) actual human sacrifice and even ritual anthropophagy is attested: "one formerly indeed offered a man as victim for Prajāpati", for example Karṇājāya. "Dhārtakratava Jātūkarṇi did not wish to eat of the ida portion of the offered person; the gods therefore exchanged man as a sacrificial animal with a horse." References to anthropophagy are also found in Taittiriya 7.2.10 and Katha Samhita 34.11. Harishchandra's Sacrifice and Viswamitra Though Viswamitra was doing aswamedha yajna for those who desires of title of Indra, he is against Naramedha or Human sacrifice. While undertaking a penance, Kaushika helps a boy named Shunashepa who has been sold by his parents to be sacrificed at Harishchandra's yagna to please Varuna, the God of the Oceans. The king's son Rohit does not want to be the one sacrificed, as was originally promised to Varuna, so young Sunashep is being taken. A devastated and terrified Sunashepa falls at the feet of Kaushika, and begs for his help. He saved shushepa’s life. In Purushamedha, Killing of human being in the sacrifice involved.
(Altar for human sacrifice at Monte Alban which is similar to Brahminical fire pit)
Banabhatta, in a description of the dedication of a temple of Chandika, describes a series of human sacrifices; similarly, in the ninth century, Haribhadra describes the sacrifices to Chandika in Orissa. It was "more common" in the Southern parts of India, where it took on a scapegoating rather than purifying role. The Khonds, an aboriginal tribe of India, inhabiting the tributary states of Orissa and Andhra Pradesh (of Dhandakaranya region), became notorious, on the British occupation of their district about 1835, from the prevalence and cruelty of the human sacrifices they practised. Purushamedha ("human sacrifice") is a ritual described in the Yajurveda (VS 30–31). The verse describes people from all classes and of all descriptions tied to the stake and offered to Prajapati. in a late Vedic Brahmana text, the Vadhula Anvakhyana 4.108 (ed. Caland, Acta Orientalia 6, p.229) actual human sacrifice and even ritual anthropophagy is attested: "one formerly indeed offered a man as victim for Prajāpati", for example Karṇājāya. "Dhārtakratava Jātūkarṇi did not wish to eat of the ida portion of the offered person; the gods therefore exchanged man as a sacrificial animal with a horse." References to anthropophagy are also found in Taittiriya 7.2.10 and Katha Samhita 34.
nara-pali, n. Human sacrifice; 121).
Criticism and controversy 1. Cārvāka View:The earliest recorded criticism of the ritual comes from the Cārvāka, an atheistic school of Indian philosophy that assumed various forms of philosophical skepticism and religious indifference. A quotation of the Cārvāka from Madhavacharya's Sarva-Darsana-Sangraha states: “The three authors of the Vedas were buffoons, knaves, and demons. All the well-known formulae of the pandits, jarphari, turphari, etc. and all the obscene rites for the queen commanded in Aswamedha, these were invented by buffoons, and so all the various kinds of presents to the priests, while the eating of flesh was similarly commanded by night-prowling demons. ”The mock bestiality and necrophilia involved in the ritual caused considerable consternation among the scholars first editing the Yajurveda. Griffith (1899) omits verses VSM 23.20–31 (the ritual obscenities), protesting that they are "not reproducible even in the semi-obscurity of a learned European language" (alluding to other instances where he renders explicit scenes in Latin rather than English). A. B. Keith's 1914 translation also omits verses.
2. Kanch Sankarachari's View: According to Kanchi Sankarachari, A yaga or sacrifice takes shape with the chanting of the mantras, the invoking of the deity and the offering of havis (oblation). The mantras are chanted (orally) and the deity is meditated upon (mentally). The most important material required for homa is the havis offered in the sacrificial fire-- in this "work" the body is involved. Ghee (clarified butter) is an important ingredient of the oblation. While ghee by itself is offered as an oblation, it is also used to purify other sacrificial materials - in fact this is obligatory. In a number of sacrifices the vapa(fat or marrow) of animals is offered. Madvacharya was against the killing of any pasu for a sacrifice. In his compassion he said that a substitute for the vapa must be made with flour and offered in the fire. In the concluding passage of the Chandogya Upanishad whwre ahimsa or non-violence is extolled you find these words, "Anyatra tirthebhyah". It means ahimsa must be practised except with regard to Vedic rites. According to Kanchi Sankarachari, there are a number of yajnas in which only ghee (ajya) is offered in the fire. In some, havisyanna (rice mixed with ghee) is offered and in some the cooked grains called "caru" or "purodasa", a kind of baked cake. In agnihotri, milk is poured into the fire; in aupasana, unbroken rice grains (aksata) are used; and in samidadhana, the sticks of the palasa (flame of the forest). In sacrifices in which the vapa of animals is offered, only a tiny bit of the remains of the burnt offering is partaken of - and of course in the form of prasada. These offerings by the Brahmins for Kings etc into fire are totally in controduction to the offerings by the Velala Farmer to God direectly in Tamil Country. Justification offered by the Brahmin is that the slaughtering the animal may be less painfull than the others, as it involves an immediate severing of the whole neck of the animal by one quick stroke of a sword or an axe (otherwise great calamities are believed to befall the sacrificer), rather than slitting of the throat. According to Kanchi Sankarachari, one is enjoined to perform twenty-one sacrifices. These are of three types:pakayajna, haviryajna and somayajna. In each category there are seven subdivisions. In all the seven pakayajnas as well as in the first five haviryajnas there is no animal sacrifice. It is only from the sixth haviryajna onwards (it is called "nirudhapasubandha") that animals are sacrificed. Brahmins sacrificed herds and herds of animals and gorged themselves on their meat. The Buddha saved such herds when they were being taken to the sacrificial altar was made. j animal sacrifices, meat in sraddha ceremonies and begetting a son by the husband's brother..
3. True Meaning of Medha: Brahminical view of sacrificing horse or human being is due to confusion or wrong spelling/reading i.e. 1. 2. 3. a false reading. There are 3 so called dhatu patas. mēth To hurt, injure, kill. mēdḥ Fat. mēdhḥ1 A sacrifice.
In the Asvamedha, killing the horse in the sacrifice and swallowing of the fat by Brahmins are involved by combining the meaning of Etymology of Yajna: According to Sanskrit Dictionaries Yajna is derived from the so called Dhatu yaj. To sacrifice, mēth, mēdḥ and mēdhḥ.
worship with sacrifices (often with instr. of words meaning 'a sacrifice'). However the meaning assinged to the said Dhatu is wrong if we applies the meaning to the following yajnas. 1. Ashvamedha Yajna= Horse killing worship/Sacrifice 2. Purushamedha Yajna= Human killing worship/Sacrifice 3. Sarpa Yajna= Serpant Worship/Sacrifice The meaning of the word Yajna should be a different one. Lets see. 1 A son; Nighantu says that , f. a sacrifice performed to obtain male issue.Generally Sanskrit iṣṭiḥ and yajñḥ are derived from the same source. If we apply the
meaning of Worship or sacrifice to Putra iṣṭiḥ is, then the meaning of Putra iṣṭiḥ would be worshiping or sacrificing of son. Therefore, the meaning of worship or sacrifice given by brahmin is not appropriate/sufficient.
True meaning of Yajna.
We have to find out the true meaning of yajna with the help of Tamil and Sanskrit words.
vēḷ , n. Desire; W.) vēḷ- , 9 v. tr. [K. bēḷ.] To offer sacrifices; ( vēḷ -> infin. 24, 6). * vēlucu + , or vēluṭsu. [Telugu.] v. a. To offer up a burnt sacrifice.
vēl-pinṭsu. v. a. To cause to offer a burnt offering. ND. ii. 553.
vēḷvu, n. sacrifice; 138). vēḷvu -> * vēlimi + [Telugu.] n. A burnt offering. Swa. ii. 57. firewood used in a burnt sacrifice. , a mark made
on the forehead with the ashes from a burnt sacrifice, R. ii. 109.
* vrēlmi + *Telugu+ n. A burnt offering, an offering by fire. T. i. 27.
Compare this with ul (to meet, to love, to attach)-> covet; ²2. Devoted service; ( 672, 6). 3. iccai-> icchā Wish, desire, inclination of mind, wil icci-> il-> 75.) iccai, n. 1. Wish, desire, inclination; 41, 9.) vēḷ -> ²icci- , 11 v. To desire, wish, crave for,
icciyai, n. 1. Gift; offering;
icciyai, vēḷ ->
ijya To be worshipped.
ijyā A sacrifice;
¹ iṭṭam, n. 1. Desire, wish, inclination of mind, will; ( 20, 8). 2. Worship; 3. Desire; longing; (
iṭṭi, n. 1. Gift;
² iṭṭi, n. A religious sacrifice; 19). iṭṭam, n. 1. Purificatory ceremony; 2. Sacrifice; iṭṭam -> -6 Desirable; see 3. Yōga;
iṣṭa 1 Wished, desired, longed for, wished for; -2 Beloved, agreeable, -6 Valid. -7 Sacrificed, worshipped with sacrifices. A sacrifice.
liked, favourite, dear; -3 Worshipped, reverenced. -4 Respected. -5 Approved, regarded as good. 1 Wish, desire. -2 A holy ceremony -3 A sacrifice; Bṛi. Up.4.1. iṭṭaṉ, n.1. Friend; 2. Endeared person; , 4). 3. Master; 16). iṭṭi -> iṣṭiḥ f. 1 Wish, request, desire. -2 Seeking, striving to get. -3 Any desired
object. -4 A desired rule or desideratum; (a term used with reference to Patañjali's additions to Kātyāyana's Vārttikas; -5 Impulse, hurry. -6 Invitation, order. -7 A sacrifice.-8 An oblation consisting of butter, food &c.-Comp. a sacrifice lasting for a long time.
If we look at these Tamil and Sanskrit words, we can find out that the actual meaning of the word yajna is desires. Let’s apply the said meaning. Putra ishti= Desire to obtain sons. Cf: puttirakāmēṭṭi, ( / Skt. puttra-kāmēṣṭi. desire to obtain sons; 7.) However the actual meaning of Desire for the word Yajna is missing in Sanskrit. How that word was created. Lets see the etymology of Yajna.
