Chapter 7

So far in the Vedhas, we have seen every aspect of women’s ups, downs, general environment and treatment. During the Vedic era, there were famous ladies who were written up in literatures and of course, there were ladies who were also cursed severely. O.K. … Next, what was devised by the ‘Vedham’, how did they lived during the age of ‘Manu Smiruthi’, which transformed the Vedic treatment into orders and moral standards? At least, what profile was drawn for them, to guide them the proper way to live? Fist of all, what is 'Manu Smiruthi'? The rules, i.e., obligations of every one in the society, to live by, that was devised by 'Manu' is called 'Manu Smiruthi'. Who was this 'Manu'? There was not one 'Manu' who was responsible for composing these rules. Not even two. There were approximately fifteen 'Manu' were involved in creating these rules. 'Manu' was a common name for those, who were sent by God upon creation, and appointed by Him to protect this world. That is, 'Manu' was sent by God, to plan and write the basic rules that the humanity must adopt and follow. Basically, the linguists are of the opinion that from the word 'Manu' came the word 'Manushan' (Human). O.K. ... Which 'Manu' we are going to see here? In the 'Shasthiram' (Shastram is the Sanskrit word for scriptures.) that he devised, what had he written about the role of the the woman in the society? I am going to paint a scene of the Vedic era and you let your imagination wander over it.
In the front yard of the house, there is a girl of eight years old. She is playing with a wooden figurine. While the child, whose baby language still intact, was playing with the wooden dolls... Suddenly, her father and mother were calling for her... "Baby ... please come on ... the time is passing by. We shall get prepared in a hurry ... look ... everyone has arrived. If only, you take bath right now, comb your hair apply the make up, and decorate you with all the jewelries and flowers, we can start the program without delay. come... come...". "Wait mom... I am playing... give me... please ... little bit more time for play...", the baby is asking for little bit more time. However... Manu Smiruthi's game starts only from here!

Eight year old girl is playing with her wooden doll. I mentioned earlier, that in her life, Manu Smiruthi has started to play... How can 'Manu' play in her lie?... Yes. That girl, eight year old playing with her wooden doll, with her life only the 'Manu' has played!... What is he talking about?... Is that question pops up in your mind?... Yes... Why did the mother called the child who was playing? For what occasion, they want to shower her and dressing her? ...Unlike your mother, who called you and told you "Go and take your shower, comb your hair, and go to school". Is it for that purpose, this eight year old was called?... Not at all!... Her parents, are taking that eight year old toddler, to the wedding stage. For what? In modern weddings they decorate little children, take them to the wedding stage and ask her to sit next to the bride so the stage becomes lively. Is it for that purpose she was called?... Absolutely NOT!... This eight year old was the Bride! What?... Eight year old was the bride?... Wedding for a child?... Yes! This is the game of 'Manu' in this little child's life. In front of the commandments of 'Manu', these little children were nothing but wooden dolls. The very first war, on women, by the Manu's army starts right here. Even though, the 'Vedham' has restricted the women in so many ways ... it has woven such rituals as 'Madhuvarkkam' and wedding, that can be performed only after her 'Ruthu' (literally season. Here puberty.). However... 'Manu' was not that liberal ... It puts a positive siege on women even before they reach eight year old. According to 'Manu', the common name for women was 'gruhini' (house holder). The house only was her world. She must dwell only within the house. As I told you before ... the little toddler was playing in the front yard ... only upto her wedding, she can play in the yard. Later on, as she gets married and became a 'Gruhini', the house was everything for her. The wedding is called in 'Manu' as 'Kannikaadhaanam' ('Kannikai' = Virgin; 'Dhaanam' = Donate). Donating the virgin to another was 'Kannikaadhaanam'.
What is 'Kannikaa' or 'Kannikai'?... According to 'Manu dharmam' (Righteous duties per Manu), every girl attaining the age of eight was a 'Kannikai'. Then ... such 'Kannakai' shall be wedded to someone. The parent shall handover her to someone else. That is, they must donate her to a suitable person. This was 'Kannikaadhaanam'. The very first Manu called it thus:
 "Ashta varushaa baleth kanya ..."

Yet another point ... Only the age limit of eight was set for 'Kannikai'. Even if she passed this age by a little, she has passed the stage of 'Kannikai'. Hence ... If a union is made after this age, it was not considered as 'Kannikaadhaanam'. That is, it was not a wedding. So, before she reaches the age of eight handover her to someone else.

Modern wedding has a ritual called ‘Nitchayathaarththam’. Some call this as ‘Nitchayathaamboolam’. No matter how you call it, it does not matter. However… what is the meaning of it?... How was it conducted earlier?... Shouldn’t we find out about it?... In rural area flea markets (‘Santhai’), when the buyer and seller bargain for the price of either goat, cow or chicken they have a towel around their hand and by touching their fingers, they fix the price of the livestock. This process was called ‘Nitchayathaarththam’. Another point. During this ceremony only the bride used to participate and there was no place for groom during this ceremony. In addition, this was a social function … therefore, there was no place for neither religious rites nor mantra chanting. But… in modern days, in the name of ‘Nitchayathaarththam’ they have created a ceremony that is equal to the wedding ceremonies… If you ask the ‘Vaathyaars’ (Prohiths) their reply is “Everything is dictated by religious elders…”. If you ask me, we need to jail (I mean a Vedic Jail) all those ‘Vaathyaars’, who conducts the Vedic rituals during wedding. In that Vedic jail, they must be put through a bootcamp … to teach them the real rituals and customs as it was intended by ‘Vedham’. Teach what is written in ‘Vedham’ and ‘smiruthi’ and explaim its meaning. We must train them well and then only we must release them to conduct any Vedic rituals.

O.K…O.K… What did I say?... Before she reaches eight years of age, give her in-hand to another individual. Is that so… “Lord Manu, I was not able to do that. There was no toddler available who was suitable to wed our baby girl. She is over eight years of age. Now, she became of age and ‘Ruthu’…”. Thus, suppose a poor man is pleading to Lord Manu. Assume, that he is orally pleading (‘manu’) to Lord Manu. For him as well as all other similar fathers, Manu wrote as follows :
 “Paanigrahaapa nikaa manthraahaa    Kanyaa sve pradhikshathahaa…   Nakanyaasii…”
This was not a reply. It is a punishment! He did not marry off his daughter before she reaches eight. He is going to conduct the wedding only after she became of age (‘Ruthu’). Do you know what should he go through?...

What happened to the pleadings to Manu, by the fathers who got her married, after eight years of age?... Today, what happens to the petitions submitted to the ministers and bureaucrats, the same thing happened to their pleadings. Hit the waste basket! If it stoped right at that point, it was not bad… Added to the pain … Manu demands those unfortunate souls “Why you have not conducted, your daughters marriage, before she reached eight years of age? You have trampled the sacred ‘kannikaadhaanam’ under your feet… Don’t you know that it is a great sin?... Don’t you know, what is the punishment for committing such a sin?...”. Perhaps today’s fathers may not know the punishment for such a crime. Fathers of Manu era very well knew the punishment. They were shaken up by the thought of that punishment. They regret to think, of going through with that punishment, even in their dreams. Most fathers of that era considered committing suicide rather than going through with that punishment. What was the nature of such hated punishment?

 “Maasi Maasi rajasthasyahaa    Pithaa pipathi gonitham…”

Actually, my pen was refusing, to write this rule of the ‘Manu Smiruthi’. As a matter of fact, to carry such vulgar punishment in itself, even the language is ashamed. I am even afraid, by giving the meaning of this ruling in Tamil, I may be dragging down the high esteem that Tamil language is regarded for. Any how, the meaning is … “Hey… you incompetent father… you must have wedded her to a person before she reaches eight years of age. You failed miserably. Now, she has reached puberty (‘Ruthu’). After her puberty, if you do not get her married within three years, she can conduct her own ‘Suyamvaram’ (selecting her own groom) and select her own groom. Yet, how can you justify keeping her in your own home, till she attains puberty?... Hence, here is your punishment! After she attains puberty, and till she gets married … as the father, during your daughter’s menstruation period, you must consume all the discharged blood, without wasting a drop. You must repent for undergoing such punishment. That is why this harsh punishment.”

For his own daughter, have you understood, what the father has to go through, if he does not get her married before she reaches the age of eight?... After I wrote, this vulgar punishment, even my pen was vomiting. Just like breaking the nib of the pen, by stabbing the tip, that wrote capital punishment… I an feeling like discarding this pen and throw it in the garbage can. Damn sinners?... Due to poverty, non matching of astrological signs or curse in the horoscope, physical and economic drawbacks of the girl, how many girls are hanging around their birth home? As a matter of fact, the opinions of the majority of social reformers are that a girl shall get married only after puberty. Going beyond that … The Manu harshly dictates, that the father must drink, the blood excreted during the daughter’s menstrual period. What a cruelty?...

Just like, among the burning fires, which is better… to escape from this punishment ‘Manu’ is offering an alternate punishment. Is that so?... What is that alternate?... “Haven’t I told you that you must consume during your daughter’s mensural period, the entire amount of blood discharged?... If you want to escape from that… then you must donate a cow to a Brahmin for each menstrual period. Donating the cow is your retribution. That is, after the daughter attains puberty, till she gets married, however many menstrual periods lapses, that many cows shall be donated. Now you understand … From where ‘Manu’ went and finally, where he ends up with? Are you wondering, that for the cost of donating that many cows, one can conduct the wedding itself? Cruel punishment!... However, to escape from it ‘income generating’ alternate. O.K… With or without donating the cows, wedding has taken place. Then?...

For the next one year … the bride and groom must perform ‘aubhaasanam’. What is ‘aubhaasanam’?... Fire ritual!... The couple must, grow fire in a pit daily, and perform ‘Homam’ (sacrificial chanting). During this one year period… even if her husband stays at their home… if she is performing riteful duties to her husband… if the couple lay down on one mattress, their bodies shall not touch each other. Only after a year passed, successfully completing the ‘aubhaasana’ requirements, the ‘Shanthi Kalyaanam’ (peaceful uniting) can take place. During this period… to prevent the body contact between the bride and groom as they sleep on one mattress, between them they cut and place ‘Tharbai’ (grass clipping). That grass clipping represents ‘Gantharvan’(singer in the court of Gods). He … is supposed to prevent the couple from uniting. What is funnier is that, even today, some people are carrying on with this custom, conforming to scriptures.
This tradition is very ancient. This is per ‘Gruha Sooththiram’. Even those who devised this rule were not able to follow according this ‘Sooththiram’. What happened?... That one year, shrank to mere six months… Even then, it was difficult to observe. They were not patient enough to go through for six months. What is this?...  As it was taking too many days to unite the couple, day by day they were cutting down and brought it to three months. For successive generations, even the three months was too long. They gradually reduced it further to mere fifteen days. That, also worn out to, seven days. This was further shrank to three days … Nowadays, the wedding takes place in the morning and the ‘Shanthi Kalyaanam’ takes place at that night itself. (This separation is dictated for those who got married after the bride has attained the puberty). For our own convenience, just like ‘Kazhuthai theynthu katterumbhu aanaal pol’ (the donkey shrank to a giant ant), we shrank the term of one year to less than one day. O.K… Can you show me someone who got married, per the ‘Manu Smiruthi’, when they were mere children?... Can you show me a pair who got married, per the ‘Manu Smiruthi’, when the bride was less than eight years of age?... During my days, in front of my eyes, several couples were wedded conforming to ‘Manu Smiruthi’. I knew them. Do you know them?... I do not believe that you have any chance of knowing them. That being so, I need to show you an example of a famous couple, that everyone is familiar with. That too they must have married per ‘Madhu’ rules. That is, shouldn’t that couple have been married when they were just children?... O.K… Here is the example. Don’t you all, know Raman and Siithai?... It is them alone. I said, little while back…  A baby girl was playing with wooden doll and her parents were calling her to prepare her for her own wedding. Just like that, the great king Janaka’s daughter Sithadevi was married at the young age as she was playing. At the time of marriage, Raman was only twelve years of age and Siithai was only six. What is he talking about … In the Ramayana written by Kambar, he describes it differently.  
“As Raman saw Siithai … Siithai’s body became hot due to her shyness and nervousness. The mattress that she was laying on, was in flames due to excess heat from Siithai’s body. With intolerable body heat, the heat was radiating from her swelled up chest. The threads of the necklaces around her neck, made of black precious stones, burned out due to the excess heat of the body. The black stones were sprayed and they were rolling on the ground. Thus, Raman’s presence had emotionally affected Siithai… He was testing her sweet dreams.”… thus describes Kambar in his Ramayana. If we analize based on his description, it is reasonable to conclude that at the time of her wedding, she must have attained puberty, to go through such emotions and reactions. Probably, Kambar, based on the prevailing Tamil culture of that period, may not want to portray Siithai as a child at the time of her wedding. However, in the original Ramayana written by Vaalmiiki …
 “Dheshanth dhaarakniyaam pathi  
Chinthaiyaa maasa dharmaathmaa    S
obhathyaaya sabhaanththa vahaa…”

Thus, he describes. That is, while Raman was a small kid, as he reached the age of twelve, emperor Dhasarathaa was contemplating over the wedding of Raman. When Raman was visiting the palace of king Janaka along with Sage Vishwaamithraa … King Janaka told that he is going to wed Siithaa to that person who breaks the special bow (Dhanush). Raman took that bow and through his power he was able to break the bow by bending. After he broke the bow … he claimed that “I did not break the bow, with no intention to wed Siithai. I just wanted to establish my strength.” Later on, upon the insistence of emperor Dhasaratha, the wedding took place. Let the wedding be carried on in any manner. However… at the time of wedding, as per Vaalmiiki Siithai was only six years of age and that Raman was only twelve years old. During the ‘Vanavaasam’ (exile into forest), Siithaa Devi told Aanjaneyar :
 “Ashtaadhasa varushaani mama jenmani kalpadhe…”

That is “I, in my eighteenth year, had to exile to the forest (Vanavaasam)”. From this statement, the wedding of Siithaa Devi took place at the age of six …and we infer that it was in conformance with ‘Manu Smiruthi’. Now, I have given you an example. When we talk about the wedding, the following trade mark mantra comes to everyone’s mind :
 “maagalyam thanthu naane navajiivana kethu naam…”

What is the meaning of this mantra?... “Look dear! I am tying this sacred thread around your neck. If only you have this sacred thread around your neck, this village and this world, would believe that you are my wife. Only for that reason, and for no other purpose, I am tying this thread…”. This is the meaning of this mantra. Earlier, several chapters back, I wrote that in the palm leaf, they used to write the name of the girl and that she is a slave of such and such man… and they tied that piece of leaf using a thread around the neck of the girl. Since, it was ‘Panai’ (Palm) ‘Thaal’ (leaf), it was called ‘Thaali’ (‘maangalyam’ or symbol of wedding). Such a symbol was ‘thaali’. Its purpose was to proclaim that you are my wife and that is the very reason I am tying this around your neck.  This tradition evolved at a later date. This mantra also added later on in due course.  
Those girls who were wedded according to ‘Manu’, and modern unwedded girls are the same. Hence, in general, what opportunities were extended by ‘Manu’, to the girls in the field of education?... We have seen that in the Vedic era, the ladies were performing daily recital of mantras and were conducting ladies conferences. However... Manu states loud stern clear as follows :
 "nasthrii soothra vedhamathyathaam..."

"The ladies and the Sudhraa's are one and the same." The Brahmin lady is also a 'Sudhra' woman. Hence.. she is not entitled to learn Vedic literatures. She should not even touch the 'Vedhaas'. As a matter of fact, her eye sight should not even fall on the 'Vedhaas'. The Vedic chanting shall not even reach her ear drums. For that reason ... for the ladies and 'Sudhraas' they have written 'Puranas'  (disambiguation. Short stories explaining the basics of a religion). Go and hear those stories and don't come close to 'Vedhaas'. Can you recall, what I have said, in the beginning chapters of this series? I have noted that during the Vedic period, when the Aryans entered India from Afganistan, the number of ladies who accompanied them was very little. As a matter of fact, we can even consider that no ladies have accompanied them. Based on that fact... 'Manu' considers that all the ladies married to Brahmins were local non-Brahmins and hence, they are classified as 'Sudhraas'. Even today, the Brahmin ladies who visits me to get meaning and explanations to Vedic phrases, I tell them that you are a 'Sudhraa' lady... your mother is also a 'Sudhraa' lady... and your daughter is also a 'Sudhraa' lady... When they hear these words, with mild anger and disenchantment, they ask me "How?". When I tell them, that is what is said in our 'Smiruthi', their response is 'Is that so?' and they keep quiet. Hence... according to 'Manu' all the ladies belong to the 'Sudhraa' caste irrespective of whether they are from Brahmin, Kshakthriyaa, Vaishyaa or Sudhraa castes. There is no distinction among ladies based on their birth caste. Hence... just like the 'Sudhraas' who are destined to work outdoors, all the ladies are 'Sudhraas' and they must work inside the house. That is :  "sthriinaantha sudhra jaathinaam..."   Meaning : "All ladies belong to 'Sudhraa' caste"

 "nasthrii sudhra vedhamadhyathaam..." Meaning : Hence... Ladies and 'Sudhraas' shall not recite Vedhaas. They shall not even hear the Vedic chantings. If a 'Yaagam' takes place... in order for them not to hear the Vedic chanting, they must cover their ears with their sari top. There was no opportunity for the ladies to get education. They cannot even get out of their house. Then?  
 "sthriithaama upayanayanasthaane    Vivaaham Manu rapraviith..."    

That means, for ladies there were no mantra initiations including 'upanayanam'. People are bluffed by claiming, that 'upanayanam' (sacred thread eremony in which the 'Poonool' is worn for the first time) is a very important ritual for the Brahmin man, and that the 'Poonool' is the mark of a Brahmin man, based on the thread as the center piece. In fact, during the Vedic and subsequent periods, there was no 'poonool' ceremonies took place. In ancient times, there was a rule which required that, while conducting a 'yaagam' the conductor have to wear the top piece of their outfit, crossed around their upper body. The piece of cloth, when tied around, loosens often and became hazardous around fire. As the cloth was unsuitable during the 'yaagam', they symbolically, shrank to few filaments of cotton threads and was worn during the 'yaagam'. I have covered this earlier in another chapter. There is absolutely no other purpose for the 'poonool' other than the requirement that the conductor of a 'yaagam' shall wear as per Vedic requirement.

Then... How did this 'upanayanam' ritual came into existence? What is the meaning of 'upanayanam'? What is he upto?... As he is talking about the women, don't think why is he drifting away towards men. Both matters are interrelated! When there is an opportunity, we need to clarify certain matters. Since the Manu, restricts women’s entitlements including ‘upanayanam’… only if we know what is ‘upanayanam’, we can understand the reasoning behind Manu’s rulings. O.K… What is ‘upanayanam’? Nowadays, they made it a ‘upanayana subhamuhurtham (auspicious union)’. That is, people are treating it as a first wedding for the boy, and celebrating it in a grand manner. In reality, the ‘upanayanam’ is… sending a Brahmin boy to school for the first time. What…? In those days, they did not have schools like what we have now. Hence, they used to send the student to a person, who has mastered the Veda and all the Hindu scriptures (‘Aachariyaar), i.e., send the student to the teacher’s home to learn the Vedic education.  

That Aachariyaar, will handhold the student and lead him to his ‘Gurukulam’ (A place where teacher and student live and learn together). This handholding of the student by the teacher is called ‘upanayanam’, i.e., the teacher holding the hand of the student and leading him. On that occasion, the child is given a good bath, outfit him with new dress (basically, a dhothi, which is a piece of flat cloth wrapped around his hip) and belt to keep it in place. In olden days, instead of belt, another piece of cloth is wrapped around the hip and tied to keep the dhothi in place. At that time, his father… “Little baby… From now on, you should not come here. Till complete your studies, you should not even think about your home or parents. Without turning back, you go with your teacher …” with these words he sends him off with his teacher.

That little boy, forgets his home and for his education, holds his teacher’s hand and follows him. This was the original ‘upanayanam’. However, what is happening nowadays? The boy, who is already in his school, they ask him to get permission from the school, bring him home and conduct the ‘upanayanam’. The ‘upanayanam’ means sending him to school with words ‘do not come back home’. But… today’s practice is opposite to the original intent. Reason…? They made this event also a religious ritual, recite few mantras, and carried on elaborately like a wedding festival, only to make money. Now, I am bringing the girls to the forum. What is the ulterior motive behind restricting the entitlement of girls to ‘upanayanam’ and other mantric (using mantra) rituals? Girls shall not be sent to school. After all, isn’t ‘upanayanam’, only sending the person to school? But… today, boys and girls of every cast are carrying on with their ‘upanayanam’ without much fanfare! Yes… They are attending schools and carrying on with their studies! Next chapter in the life of Manu girls … “No education for you… Even through mantra, you cannot earn the knowledge. You should marry at the age of eight, confine to four walls and raise family”… This is the pathway for a woman, devised by Manu. We have seen the ‘sathi’ ritual that was taking place during Vedic period. If ‘Vedham’ itself insisted on ‘sathi’, would the Manu, leave them alone? Without mincing the words, Manu is very clear about this issue.

 “sithaa vaarohanam brammachcharyam…”

“If a women is widowed… place her also on the same funeral pyre and finish her off”… thus commands ‘Manu Smiruthi’. At the sametime, there were very young widows, wedded per ‘Manu Smiruthi’, who have escaped the ‘sathi’ritual. However... Even in their lives the Manu has woven horrible restrictions. Just to prevent the chances, of any other man falling into love with the young widow, immediately her head was shaved. As per 'Vedham' the one who lightens up, or beautifies the world is a female. Manu, on the other hand, got pleasure from shaving her beautiful hair and thus making her repulsive, life miserable, and keeping her in tears troughout her life. In addition... that widow shall not talk to any other man. She shall have no friendship with any other man and blindfolded her with copious restrictions. Beyond her control, rulings of her age, overran by the youthful exuberance, it is imperative and nature's law, that the young widows seek the company of an young man. Today, we call it remarriage! But... during the Manu era, where was the question of remarriage?... After a girl was widowed, for consoling herself and for her economical and social support, if she accepts the company of a male species, Manu claims that was nearly prostitution. There is a punishment for that too. Before I go into that topic, I would like to expand on the punishment of shaving the head of a widow.

"Widows head shall not be shaved"... was the opinion of the 'Vadakalai' Vaishnavas. "No! No! That cannot be. Shaving the had of a widow is a must"... insisted 'Thenkalai' Vaishnavas. At this point, you may wonder about the 'Vadakalai' and 'Thenkalai' divisions of the Vaishnava sect of Hinduism. What are these?... A simple issue mushroomed into a major debate! Does the wife of Vishnu,  often called as 'Piraatti' or 'Thaayaar'', is blessed with Brammaththuvam' (Godly powers). In that debate... " 'Piraatti' is merely a companion to God Vishnu and she has no powers in granting 'moksham' (heaven) to anyone. She has no powers to help anyone to attain 'Moksham'. She can simply recommend to God Vishnu to grant 'Moksham' to anyone"... This is the argument of the 'Thenkalai' Vaishnavas. The traditional name for this is 'Purushakaarathvam' (manly deeds). As they claim that the God's wife herself have no powers, how are they going to recognize and grant respect to an ordinary women... that too an young widow? They demanded that the widow's head must be shaved. On the contrary... the 'Vadakalai' Vaishnavas believed that, 'Piraatti' has certain rights in granting 'Moksham' to anyone. Hence, they recognized the importance of women and declared that the head of a widow shall not be shaved.

Not just because on this one issue, but based on approximately twenty four issues, the Vaishnavas divided into two separate groups and called 'Vadakalai' and 'Thenkalai'. Later on, the twenty four escalated to forty different issues that is keeping them apart. Thus, one of the pivotal Vaishnava elder, himself is stating his observations. Let us put this issue aside... After becoming widows, those married per 'Manu Smiruthi', if they wanted to remarry?... This act was considered as "prostitution" by Manu. Character only is important for her. After wedded as wife of a man, should she live with another man?... Get hold of her... Roll her with the bed in which she was sleeping. Set fire to them. The bed in which, she was carrying on prostitution, that was damned by the society... she must be kept in that same bed and shall be burnt. Thus, Manu in his commandments, introduces incineration of live humans.