Etymology of Yajna:ul (to meet, to love, to attach)-> ēkkam.] 1. Despondency, depression of spirits; 30). 2. Fear, fright, panic; 77). 3. Craving, eager desire; ēkkam-> ēkkaṟavu, n. Desire, lust; 83). ēkkam-> ēkkaṟu-, v. 1. [T. ēkāru.] To suffer from weariness, to languish; 1622). 2. To bow before superiors, as one seeking some favour at their hands; 395).--tr. To desire; ēkkam-> ekkiyam, n. Sacrifice, ceremony in which oblations are offered; 70.) ēkkam-> 571, 4). echchaṉ, n. 1. One who performs a sacrifice; 596, 9). 2. The deity supposed to be present at a sacrifice and to accept the offerings given; 38). ² echcham-> ² echcham-> yajḥ 1 A sacrifice. -2 Fire which is used for sacrifice. yajas n. Ved. 1 Worship; -2 A sacrifice. ² eccam, n. , 157). al -> el -> ( ekku)-> ēkkam, n. [M.
yajanam 1 The act of sacrificing. -2 A sacrifice; -3 A place of sacrifice; yajamāna a. Sacrificing, worshipping. 1 A person who performs a regular
sacrifice and pays its expenses; -2 A person who employs a priest or priests to sacrifice for him. -3 (Hence) A host, patron, rich man. -4 The head of a family. -5 The head of a tribe.
yajākaa. Worshipping. yajiḥ 1 A sacrificer. -2 The act of sacrificing. -3 A sacrifice; echchaṉ-> a. 1 A worshipper, sacrificer. -2 Honouring, adoring.
eccil , n. Leavings of sacrificial oblation made of pounded rice and offered in postsherds. 5, 42). ² echcham-> esu, n. Yajur-Vēda; 5, 1, 6). esu-> yajus 1 A sacrificial prayer or formula; -2 A text of the Yajurveda, or the body of
sacred mantras in prose muttered at sacrifices; -3 N. of the Yajurveda. -4 Ved. Worship, oblation. ² echcham-> 26). eññam-> yajñḥ 1 A sacrifice, sacrificial rite; any offering or oblation; -2 An act eññam, n. See
of worship, any pious or devotional act. yajñikḥ The Palāśa tree. yajñin a. Full of sacrifices. yajñiya a.1 Belonging to or fit for a sacrifice, sacrificial; -2 Sacred, holy, divine. -3 Adorable, worthy of worship. -4 Devout, pious. Dvāpara age. -3 The Udumbara tree. the land of sacrifices; yajñīya. a. Sacrificial; yajya a. Fit to be worshipped, adorable. sacrifice. yajyu a. 1 Pious, devout. -2 Worshipping, adoring, honouring. -3 Sacrificing. ,1 Worshipping. -2 A 1 A god, deity. -2 The third or
Implements or materials for sacrifice -Comp. -
1 a sacrificial hall. -2 a temple.
1 A priest familiar with the Yajurveda -2 The institutor of a sacrifice yajvan a. (f.) Sacrificing, worshipping, adoring &c. -m. 1 One who performs sacrifices in accordance with Vedic precepts, a per- former of sacrifices; yājanam The act of performing or conducting a sacrifice; yājamānam That part of a sacrifice which is performed by the Yajamāna himself. yājayitṛm. The officiating priest at a sacrifice. yājḥ 1 A sacrificer. -2 Boiled rice. -3 Food in general. yājakḥ A sacrificer, a sacrificing priest; yājanam The act of performing or conducting a sacrifice; yājamānam That part of a sacrifice which is performed by the Yajamāna himself. yājayitṛ m. The officiating priest at a sacrifice. yājiḥ The institutor of a sacrifice. -f. A sacrifice. yājin a. 1 (At the end of comp.) Sacrificing; -2 Worshipping, adoring. yājukḥ A sacrificer (as yājñika a. (; Bṛi. Up.1.5.2. . 1 A sacrificer or a
f.) Belonging to a sacrifice; Bhāg.4.31.1. -
sacrificing priest. -2 A ritualist. -3 The Kuśa grass. -4 N. of several trees. -Comp. N. of Viṣṇu. yājñiya a. 1 Sacrificial. -2 Fit for a sacrifice. One skilled in sacrificial rites.
yājya a. 1 To be sacrificed. -2 Sacrificial. -3 One for whom a sacrifice is performed. -4 One who is allowed by Śāstras to sacrifice. 1 A sacrificer, the
institutor of a sacrifice; Mb.13. 93.27. -2 The performer of a sacrifice for another. The presents or fee received for officiating at a sacrifice. Ṛik (recited at the offering of an oblation); a sacrificial text or verse,
yājvanḥ The son of a sacrificer. ēkkam-> yāgam-> a bad sacrificer on P.IV.2.24. yāgam, n.1. Sacrifice, 2. Worship; yāgḥ 1 An offering, a sacrifice, an oblation; -2 Any cere- mony in which a sacrificial ceremony. the recipient of a sacrifice. Kāśi.
oblations are presented, with a direct reference to a deity; -3 Presentation, grant. -Comp. -
the sacrificial sacred thread.
Reasons of Yajna Brahmins performed these ceremonies because they desired Dhakshina/Gifts on behalf of Kings who desired victory and without the state of enemy. Brahmins performed these ceremonies for Vysyas who desired wealth. Rarely these Brahmins performed it for Sudras too. However the Sacrifice procedures of Brahmins are totally different from sacrifice/offering Tamil Country. However Sanskrit has borrowed these Tamil Words and Simple offering/sacrifice concepts. Further Sanskrit pandits and Brahmins have developed them as complicated sacrifice/offers. Brahmin Priests:The Brahmins priests offered into the fire by enchanting Rigvedha to praise Demi gods like Indra, Agni, Varuna etc. Therefore the function of these Brahmin priests is to praise.
ul [to praise)-> 2. To worship; PoTTu/PoTRu -> pōTTi . n. 1. Praise, applause, commendation; pul->( Pol)-> PoTTu/PoTRu = v. tr. 1. To praise, applaud;
W.) 2. Brahman temple-priest of Malabar; W.) 3. See pōTTi Malabar; pōTTi (PoTRi)-> of priest. pōTTi/pōTRi -> hōtrin m. A sacrificing priest who offers the oblations. hōtrā 1 A sacrifice. -2 Praise;-3 Ved. Speech. -4 The office -> , 1.--int. Exclamation of praise; pōtti, n. < Brahman temple-priest in
hōtrī The offerer of oblations, one of the eight forms of Śiva;
(P=H changes as in Tamil and Kannada) pōTTi/pōTRi-> pōtṛ m. 1 One of the sixteen officiating priests at a sacrifice
(assistant of the priest called -------------pōTTi/pōTRi-> pōtṛ-> a. Sacrificing, offering oblations with fire; . -m. 1 A
sacrificial priest, especially one who recites the prayers of the Ṛigveda at a sacrifice. pōTTi/pōTRi-> PoTTu)-> PoTTu)-> , An assistant of the Hotṛi. pōTTimai , n. Honour, reverence; 1.--int. Exclamation of praise; W.)
Poththi->(Poththai)->(Pochchai)-> adoration of the gods with proper ceremonies; > pūja + or
Poosai (Tamil) 1. Worship; homage to superiors; 2. Taking meals, as of devotees; pūja. n. Worship, reverence.
pūjakuḍu. n. A worshipper, a priest. ---
pūsi-v. 1. To perform acts of ceremonial worship; 2. To treat courteously, reverence; 3. To
caress, fondle; > to, reverence. pūza + pūḍza. or pūjinṭṣu v. a. To worship, adore, do homage or obeisance
(Pusai+aari)-> pūsāri-> or priest of a temple. ,
poosaari) or pūjāri. ( n. An officiating Brahmin
pūjāri-sāni. n. A priestess. Zacca. vi. 127.
pūsāli, n. Cf/ > Talaiyāri-> talāri + or Talai + āri -
Telugu) Village officer. āri is a Tamil Suffix and it is
not available in Skt.
->Hindi available in Sanskrit.
puja:ri: (nm) a worshipper, adorer; Hindu priest . No such word is
-> (punjabi) PUJÁRÁ -> (punjabi) PUJÁRÍ
s. m. A worshipper, one who makes pújá, a priest.
s. m. A worshipper, one who makes pújá, a priest.
pūsakaṉ -> (punjabi) PÚJAK
s. m. A worshipper (of a devtá, or the Deity.)
In Skt for the word &c. and not the priest.
pūjaka the meanings are given as Honouring, adoring, worshipping, respecting
Origin of Homa System:In Historical Times, peoples were depending upon fire for day to day domestic life.
¹ araṇi, n. Pieces of pipal or mesquit wood, used for kindling the sacred fire by attrition; 7). ¹ araṇi-> araṇiḥ m., f. f. A piece of wood (of the Śamī tree) used for kindling the sacred fire by (dual) The two pieces of wood used in kindling the sacred fire. -
attrition, the fire- producing wooden stick; 1 The sun. -2 fire. ñekiḻi , n. < id. 1. Fire-brand;
108). 2. Piece of wood used for kindling fire by friction; 226). 3. [T. negaḍi.] Fire; 4. Fuel;
They were forced to keep at home inside the fire place. It became the profession of certain people to keep and protect fire. Later it developed into Homa System.