So far we have explored ... How did the 'Vedham' looked at the women?... How did the Manu looked at the women?... They have treated ordinary women this way. How did they treat the Goddesses?... This is an interesting question. Just a while back we were discussing about the responsibility of Goddess 'Piraatti' in granting 'Moksham' to her devotees. In Vishnu temples, you may have seen 'Perumal' (Vishnu). On the right and left sides of 'Perumal', you may have seen other deities such as Goddesses 'SriDevi', 'BooDevi', 'NiilaaDevi' etc. But... 'Piraatti',a.k.a.'Thaayaar' is a presiding deity of a separate temple. That is, she will have her own chamber and she will reside only in that place. You may have witnessed some of the temple celebrations. 'Perumal'... will come out of his abode, with various means of transportation around him. He comes out of his 'Garbhagraham' (sanctum) on a swan. Later on he climbs up on an eagle and roams around the city. He gets on a vehicle called  'Sooryaprabhai' and he strolls around the market street. Gets on the snake 'Aadhisesha' and gets out very majestically. Later on, monkey vehicle. He sits on the shoulders of 'Aanjaneya' and goes on a procession around the world. He also has an elephant to ride. As he is comfortably resting on 'Ambaari' (decorated palanquin), conducts his inspections around the town. How about the horseback? That too... and finally a 'Ther' (chariot). Using the people of the town as the power, as they are pulling, he travels in gallantly. As the male deity 'Perumal', thus goes around town
and around the world in various means of transportation o suit the occasion ... What about the Goddess 'Piraattiyaar'?... Yes. The male God, 'Perumal'... gets on various modes of transportation and roams around town. Gets on the 'Aadhisesha' and rides around very majestically. Later on, monkey vehicle. He also has an elephant to ride. As he is comfortably resting on 'Ambaari' (decorated palanquin), and enjoying the beats of the drums and music from pipes, conducts his inspections around the town. If that is so for a male God, what about female Goddess 'Piraatti'?... Let us side track a bit and look at the story behind the creation of Goddesses. According to 'Vedham', "God has no shape. If you desire, you can imagine that he has a shape. Just because you imagine a shape, and giving an imaginary figure GOd cannot be contained in that figure." However... to conform to the humanistic worship that was prevailing in various parts of the world ...the culture of worshiping the God in human form evolved. At first, only male God figures were created and worshiped. Later on ... the creators started to think "Shouldn't this male God have the company of a female Goddess?"... Then only, the female Goddesses were created! As this pattern was shaping up, small, small groups in their territories began to worship female deities called 'Amman'. We will look at this at a later date.
Based on male Gods and female Goddesses, the 'aagama' (those who sets rules of worship) people devised various worship rules. They claimed that God Vishnu's wife Lakshmi is in his chest. Later on... they devised festivals and celebrations to glorify the deity. Let me give an example. This festival is called 'Paarivettai' and it was also called as 'Mattaiadi'. Even today ... in Vaishnava temples located in Thirukkannapuram, SriRangam and Kiizhaiyur, this festival is celebrated in pomp and grand scale. What kind of festival it is? Every year, the day after 'Maattuppongal' (Thanksgiving to the bulls), this festival takes place... God 'Perumal' is starting his journey on the horse. The beating of drums and the gongs are filling the air. From the wind pipes ('Naadhaswaram') comes pleasing music. The horse is gently rocking along the street. On the horse, unlike usual seating with one leg on each side of the horseback, the God Vishnu is sitting with both legs on one side of the horse, just like one sits on a bycycle carrier. After travelling a small distance... the beating of the drums halted. The 'Naadhaswaram', was quietly put back inside its cloth cover by the musician. Why? That is the street in which the prostitutes live. As the God visits this area, others shouldn't have any knowledge of it. That is the reason for curtailing all forms of sound. As the procession reaches this place, the God was brought down from the horse. During the night, he takes rest in one of the halls.
These are some of the scenes that takes place in that festival. Why are these scenes? The God 'Perumal' was getting tired of looking and looking as well as having relationship with 'Piraatiyaa' all the time. Hence, what His thoughts were ... 'why not go out for a while, see what is around and return back'. However, 'Piraatti' is concerned 'over her consort, who has gone out and not returned yet. It is already dark! The whole town became quiet. Why he has not returned to the temple?'. After spending the entire night with prostitutes... next morning, leisurely 'Perumal' is starting his return journey. After these sceneries of the previous day, let me narrate the subsequent scenes. In the morning, he rides on the same horse... and returns to the temple. Riding on the gently rocking horse, in a rush, as He was about to enter the temple... in the door step of the temple, blocking the pathway was 'Piraatti', His consort. She asks... "Where did you go all night and returning only now?". 'Perumal' ignored her query, and again as he was trying to enter into the temple... again 'Piraatti' obstructs His pathway. Both the God and Goddess are directly opposite and stare at each other... Time passes by... At this time, to make peace, an ambassador was sent to mediate the issue. Unsatisfied with the explanation, 'Piraattiyaar' continues... "I observed during campher 'aaraadhanai' (welcoming ritual), still wet sandlewood paste stuck on his chest portion... the smell of that sandlewood paste appears to be foreign. Where did He go and now He is returning? I am doubtful of his behavior. I cannot let him inside the temple..." ... strange smell of sandlewood paste on 'Perumal', triggered serious doubt in the mind of 'Piraatti'. After considerable haggling, and upon the peace making efforts of 'Nammaazhwaar', 'Piraattiyaar' lets 'Perumal' inside the temple. This is the festival!
As this festival is taking place, everyone is joining their palms together, bow down their head and praying the God. What is there to pray for? However, here I have to remind you about one thing. Remember, I have talked about a sentance in 'Vedham'... The husband is telling his wife... "If you keep yourself, beautiful always, why am I going for someone else?". 'Perumal' was also just like that... during this festival, He is telling 'Piraattiyaar' the same statement. What is strange about this festival is that it exemplifies the fued within God's family and is witnessed by entire family of ordinary people. Another unique aspect of this festival is that the man can go anywhere, But... the woman has to suppress her feelings and confine to her house. Even among the Gods and Godesses, the very same story. You have read about the 'Paarivettai'. The moral of that festival is, that the male God can lave the temple and go anywhere he wants, including prostitutes house. However, the female Goddess shall tolerate her feelings and stay confined to her home. Yes... While 'Perumal', using any of the many transportation means, can roam around city to city, street to street ... what is the status of the 'Thaayaar', who is reigning over her own sovereign temple? No matter, however grand festival takes place... or functions take place she cannot step outside the temple compound. If 'Piraatti' thought for a second... 'My husband happily rambles around, all over town, why can I not do the same'..."Oh... Yes. You can also go around... You are free to go around your husband only. That itself is like going around the City." Thus, our male created 'Sasthiram'(scripture) orders to the Goddess. Hence... even today, Goddess 'Piraatti', who is presiding over a sovereign temple, a 'travel' means just going around the temple. Beyond that she cannot set foot is the general rule. Yet, as an exception to the rule, in some temples, based on their historical background, they extraordinarily take 'Piraatti' outside the temple compound.

So... as you see, among the deities themself, how much restrictions to the female deities. Why all these restrictions? Even with the deities, this is the case. The scriptures have drawn the line for Female Goddesses, beyond which they are not supposed to step outside. If that is so, what is the status of the females among the human righteousness? All these examples are only to vividly bring this point. Let us set this aside... We can also get a lession from God Himself that 'a male can take advantage of, and use the female, whenever and whatever means, for his pleasure and at his discretion'. I shall relate a scene that depicts this principle.

Probably, you may have visited the Sri Rangam temple. If you have, you know how are the abodes of each deities... How big they are... and how strong they are. If we go to that temple now, what are the Gods we probably worship? We will worship Ranganathar, the laying down deity. Then we will worship his consort, Ranganayaki. We may also worship Sri Ramanujar. Thus we will visit each abode and and worship its presiding deities. We must pray during the daytime or if in the evenings we must pray before midnight. But... one devotee has come to worship the God at night. It was after midnight and the priests have locked the door and took keys with them. It was a beautiful and peaceful night. At that time, from the chamber of God Ranganathar, a special bright lightening erupted. The devotee was under the impression that God himself is going to appear in front of him and hence, he was not even blinking his eyes. After few moments, from the God Ranganathar’s chamber, some object was shooting out with a noise ‘virrrrr…’. It flew through the sky and entered into the chamber of Goddess Ranganayaki. The devotee witnessed this entrance also. Few more minutes passed… Again, the bright light appeared, now at the Goddesses chamber, and the same object was shooting out, traced back the same trajectory as before, and entered into the chamber of Ranganathar. The object has reached its original position.

O.K… Do you want to know about that object? If you ask that devotee, wouldn’t he brief about that encounter?  He was not just telling about that incidence. He put it in writing itself. He was none other than the son of right hand man of Sri Raamaanujar, Kooraththaazhwaan. His name was Paraashara Bhattar. In his book titled ‘Gunarathna Kosam’, he has given full account of this encounter. O.K… What was that flying object? “That was God Ranganathar’s part used for sexual pleasure (aanandha naadi). That was the male part, used during body contacts. Even during the thick of the night, Ranganathar had a desire to have intercourse with ‘Piraatti’. Hence, He sends out His sex organ to Ranganayaki’s chamber and suppresses His lust”… thus Paraashara Bhattar hs noted in his book ‘Gunarathna Kosam’.  

Why such stories? Even though it looks like a story of Vittalaachchaariyaa ... Bhattar has taken liberty to stress the point that 'the women exists for men's pleasure. The man has the right to take advantage of her, at anytime, whatsoever manner' and used this example as if he has witnessed the secret urges of Rangan and his activities in the 'Antharangam' (secret place). You can read this story in Tamil language book called 'Mummaththasaaram', written by Perukkaaranai Chakkaravarthy Aachchaariyaar. Chakkaravarthy Aachchaariyaar further questions, how did Sri Paraashara Bhattar accomplished in his book 'Sri Gunarathna Kosam' that Sri Ranganathar using his 'Aanandha Naadi', he was happily having sexual relationship with his consort Ranganayaki?... After reading this in Tamil, many religious elders were upset. They were further concerned, that whatever was written by Bhattar is now translated into Tamil, that any person can read and understand. When the same was translated into English by Chakkaravarthy Ayyangaar, the general opinion was that if this scene was explicitly described, it may create controversy over the slavery of the female, pictured so offensively and hence, it was omitted. Thus, showing the women as a sex object was not reserved only for Vaishnavas ... the Saivaites are not so gentler either... In Vaishnava tradition it is 'Piraatti'... In Saivaite tradition it is 'Ambhaal'. Except the differing names, the devotonal shrewdness of both traditions was to keep their Goddesses as slaves to Gods. We will explore how the 'Saivam' has been sacredly playing with their women. Before that... have you witnessed either Kanchi Kaamaatchi or Madhurai Meenaatchi or any such Goddesses, leaving their temple compound? Today, Kaanchi Sankaraachaariyaars, who are debating to establish the 'Adhvaitham' (non-duality meaning we are part of God), travel to what places? They tour to such places as, Chennai, Mumbai, Kaashi, Delhi and even went upto the courts. However... you may want to enquire, whether the deity they worship, which is Kaamaatchi Amman, has she ever left the temple compound.  

Thus, 'Aagama' (Those establishes worship rules) traditionalists, who established discrimination among the deities based on the gender... they have also created class differences among various deities. What are they?... Deities, including Vishnu and Sivan were devised by the 'Vedham'. All others are classified as village deities. They ... according to them, are inferior deities. (T.C.: This concept is contrary to the basics of Nirguna Brahman which postulates that God is omni present, omni potent and niguna meaning no shape or chracter. Its power and intensity is same anywhere and everywhere. Shiva statue has same power as the Kaali statue.) Because, those who worship these deities are people engaged in laborious work, 'Sudhraas'. If you ask me, those who call these deities as village deities shall be hard kicked. What is that, you, yourself classifying them as Village(Graama) Deity, Circle Deity and District(Jillaa) Deity?...                                                                                                                            
 "samedha vishvaa vasasaa  
Pathintha vibhu yayeha vibhuhii  
Adhidhith janaanaam sabhooryahaa noodhanam aanavaasakii  
Dhim vardhdhanihii  
Anu vaavruthe eekaiyith poori..."

People living in various parts of the country, to suit their terrain and soil... and to suit their life style have established their deities. Mostly, they happened to be, female deities. Because... as the women stay all the time at home and carefuly guarding everything in the household, they believed that by establishing female Goddesses, even though the villagers go outside, the deities will stay put in the village, stay within their territory and guard the village. In their own area, they consecrate their own deities. Hence, the term 'Village Goddess' is wrong. At first, man was scared of light and hence, we saw earlier that he was worshipping light. Similarly, he was also terrified of dark and he started to worship darkness. He also believed that even in the darkness there is God. That was Kaali. He considered black stone as Kaali and began to worship. In fact, Kaali means black. Later on the black stone... evolved into a black figure. Became Kaaliammal and eventually Kaaliaaththaa.
Similarly, those who have engaged in agriculture, saw Kaali as green. As the culture developed... according to their life style and habits they have given customized shapes to their deities. Deities evolved organically, through local conceivements such as Kaali and Maari, are not bound by aagama rituals. (T.C.: That is the very reason, the priestly services in Kaali and Maari temples, are traditionally performed by Pandaarams and not by Brahmins) Hence, they do not come under the restrictions, such as, 'they cannot step outside their temple compound'. In addition, they are always installed at the village border... just to guard the village. As the time passed, the Brahmins encroached into the territory of the traditional priests, for economic reasons, and brought them also under aagama rituals. Slowly, the tradition of offering 'Naivedhyam' (food) to God also introduced. That is, as the Brahmins started to perform worship services to non-aagama deities, they made 'Naivedhyam' an obligatory item. Thier resoning... 'God also gets hungry. Only if he suppresses his hunger, he will bless us with food. Hence, we must daily, with good attitude, offer food for Him/Her'. Hre I have to point an important matter... The daily offering to God is different than offered during special festival days. During festival days, depending on the festivities, the offerings will be different.
Let me tell you about the food offering (Naivedhyam) to Vishnu temples. The daily worship that takes place in the morning is called 'Kaalasandhi' and for this pooja curd rice (yogurt rice) is offered. High noon, the pooja termed as 'Uchchikaalam' and the offerings are rice, gravy (Kuzhambhu), mixed cooked vegetable (Koottu), sauteed vegetable (Poriyal) and various other sides and it is called 'Alankaara Thalikai'. That is, what we eat during lunch, if God also eats we call it 'Alankaara Thalikai'. Didn’t I tell you earlier, that ‘Perumal’ roams around town in his vehicles and returns back to the temple? At that time, the entire town was presumed to be jealous of the handsomeness of ‘Perumal’ and caused ‘Thirushti’ (bad omen).  To nullify that ‘thirushti’, they conduct a special protection called ‘Thiruvanthi Kaappu’. During this ritual, milk, fruit, ‘Vadai’ made of soaked and ground mung beans, ‘Dhosai’ (crepes) are offered to overcome the ‘Thirushti’. During the eleventh lunar day and new moon days the sole ‘Neivedhyam’ is ‘uppuma’. In addition, on Tamil month of ‘Aippasi’, on the star of ‘Moolam’ … they offer Snakegoad with milk… that is, snakegoad is soaked in milk and made into a sweet meal. On the Tamil month of ‘Vaikaasi’ on the star of ‘Visaakam’… they offer milk mango. This also prepared just like the above sweet dish. On Natchiyaar Thirumozhi saaththumarai auspicious day, they offer ‘Akkaaravadisil’ a.k.a ‘Sarkarai Pongal’. In addition,during festival days, famous dishes like tamarind rice ‘Puliyodharai’. Unlike in the ‘Perumal’ temple where they place more importance to food, in ‘Sivan’ temples they do not care much about food. Their main dish is ‘Sambha’ rice which, is prepared with powdered black pepper and cumin, mixed with clarified butter and rice. After hearing so much about food, is your mouthwatering? All these are ‘Nirmaalyam’. What?