ōmbu- , 5 v. [T. ōmu, K. ōvū, M. ōmbu.] tr. 1. To protect, guard, defend, save; , 549). 2. To preserve; to keep in mind; to cherish, nourish; 186). 3. To remove, separate; to keep off; to ward off; 4. To dispel; 820). 5. To maintain, support; to cause to increase; to bring up; 1, 1). ²ōmbaṭu-, v. tr. < ¹- 1. To protect; 114, 2. To avoid; 7, 3, confirm; to encourage; to cheer up; 3. To ,
ōmbaṭai , n. < id. +. 1. Protection, safeguard; ( 5, 179, 91). 2. Place of protection; 3. Place where eligious instruction is imparted; 4. Remedy; in mind, retaining in memory; ( ( 5, 179,
232). 5. Keeping 139,
² ōmam, n.1. Offering an oblation to the gods by
pouring ghee, etc. into the consecrated fire; 51). 2. Sacrifice;
ōmi-, 11 v. To perform the hōma ² ōmam-> hōmḥ 1 Offering oblations to gods by throwing ghee into the q.
consecrated fire, (one of the five daily Yajñas, to be performed by a Brāhmaṇa, called v.); -2 A burnt offering. -3 A sacrifice; -Comp. mode of sacrificing. a sacrificial horse; fire. the sacrificial fire. -
sacrificial act. -
a hole in the ground for receiving the consecrated fire. the smoke of a burnt offering or sacrificial n. the ashes of a burnt offering. a sacrificial hall or chamber. a
a sacrificial chamber. -
a cow yielding milk for an oblation. -
sacrificial implement. -
the time for offering oblations. -
hōmiḥ 1 Clarified butter. -2 Fire. hōmin m. The offerer of an oblation, a sacrificer in general. ōmam-vaḷar-, v. intr. < id. +. To kindle and feed the sacrificial fire, which should never be suffered to go out; ōma-kuṇṭam, n. Pit dug out in the ground for keeping sacrificial fire; 42.) ōma-sānti, n.Propitiating by fire; ōma-sālai, n. Sacrificial hall; 10. 143,
ōma-t-tiraviyam, n.Requisites for a sacrifice, including firewood;
ṇṭapam, n. Sacrificial hall;
ōmākkiṉi, n.Sacrificial fire; ōmiyam, n. Sacrifice; 432, 8). Cf. 1. eri-koḷḷi, n. < 41, eri-y-ūṭṭu-, v.To set fire to; ¹- +. Firebrand;
eri-y-ōmbu-, v. To make offerings in the consecrated fire; 1, 1). eri-vaḷarppōr, n. Brāhmans, who keep alive the consecrated fire by daily offering;
tī-muṟai, n. < id. +. Fire-sacrifice; ( 5, 175).
tī-y-ōmpu-, v. To tend the sacred fire; 7, 9, 7). tī-vaḷar-, v. 1. To tend the sacred fire; To light a fire, as in suttee; 2.
tī-vaḷarppōr, n. 1. Brahmins, as tending the sacred fire; [ 2. Ascetics;
For Homa and Hotra, Sanskrit pandits give the meaning of offering into fire. However the primary function of the Brahmin is to tend the sacred fire by pouring ghee, etc. into the consecrated fire.
ōmam-> hōmḥ->( humḥ)-> hu 1 To offer or present (as oblation to fire); make
an offering to or in honour of a deity (with acc.); sacrifice -2 To perform a sacrifice. -3 To eat. hu-> huta 1 Offered as an oblation to fire, burnt as a sacrificial offering; -2 One to whom an N. of Śiva. 1 An oblation, offering. -2 An Oblation to fire; a. who has made an
oblation is offered; Ś.4; R.2.71. -
Bṛi. Up.1.5.2; Bg.9.16. -Comp. oblation to fire; (-m.) a sacrificial fire. Ceylanica (Mar. Śiva. -
1 fire. -2 N. of the number 'three'. -3 Plumbago an epithet of
1 fire;-2 N. of Śiva. -3 the Chitraka tree. ˚ fire; m. fire; -
the full-moon day in the month of Phālguna ( R. 2.71. -
a. one who has made an oblation to fire. ) a burnt offering
fire; . -
a Brāhmaṇa who has offered oblations to fire; (hu-> However the words huta -> havḥ and hutiḥ f. Offering oblations;
havya havya were earlier used to denote food only, and thereafter the should be suffering from yajñḥ any offering or
meaning of oblation was ascribed to them.Lets see. if havi denotes sacrifice, then punarukta dhosha/tautology, i.e. [ oblation. havis An oblation or burnt offering in general+
In Sanskrit Nighantu/Dictionary, applies Tamil meaning,
is mentioned as a kind of sacrifice without explaining the nature. But if can be explained.
avi- , 4 v. intr. 1. To be boiled, cooked by boiling or steaming; avi- , 11 v. tr. caus. of ¹-. 1. To boil in a liquid, cook by boiling or steaming; ( 20).]
³ avi, n. 1. Offerings made to the gods in sacrificial fire; Food). ( , 413.) 2. Food; 7). 3. Boiled rice; 4. Ghee;
avisu, n. 1. Offering made to the gods in sacrificial fire; 46, 3. Cooked rice, prepared without straining the conjee; 2. Ghee;
Loc. avisu-> havis 1 Clarified butter; -2 Water (boiled?). -3 Food ( devouring clarified butter or oblations. aviyal, n. 1. Boiling, cooking; 2. Food; 145). 3. Kind of vegetable dish; 4. Swelter, sultriness; ²avai-, 11 v. tr. [Tu. 5. Soreness of the mouth; abay.] 1.To cook, boil; ( W.) ; -Comp. -
³ avviyam n. Oblation offered to the gods; 2.) appiyam, n. Oblation to the gods; ³ avviyam-> havya a. To be offered in oblations. -
26.) 1 Clarified butter. -2 A cow; -
An oblation or offering to the gods (opp.
q. v.). -3 An oblation in general; -
Comp. ancestors; ³ avi-> ³ avi->
oblations to the gods and to the Manes, or spirits of deceased
an oblation cooked with butter and milk, or the pot in which it is cooked. havḥ 1 An oblation, a sacrifice; havḥ-> havanam 1 Offering an oblation with fire. -2 A sacrifice, an 1 Fire. -2 A fire-receptacle. -Comp. havanī q. v. 1 Anything fit for an oblation. -2 Clarified butter or ghee. m. fire.
oblation. -3 A sacrificial ladle. ³ avi-> havḥ->
havanīya . Sacrificial. -
havitrī A hole made in the ground for holding the sacred fire (to which oblations are offered). ³ avi-> ³ avi-> avisu-> avisu-> havis An oblation or burnt offering in general havis-> haviṣmat a. Possessed of oblations.
haviṣmatī N. of the mythical cow Kāmadhenu; haviṣyam 1 Anything fit for an oblation; -2 Clarified butter. -3 Wild rice. -4 Rice mixed with ghee. -Comp. m. fire. food fit to be eaten during certain holidays or days of fast. ,-
Therefore the meaning of
is nothing but food oblation into the sacred fire.
Difference between original Tamilian offerings and Brahminical offerings.
Non Brahminical Tamilian offerings
Grains, Food (Veg and Non Veg), Domestic Food (rice, ghee), Animal (Horse), Animals (Goat, Chicken)-live or killed, body human being's life (Naramedha) parts, one's own life, and blood. God Generally Farmer for Nil Fire, in the name of God Brahmins King, also Merchants, rarely Sudra
to whom by whom for whom
Fee(Dhakshina)/Wifes to be given to thank God for an abundant harvest and cattle by King, Merchants, Wealthy Sudra alter, and fire pit (which is later period) Nil Simple language very less fire pit Brahmin Complicated procedure Rigvedha chanting Very high with
place of offering Requirement of Agent Procedure expenses
Why Ravana and his Associates were called as Rakshasa or Arakkan or Iraakathan or Nisachara? Sanskrit could not explain the origin of Rakshasa (demon) and it is showing the root Raskha (to protect, preserve) to that rakshasa. They could not explain how they are inter related. The reason is the said rakshasa (Ravana and his men in Dandakaranya) were doing raksha (protection) against immoral animal sacrifices by preventing the yajnas done by so called sages like viswamitra. They were preserver of law and order in South India. They prevented the sacrifices, which is to totally in contrary to South Indian Sacrifices. Hence they prevented the sacrifices and not the penance of the sages. Indra alone obstructed the penance of sages including viswamitra whose sacrifice alone was prevented by so-called rakshasa on ground of animal or human sacrifices in the initial stages of yajna. They did so only in the Dandakaranya region only. They did not prevented the Aswamedha Yajna done by Rama’s brother-in-law Sage Rishya Shringa for the sake of Dasaratha. The etymology of the word Rakshasa from raksha is as follows.
Prevention of evil thing always considered as protection or preservation of good thing. Wearing an Amulet or raksha round the wrist in India is considered as prevention of evil thing and protection of one’s wellness. The word Raksha and Rakshasa are derived from the Tamil as follows. ul (to leave, remove, go, prevent, reduce, destroy)-> arakkaṉ , n. Demon; rakṣas 1 An evil spirit, a demon, an imp, a goblin;. -2 Ved. Hurt, injury. -Comp. an epithet of Rāvaṇa. ARAKAN is the modern name, in the ancient times the country was known as Rohang or Rakhapura or Rakhaingpryi. The earliest inhabitants of Arakan belong to the Negrito group. Burmese mention them in the Arakanese Chronicle as Rakkhasas or bilus (cannibals), which is similar to the North Indians’ description about South Indian/Ravana or his associates. The word Arakan is definitely of Tamil origin having the same meaning in both these languages. It is the corruption of the word Arakan. But Ibn Batuta wrote the name of Arakkan as Arkan. The name Rakhine is another name of Arakan. It is derived from Tamil word Arakkan. ,al-> ( ar)->
Area of Arakan Arakan is situated between India in the North, Burma in the East and People's Republic of Bangladesh in the West. To the south, it extends up to Haigri Islands and is bounded on the southwest by the Bay of Bengal.The area of Arakan was more than 20,000 sq. ml. till the British period. But, Burmese ruler, without the consent of Arakanese people, split up a north western Arakan Hill Tracts area bordering India and a southern most part of Arakan (from Kyauk Chaung River to Cape Negaris) from the Arakan mainland. Due to these partitions,it comprise less than half of historic Arakan territory. Arakanese, however, use the term "Arakan" to mean the area, which was historically and traditionally known as Arakan before the 1784 Burmese invasion. Despite over 200 years of Burmese occupation of Arakan, the Arakanese peoples refuse to be conquered and subjugated by the Burmese. Arakan independent movement started just after it lost independent and is carrying on until now.