Have you seen the food menu of ‘Bhagawaan’ (God)?... Isn’t he lucky to eat every day different types of food such as ‘Uppuma’, ’Dhosai’… One of the friendly reader of this series was asking me “Doesn’t he like ‘Idly’”? Why He wouldn't like it?... Kaanchipuram Varadharaaja Perumaal is offered daily His favorite dish 'idly'. It is not the same common 'idly' that we eat every day. It is 'Kudalai Idly'. What is that?... In every Perumaal temple, for plucking the 'Thulasi' they have a basket called 'Kudalai', which is in a long cylindrical in shape. Just like this basket, if you make a long vessel, fill it with the 'idly' mix and steam it, you get 'Kudalai Idly'. O.K... I have told you about different types of dishes that are offered to God. Based on the concept of human biological cycles, the general belief is that God also will go hungey, and hence we have been cooking and offering to 'Perumal', varities of dishes. All these dishes offered to the deities, according to 'aagamam' is 'Nirmaalyam'. What is that?... According to 'Paancharaathra Aagamam':
 "Soroopaam pirathimaam vishnoho  
Prasanna vadhane kshanaam  
Kruththuvaa aathmana priithikariim  
Sorna rajathaa thipi  
Thaamarchchayedhu thaampranamedhu thaame visinthethu  
Vishatii abhaastha dhoshasthu  
Thaameva bramma roopinim..."  

After Budhdha has in full force and in an expeditious manner, clobbered the Vedic rituals and the practices... "Listen! I am showing you a new pathway to worship. You adopt 'Vishnu' as your primary deity, and make a miniature idol that you like. It shall not be a stone idol. It shall be made of either gold or silver. you keep it in a separate place and offer pooja..." thus states the aagamam. Later on, they saw the monumental temples and grand idols of the Southern India, and said 'This looks better... We will perform worship rituals for these temples also...'. They came forward to perform the pooja for these temples. Then they also realized that God also will get hungey and they must also feed God. They introduced the feeding ritual... that evolved into an elaborate affair. That is fine! Yet, I have not told you what is 'Nirmaalyam'?...

For the God, they are making varieties of food items, including sweets, salty dishes and snacks and offering them to Him... Does He consumes them?... They keep it infront of Him and don't they take it back within few minutes?... Within that short period of time, would He has tasted and enjoyed them?... After we take it back, what do we do with those dishes? In the name of God, we eat them. Even in these days... in the 'Perumal' temples, during festivities, we get complaints that in tamarind rice they do not have enough hotness, and in 'Uppumaa' there is not enough salt. Not just complaints, there were major fights. Why all these fights?... Why should we eat the leftover that was consumed by God?... Isn't that contaminated with God's saliva?... I am not going to eat what is contaminated with God's saliva... Throw it in the garbage... Do not serve it to anyone. This is called 'Nirmaalyam'. That is 'Do not eat someone's leftover'. If you do you will acquire 'Nirmaalya Dhosham'.
Those who have made idols and worshipped, as per the aagamam, when they heard this 'Nirmaalya Dhosham', felt that it was contrary to the roots of their ideology. With all the sweat that went into making all these sweets and snacks in the kitchen of the temple school... should we throw all these dishes in the garbage?... If we keep on throwing in the garbage, how can we sustain our livelihood?... They thought deeply. Finally, they refused to throw them in the garbage. It is contaminated only by God himself. There is nothing wrong in eating it. Leave us alone and with those words they were raising their victory flag. This point was brought out by Vedhaantha Dhesikan in his book titled 'Paancharaathra Ratchai'. "How can we justify throwing so many varieties of snacks and sweets, in the name of 'Nirmaalyam', after we made them with great pain and offered it to God?... That won't work. Hence, he declared that in the 'Perumal' temples this concept of 'Nirmaalyam' is not acceptable. Further he asserted that by eating the leftover from 'Perumal' temples one does not acquire 'Nirmaalya Dhosham'. If you are very particular, let the 'Nirmaalya Dhosham' prevail only in the 'Shivan' temples. We do not want them around here..." thus Vedhaantha Deshika Swami concludes.
What is the inner meaning of this?... Only in 'Perumal' temples several varieties 'naivedhyam' is offered to God. In 'Sivan' temples they do not give much importance to varieties of tasty food. So in 'Sivan' temples, they have only 'sambhaa' rice and if they consider it as 'Echchil Dhosam' (Saliva crime), they can discard all the 'sambhaa' rice. However, the tasty snack and sweet dishes of the 'Perumal' temples... how can we afford to throw away in the name of 'Nirmaalya Dhosham'? Now, do you understand the logic?... O.K... Why I have brought up this topic? Haven't we exploring the injustice that has been committed against the female Goddesses? I have explained all these, just to stress the point, that this injustice prevails, even in feeding the Goddesses. That is, 'Neivedhyam' that has been offered to the 'Perumal', shall not be offered to 'Piraatti'. That is exclusively for the male God 'Perumal' only. It is intended only for Him to consume and enjoy.

For 'Piraatti', it is separate 'thalikai' (food). Even today, you visit the Thirukkannapuram 'Perumal' temple, and observe. The food prepared for the 'Perumal', will not be even taken in the direction of female Goddess, 'Piraatti'. This is the prevailing standard in all impotant Vishnu temples including the Thirukkannapuram temple. In only those economically deprived 'Perumal' temples, as there is no alternative, the same 'Neivedhyam' is offered to male as well as female deities. In summary... female Goddesses cannot step outside their temple compond... They do have independent authority to grant Moksham to her favorite devotees... She do not even have the privilege to eat the same food consumed by the male Gods. Have you seen enough of the sufferings and injustices committed towards the female deities?...   Are these sufferings, endured by the female deities, reserved only for the Vaishnava tradition? How do they treat in the Saivaite sect? To answer to your question, we have to travel Chidhambaram. Probably, everyone knew of heard about the Nataraaja Perumaan, the presiding deity at Chidhambaram. Perhaps some of you may have even visited the temple and worshipped the deity. The specialty of this place itself is the dance footwork of Siva in the form of Nataraaja Perumaan. One day... beautiful day of the ancient age... a dance competition took place.Who were the participants? 'Paramasivan' and 'Thillai Kaali'. Who was this 'Thillai Kaali'? The one came to compete with God Siva, was a very famous and capable dancer. Naturally, the women are more graceful in their dance movements and very sensitive to musical notes than men. The grace and beauty that fills the stage during the performance of a female dancer far exceeds that during the dance performance of a male dancer. This is natures deed. In addition to it ... 'Thillai Kaali' was a trained dancer. Should I say any further?      

With the sound of her jingle bells, even the air itself will start to dance. Anybody, who challenges her to a dance competition, they themselves gets shaken up after seeing her talent. Such a talented ‘Thillai Kaali’ was the one came forward to compete with ‘Sivaperumaan’ in a dance competition. The preparations were for the competition was proceeding. Two different stages were built opposite to each other. On those stages only, ‘Sivaperumaan’ and ‘Thillai Kaali’ are to perform. The spectators are assembled in front of the stage. The competition is about to start. Among the spectators, gossip sprang up and the waves were spreading, as to the probable winner of the competition. The competition has started. ‘Kaali’ started the dance with her own sophisticated exuberant moves. The sounds from the jingle bells worn in her feet, and the beat of the music, were confluenced to become one resonant rhythm. Kaali’s fingers were dancing themselves in the air and were painting to facilitate the audience. On the other stage, Sivan started his own exotic dance (Thaandavam). His followers classify his ‘thaandavam’ into five different classes. They are ‘Arputha thaandavam’, ‘Anavaatha thaandavam’, ‘Aanandha thaandavam’, ‘Piralaya thaandavam’, and ‘sankaara thaandavam’. On this stage Sivan was dancing in ‘Aanandha thaandavam’.
Kaali’s dance movements and intricacies of her ‘narthanam’ (dancing with acting) were having anesthetic effect on the audience and they immersed themselves in her dance. Sivan’s ‘thaandavam’ was no match for Kaali’s grace and her intricate movements and he was trailing behind. Sivan understood his impending defeat and the thought of him losing to a woman was unbearable. Sivan was losing to a woman? Her swift foot work during the dance was troubling him. The time for a decision was approaching… “Aahaa… what a wonder… Sivaperumaan was defeated by Thillai Kaali”… such exclamation was about to erupt in the crowd of audience… As Sivan decided, not to let her continue, with her enchanting performance… he raised his left leg little bit. Kaali believed, that this may be a variation in the dance steps, that Sivan is introducing and she was equally compensating her dance movements. Sivan raised His left leg even higher. Yes… He raised it much higher. Little by little, as He moved his left leg sidewards and raised it higher, His plan started to yield the desired results. As He had His right leg firmly on the floor, and kept on raising his left leg… the entire assembly was shocked for a moment. Why?... intentionally, the male sexual organ of Sivan, was exposed to view. Just for this show, Sivan was deliberately designed His movement, and kept on raising His left leg.

Thillai Kaali, who was in the verge of tasting the sweet success, she had to also witness this scene. Suddenly, her ‘narthanam’ came to an abrupt halt. She put her head down. How can a girl continue her task, especially when she sees a man exposing his sex organ in the middle of a competition? Did Kaali’s ‘narthanam’ stopped by design? It was forced to stop. However, Sivaperumaan… was continuing his ‘thaandavam’. Hence… Sivan was declared as the winner! With His right leg firmly rooted on the floor and raising His left left high, thereby exposing His male organ… He claimed His victory. May be, is this the ‘famous secret’ of Chidhambaram? After winning the dance competition only, He was given the name Nataraajan. The meaning of this word is, that He is, the King of Dancing. I did not create this story. It was written up in ‘Nataraaja Mahaathmiyam’. So what is the moral of this story? ‘A woman shall not be in competition with a man. If she happened to be in a competition, because of her arrogance or for an ego trip, she shall not claim victory. To defeat a woman, man can employ any trick’… this is the gist.

The one defeated was Kaali. I have already told you that Kaali… does not come under aagama code and she was mainly a security deity installed by village people. Here we need to look little deeper to understand the subtle message. “Siva is a high class God. But Kaali is a low class rural God”. For this reason she was kept out of sight. Where?... Even today, if you go to Chidhambaram Nataraja temple and ask them the whereabout of Thillai Kaali, they will sign you towards the North direction outside of the temple. Approximately, one kilometer distance away at the border of the city, Kaali is angrily resting in a small temple. Another point! ‘Woman shall not compete with man. If she does she will be driven away from town, just like what happened to Kaali’… thus Kaali is telling indirectly to us through this Nataraajar episode. To date, those priests conducting worship services, in Chidhambaram temple, does no even look in the direction of Kaali temple. Thus, among the deities, male-female discrimination was fostered in both traditions. In addition, the class discrimination, was also deep rooted within the Hinduism. Saivaite tradition, did not stop right there. It differenciates based on the language also. ‘Murugan’ is a beautiful Tamil language name. The meaning of the word ‘Murugan’ is beauty. The Brahmins took the original, pure Tamil God and made Him ‘Kandhan’. Also made Him ‘Subramanyan’. Not only that... The

Sanskrit scholars even made him a son of Paramasivan and Paarvathi. Then, Murugan was not a son of Paramasivan? The Tamil answer is NO. The Sanskrit answer is YES. If you ask how, we can easily answer that question based on the reasoning of the name itself. Murugan means beautiful person. Ancient Tamil literature dating back to ‘Sangam’(Tamil Academy) age, named ‘Paripaadal’, the name of the Tamil God was given only as ‘Murugan’. How about names such as ‘Saravanabhava’ and ‘Kandhan’?... I will tell the meaning. I told you that, the Tamil answer was that, Murugan was not a son of Paramasivan and Parvathi. If that is so, what is the answer from Sanskrit?... Then why are we calling him also Kandhan and Saravanabhava?... You may question… Unfortunately, I have to read to you only a story from North Indian language.  

Paramasivan and Parvathi were in their own world, i.e., where the Gods reside, basking in enjoyment. While they both were talking to each other, Paramasivan’s lust over Parvathi became uncontrollable. Hence, He was closing in on Parvathi. Parvathi was preoccupied with something else in her mind... Politely, she told Sivan “No swami… Not right now. I am not ready for it…”. As He looks at Parvathi, within Him the lust hurricane was swirling around and fueling to His heat. He was ready to hump over Parvathi and subside His lust. However… Shakthi (a.k.a. Parvathi) was not in accord with it. Paramasivan started to chase Paravathi. To escape from the huntsman, she slips away and started to run. All powerful Paramasivan… Would he leave it alone?... He finally grabs Her and He bends Parvathi and brought Her within His bounds. Paramasivan said “Devi… I intend to have enjoyment with you… My thirst to have bodily relationship with you has no bound… Why are you evading me?... What has happened to you?... He rolled Her like a vine and uncontrollable lust Paramasivan is questioning Her. Her reply was still the same “No my Lord… Not at present…”. Even though He was God, He was not able to control His bodily urge. As He completely squeezed and embraced Her against His body, He began to disrobe Her. Goddess Parvathi was begging “Swami … Lord…Please!”. However, without paying any attention to Her plight, just for His enjoyment, He was getting ready for the war. Paramasivan, even though, had every part of Her body under His control… in spite of it, Shakthi was not yielding. It was unbearable to God Siva. His sexual urge was boiling inside. He leaped on Parvathi and spread over her. But… Parvathi… just in time, She squeezed her body out of Paramasivan’s grip… Alas! The sperm drops (semen) of Paramasivan, did not reach its intended target.  

Since, Parvathi slipped away, just at the moment of ejaculation, the semen drops came down from the heaven and fell into the Ganges river. Of course, the drops were the treasure of Sivaperuman… They were travelling swiftly along the Ganges and the drops reached the stagnant bank with reed (‘Naanal’, bamboo weed) grove. With the velocity of water reduced to zero, the semen evolved into a baby. The ‘naanal’ called in Sanskrit as ‘Saram’. The grove was called in Sanskrit as ‘Vanam’. Hence, the baby was called ‘Saravanam’ (reed grove). Just because, He was conceived in the reed grove, the name ‘Saravanan’ was given. According to Sanskrit scholars, this was how baby Saravanan came into existence and this baby was the Murugan. This is how the name ‘Saravanan’ was given to Murugan. Then, What about ‘Kandhan’? Really it is not ‘Kandhan’! The real and correct Sanskrit name is ‘Skandhan’. O.K… What is ‘Skandhan’? You, just now, read the Sanskrit story of the origination of ‘Saravanan’. This ‘Skandhan’ is the root cause of that story. That is… when the semen of a male species, accidentally falls outside, without going into its intended place… it is called as ‘Skandhan’.

Now, I hope you understand?... First, ‘Skandhan’… and later on ‘Saravanan… According to Sanskrit literatures, this was how ‘Saravanan’ was ‘born’ to Sivan. But… the Tamil culture is worshipping Him as a hill based God and considers Him as a handsome person. To consider Murugan as ‘Skandhan’ and ‘Saravanan’ Tamil culture will not yield and accept the Sanskrit stories. In addition, the story was based on vulgar logic just to put shame on His worshippers. To add to the injury, to such ‘Skandhan’ and ‘Saravanan’, the Sanskrit christened another name ‘Subramaniyar’. Its meaning is ‘High Society Brahmin’. Now do you understand the purpose?... Just like Murugan was made a son of ‘Sivan’… the Brahmins also made ‘Ganapathy’ also a son of ‘Sivan’. Who is Ganapahy?...
We have seen various worship practices, that gradually evolved, around the world. Isn’t it?... To start with they started to worship stone. Later on, we have seen, that they kept the figures of animals and worshiped it. Do you recall this?... Along the same lines, those who were living in the forest, was very much afraid of the huge figure of the elephant. To escape from the elephants… they raised their hand, joining their palms worshiped them. Later on, they started to worship the figure of the elephant itself. As the idol worship evolved, i.e., started to worship the figure of people, over the man’s figure, those living in the forest, superimposed the figure of elephant and worshipped the composite figure. This became ‘Ganapathy’… Then what is the meaning of ‘Vinaayakar’? According to Sanskrit literatures, ‘Vinaayakar’ was not a son of ‘Paramasivan’. Sivan only is ‘Vinaayakar’. What kind of nonsense? You wonder, what is he talking about?... We have already looked into the language and cultural differences between the name Murugan and that of 'Skandhan' and 'Saravanan'. If that is the case, are you asking me, what about the Murugan's, 'supposed to be', elder brother Vinaayakar or Ganapathy? Elder brother, younger brother, younger sister, older sister, brother-in-law all these interwoven relationship among the deities evolved in the era of humanistic worship and fabricated by human beings. O.K... Let us come back to Ganapathy. There is a widespread notion prevails that Ganapathy is elder brother of Murugan and also He is Siva's elder son. We are also believing into it. However, the Sanskrit stories blasting these notions. What story?...

One day, Paramasivan's wife Parvathi, was taking a bath. To the extent, one may wonder whether all these mischief and naughtiness among the human beings, were taught by Gods themselves, there are plenty of examples in the puranic stories about God's wickedness and bad behavior. O.K... What Sivan is doing here? Parvathi Devi, as the water is poured on her, she is minding to her bathing. Sivan had a juvenile desire, and was yearning to findout how His dearest is taking a bath without Her knowledge. That is...there is a unique thrill in men (even though he is her husband) of witnessing the bathing of a women without her own knowldge. Sivan wanted to have the experience that thrill of witnessing His own wife's bathing without Her own knowledge. Hence, as Parvathi Devi was pourig water on Her, purportedly without Her own knowledge, hiding at various locations, Paramasivan was having a clear show. Wouldn't Paraashakthi a.k.a Parvathi, with the power and ability to oversee all the worlds at the same time, not aware of two eyes stealthily staring into her own bathing activities?
She realized! She was shocked to find through her own intuition, that someone was watching her with lust and surreptitiously, while she was taking bath alone. Eventhough she was a Goddess, yet after all, isn’t She a female?... Immediately, as she tremblingly wore Her bra and Her dress, ran outside searching for the person who committed the crime. “Hey! Who is there? Who is that person, dared to peep at me, while I was taking a bath?” … Parvathi Devi was commanding loudly. Abruptly, Sivan appeared, in front of Her and said “Devi… It was only me! I was a playing little mischievous game (Thiruvilaiyaadal)… Just for this why are you so excited and fuming? Calm down… Calm down…”. “Swami… Which is ‘thiruvilaiyaadal’? If you consider a man peeping a woman during her bath surreptitiously, and enjoying it, is your kind of ‘thiruvilaiyaadal’… then let me show you my kind of ‘thiruvilaiyaadal’” with these words She cursed Him, with Her own ‘Thiruvilaiyaadal’. “Without even considering me as your wife, for peeping at me during my bath, You must become a man with elephant head..”. At that very instant, Paramasivan became a man with elephant head. That is… this little story is telling that Vinayakar was none other than Paramasivan. Even today, on the riverbanks and on the lakeshores you may have seen several Vinayakar temples. If ask me why?... Paramasivan is reminding everyone “Hey… The one taking a bath, even if it is your own wife, do not peep at her. If you do, your fate will become, just like mine”. This is a story.

On a historical perspective, I have already told you… Among the worship practices that was prevailing in various parts of the world, second most important practice was totamism worship. That is worshiping animals. Along the same reasoning, one time, those who were living in the forest, was afraid of large animals such as elephants and started to worship them. From this practice, evolved, worshiping the figures with elephant head. Just like we worship elephant head on a human body… in Egypt they used to worship various animals. This in short is the history of evolution of God Ganapathy. As sson as the name Ganapathy is mentioned… ‘He is in Vedham itself. He is the origin of the world’ … thus, later on everyone was putting knots to weave a fabric. That is bunch of non-sense. In Vedham, the word Ganapathy was mentioned. If you want to know, who that person was?... Let us look at this mantra in Rig Vedham :

 “Ganaananthavaa Ganapathihim shavaamahe  
Kavikam kavinaam upamas sravasthamam  
Dheshtaraajam brammanaam brammanaaspathi”  

According to Vedham, in Vedic era, the people and saints (Rishis) used to travel in groups. During that time they used select a leader among themselves and follow his instructions. That is… Leader of the group. Ganapathy means the leader of ‘Ganam’ (small group). Those small, small group’s leader was called the Ganapathy. Thus, Vedham, talks about several Ganapathys. The actual meaning of this verse is "Hey... Leader... If we follow your lead, we will get everything that we need. Our wealth will multiply...". Thus, this mantra is nothing but appreciation and praises for their leader. This 'Leader of the Group' was later on mis-interpretted and the leader was made into a God. However, according to 'Vedham', Ganapathy was leader of a group and was not a God. We have seen, the decency of our God's treatment of women and because of such treatment, we have also seen, how another God was created. Why I have brought all this to your attention? Basically, I wanted you to realize, that our God, who is to be examplary and guide all of us to be in good character and lead us in the path of truth, how they are portrayed in our scriptures and religious literatures... If you have already realized... Then next...

In the past few chapters, we have seen, in detail, the atrocities our tradition has cursed upon our ladies as well as upon our Goddesses. After reading my previous articles in this series, some of the ladies came to me and poured their awe and asked me whether, was it like this... was it like that... They also asked me a sneaky question. "You have stated that our Goddesses also were mistreated and they also sufferred in the hands of Gods as well as men. But... we celebrate, exclusively for our Goddesses the Navaraathri (nine nights) celebrations... I myself, in my home, all nine nights set up an alter and display all Goddesses (Golu)... Isn't it a great honor for our Goddesses?..." asked an young lady. "O.K... come to my pathway..." I appreciated her and narrated about the 'Navaraathri Golu' (Nine nights of honor), now you can also hear that message.

General belief among the masses is that the 'Navaraathri Golu' is to worship our Goddesses 'Parvathi', 'Lakshmi' and 'Saraswathi' and to exclusively honor them. However, if we look at the 'Rishi Moolam' (Saint origin) through this celebrations 'Nadhi Moolam' (path origin), the matter is different and its purpose is also completely different. Before we get into the origin through the saints... we will look into the fictitious story about the 'Navaraathri'. There was a cruel person called 'Mahishaasuran' with the head of a buffalo. He was committing attrocities against all the dwellers of heaven. The reason : The one boon that he has obtained! That boon was 'If anyone is going to destroy me that shall be only through a women'. The reason behind such a boon was : What can a woman do? Even the women Goddesses were not allowed to step beyond their temples. How can they destroy me? Since, the heavenly dwellers have accepted these norms as the standard, he requested such a boon. The Gods themselves... may be because of the opinion they had of the ladies or for some other reasons ... they have granted such a boon.

Only a woman can destroy me! Which woman has such powers? ... With that arrogance, he started to commit atrocities against the dwellers of the heaven. This has fallen into the ears of the wife of Sivan, Parvathi. All other Godesses and angels were praying to Parvathi : "Only a woman can destroy him. How is it possible? Can I destroy him?...". Parashakthi was thinking for a while. 'Is it possible by myself?'... Just like ordinary folks, she also consulted with Her neighbors Goddess Lakshmi and Goddess Saraswathi. They plainly told Her : "How are we going to have such strength to destroy him?... We are even deprived of means to grant heaven to dead ardent devotees? How are we going to destroy an evil man?...". Thus the Goddesses themselves deprecating about their own plight. O.K... Now, what shall we do? A streak of light appeared. If we have destroy an evil man, we need to have the strength of men. However, his boon grants him death only through a woman. If that is so, what ca we do? We must acquire the strength of all Gods in heaven and then go after destroying him. Thus, in the caucus of the Goddesses, a resolution was passed. At this place I would like to point out the discrepancy between the statements in the 'Vedham' and the contents in the 'Puranic' stories. What did the 'Vedham' said :

 "Sthriinaam dviganam aahaaram    Bhuththiis saabhichathur gunam..."
I believe that I have dealt with this while I was talking about women in the Vedic period. That is ... Ladies eat twice the food that is consumed by man. Hence, they are four times as strong and intelligent as man. This is according to ‘Vedham’. However, what was talked about in the meeting of the Goddesses in the ‘Puranic’ stories? “Only if we are able to get the strength of the men, we can boost our own strength. With that increased strength only, we can fight ‘Mahisaasuran’…” thus they have concluded. That is whatever strength that ‘Vedham’ has bestowed upon the ladies, the ‘Puranic’ stories undermines it and throws then into weaker sex category. O.K… Anyhow, we will come back to the matter at hand. Parashakthi has determined to acquire the entire physical strengths as well as the fighting skills of every male Gods and male dwellers of the heaven. First she approached the supreme Gods Brammaa, Vishnu, Siva and Indhiran and demanded that they surrender their entire power to Her to fight the evil man. As a woman, I cannot act with my own power. I need your cooperation in this fight and please provide it to me.

What else to do?... They are the one granted him the boon and now they are stuck with it. They extended their full power to Her. After sucking up all the powers of the Gods, She went after Mahisaasuran and destroyed him. At that moment, all the dwellers of the heaven should have celebrated and sing praises of Parvathi for Her heroism. They must have surrendered on her feet for protecting them from a major evil force… However, no such thing happened. That Parashakthi Goddess was not praised by anyone. None appreciated Her… Reason? The Gods have surrendered all their powers and strength to Her to fight… Hence, all the dwellers in the heaven, till that time were without any movement like dolls. Those dolls were the ones displayed on the ‘Navarathri Golu’.

 Now... bring to your memory, all those dolls that we have seen in the previous chapter. That is what is celebrated as 'Golu'... 'Golu'.... The justice in a nutshell, behind the Golu and the Navaraathri celebrations is,  'nothing can be accomplished by women alone. She can live only with the help of a man'. O.K... Was the 'Golu' festival emerged, at a later time, after putting several spins to this 'Puranic' story?... On this 'Puranic' story alone they have established the doll pageant during the 'Golu' festival. That is all the Gods and angels, in heaven, became dolls. A tradition was established that instructed us to worship these dolls to bring to light the greatness of Parashakthi. Later on, in this 'Golu' tradition, a competition for the share of the fame emerged. For who?... The main issue was, among the 'Parvathi', 'Lakshmi' and 'Saraswathi', who shall be given more importance. That too was resolved by the human beings on the earth by allocating three days for 'Lakshmi', three days for 'Saraswathi' and three days for 'Parvathi'. The split among the partners were deemed to be fair.
Later on... They have also established the favorite dishes to offer to the deities. No wonder ... The food, after all, used to be the center piece of the worship. Would they leave it alone?... First day it shall be 'Ven Pongal'. Second day it shall be tamarind rice. Third day it shall be 'Sarkarai Pongal'; Fourth day mixed rice which is made with several vegetables and cooked with rice; Fifth day shall have yogurt rice; Sixth day shall be a little different coconut rice; Seventh day lime rice; Eighth day shall be rice pudding (Paayaasam) and finally on the ninth day again serve 'Sarkarai Pongal'... Thus in the name of nine nights, they have also established nine different 'naivedhyam' for each night. One more thing in this... Everyday they have added 'sundal kadalai' (Garbanzo beans). I have my own doubts... After eating dishes such as 'puliyodharai' (tamarind rice) and 'thayir saadham' (yogurt rice) can a person destroy evil giants?... Thus, the nine days of celebration, that occurs every year was called as 'Golu'.  