It seems that the Tamil word Arakkan is still an ethnic name in Southern Myanmar. In the old poems and songs the Rakhine people are portrayed as a great nation, proud of possessing high morale, and are reputed for being pious and just. They are also said to be brave and enterprising.
The Greeks attributed the name of Argyre (Land of -Silver) to Rakhine, while the Tibetans called it as Kawky. The Indians and Europeans always referred it as Arakan/Arracan. Indians often call the Rakhine people as the Maghs, since they are alleged to be the descendants of the Sakya clan of Magadha. Maurice Collis fondly called it as The Land of the Great Image' - or the land of the Mahamuni Buddha Image which was carried off by Bodaw Maung Wain, a Burmese feudal warlord, and which is enshrined at the Arakan Temple in Mandalay. The Source. The Name Rakhine is a name that signifies a people and also the land they live in. The name actually has a story of gradual evolution. In the old palm-leaf Razwang it is written : 'Taking shelter in the rain foests and hills, conquering the local cannibals or Rakshasas, they in time attained the name of Rakhine, and preserved the name very fondly.' Again in other writings we find that because of their unbroken tradition of safeguarding their national indentity the name of Arakkha' or preservation has been conferred upon them. 'Arakkha' in time, after natural modifications, changed into Rakkha, Ftakkliaing. The name of the land also has an interesting story of evolution. The process was rather like a metamorphosis, changing a shade here and another there. In the tenth century, Ananda Candra pillar Sanskrit inscription the land is mentioned as 'Araksadesa'. This stone pillar is now preserved at the Shit-thaung temple, Mrauk U. In the early histories Rakkhapura was the name ascribed to it. In some traditional histories, the name of ' Mahimsaka-taing' is also given to the land. From these old stone inscriptions and chronicles, we can draw an inference that Rakhaing is aconsiderably ancient land with a somewhat accurate history. 'Defeating the Raksasas' as recorded in the Razwang probably means 'overpowering the aboriginal cannibal tribes' who were no better than 'demons' in their way of life. Compared with E B Havell's observations this statement can help us to conclude that the Raksasas were actually the ethnic Dravidians. Again in other writings we find that because of their unbroken tradition of safeguarding their national indentity the name of Arakkha' or preservation has been conferred upon them. 'Arakkha' in time, after natural modifications, changed into Rakkha, Ftakkliaing. The name of the land also has an interesting story of evolution. The process was rather like a metamorphosis, changing a shade here and another there. In the tenth century, Ananda Candra pillar Sanskrit inscription the land is mentioned as 'Araksadesa'. This stone pillar is now preserved at the Shit-thaung temple, Mrauk U. In the early histories, Rakkhapura was the name ascribed to it. In some traditional histories, the name of ' Mahimsaka-taing' is also given to the land. From these old stone inscriptions and chronicles, we can draw an inference that Rakhaing is a considerably ancient land with a somewhat accurate history.
2. Saviour; ul-> il-> ira-> 2. To save; -> Chr. ->
iraṭci- , 11 v. tr.. 1. To preserve, protect, guard, defend; Chr. 2. Salvation;
iraṭcippu , n. 1. Preserving, protecting, saving;
iraṭcai , n. 1. Protection; 3). 2. Amulet, charm: mark made with sacred ashes, etc., as a protection; 3. Sacred ashes;
ul-> ( ul->
il-> . il->
ira-> . 204). ira-> ->
rakṣ 1 P. 1 To protect, guard, take care of, watch, tend (as
cattle); rule, govern (as earth. -2 To keep, not to divulge; -3 To preserve, save, keep away from, spare (often with abl.); -4 To avoid;.2. -5 To observe (as a law, duty). -6 To beware of. -> protection against evil; irakkai -> irakkai , n. 1. Amulet or charm; 2. Sacred ashes, as a charm or ( 204).
rakṣā 1 Protection, preservation; guarding; 5. -2 Care, security. -3 A
guard, watch. -4 An amulet or mystical object used as a charm, any preservative; q. v. below. -4 A tutelary deity. -5 Ashes. -6 A piece of silk or thread fastened round the wrist on particular occasions, especially on the full-moon day of Śrāvaṇa, as an amulet or preservative; ( this sense). rākṣasa. Belonging to or like an evil spirit, demoniacal, partaking of a demon's nature; 1 A demon, an evil spirit, a goblin, fiend, imp. also in
Like a security guard during night time to guard, these Lankan men and other similar persons were also called as one who moves about to prevent sacrifices involving animal killing or slaughter in Dandakaranya (only and not Kosala or other Aryan kingdoms) during time and words to denote that actions were also evolved.
, = Night
= one who moves = one who moves/roams iraviṟṟirivōṉ , n. < during night-time; irākkataṉ n. Giant, demon or goblin; irākkati , n. Giantess, female goblin; nisāsaraṉ , n. Lit., night-rover. [ 1. Asura; 1, 83). 2. Rākṣasa; 42). 3 nisāsari , n. 1. Rākṣasī; 39). 2. Owl; nisi-saraṉ , n.e (Kshapaa charah) moving about by night ,a demon, goblin. a. (- , rajaniḥ watcher. rātriḥ trī 1 Night; -2 The darkness of night. -3 Turmeric; Mb.13.136.25. -4 One of the (also ) (f.) 1 'a night rover', robber, thief. 1 night-roving. -2 a nightly act f.) moving about by night, night stalker. nī 1 Night;. -Comp. 1 a nightstalker, demon, goblin. -2 a thief. -3 a night3. Whore; 615, 8). ¹+ Demon or goblin, one who moves about ( 111, 8). 4, 4, 8.)
four forms or bodies of Brahmā. -Comp. -
-2 a watchman, patrol, guard. -3 a demon, ghost, evil spirit; or ceremony. vanēcara : Dwelling in a wood.wild beast.-4 A sylvan, satyr.-5 A demon.
1 A forester, woodman; -2 An ascetic, a hermit.-3 A
irusi , n. A female demon to whom sacrifices of rice, milk and blood are offered after sunset and which are then eaten by the devotees the same night; W.)
Sacrifice and Indra
It is usually believed that Indra is claimed as master of sacrifice, because of concocted stories of fraud Brahmins. But it is actually denotes Indra’s Brother Viṣṇu who became one of the main God’s of Hinduism. Viṣṇu also called as upendra as he is the younger brother of Indra
upēndiraṉ : n. Viṣṇu 18). upēndrḥ N. of Viṣṇu or as the younger brother of Indra aj 1 P. To drive, lead. -> ajḥ 1 N. of Viṣṇu-Mover, leader (Ved.), said of Indra.
It seems that due to sharing of the greatness, there is some enmity existed between Viṣṇu and Indra. The said Viṣṇu acquired the titles of Indra. From the Tamil Lexicon, It seems that both Indra and Viṣṇu are black. The title of Indra was shared by upendra i.e. Vishnu, he is the real man who participated in the yajnas.
¹ kariyavaṉ ,, n. < 1. Dark man; 55). 3. Indra; 25, 55). 4. Saturn; 10, 102). 5. Robber, thief; ¹ kāri , n. < 4. Crow; Venom, poison; 101, 21). 8. Black lead; Vāsudēva; Bhairava; 12. Indra; 18). ³ māl , n. 1. Greatness; 34, 3). 2. Great man; 286). 3. Viṣṇu; 3). 4. Arhat; 3, 81). 10. Aiyanār; ( 1. Blackness; 3. King-crow; 5. Saturn; 2. That which is black; 1, 3). 30). 6. 83). 7. Black bull; 9. 11. 2. Viṣṇu;
------------( mālōṉ, n. < ³. 1. Viṣṇu; 366). (
961). ( 6). (
hariḥ - 1 N. of Viṣṇu;
R.3.49. -2 N. of Indra;
vaikuṇṭhḥ 1 An epithet of Viṣṇu;. -2 Of Indra. -3 Holy . indrḥ karman m. An epithet of Viṣṇu (performing Indra's deeds); Because of the same the words denoting Indra are also denoting Viṣṇu
As against the name of Viṣṇu, Indra is called as jiṣṇu (though the word jiṣṇu was denotes Viṣṇu too, it is exclusively used to denote Indra. Due that enmity, Viṣṇu’s wife Lakshmi was called as Indirā which is against Indra’s wife Indrāṇi. The fraud Brahmins @ Paarppaans claim that the title "Lord of sacrifice" may refer to either Indra or Visnu. In reality, Viṣṇu alone was worshiped by Brahmins in the yajna performances. However the words which denote Yajna denote the name of Viṣṇu and not Indra. It is evident in Prof. Apte’s Sanskrit Dictionary. kratuḥ [ Uṇ.1.77] 1 A sacrifice; 3.38; M.1.4; Ms.7.79.-2 An epithet of Viṣṇu. kratuḥ puruṣḥ, an epithet of Viṣṇu http://dsal1.uchicago.edu/cgi-bin/philologic/getobject.pl?c.2:1:1707.apte kratuḥ A sacrifice ijyā 1 A sacrifice; -4 N. of Viṣṇu. R.3.65;
ijyḥ An epithet of Viṣṇu.