The fictitious meaning for 'Golu' is what I have described to you earlier. However, the Golu's 'Nadhi Moolam' and 'Rishi Moolam' are entirely different. The 'Golu' that we celebrate has evolved only from our own life style. However, the 'Puranic' story writers have addes several twists to decorate this festival from reality and killed the true meaning of this festival. There is no relationship between the 'Golu' and Parashakthi. There is absolutely no relationship between Lakshmi and 'Golu'. So also there is no relationship between Saraswathi and 'Golu'. If that is so, how did all these florished into existence?... Fictitiously creating the evil giant (Arakkan)... fabricating the reasons for destroying him... in order make everyone believe, deceptively narrating a story... at last offering 'naivedhyam' for nine days is the only profit! If that is so, what is the meaning of 'Golu'?...

To find an answer to this question, we need to travel back to te days of the kings. In ancient days, before going to a war, Tamil kings used to reflect on various issues. Unike today, in those days, as soon as they decide they cannot take their tanks, war planes and other war equipment and mobilize for a war. Only based on the weather conditions, the war strategies will be planned. Because, they were paying more respect to the nature and were forced their living to suit the environmental conditions. Especially, rain was the major factor. No matter, however capable the king was, he was very reluctant to go after a war during rainy season. Because... One can bear the hot sun and carryon a war. However... during a pouring down rain, in those days, the war plan, strategy, offensive intellect such as these can flip upside down. For all these reasons... the kings used to keep safe their fighters, chariots, horses, elephants and their war armor. They were kept in rows and it was very impressive, majestic and beautiful. Since, these were their assets  that can earn them a victory... the war general and the commanders... used to repair all the damaged equipment and renovate the equipment as necemsary and get ready for the war. They used to salute with valor, to their war equipment, so they can cooperate and bring them the victory. When the rainy season comes to an end... just like a leaping tiger from a bush, they charge against the enemy and claim victory. This is the 'Rishi Moolam', 'Nadhi Moolam' and true origin of 'Golu'. When the Brahmins looked at this display... they realized that this principle was very much appealing and considered to employ the same approach in the name of God to energize the community towards God. 'Navaraathri' was created. After the ninth day... the day of marching for the war, and to claim victory, was suitably named 'Vijaya Dhasami'.  

In this... Where did 'Lakshmi' came from?... or where did 'Parvathi' came from... or where from 'Saraswathi' came?... While saying that they are praising the songs of the Goddesses... relaying the latent message that 'without the man a woman cannot survive and they cannot accomplish any task', This is what the basic philosophy of the 'Golu'. Even executing this 'Golu' philosophy, among ourselves, there are several disagreements. 'How can Siva's wife Parvathi, make God Vishnu a doll? Shall we celebrate this as a holy day?' ... thus among the Vaishnava sect prevails disagreements. Hence, even today, the practice of displaying a 'Golu' is not accepted by the Vaishnava community. 'Golu' consists of so many fictional stories and one important truth. Next?... We have seen the philosophy behind 'Golu'. Actually, by now you may have figured out, whether the 'Golu' is to praise and honor the Goddesses? or to downgrade the Goddesses by bringing about their weaknesses? In case... even if we assume that this ritual honors and praises the women... 'Golu' is not displayed in the temples. The tradition is that everyone has to keep it in their own house. May be this ritual has a latent message, that even if you honor and praise the women, you better confine it to your own house... do not let this happen outside. Who knows?... O.K... Haven't we looked at 'Golu', through the 'Rishi Moolam'? The kings used to worship the army and the weaponry on a specific day. From that celebration evolved the belief and a tradition called 'Aayudha Poojai' (weapon worship). Not only the king but also the citizens of that country began to follow the king. For the king waging a war is his occupation. Hence, he was displaying his war arsenal and worshiped it. Like wise... every citizen was exhibiting, those tools that he has been using in his trade, and worshiped it.

In those days, what occupation the Brahmins were pursuing? The answer to this question was dealt with in the eleventh chapter. They are namely 'yajanam' and 'yaajanam'. Brahmin's occupation was doing or make others do 'Manthiram' (chanting mantra), 'Homam'(performing fire ritual) and 'Yaagam' (conducting sacrifices). This is it. If that is so, what kind of tools they display and worship during their 'aayudha poojai'? They thought for a while. They transformed the 'aayudha poojai' into 'Saraswathi Poojai' (Saraswathi is the Goddess of knowledge). At this point there is an auxiliary question surfaces. The weapons were essential for the humans only. And still it is! Why the deities themselves require weapons? As the God has every powers that are imaginable, why does He need weapons? From those Gods standing alone like ‘Ayyanaar’ to those Gods surrounded by Goddesses such as ‘Naaraayanan’, all the deities are carrying weapons such as knife, machete, pitch fork (‘soolam’), ‘Vel’, bow and arrow… standing in their alters displaying their rowdyism. Do they need weapons? Why do they require it? If we explore, starting from ‘Vedham’, we can find clear answers. In ‘Vedham’ the Rishis have classified them into two different categories :
 “Rudhrovaa eeshaha agnihi  
Thasyaithe dhanuvas goraanya  
Sivaanya yachchayathu  
Sadha rudhriyanjothi yathevaasthu goraadhanu  
Thaamthena samayathii yathvasor thaadhaam dhiyothii  
Yaivaasya sivaakanu thaanthena prinaadhii…”

What is this Vedha mantra is relating to us? It is describing the character of God. During the Vedic era, while the Rishi’s preparing to conduct a ‘yaagam’… the roaring noise of the high wind tears down the ear drum. The noise of the wind used to rattle the heart. All the Rishis are terrified and almost dying of the thought of the wind. “Alas!... ‘Rudhran’ will arrive soon… He is the God of destruction… He will destroy everything at sight…”… the Rishis are howling. Immediately… they are thinking of ‘Rudhran’ and…
 “Rudhraa un kobhaththukku oru namaskaaram  
Rudhraa un Goraththukku oru namaskaaram  
Rudhraa un gruraththukku oru namaskaaram"

We are scared of you and that is why we are praising you. Please do not come to this area. Runaway from here …” Thus just to drive Rudhran away from their area, they are praising him. That Vedic mantra describes only this. That is… Rudhran looks very scary and cruel. His sole assignment is to create trouble for the people. ‘Rudhraahaa Guruurahaa’ says ‘Vedham’. i.e., ‘Rudhran’ is ‘Ayogyan’ (cruel person). In addition, ‘sakasraani sakasrasya rudhraani boomyaadu’ which means in this world, there are one thousand thousand (1,000,000) rudhraas (cruel persons). Hence…? “Anthadha Eeva Rhdhran niravadhedhe…”. While all the preparations were taking place, to conduct a ‘yaagam’ called ‘sayanam’,’Rudhran’, with his hair pointed in all directions, arrives at that place with bow and arrow. This is where we have to pay attention. The only weapon mentioned in the ‘Vedham’ is bow and arrow. This weapon will be in the hands of ‘Rudhran’. Taking this weapon…he will try to muddle the ‘yaagam’. He will bring misery to many lives. In the place, during an auspicious (‘Sath’) occasion, he arrives with his bow and arrow and he is threatening everyone. Before ‘Rudhran’ starts his sadistic dance in this manner, using the mantra praise him and using the same mantra chase him away. The same is given in the ‘Vedham’ thus… “Anthadha Eeva Rhdhran niravadhedhe…”. ‘Rudhran’ described in so many names such as nontrustworthy, thief, evil person and father of hurricane, carries as his weapon only bow and arrow. At the sametime, ‘Rudhran’ also described as having a peaceful image. He is also supposed to be a made of love and kind hearted ?... ‘Rudhran’ has been portrayed as a cruel person, in ‘Vedham’, and I have mentioned that he also has been given another character that is peaceful, kind hearted… Who is he?... Vishnu! ‘Vedham’ called beauty as ‘Adhpudham’. This word later on, in our language Tamil, evolved into ‘Arpudham’. Part of the words of a slokam ‘sadhasathpathi adhpudham…’, portrays Vishnu as the leader of the society. As leader of the society, ‘Vedham’ says in another slokam, you are very beautiful and peaceful…

 “Thomhi sathyo adhpudhahaa    Dhaadhaa vaajasya…”

The meaning : ‘You are really a beautiful person’. According to ‘Vedham’, you said, that God has no shape or form… Then, how did these armour and beauty came into existence?... Thus, a suspicion may sprout within yourself. The same ‘Vedham’ tell you… ‘If you want, you can give a figure for God, as your imagination can take you’. O.K… As per the ‘Vedham’, Rudhran’s arsenals are bow and arrow. If a cruel person like ‘Rudhran’ himself, had only a bow and arrow as his weapon… Vishnu, personified as the kind hearted and peace loving, shouldn’t He have as His possessions, only silk garments and shining jewelries. But… Vishnu, had ‘panchaayutham’ (five weapons), that was more weapons than even the cruel person ‘Rudhran’ had in his possession. Five weapons?... Yes. No shortage of weapons for our Gods. Yes! Vishnu has in his hands five different weapons. They are, ‘Sangu’ (shell), ‘Chakkaram’ (wheel), ‘Gathai’ (maul), ‘Saarangam’ (Bow) and ‘Kadkam’ (knife). Let me explain them one by one.

‘Sangu’ (Shell)… In those days, primitive culture days, traditionally when they go for a war… “We are prepared for war… Let our army battalion march towards the enemy”, thus, it was blown for issuing the marching orders. In addition, It was also blown for warning the enemy “Hey… My battalion has started and we are marching towards your’s”. Similarly, when everything came to an end, they blew the shell and they announced the results. The shell that was used from the beginning to end of a war was the first weapon of the peace loving God Vishnu. Next weapon is ‘Chakkaram’ (wheel)… This wheel’s essence is the fire, that has been given most importance, in the ‘Vedham’. When the wheel is aimed, the fire spit out of it will catch on, burn and make the enemy into ash and put him to death. This is the beautiful Vishnu’s second weapon. There is also another special feature for this weapon. I will explain about that feature, after I have given description of the five weapons. The third weapon is ‘Gadhai’ (Gadha). This is also a weapon of the primitive culture days… that is more or less the weapons used by the primitive men of the stoneage. It is nothing but a huge wooden log. In one hit, the person will reach the heaven. That is the nature of this weapon. Even today we read in the head lines of the newspaper that ‘Murdered by hitting with a round wooden log’. Such round wooden log is this weapon. In the village area they are scared of hearing the name ‘sukkumaanthadi’, and that weapon is the ‘Gadhai’. The fourth weapon is ‘Saarangam’ (Bow). This was also the weapon, used by the forest dwellers, for hunting animals. The fifth weapon was the one normally appears in the newspaper headlines ‘By showing the knife to the woman who was traveling alone, the thief grabbed the gold chain’. That knife is the ‘Katkam’. Thus, the one bears all these five weapons, and portrayed as the peace loving Vishnu, who happened to be the cruel personality ‘Rudhran’.

Haven't I noted earlier that the 'Chakkaram' weapon has some special features? What is that special feature? 'Chakkaram' is the 'sankalpam' (alter ego) of Vishnu. It is called respectfully as 'Sudharsanar'. God Vishnu is keeping this weapon, to accomplish whatever He has in His mind. Whatever God Vishnu thinks, 'Sudharsanar' (Chakkara weapon) completes it. Thus... just for a weapon, our Vaishnava tradition has given such a status. 'Sudharsanar' also has additional fame and respect. What is that?...

 "Yasmin vinyasya paaram vijayanii    jagathaam jangamas thaavaranaam    Lakshminaarayanaakyam mithunam    Anubhavathii uthiuthaaraan vihaaraan    Aarokyam bhoothimaayusiim    Kruthamiha bhahiinaa..."

This is the very last sloka, in the book titled 'Sudharsana sathakam', and written by Kooranaaraayana Jiiyar. O.K... What does this sloka says? 'Narayanan has to attend to multiple tasks at the same time. Hence, He was not able to spend quality time with HIs wife Lakshmi. In spite of it... Vishnu, when He decides to spend leisurely time, alone with His wife Lakshmi, He vests all the responsibilities with His trusted weapon 'Sudharsar'. Yet another specialty of this weapon... in the hands of 'Sudharsanar', it has sixteen other weapons. What?... In the hands of a weapon, more weapons?...  What?... In the hands of a weapon, sixteen weapons?... If that is so, you can estimate the importance of wheel weapon called 'Sudharsanar'. Rather than referring this weapon as that, this or it, it is always called with respect as this person or that person. Yes... It was also named as 'Chakkarathaazhwaar' (All the Vaishnava saints are called 'Aazhwaars'. This weapon was also treated as a Vaishnava saint). For the 'Sudharsanam', even in Sanskrit language they called it with respect as 'Sudharsanar'. The 'Sudharsanar', which is in the hands of Vishnu,has in its hands sixteen weapons. Vishnu Himself has only five weapons. But his own weapon has sixteen weapons. Before we explore about all sixteen weapons of 'Sudharsanar'... we will take look at few of the accomplishments of Vishnu with 'Sudharsanar' in His hand.