iṣṭaḥ 1 A lover, husband, beloved person; -2 A friend;. -3 N. of a tree ( -5 A sacrifice. yajus n. [ oblation. -Comp. -
1 A sacrificial prayer or formula; -2 A text of the Yajurveda, or the Ved. an epithet of Brahman. N. of Viṣṇu.
body of sacred mantras in prose muttered at sacrifices; -3 N. of the Yajurveda. -4 Ved. Worship,
1 A sacrifice, sacrificial rite; any offering or oblation;. -2 An act of worship,
any pious or devotional act. -3 N. of Agni. -4 Of Viṣṇu; Bhāg.3.22.3. yajñikḥ yajvan The Palāśa tree. a. (f.) [ yajñin a. Full of sacrifices. -m. N. of Viṣṇu
Sacrificing, worshipping, adoring &c. -m. 1 One The moon. -2 N. of
who performs sacrifices in accordance with Vedic precepts, a per- former of sacrifices; R.6.46; 1.4;3.39;11.12; Ku.2.46; hence Viṣṇu. yājñika sacrifice; Bhāg.4.31.1. N. of several trees , a. (f.) [ , , , &c. -Comp. N. of Viṣṇu. Belonging to a
1 A sacrificer or a sacrificing priest. -2 A ritualist. -3 The Kuśa grass. -4
Therefore Viṣṇu alone relates to Yajna or sacrifice practices and not Indra. Our indra is called as Destoryer of sacrifice or yajna (Makhahan) like Lord Siva who did in Daksa yajna. a. [ cheerful. festival. -3 Worship; m. a god. Rām. stotra 5. an epithet of Śiva; Indra. -2 of Śiva. Ved. 1 Adorable, fit to be worshipped with oblations. -2 Lively, active, 1 A sacrificial rite; ,sacrificial fire. a sacrificial rite. m. a demon, a Rākṣasa; m. an epithet of Śiva. m. the Soma plant. n. an epithet 1 of N.22.14. R.5.16; Ms.4.24; R.3.39. -2 A Bhāg.11.27.7. -Comp. the seed of Euryale Ferox ( m. an epithet of Rāma; -
m. an epithet of Śiva. R.11.27;3.45; U.5.4. -
Our Indra is not drinker of spirituous liquor. It is Viṣṇu who is the drinker of liquor. amrutapah. 1 a drinker of nectar' a god or deity. -2 N. of Viṣṇu. -3 one who drinks wine; irā . 1 The earth. -2 Speech. -3 The goddess of speech, Sarasvatī, -4 Water. -5 food; Mb.13. 26.95. -6 Spirituous liquor. -7 Any drinkable fluid; a draught (especially of milk). -8 Refreshment, comfort (Ved. in the last three senses). -9 N. of one of the wives of Kaśyapa. -Comp. 1 N. of Varuṇa, N.of Viṣṇu, Therefore the Indra mentioned in the Brahmins’ Veda is Viṣṇu (Upendra) and not his brother Indra.
Indra in the Tamil Country
The first chapter of the Porulatikaram of Tolkappiyam classifies the landscape of Tamilnadu into four regions name Mullai, (forest region) Kurunci (hill region), Marutam (Fertile region) and Neytal (coastal region) and (and also Palai the Desert region). This is an important classification that denotes the whole land of Tamilnadu. The Tolkappiaym in Agattinai also mentions presiding gods for each of the region as follows Mullai – Thirumal (Krishna) Kurunji – Ceyon (Murugan) Marudam - Vendan (Indran) Neidal - Varuna (Varunan) Palai – Korravai
. 5)-Tolkappiyam. Aga.Sutra.5
Mayon meya kadurai ulakamum Ceyon meya mai varai ulakamum Vendhan meya tim punal ulakamum Varunan meya perumanal ulakamum Mullai Kurunji, Marudam Neidal Ennum colliya muraiyal collavum patume
Therefore Both Indra and his younger brother upendra or Viṣṇu are regarded as Gods of Marudam and Mullai Lands in Tamil Country. Orampogiyam in his poem in the Sangam Tamil Book called Ainguru NooRu ( about festival to honour Indra . ), has mentioned
tīvaka-c-cānti , n. < dvīpaka +. An ancient festival celebrated to propitiate Indra at Kāviri-p-paṭṭiṉam; 1, 35). maruta-k-kiḻavaṉ , n. < deity of marutam; [ maruta-k-kiḻavaṉ , n. < deity of marutam; [ maruta-nātaṉ , n. < id. +. Indra, as lord of the agricultural tract; ( 61.) 1. Chief of an agricultural tract; 2. Indra, as the presiding 1. Chief of an agricultural tract; 2. Indra, as the presiding
Lord Indra was regarded as great in code of Conduct. Poet Tiruvalluvar has cited Indra as evidence of Behaving in conformity with the canons of right
conduct laid down for observance.
. Their might who have destroyed 'the five', shall soothly tell Indra, the lord of those in heaven's wide realms that dwell.
Explanation: Indra, the king of the inhabitants of the spacious heaven, is himself, a sufficient proof of the strength of him who has subdued his five senses.
If he cohabitated with Agaligai @ Ahalya, he would not be cited in the book TirukkuRal by Tiruvalluvar. The so called misbehaviour should be that of his brother upendra or Viṣṇu only as he did the same to Tulasi wife of Sankhacuda and not Indra.
. , , .
Poet Tiruvalluvar said that The end and aim of all treatises is to extol beyond all other excellence, the greatness of those who, while abiding in the rule of conduct peculiar to their state, have abandoned all desire. If he is culpable for the alleged misbehaviour, he would not mention Indra in his book. As he is gem, Tiruvalluvar has mentioned him in that book.
. , .
The might of men whose word is never vain, The 'secret word' shall to the earth proclaim.
Therefore Tiruvalluvar has rightly mentioned about Indra.
Indra and Heaven
The Moron Brahmins are claiming that Devas including Inda are immortals. amara a Undying, immortal, imperishable;. 1 A god, deity. 1 The residence of Indra (cf. If they are immortal, their population should be more than population in the earth. These Moron Brahmins could not explain such immortals’ adventures.
In Ancient Tamil Nadu, there was a custom of erecting "Hero Stones" or "Nadu kal" and worshiping them, in remembrance of the warriors who sacrificed their life in the battlefield. This worship of warrior became the worship of God. Later those fraud Brahmins fabricated stories and claimed Gods are immortal. If so, why those alleged Aryan Gods are drinking amrita for which gives immortality? Therefore the claims of those fraud Brahmins are false.
nadu-kal , n. [ - +. ]. Memorial tablet set up over the grave of a deceased warrior and
inscribed with his figure and achievements; . ( . . 60).
Warrior worship covered worshipping of Indra as he is a warrior king of Tamil Country (Marudam region). The origion of worshiping warrior is nothing but the acknowledgment or recognition of the sacrifice of the warrior in the battle field. Compare.
vīra-suvarkkam , n. Warrior's heaven; vīra a. 1 Heroic, brave. -2 Mighty, powerful. -3 Excellent, eminent. – champion; Indra's heaven : 1 A hero, warrior,
Tamil Poet Paranar has mentioned in his poet about the worriors’ entering into the heaving with a body pierced by lance;
³ amar , n. 1. War, battle;
. ( ( .
.) 2. Field of battle;
. 8, 5). 3. Rage, fury, crisis, as of a disease, violence or
paroxysm, as of fever; 1084). amar ->
. (W.) ( ,
amar- , 11 v. To be at strife;
amar-k-kaḷam , n. < id. +. 1. Field of battle;
amar -> 22). amar ->
amar-koṭu- , v. To fight, wage war against;
amara-nāyakam , n. 1. Commandership; M. E. R. 36 of 1928-9.) 2. Grant of land to the commander of an army; I. M. P. Tn. 407.)
amar -> 37, 202.) amar ->
amaran, n. Warrior, one who gives battle;
amarā-puram , n. Indra's capital, Amarāvatī; 17).
&sup4; amaram, n.. [Telugu. amaramu.] Land or revenue granted in ancient W.)
times by a chief to his retainers for military service; (I.M.P. Ct. 344.) 2. Command of one thousand foot-soldiers; amar -> amar -> amar -> ² amari , n. Durgā, as a war goddess; amarōr , n dēvas; amariyōṉ , n. Warrior; 15). ( 518.)
amar -> amar -> as preceptor of gods; ³ amar -> ( amar -> ( . amar -> amar -> amar -> amar -> .
amarulakam n.. Svarga; amarēsan , n. 1. Indra; 37.) ² amarar, n. dēvas, one of patiṉeṇ-kaṇam, q.v.; . 146). amar -> . 10, 2, 6.) ¹ amarar-pati , n. Indra, as lord of gods; ² amarar-pati , n. Svarga, as the abode of gods; amarāpati , n. Name of Indra's capital; -amarai, n. 1. Amarāvatī, the capital of Indra's Heaven; .( .( .)
2, 2, 10.) 19.) 2. Jupiter,
amarar-kōṉ , n. Indra, as king of gods;
. . 2335.) .
Since Indra is a warrior/king, he is regarded as King of those who sacrificed their lives in the battle field. Heaven was considered as the highest word for humans (mortals) in the Tamil country which is totally against the fraud Brahmins claim of immortals world. Cel > cel-l-ulaku , n. . +. Heaven, as the goal of humanity; [ 23, 134). Cel -> 259, celvam , n. 1. Enjoyment, pleasure, experience of happiness;
2. Indra's heaven;
Tamilians regarded Heaven as highest place. u -> u -> uva-> uva-> uvaṇ , Upper-place, place above; uvvi , , n. Head; . 2853.)
Tamilians regarded heaven as highest place as which is desireable or enjoyable. u -> uva-> uva-
, 12 v. intr. [M. uva.] 1. To be glad, to rejoice, to be delighted; pleasing, agreeable; to approve of, like; Cf ¹makiḻ- , 4 v. [M. makiḻuka.] intr. 1. To joy, rejoice, exult; , 1057). 2. To forget oneself in joy;
( , 74).
1.) 2. To be
Colloq.--tr. To be pleased with,
, 1281). 3. To bubble up in boiling; Tinn.--tr. 1. To wish, desire; 4, 50). 2. To take in, drink; 129). ² makiḻ , n. < Intoxication from liquor; 42). 3. Toddy; makiṇaṉ , n. < ( 111). ¹ suck; (Erot.) To kiss; experience, enjoy; 1). ² suvai , n. T. K. tcavi, M. cuva.] 1. Taste, flavour; 2. Deliciousness, sweetness; 3. That which is pleasing or gratifying to the senses; , 1). ( suvai- , 11 v. [K. savi, M. cuvekka.] tr. 1. To taste; 2. To eat, chew, 164). 3. 38). 4. To intr. To be palatable, agreeable, pleasing; 1. Husband; 1, 18). 3. Lord; 2, 11). 1. Joy, exhilaration; 20, 32). 2.
29). 2. Chief of an agricultural tract;
uvaṇai , n. <
Svarga, the celestial region; 54).
uva-> ( ² suvavu->
² suvavu , n. Indra's heaven ( suvalōkam, n. Indra's heaven, third of mēl-ēḻ-ulakam, q.v.; 2, 3, 210.)
suvarkka-kaṇam , n. < 800, u -> u -> uva-> uva-> ( ² suvavu-> suva) ->
¹ +. (Pros.) Metrical foot of three nēr. See
² suvar , Indra's heaven suvanam, Indra's heaven
¹, 1. ( (Muslim usage)
² suvar -> svar ind. 1 Heaven, paradise;. -2 The heaven of Indra and the temporary abode of the virtuous after death. -3 The sky, ether. -4 The space above the sun or between the sun and the polar star. ² suvar -> ¹ suvarkkam, n. 1. Indra's heaven, the world of gods; ( , 243). 2. Happiness; 10). ¹ suvarkkam-> ¹ suvarkkam-> [ Later days, Viṣṇu acquired and owned the name svarga also in the vaisnava religion. suvarkka-vāsal, n. < ¹ +. A gate in Viṣṇu temples believed to represent the entrance to heaven and opened annually for ten days from the 11th day of the bright half of Mārkaḻi to let the idol and devotees pass through; , svargḥ Heaven, Indra's paradise; suvarkkaṉ . Indra, as the Lord of the celestial world;
-> hillock, high land; ->
uyar-nilam,, n. 1. World of the gods, lit., the higher regions; ( 3. Upper storey 9, 90). 2. Mound,
umpar ,; n. 1. Elevated spot, higher place; 3. Sky, firmament; 22). 4. Celestial world, paradise; , 37). 5. [M. umbar.] Celestials, immortals, gods;
6). 2. Height, elevation;
umpar-kōṉ [M. umbarkōn.] Indra, the lord of the celestials; 5, 4, 5).
umparār, n. Celestials; 1678).
² umparāṉ , n. suff. Person in high state, one in exalted position; 33).
umpar-ulaku n. World of the gods; 5).
Compare this with cē -> cēṇ , n. 1. Distance, remoteness; 174, 2). 2. Height, loftiness; 38). 3. Mountain top, summit; Heaven; spaciousness; ( 2, 19). cē -> 12, 48). cēṇ -> cēṇ -> cēṇāṭu , n. Heaven; ¹ cēṇiyaṉ , n. < i, 60, 120). mēl , *T. K. mēlu, M. mēl.+ n. 1. That which is above or over; upper side; surface; 2143). 2. Extra; 5. Head; 2, 8). 6. Leadership; superiority; 8. The great; , 60) mēlavarkkiṟaivaṉ , n. < ( mēlavar-iṟaivaṉ , n. < id. +. ( Indra; 1. Skanda; 2. See , 1. 7. Excellence; 3. Sky; 80). 4. West; Indra; W.) cēṇa , adv. Up; 213, 7. Length; 46). 8. Long time; 105). 6. Width, 4. Sky; 20). 5.
mēl-avaṉ , n. < id. +. [K. mēl- mavanu.] 1. Great or superior person; ( ( 3. Celestial being; 201). ¹ mēlā , n. perh. Superior or higher authorities; Loc. ²mēl-ā- , 12 v. tr. < id. + &sup7;-. To turn upward; 78). 2. Wise man; 4. One who is seated high, as on a horse;
mēl-ā- , v. intr. < id. + mēl-āyiṉār , n. <
&sup6;-. To excel;
&sup6;-. [K. mēlādavaru.] Elders; 43, 175).
mēlār , n. < id. 1. See 9, 8). mēlāl , < adj. Upper, higher;
--adv. 1. Hereafter;
2. Superficially; mēl-ulakam , n. < id. +. 1. The celestial world; , 222). 2. See mēlōr , n. < id. 1. Those who are seated high, as on horses; 4, 35). 2. The great, those of superior rank or caste; ( men of learning; 4. Ancestors, ancients; 5. Celestials; 144). 3. Poets;
mēṉāṭu , n. <
1. Svarga, as the upper world; 4. See
2. Highland; , 1. 5. A plant found in damp
3. Mysore, as being to the west of the Tamil country; [ places. See ¹ vāṉ , n. 1. [T. vāna, K. bāna, M. vānu.] Sky, the visible heavens; , 272). 2. Primordial matter; 1). 3. Cloud;
243). 4. Rain; 107). 5. Celestial world; Ambrosia; 7. Heaven; ( vāṉ-patam , n. < id. + , vi, vāṉ-makaḷ , n. < 114). vāṉ-akam , n. < 1078, 2). 2. Heaven; , 300). 3. Red-wood. See vāṉa-nāṭaṉ, n. < heaven; ¹ vāṉanāṭi , n. Fem. of She who resides in svarga; 11, 215). ² vāṉanāṭi , n. vāṉa-nāṭu , n. < ². ( ¹ vāṉam , n. < ( ¹. 1. Firmament; 4. Cloud; ¹ +. 1. Heaven; 2. Celestial world; 38). 3. See , 1. ( ¹+ ¹. 1. Sky; ¹ +. Indrāṇi; ². Final emancipation; 1181). 38). 9. Greatness; largeness; 13). 128). 6. 586, 1). 10, 6, 5). 8. Goodness;
¹ +. 1. Lord of the celestial world; ( 486, 9). 2. Inhabitant of
105). 2. Celestial world; 346). 3. Fire; , 559). 5. Rain;
19, 149). vāṉar , n. < ¹. Celestials; ¹. Indra, as king of the gods; ( vāṉavar-nāṭi , n. < id. + See ². ( 2, 17). 1058.) 155).
vāṉavar-kōṉ , n. <
vāṉavaṉ , n. <
¹. 1. Celestial being; 4, 1).
vāṉāṭu , n. <
1. Svarga; 68).
4, 1, 3). 2. Heaven;
vāṉ-ulakam , n. <
¹ +. See ( 1468). 2. Heaven;
vāṉ-ulaku , n. < id. +. 1. Celestial world, Svarga;
vāṉōr , n. < id. Celestials; 52). vāṉōrkkiṟai , n. < + ¹. See
vāṉōr-kiḻavaṉ, n. < id. +. See 4, 55). vāṉōr-kōmāṉ , n. < id. +. Indra; vāṉōr-māṟṟalar , n. < id. +. ( 1. Asuras; 2. Rākṣasas;
vāṉōr-mutalvaṉ , n. < id. +. 1. Brahmā, as first among the celestials; 2. See ¹ param , n. 1. That which is pre-eminent, excellent; of five tirumāl-nilai, q.v.; 5, 44). 4. Heaven; 6, 17). 5. That which is celestial, divine or heavenly; Liberation from births; (W.) 8. The front; ( ¹ param-> paru : Heaven; 2. Greatness; 46, 44). 3. Heaven; W.) 6. Final bliss; 4). ( 7. 9. Upper portion; . 2. A manifestation of Viṣṇu, one 3. God;
² puru , n. 1. Abundance;
peru-nilam, n. Earth; 1, 1, 9). ² mī , n. [T. mī, K. mē.] 1. Top, surface,
84). 2. Height, elevation, eminence, loftiness; ( Greatness, dignity; ( ² mī -> 13, 7).
3. Sky, heavens; 149). 4.
mīmicai-y-aṇṭam, n. < id. +. The Highest Heaven; 2, 1, 4).
² mī ->
mīlam, n. Heaven; mēl-vīṭu, n. < id. +. 1. Storeyed house; W.) 2. Upper storey; Loc.
3. Heaven; ² mī -> ³ vi ->
( ³ vi . n. 1. Heaven; ¹ viṇ , n [T. M. viṇṇu, K. Tu. binnu.] 1. Sky; 11). 2. Heaven;
6, 9, 5). 3. Cloud; -> -> ( Mountain; ( -> 202). 6. Bamboo; viṇṇu , n. Viṣṇu; 84). viṇṇu , n. -> Viṣṇu in Skt -> 2. Heaven; 4). -> viṇ-ṇ-ulaku , n. < id. +. See , 233). viṇ-ṇ-ulakam , n.. 1. Svarga; 10, 4, 9, 3, ¹ viṇṭu , n. Viṣṇu; ² viṇṭu , n. 1. Sky; 2). 2. Svarga; 138). 3. Cloud; 4. Wind, air; 5.
Indra worship Vs Krishna worship
As Lord Indra is considered as sky god, he was considered as giving rain to the earth.
mēkam-ūrntōṉ , n. < id. +. Indra;
Due to Krishna worship after Govardhana hill incident, the worship of Indra was extinct in North India. In the country of India, there is a little town called Brindavan. Krishna woke up with a start. It was not yet morning, but the sounds coming from the streets were loud and noisy enough to wake one up. Curious, he got up and peeked outside his window. A crowd had gathered before his house. Several men and women were sweeping the streets clean. The roads were being decorated with garlands and lamps. Krishna was surprised at the sight, as he had seen since his birth that in the rainy season, the villagers slept till late in the morning. He left his home to take a bath in the river. While coming back, he saw his father Nanda overseeing the men in the streets. "Father, what is happening on the streets?" Krishna asked his father. "The Gopalas are preparing to celebrate a festival to worship Lord Indra," said Nanda. "This year, there has been a rainfall more generous and everybody is happy with the fertile crops. Since Indra is the God of rains, we should thank Him for being so gracious in his blessings!" "How do you say that Lord Indra is the one who's causing rains, Father?" Krishna frowned in disagreement. Nanda looked at his son in alarm. "Of course it's Indra who's causing the rains, son. He is surely the reason for our good fortune. He's the God of the Clouds and he rules them... so he is the one who has blessed us with good rain this year," he replied hesitantly to his son. "No, father!" refused Krishna firmly, "you're all mistaken. Govardhana Mountain is our real friend. More than the clouds above, the mountain in our village has helped us." "How can you say that?" asked Nanda, looking at his son in disbilief. "The fertile mountain sends the signals in the air and creates clouds that drift over the Brindavan and give us rains." replied Krishna. "So whom should we praise and worship? Not Indra, but Govardhana!"