King Powndaraka Vaasudhevan was, once upon a time, ruling Kaasi. He was infatuated with his own name. The infatuation, gradually converted him, to arrogance. Slowly this arrogance got to his head, and it was leading him, in a destructive path. What was he thinking... One component of my name is Vaasudhevan. Hence, I am only the Vaasudhevan a.k.a. Vishnu. I am the God Himself. Hence, in front of me, that Vishnu shall not have in His hands all five weapons. He is not the God. I am the one came here to protect this world. Hence... "Hey! Vishnu, you must forego your weapons 'Sangu' and 'Chakkaram'. You must surrender them to me. Because, I am the true Vaasudhevan. I am the true Vishnu" ... Thus, his arrogance got to his head and he was giving ultimatum to God Vishnu. Vishnu sized up his arrogance... "Are you asking my 'Sangu' and 'Chakkaram'?... First I will give you my 'Chakkarayudham'. Keep it... Not in your hand... But take it on your neck"... Thus he launched His 'Chakkaram'. That 'Chakkaraayudham'... descended on the neck of the Powndaraka Vaasudhevan. He gave the 'Chakkaraayudham', to the one who claimed, that "I am the God, Give me all your weapons", and took his life. While this incidence related to Vishnu Himself... the next one related to God Krishna (An avathar of Vishnu).

Sisubaalan was king of Sethi Nadu. He has been a perennial enemy of Krishna. Always he has been cursing and criticizing Krishna. Krishna a.k.a. Vishnu, decided to tolerate upto one hundred curses. However, Sisubaalan's cursing incidenses exceeded this limit. In the last curse, Sisubaalan exceeded his limit and cursed Him "Podaa idaippayale" meaning "Hey, You, herdsboy" calling by the caste of Krishna. Krishna, who maintained His patience till that time, "Are you cursing me demeaning my caste?"... with these angry words he launched His 'Sudharsana Chakkaram'. The 'Chakkaram' decapitated the head of Sisubaalan and it fell to the ground. This very same Sisubaalan is one of the gatekeeper boy in Sri Vaikundam. It is said that Vishnu Himself has granted this status. How did that happen?... Vishnu asked Sisubaalan, "Hey! you want to be my friend and get access to 'Moksham' on a delayed basis or you want to be my enemy and get to 'Moksham' on a fasttrack basis?... Which suits you?...". He replied, "I would stay as your enemy and get to 'Moksham' in a hurry". Based on this... It appears, through Vishnu's words, that better than the friends of God, the enemies of God gets to go to heaven faster. This appears in the 'Bhaagavatham'.

In addition… ‘Even to the Gods, the caste feelings is there… and it is a must’ this discriminatory principle is emphasized in this story. This story also brings to light the power of the ‘Chakkaraayudham’. There is also another note about ‘Chakkaraayudham’. The ‘Vajraayutham’ of God Indhiran was made of Thathiika saint’s bone. The weapon, ‘Vajraayutham’ made of human bone, was energized by this very ‘Chakkaraayudham’. O.K… We have explored various stories that brings to light the power and capabilities of ‘Chakkaraayudham’. Earlier, I said sixteen weapons… Are you asking what are they? God Vishnu’s ‘Chakkaraayudham’ has on each side eight arms and each one of the arm has a weapon. About these weapons, Mr. Vedhaantha Dhesikan has composed the ‘Chodasa aayudha sthothram’. That is recitals about the sixteen weapons and its capabilities. What are the weapons described in this ‘aayudha sthothram’?... We will first examine the weapons in the right hand of the ‘Sudharsana Chakkaram’. 1.) ‘Chakkaram (wheel); 2.) ‘Mazhu’ (Mallet); 3.) ‘Kundham’ (Spear); 4.) ‘Dhandam’ (Stick); 5.) ‘Angusam’ (Driving tool); 6.) ‘sadhaamukaagni (A weapon that spits fire from one hundred mouths at a time); 7.) ‘Miskrisam’ (Knife); 8.) ‘Vel’ (Type of Spear). These are the weapons found on the right side of ‘Chakkaram’. On the left side… 1.) ‘Paancha Sanyam (Shell); 2.) ‘Saarangam’ (Bow); 3.) ‘Paasam’ (Rope); 4.) ‘Kalappai’ (Plough); 5.) ‘Vajraayudham’; 6.) ‘Gadhai (Maul); 7.) ‘Ulakkai’ (4” dia. Cylindrical rod); 8.) ‘Thirisoolam’ (Steel fork). On the right side eight plus eight on the left side. Isn’t the total sixteen? When  they say ‘Pathinaarum Petru Peru Vazhvu’, may be they are talking about the sixteen weapons of the Vishnu, and probably, He is having a great life with His weapons. Portrayed as a peace loving God in 'Vedham', Vishnu, was wrapped around with war arsenals, like a weapon making blacksmith. Why?... 

Chapter 6

The rights of everyone to offer pooja that was put forth by the Madhurai 'Periya Aadhiinam' ... and that was rejected by 'Mahaa Periyavar' Sankaraachaariyaar , became a sore point and placed obstacles in the operation of the Association of Mutts. Within few years, the activities of the association started to diminish. The red lotus flower that was plucked from the muddy pond, those activities that was distilled with considerable efforts and energy,to bring unity among various castes and factions of Hindu religion such as 'Vedha Dharma Paripaalana Sabhai', 'Aagama Sirpa Sathash', 'Thiruppaavai-Thiruvempaavai Maanaadu', 'Association of Mutts' ... all initiatives and institutions vanished along with him. After him, there were none within the Mutt, was concerned over these initiatives and institutions. All those red lotus flowers started to wilt gradually ... now they are dried, shriveled and crumbled.

You have read, in the previous chapters about my experiences and observations, with a great man called 'Mahaa Periyavar'. Starting from 'Aadhi Sankarar' (Root Sankaraachaariyaar), I have shared with you my experiences with 'Mahaa Periyavar'. I shall share with you some of my experiences with the sitting Sankaraachaariyaar, at the appropriate time. Next ...? Next, I am going to introduce to you another saint who pitched a piercing vedhaanthic (After Veda) weapon into the 'Adhvaitha' philosophy of Aadhi Sankarar! Who was that? But before that King Rajendhira Cholan son of great Chola King Rajaraja Chola was not only stunned over the conquests and other accomplishments of his father but also resolved to conquer more territories just like father and everyone shall bestow upon him songs of eternal praises. He also set a goal, that eventually became a passion within his chest and was burning with leaps and bounds, to build a temple that is comparable to the one which his father built at Thanjaavur. The result ? He prepared his army for an expedition. With a goal to conquer the lands that is spread in all eight directions, he started towards Northern India. After travelling several days ...  his army reached the banks of Ganges River. He got the title 'Gangai Konda Cholan' (The Chola who conqered the Ganges banks). On the banks he met with a Vedic Saint. After Rajendhira Cholan heard the discourses offered by this saint on various Vedic literatures and his intellectually stimulating thoughts ... he came to the conclusion that his victory is not complete unless he takes this 'Vidhvaan' (learned Person) along with him to his capital city. His name was 'Naadha Muni'. Even today, in Gorakpur located in the state of Uthra Pradesh, a sect called 'Naadha Bhandhu' is living following his teachings.

Rajendhira Cholan, who escorted Naadha Muni with utmost respect to Southern India, not only established Gangai Konda Cholapuram (City of the Chola King Who conqured the banks of Ganges) ... but also appointed him as the counsel to the king and worshipped him as person who enlightens him. In addition to offering teachings to the Chola King ... Naadha Muni had indepth knowledge of several Vedhas and Upanishadhs (treatises on Vedha) and one may call him as 'Vedha Muni'. He has composed several 'Slokas' (Praises on God) and his grandson was Aalavandhaar. The relationship between the dynasty of Naadha Muni and the dynasty of Chola king has continued beyond their own generation. Aalavandhaar also in his generation was appointed as the royal counsel to advise on matters of army and tactical warfare. Aalavandhaar, who was in a very important position, to render advise on matters of the kings elephant army, horse army, infantry and royal navy ... was invited by his grandfather Naadha Muni, on several occasions, to acquire knowledge on religious and cultural matters. Even after the insistence by several messengers such as Pundariikaakshar, Murugai Kaavalappan, Aalavandhaar refused to hear the teachings of Naadha Muni on religious and cultural matters.

Born to the granddaughter of Aalavandhaar of above detailed characteristics ...  that granddaughter Bhoomipiraatti, who was the sister of grandson of Aalavandhaar, Thirumalai Nambi. The saint who established 'Visishtaathvaitham', Sri Raamaanujar, was the son of Bhoomipiraatti. Just to introduce you about Raamaanujar, there is a poem in Sanskrit, that is packed full of details about him :    "Baashanta dhrumahanta dhavathakanaahaa    Saarvaaka sailaahanihi    Bowththa dhvaanththa niraasa vaasarapathihi    Jainebha kanttiira vahaa    Maayaaaathi bhujanka bhanka karudahaa    Dhraividhya soodaamanihi ... "    Thus states the poem. And do you know the meaning of it?
In those days, a scary worshipping method was prevailing in Southern India, in which people sit in a graveyard, collecting all the skulls and worship with certain rituals. He was born as a wild forest fire to burn out the skull worship. There were athiests who believed in the teachings of 'Saarvaakan' ... "There was nothing like God. Everything about God is nothing but the fool's imagination. Humanity was created for living happily. Do not waste your lifetime worshipping this imaginary God" ... He was born as a thunder,  to sqeeze these athiests, who were as stobborn as mountain in their belief. Bowththam (Buddhism) ...

Budhdha challenged the Vedhas and he spread nothing but darkness over the humanity. He was born as a rising sun just to destroy this darkness and spread the Vedic light. Just to tame the elephant sized Jainism (At that era Jainism was predominant in the Southern part of India) he was born and charged like a lion. He incarnated in  this world as a Vaishnava eagle to pick on and murder the cruel python 'Maayaavaatham' (Adhvaitha teachings of Aadhi Sankarar) that has been giving trouble to humanity ... Thus, Sri Raamaanujar incarnated into this world just to contain and tame the societal illnesses such as  the culture of worshipping the skulls, athiest clans, Budhdhist darkness, elephant sized Jainism and the python named 'Maayaavaatham'.

Sri Raamaanujar, who was described as wild forest fire … thunder … rising sun … lion … eagle … What did he say? What did he do? At his early age itself, he memorized the religious texts such as the Vedhas and the Upanishadhs and got involved in discussions and debates.Even though there is wide spread belief that he was born in Sriperumpudur, he neither mentioned in any of his writings about his birth place nor he wrote any details about the presiding deity Vishnu Perumal at Sriperumpudur. Yet another news … He never wrote any ‘grantham’ (sacred texts) in Tamil language. In addition to the Vedhas and Upanishadhs, he learned in detail about his ancesters Naadha Muni and Aalavandhaar. Aalavandhaar composed a verse about his grandfather Naadha Muni and it is given below :
 “Janidhvaa vamse maadhikyaa kesathaam    Susiinaam sudhdhaanaam    Chithsuthithu Eeshwara thathva vishathaam…”
At birth itself, Naadha Muni hailed from very famous and intellectually prosperous dynasty  claimed that …” ‘Chith’ that is ‘Jiivaathmaa’ (living soul), ‘Achith’ which is soulless material world, ‘Eeshwaran’ that is the Brammam, all three entities are real. This is statement is diametrically opposite to the ‘Maayaavaatham’ that was advocated by Aadhi Sankarar …”  thus, Aalavandhaar in that verse revealed the philosophy of Naadha Muni. Raamaanujar after learning this doctrine ... he soaked himself in the Upanishadhs.
 "Nasanthriisee dhshtadii ruupamashya    nasak guhaa bathyayii    kashyanayeenam hruthaa manishaa    manasaa abhikirupthahaa yayeenam vidhuhii    amirthaa sthee bhavanththii ..." What this Upanishadh sloka says is ... " 'Bhagawaan' (God) has no shape and he is 'aruupan' (No shape or form). If you cannot accept this fact, you may in your own mind, assume that he has shape and visualize a shape for him. You meditate on that mental vision ...". This is the essence of it. He contemplated on the words of Naadha Muni and that was found in the Upanishadhs ... sowed these seeds in the fertile soil of Vedhanthic knowledge, and concentrated intensely on these facts, and sprouted the new philosophy of Visishtaadhvaitham. What does this say? "It is wrong to state that everything In this world is 'Maayai' (unreal). God has a shape. He resides in Vaikuntham. He only created the Jiivaathmaa (living soul) i.e., us living beings and this world. The shape and form of God is not an imagination of your mind. He has his own real shape and form. He also has a consort with him in Vaikuntham ... We must pray to the God who resides in Vaikuntham" ... This in a nutshell is the teachings of Raamaanujar.

Thus ... Raamaanujar who postulated the new philosophy, to establish this principle and to spread this among the population, undertook several pilgrimage around the country. 'BrammaSooththiram', distilled from the Upanishadhs, is an important Vedhaanthic (Those literatures sprouted after the Vedic period) literature. (Sooththiram or in Sanskrit Sutra literally means a line, thread or formula. In the olden days, when and pen and pencils were not invented, everything was written on palm leaves using sharp nails. Writing was strenuous and time consuming. Hence, everything was condensed and only the essential points were put in writing as a string. Only those who have mastered the art or subject is capable of writing detailed treatises for them.) The expounded volume of a 'sooththiram' is called a 'Bhaashyam'. After reading the 'Bramma Sooththiram' and writing a detailed explanation is extremely difficult and only accomplished Sanskrit scholars who are themselves self realized souls are capable of interpretting and illuminating upon it.  