"Yes, father," continued the boy. "Who gives us medicine in the form of magical herbs and plants? Who sends us clean water and air from the top of its peak? "And who gives us good grass for our cows, so that they give us milk that's sweeter than honey? It is Govardhana!" The initial surprise and doubts of the Gopalas were beginning to disappear. They now began to see Krishna's point. "So why should we not worship the mountain?" Krishna continued. "It is wiser to give thanks to something which is right before us, rather than some deva who lives comfortably in the heavens." Hearing Krishna's words, the Gopalas were totally convinced. They all agreed to worship Govardhan that year, instead of Lord Indra. Later due to heavy rainfall, brindavan was flooded with water. Everybody was alarmed and came out of their homes. Krishna heard the frightened voices of the villagers. He was curious and came out of his house. But as soon as he stepped out, there was a great roar and the black clouds poured rains over Nanda's house. It seemed as if this was what the monstrous clouds had been waiting for. People started to run for their lives. They ran in all directions, to save their family and belongings. But even escape seemed difficult for the Brindavan people. The hard and blinding rain lashed over their faces, as if giving slaps for some unknown offence. Krishna walked to the centre of the town. Using his most commanding voice, he called out: "O people of Brindavan. Look at me. Do not run. Do not panic!" He directed them to climb over the Goverdhana Mountain and there they took shelter. Due to that incident, Krishna worship replaced Indra worship later.
Indra and Jayanta
The name of Indra’s son is named Jayanta. It is pertinent to note that there was a Natya or Dance work in Tamil which is in the name of Jayanta and further that Indra’s audience hall also was called as Jayantam. It is also relevant to note that in South Indian Dance Art, one gesticulation with hand among 15 joint hands is called as Jayantam. These are attested in the Tamil Lexicon only and not in Sanskrit Lexicon.
cayantam , n. 1. Indra's audience hall; work in Tamil, not now extant; 3. (Nāṭya.) A kind of gesticulation with hand, one of 15 i ṇai-k-kai, q.v.; 3, 18, ( 2. A Nāṭya
In the Tamil epic Silappadhikaaram, there is a referenceto the origin of Talaikkol institution. It would appear that once Indra gave a royal audience to the distinguished guests, sages, and seers in his ideally deorated durbar hall. Jayanta, son of Indra, was also present besides a number of actresses and dancing women like Rambha, Urvasi and others. When the Sabha was in session and in the presence of distinguishedpersons and sages, Jayanta and Urvasi are said to have misbehaved in a manner that enraged the sage Agastya.The sage felt that such misbehaviour under those circumstances deserved condign punishment. Hence he pronounced a curse to the effect that Jayanta should be born as a bamboo stick in the Vindhya mountains (i.e.ordered/commanded/banished jayanata to live in the Vindhya mountains which is under his jurisdiction), and that Urvasi should be born on the earth as a courtesan (i.e.should live as a courtesan). But both of them regretted their fault and begged his pardon. The sage said that the institution of dancing would become popularly identified with Jayanta and that from Urvasi would come into being a line of dancing girls and actresses in the world. Therefore, it had become a custom even at the time of the composition of the Silappadikaram for dancing girls to trace their descent from the heavenly Urvasi. It is also obvious that there was a recognized work on the art of dancing known as the Jayanta. Apparently the work is now lost.
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Arangetram, and the Talaikkol Celebration.
The word ‘arangetram’ is associated with the debut performance of a classical dancer. It originates from the word ‘arangam’ meaning ‘ a stage’ and ‘etram’ meaning ‘to climb’. It is a ritual or a custom where the dancer ascends the professional stage for the first time to present a full-fledged performance. The earliest reference to this ritual is found in the Sangam literature (early Tamil literature) belonging to the Sangam period ( 500 BC – 500 AD). The Tamil epic Shilappadikaram (2nd century A.D) written by Ilango Adigal of the Chera Kingdom, gives details of the arangetram in the chapter called as ‘Arangettru kadai’. One of the protagonists in the epic, Madhavi, is a courtesan – ‘natakaganikai’ and this chapter narrates in great details the debut performance of the young professional dancer. After undergoing rigorous training for a period of nearly seven years under the careful tutelage of the dance master (adal ashiriyan), music teacher, composer, poet, yazh player, kuzhal player (flautist) and the percussionist, Madhavi is ready to be presented before the august presence to exhibit her talents at the tender, youthful age of twelve. Madhavi’s arangetram takes place at Puhar, the capital of the Chola Kingdom, in the presence of the Chola King, the learned assembly and the citizens. On an auspicious day, the ‘talaikkol’ (it was invariably the shaft of the enemy’s umbrella seized in war and represented Jayanta, Indra’s son had to be bathed by the dancing girl with the holy waters brought in a golden jar after which it had to be garlanded and handed over with blessings to the State elephant. The State elephants were already appropriately adorned for the occasion, with ornaments. The musician – poet who sat on the top of the chariot would receive the talaikkol from the King and his group of five advisors would circumambulate the chariot and the elephant before handing over the holy talaikkol. All this was the accompaniment of the drum and other musical instruments proclaiming victory. The talaikkol was then taken in a procession round the town along with the entire paraphernalia after which it was placed in the theatre at its appointed place. After all musicians took their allotted seats, the dancer – Madhavi, stepped on the stage placing her right foot forward, taking her position beside the pillar on a right according to the ancient custom. At the end of her debut performance because of her excellence, she is presented with the talaikkol and honoured by the Chola King with the title ‘talaikkoli’. The dancer is now qualified to be called as a ‘professional dancer’ or ‘Nadagakanikai’. talai-k-kōl , n. < id. +. Title given to a dancing-girl who is an adept in her profession;
14, 154). talai-k-kōl-ācāṉ , n. < master; One who gives training in dancing, dancing30, 20). talai-k-kōli , n. < id. +. Dancing woman who is an adept in her profession; S. I. I. v, 145). talai-k-kōṟṟāṉam , n. < Stage for dancing; 3, 3,
maṉ-makaḷir , n. <
² +. Dancing girls distinguished by a royal grant of talai-k-kōl; 7, 80).
The name Jayanta is celebrated in the ceremony and worship of Talaikkol, which is an important feature of all dancing recognized in early times. In the middle of the stage specially constructed for dancing was a bamboo stick adorned with pearls and precious stones and encased in unalloyed gold, symbolical of Jayanta, perhaps the first dancer on the earth. It was kept in the central place to be clearly seen by all members of the audience sitting in front of the stage. This pole was generally the bamboo stick, which formed the handle of the white umbrella of an enemy king. Usually when the enemy king was defeated, it was the practice of the victor to appropriate some emblems of his sovereignty to show that he was the victor, and the enemy, the vanquished. One of such spoils of war was the white umbrella of the monarch. When once it became the property of the conquering king, he removed the stick that supported it and located it in a separate room in his palace as an object of
On the day appointed for dance this sacred pole was duly washed with the holy waters brought in a golden pitcher. It was then adorned with garlands of pearls and flowers of different colours. It was after- wards taken in procession through the principal streets of the city on the back of the State elephant. The party leading this procession finally reached the dancing stage and had the stick once again located in the centre of the stage. It was a custom that the actress of the day must first worship this stick, for it represented, as already said, the first dancer on the earth. The stick was nor merely a decorative ornament. It was used during action. The actress took the holy stick and placed it on her head perhaps to serve as an equipoise when regular dancing began.
Indra loka and Amrita (Ambrosia)
As far as Amrita is concerned, it is necessary to analyse the story of Samudra Manthana by fraud Brahmins.
The story of Samudra Manthana
Indra, the King of Devatas, while riding on an elephant Airavata, came across a sage named Durvasa who offered him a special garland. Indra accepted the garland, placing it on the trunk of the elephant. The elephant, irritated by the smell of the garland, threw it to the ground. This enraged the sage as the garland was a dwelling of Sri (fortune) and was to be treated as prasada. Durvasa Muni cursed Indra and all devas to be bereft of all strength, energy, and fortune. In battles that followed this incident, Devas were defeated and Asuras (demons) led by king Bali gained control of the universe. Devas sought help from Lord Vishnu who advised them to treat asuras in a diplomatic manner. Devas formed an alliance with asuras to jointly churn the ocean for the nectar of immortality and to share it among them. However, Lord Vishnu told Devas that he would arrange that they alone obtain the nectar. Churning the Milky Ocean The churning of the Ocean of Milk was an elaborate process. Mount Mandaranchal was used as the dasher (churning tool), and Vasuki, the king of serpents, became the churning rope. The gods held the tail of the snake, while the demons (Asuras) held its head, and they pulled on it alternately causing the mountain to rotate, which in turn churned the ocean. However, once the mountain was placed on the ocean, it began to sink. Vishnu in his second incarnation, in the form of a turtle Kurma, came to their rescue and supported the mountain on his back. Note that the Mahabharata version of the story differs in many respects from the one in the various Puranas such as Bhagawat, Brahma-vaivarta, and Agni. For example, in Mahabharata, it was not Vishnu who took the Kurma avatara, but the Akupara, the king of tortoises, who did it on request from Devas and Asuras.
1910s lithograph showing samudra manthan with the 14 jewels All kinds of herbs were cast into the ocean and fourteen Ratnas (gems or treasures) were produced from the ocean and were divided between asuras and gods. These were Lakshmi, the Goddess of Fortune and Wealth -Vishnu's consort Kaustubha, the most valuable jewel in the world Parijat, the divine flowering tree with blossoms that never fade or wilt Varuni, goddess and creator of alcohol Dhanvantari, the doctor Chandra, the moon Kamadhenu, the wish-granting divine cow Kalpavriksha, the wish-granting tree Airavata, the elephant of Indra Apsaras, various divine nymphs like Rambha, Menaka, Punjikasthala, etc. Uchhaishravas, the divine 7-headed horse Sharanga, the bow of Vishnu Shankha Vishnu's conch Amrita the nectar of immortality. It seems that only after Samudra Manthana; Lord Vishnu obtained Lakshmi, Kauthubha and Shankha from Milky Ocean. And Indra obtained Parijata, Airavata (in the said story itself, fraud Brahmins claimed that Airavata, irritated by the smell of the garland given by Durvasa, threw it to the ground and therefore, how it possible for another emergence of airavata), Apsaras (before that Apsaras are not there. very funny) and finaly Amrita. If so, before that Samudra Manthana, they (Vishnu and his brother Indra) have not possessed them.
The nectar of immortality Finally fraud Brahmins claim that Dhanvantari, the heavenly physician, emerged with a pot containing amrita, the heavenly nectar of immortality. Fierce fighting ensued between devas and asuras for the nectar. However, the Asuras eventually got hold of the nectar and started celebrating. Frightened, devas (demigods) appealed to Vishnu, who then took the form of Mohini. As a beautiful and enchanting damsel, Mohini distracted the asuras, took the amrita, and distributed it among the Devas, who drank it. One asura, Rahu, disguised himself as a deva and drank some nectar. Due to their luminous nature, the sun god Surya and the moon god Chandra (who was born only at the time of same Samudra Manthana, according to fraud Brahmins) noticed the switching of sides. They informed Mohini. But before the nectar could pass his throat, Mohini cut off his head with her divine discus, the Sudarshana Chakra. The head, due to its contact with the amrita, remained immortal. From the stories of fraud Brahmins, it seems that before Samudra Manthana, Amrita was not available for Indra and other Devas for their immortality. They died like other human beings on earth. These fraud Brahmins are claiming that they are the direct and sole representatives of God and therefore they themselves claim as Bhusuras (living gods on earth). According to them, they are conversating with God in Sanskrit only. If so, they can request Indra and other gods to give some drops of Amrita for the immortaliy of Brahmins. Till date they are not doing so. Ambrosia In Greek mythology, ambrosia was a honey-flavored food eaten by the gods that allowed them to remain immortal. With the ambrosia, they often drank a honey-flavored drink called nectar. According to legend, each day doves brought ambrosia to Zeus, the king of the gods, to distribute among the other deities. Therefore Greeks borrows the immortal concept based upon Ambrosia from Brahmins’ Amrita. However the stories of Greek and Brahmins about the Gods are totally different. In ancient Greek mythology, ambrosia (Greek: ἀμβροσία) is sometimes the food, sometimes the drink, of the gods, often depicted as conferring ageless immortality upon whoever consumes it. It was brought to the gods inOlympus by doves (unlike Brahmins’ Samudra Manthana Story), so may have been thought of in the Homeric tradition as a kind of divine exhalation of the Earth. Ambrosia is very closely related to the gods' other form of sustenance, nectar. The two terms may not have originally been distinguished;  though in Homer's poems nectar is usually the drink and ambrosia the food of the gods; Amrita and Gods ‘s immortality 1. Krishna rules the Yadavas at Dwaraka with his wife Rukmini. In the end, the Yadavas kill themselves in infighting, and Krishna is killed by accident by a hunter. His death marked the end of Dvapara yuga. 2. Devas asked Kama, the god of love, to kindle amorous feelings in Shiva. Kama knew that this would invite the wrath of Shiva but for the sake of the universe he fired the love-arrow at Shiva. Shiva, angered by this, opened his third eye and destroyed Kama instantly – he was turned into ashes
3. Grief stricken by the loss of Sita, Rama asked the gods to end his sorrow. The gods told Rama that he must either enter heaven or stay on earth. Rama chose to follow Sita to eternity, so he walked into the river Sarayu and drowned. Upon Rama's death, the god Brahma welcomed the hero into heaven. 4. Where Yama and Yami lived, it was always day and the season was always spring. The sun never set and the moon and stars lay hidden behind its bright, golden light. Time stood still and there was neither yesterday nor tomorrow. The flowers never wilted or died. Beehives overflowed with honey and it was never dry or cold. The birds never became tired of flying, and the trees were never empty of plump, ripe fruits. In this sea of the eternal, happy moment, Yama and Yami swam peacefully like twin swans. One time, when Yami returned from a solitary walk, she found Yama lying under a tree as if he was asleep. She whispered his name, but he did not answer. She cried out his name in a loud voice, but still there was no answer. Then she shook him gently, but he did not move. She could see no sign that he was breathing and his body felt cold and still. Yami knew suddenly that she was alone in the world. Her brother Yama was dead. Yami’s sorrow, deeper than the ocean, began to flow out of her heart and through her eyes. It emerged as tears. The river of her tears swelled and began to flood the world. Her sobbing shook the earth and sky, and her grieving heart sent forth an intense fire that started to heat everything up. The gods and goddesses of the elements became worried about the welfare of the earth and all its creatures. They were afraid that Yami’s mourning would bring about the destruction of the world. The gods took on visible forms and went to Yami as she sat immersed in her agony. They hugged her, and spoke words of comfort to her about the inevitability of death and the need to light the lamp of hope again. But Yami was too sad to listen to consolation. She kept repeating one sentence over and over; "Yama died today! Yama died today!" Therefore the story of fraud Brahmins about Amrita is false. We have to analyse the origin of the word Amrita from Tamil etymology only.
According to Tamilians, amrita is merely a prepared/cooked/boiled food for humen and nothing else. to fit, prepare, apt) um-> subside; agree; am -> ¹-
amai- , 4 v.intr. 1. To become still, quiet, to
3. To submit, acquiesce,
2. To be satisfied, contented; 5. To be settled, fixed up; 6. To crowd together, be close; 9). 8. To suffice, in the 3rd pers. only; 37.) 10. To prepare; 12. To be complete; 14. To be non-existent;
4. (Gram.) To be regularized, as irregular expressions; 7. To be attached, connected, joined; 9. To abide, remain; 14). 11. To be suitable, appropriate; 13. To come to an end, to be finished; 1721.) 15. To be practicable;
to fit, prepare, apt) um-> accomplish;
¹ amai - > (
amai- , . 1. To effect, 481). 2. To create; 1, 1, 8). 3. To
4. To appoint, institute, ordain;
5. (Gram.) To regularize, as irregular
expressions; 7. To bring together; 9. To control, keep in subjection; To get into possession, get over to one's interest; to fit, prepare, apt) um-> Nurs. to fit, prepare, apt) um-> to fit, prepare, apt) um-> am -> am -> am ->
6. To cause to be still, patient; 8. To bear with, tolerate; 10. To prepare, get ready; 15). 11. W.) ammam , n. Food of babies;
ammu , n. Boiled rice;
&sup4; amari , n. Ambrosia, as food of gods; 28).
to fit, prepare, apt) um-> immortality; 2 Pleasantness, agreeableness; ( 4. Water; 349). 3. Food; W.) 5. Cow's milk; am ->
amirtam , n. 1. Ambrosia, nectar, as conferring 268). 1178). 1.)
mṛtam Nectar of immortality, ambrosia, beverage
of the gods (opp. supposed to be churned out of the ocean; The Soma juice. Antidote against poison. The residue or leavings of a sacrifice. Water; to fit, prepare, apt) um-> am -> amiḻtu , n. 1. Ambrosia.
, 64). 2. Milk; am -> amiḻtu -> ( am -> Food; 6. Sweetness; ; Insc.) amutu-kuttu- , v. intr. < id. +. To put buttermilk into boiled milk to make curds; Vaiṣṇ. Brāh. 7. Milk; amiḻtu -> 1, 7, 9.) 2. Boiled rice; ( ( , amiḻtam , n. 1. Ambrosia. See , 11). 2. Food; amutu , n. 1. Ambrosia; 3. Elixir; ( 8). 5. Water; 8. Affix to the names of articles , , 4. 28, 116.)
of food and drink, as offered to God or His devotees, e.g.,
amutu-cey- , v. tr. < id. +. To dine, a term of respect; 1). amutu-paṭi , n. < id. +. Rice; amutu-paṭai- , v. intr. < id. +. To serve food; 31, 11). amutu-pāṟai , n. < id. +. Stone slab for mixing boiled rice as with curds or prepared tamarind juice, in Viṣṇu temples; prepared; Insc.) amutūṭṭu- , v.intr. < id. + seventh month; To feed a child with boiled rice in the Vaiṣṇ. amutu-maṇṭapam , n. < id. +. Temple kitchen, as the place where food is 31, 12.)
to fit, prepare, apt) um->
am -> 5). 3. Rain;
amutam , n. 1. Ambrosia, nectar; 146). 2. Water; 4. Taste, relish, flavour; W.) 7. Boiled rice; 8. Salt;
amutam-ēntal , n. Serving food to holy persons;
amuta-curapi -, n. Vessel supplying inexhaustible food, used by Maṇimēkalai for feeding the poor; 11, 44.) to fit, prepare, apt) um-> am -> ³ aviḻ , n. [K. aguḷu.] 1. Single grain of boiled rice; 27). 2. Boiled rice; 183).
to fit, prepare, apt) um-> 1. To be made, constructed, formed;
am -> (
samai- , 4 v. [M. chamayu.] intr. 143). 3. To be suitable; 8).--tr. To
2. To get ready, to prepare;
am -> ( mature;
samai- , 4 v. intr. 1. [M. chamay.] To 68, 357). 2. i, 389, 44). 3. 4. To be 67).-, 6, 9, 3).
To attain puberty, as a girl; To be sultry, hot and close; consumed, destroyed; tr. To finish; am -> ( To create; To do, perform; 41). 3. To get ready, prepare; 547). &sup4;samai- , v. . 1. [M. came.] To cook; 2. Cooked food; sam)-> ¹samai-> ³-
samai- , 11 v. tr. Caus. of
¹-. 1. 117). 2.
samaiyal , n.. 1. Cooking;
Therefore the stories of Brahmins and Indo Aryan invasion theory supporters about Dravidian Indra are incorrect and without any truth.
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