Aadhi Sankarar, the great saint himself, wrote detailed explanation of 'Bramma Sooththiram' and it was called Sankara Bhaashyam. Another great saint Madhvaachaariyaar also expounded upon the 'Bramma Sooththiram' and that was called Madhva Bhaashyam. For the same 'Bramma Sooththiram', Raamaanujar also wrote a treatise. However ... That was not called like other Bhaashyams, Raamaanuja Bhaashyam. Rather it was called with extremely respectfully 'Sri Bhaashyam'. In order to create the Bhaashyam, Raamaanujar needed the original 'Bramma Sooththiram'. He travelled all the way to Kashmir and there he met another elderly saint Boodhaayanar from whom he obtained a copy. Even under present weather conditions Kashmir is very cold and freezing that make everyone shivering ... one can imagine how much solid ice deposits, laying on the ground, several centuries back. In spite of all these obstacles, he travelled to Kashmir, met with Boodhaayanar and obtained the 'Bramma Sooththiram'. Why did he travelled all the way to the Himalayas to obtain a copy? He cound not find one close by? If Raamaanujar wrote a Bhaashyam for 'Bramma Sooththiram', the Adhvaithiis (Followers of Aadhi Sankarar) feared, that he will indiscriminately attack Sankara Bhaashyam written by Aadhi Sankarar. Hence, some devotees of Aadhi Sankara not only blockaded him from obtaining a copy from local sources but also exerted their influence up to Kashmir. If you hide the comb would the wedding come to a stand still? With much difficulty, Sri Raamaanujar obtained the 'Bramma Sooththiram' from the Kashmiri intellectual called Bhoodhaayana Vruththi, and wrote the treatise.

Here is where the contradictions originate from Sri Raamaanujar's writings. In the introduction to the Sri Bhaashyam, Sri Raamaanujar writes ...
 "Bhagawath palana dhaanak ruthaam  
Visthiiranaam bramma soothra vruththim  
Poorvaachaariyaahaa sanchikshaboohi  
Thanmadhaanu saareena soothraa akhadhaarii  
Vyaakyaasyanthee ..."

The meaning of this verse is as follows ... "The original or earlier 'Aachaariyaas' (the learned masters), those who have composed the 'Bramma Sooththiram', whatever they have intended to say in those verses, I am giving it to you as is. In this treatise, I have not introduced any of my philosophy or my opinion. Whatever they said is also what I am saying". Thus, while Raamaanujar portrayed himself as a 'YES MAN' ... In one section of Sri Bhaashyam titled 'Abhasoothraathiharanam' says the following : "The 'Moksham' (The God's abode) is reserved only for those who constantly meditate the image of God, and chant mantras on his name. What I am saying is applicable only for Brahmins. If non-Brahmin 'Shudhras' longing to reach the 'Moksham' ... They have spend their life span performing non-Brahmin tasks ... and they must pray to God to grant them Brahmin manhood in the next incarnation. In case, God blesses them Brahmin manhood for them in the next incarnation, they must learn Vedhas and Upanishadhs ... continuously meditate on God to attain the 'Moksham'. Just like that ... Brahmin ladies also classified as 'Shudhras'. Because of that, if only they must reincarnate as Brahmin man in the next birth they will be qualified to dedicate their efforts to attain 'Moksham' ...", thus states Sri Raamaanujar. ('Moksham' is conquering over reincarnations, i.e., not coming back to this world and suffer over and over at each birth, reach the place called 'Vaikundam' where the God has his residence, and live happily under his feet and protection.)
However ... There prevails solid message that Raamaanujar climbed to the top of the temple pyramid at Thirukkoottiyur ... and revealed the 'Sacred Mantra' to thepublic so the masses of every caste, creed and gender attain 'Moksham' in this very life. If this incidence has happened in the life of Raamaanujar, why he has not written about it in any of his writings or in his sacred scriptures? One of his own disciple Kooraththaazhwaan says ... "It is wrong to state that the 'Moksham' is reserved only for Brahmins ... People of every caste is, indeed, laboring in this world. 'Moksham' shall be accessible to everyone irrespective of their caste or gender ...". Why did he say such words?  We have seen … according to ‘abhasoothraadhiharanam’ presented by Raamaanujar,  ‘Moksham’ cannot be attained by non-Brahmins or Shudhraas … In addition, ‘Moksham’ can also be not attainable by Brahmin ladies. We have been mentioning, often, the word ‘Shudhran’ … What is the meaning of this word? Susam+dhraathi … The meaning of Susam is the fatigue or difficult situation that is the result of hard labor. Dhraathi means? … That person who drives that fatigue away. In short, he/she is the person who bears himself/herself, the fatigue that results from hard manual labor … and drives that fatigue away to protect you (Brahmins) from the fatigue. Simply put, in Sanskrit language,  it means he works hard to deliver you comforts in life. With the same reasoning, they also honored the Brahmin ladies respectfully with the cadre ‘Shudhraa’. Should the ladies be in the same status forever? We are compelled to explore this question bit moredeeper and churn this issue further to find an answer.  

What was the status of women during prevedic period and their status during the Vedic period? Were they suppressed by the men even during the beginning days? … or were they respected and worshipped by the masses? … After the restrictions imposed by society and religion what was the importance of women? What are the answers for all these questions from the time immemorial to this day? Days of primitive culture … i.e., the initial stages of civilization. Before this time period, consider that  there existed no civilization. At this period … Men and women were roaming around the earth bare naked. He has no idea that he was given birth by her. Neither she has any idea that she is the one giving birth to men. What it means … Those were the days in which they did not know how to untie the knot that is tied by the nature between men and women. Neither shame nor lust existed between both sexes … Those were the days in which neither sexes realized that she was the drain for his lust … or he was the drain for her lust.

In those days, flocks of men were just roaming by themselves. Climbing up the trees … pluck fruits from the trees … falling flat on the ground from trees … Thus, the man who was crawling on the ground over the hills, in the forests and on the high grounds, for the first time he stood straight and gazed over the woman. He looked once over his hands and legs. He gently rubbed over his face and held his nose with his fingers. He put his hand into his mouth. He tossed his ears and slapped his cheeks. Again, he measured himself from his feet to his neck line. He turned towards her, and as he looked her back again, he was shocked to find that she looked just like him. Of course, there were some differences … She had her chest swelled more than his and stood out. Her hair was flowing, like hair strings, up to her hip. When he saw the pitch black hair hanging around and hiding her face … the first feeling he had was fear. He prepared a schedule of those elements that he feared most in those days, and shrilled, ‘My God … demon … ghost … beast …’.  
When they heared the high pitched call, those who were close to him ran towards him. They were also scared as they saw her … and her uncombed hair covered face … and his scared eyes. They shouted “Oh God, we must charge and drive away this ‘ghost’” and concluded to drive that ghost were fetched sticks, stones, dirt and anything that could be used as weapon and hit the ‘ghost’. Any how, as soon as as they encountered the very first woman, the very first sensation they felt was merely fear. But … Did that fear lasted for long? Only when she moved her hair, that was flowing over her face, they saw her whole beauty. As the time passed, they started to understand the nature’s law of reproduction. The one who feared at first, when they saw the women … he began to scare her. He grabbed her hair and pulled it. He beat her severely. Her fear incited him to harm and scare her even more.

During the period of early civilization, the man lived in the plains and river valleys – as he started to plough the land and engaging in agriculture, he created such agricultural implements such as ploughs. In those days he was so much afraid of the animals, as he stayed away from them and did not have the know how to deal with them and domesticate them for useful purposes … As he was pondering over the question of, what shall he do to drag the plough across the field … it occurred to him the idea of those primitive women who are scared of the men. He went and dragged the women, who was executing whatever was asked of them because of sheer fear,  by their hair … He tied her long hair to the yoke of the plough and set the yoke on the back of her neck and started to plough the land using the labor of women itself. Was it only this much? No … No … He took bamboo stick and was beating them to make them drag the plough much faster. The women were howling because of severe neck pain. In spite of their pain he was unsympathetic and did not leave them alone. As they were weeping of pain, he continued to plough the land. Even then, the women continued to worship the men.

Can you all imagine and picture this scene in your mind? … If you could not … you may want to see a scene from the old Tamil movie ‘Pazhani’. (You may wonder … What is this? Thaaththaachaariyaar is trying to relate a scene in a movie with spiritual subject … When we want to relate certain facts, shouldn’t one need to use the media and method that they are familiar with and that they understand easily? …). Now that scene in the cinema … Division of property between the siblings, and Shivaji Ganesan got the land that is rough hills that is almost a desert. He was in such dire poverty that he did not have any money to buy bull to cultivate the land. He decided to put women in his family to plough the land. The yoke of the plough was on the back of the women’s necks and Shivaji Ganesan whips the ladies using a whip and carried on ploughing. Thus goes the scene in the cinema. The same imaginary scene, prevailed in reality several thousand years back. The one, who was scared of the wild growth of the women’s hair, used their own hair to tie them in the yoke. Then? …

Before the sprouting of civilization, even though he had the brain, he was couped up in a cave of ignorance, not able to think for himself … we saw the cruelty of him using the women to drag the plough to cultivate the land. After this saga passed … when the Vedic period was emerging, little bit of the light of civilization, was began to shine on him. However … the fear he had over the female gender, began to change into a threat. Already, he used to describe the female gender, in cruel manner, as ghost and animal, saw her as she became pregnant. As her lower abdomen started to bulge, and it was vascilating here and there, he concluded within himself ‘ O.K. for sure she is a ghost … Just few days back she was very lean. Now within few days, suddenly, she is bulging out of proportion. Now he neither reached for stone nor reached for a stick … He started fire and let it burn adjacent to her. Why? … He concluded that her abdomen is bulging disproportionately because she is haunted by another ghost. The fire was to drive the haunted ghost. He believed that the haunted ghost will run away for the fear of the heat from the fire. That is why he lit the fire. This is described in Vedhas as ‘Jaathakarmaa’ and it evolved as ‘Homam’. At first, he believed that pregnant women is ‘ghost within ghost’ and tried to drive away the ghost with fire and this foolishness was wholly adopted by Vedhas and established the sacrificial ‘Homam’.

What is more? … Further, this so called ‘Jaathakarmaa’ or the habit of ‘setting fire’ is even practiced  today by Brahmins using it for their livelihood … during the wedding ceremonies they conduct a ‘homa ritual’ (fire ritual) called ‘Jaathakarmaa’. What is the meaning of this ‘Jaathakarmaa’ in the present days? … No ghost or sprits shall haunt the children that are going to be born to this woman who is seated here as the bride. That is the purpose of this ritual. As a  forest dweller in those days, the foolish hope he had of the fire … even today the civilized man is carrying and practicing in this modern world, you can imagine the power of the siege that Vedhas put on the humanity. The man who portrayed the women as strange living being that prompts fear and anger, gradually started to enjoy her beauty. How does Vedhas relates this gradual change over? … “For the world to undergo relaxation, the nature and the women are the root elements. Only between them lies, the energy to bring peace to the world, spilling over in the form of beauty … Hence, … Hence? …
‘Puranthir yoshaa jaayathaam …’

What does that mean? … ‘God … please, always you keep the women in eternal beauty. Then only this world and the life in this world will also be beautiful.’” As per Vedhas this is one of the prayers that Brahmins shall perform. That is ... this is calledVedic Prayer. It prays to God for blessings to get those things or characters that are expected.

'Aashyee ejamaanashya virojaayathaam ...' (We are praying to give birth to children with excellent characters). 'sabhaayo yuvaa jaayathaam ...' (That baby shall grow, well learned and shall be respected by the assembly of thinkers and respectable gentlemen). 'Nigaame nigaame bharthanyo varrathu ...' (When we command, the cloud shall descend from the heaven as rain and fall onto the earth). That is, if we request for rain, it shall pour ... Among these prayers, one of the most important prayer was 'The women shall always look pretty. Because of them this world also shall stay beautiful'. O.K. ... What purpose does it serve or what are they going to do, If the ladies retain their beauty, throughout their life? ... If we question the Vedha, it is replying to us through this following 'slokaa' (stanza) ... 'Pathnihii paariinash yasya eese; Pathniyaiva anumadham narvapathi ...'. A women shall be beautiful everyday. No matter, however beautiful she is, she must reside only inside the house. She is the boss of the household. That is, she must attend to, all the duties of the household ... whenever, her husband travels to distant places, to earn income to support the family, she must give protection to the children living in the house. Without leaving the house, she must stay inside the residence, and safeguard her sacred beauty.

At the sametime ... If the husband is going to conduct any 'Yaagam' (ritual of sacrifice) or 'Homam' (offerings into a consecrated fire), at his expense ... he must obtain permission from his wife. The reason being ... all the material used in the sacrifice has to come from the household. Since, she is the manager of the household, her permission is necessary. Thus, this strange custom of 'locking the women inside the house' was stuffed into the Vedham by the man itself ... On one side, the Vedhaas dictates that the women shall be kept inside the house and on the other side of the Vedham ... we can see the vision of modern day ladies ... Where? ... In 'Sthrii samsaatham' ... What is this 'Sthrii Samsaatham'? ... The assembly of several ladies in one place. Yes! that is Ladies convention ... What? Ladies convention in Vedhaa?  What? Ladies convention? That too in Vedhaas? What are you talking about? I understand your perplexity. Before we enter the 'Sthrii Samsaatham', let us look at what is said in Vedhaas about general convention. The following 'slokaa's are from Rig Vedha :
 "Nasaa sabhaayaththa nabhaathu seyha    Nasaa sabhaayaththa vibhaadhu seyha"

That is ... "Whatever it is, every issue shall be discussed in an assembly as to what will be the pluses and minuses before taking an action or any decision, after hearing from very many members, and adopt that action or decision preferred by majority of those assembled." The principle of the parliamentary system that is prevailing today has been proposed by the thinkers of the Rig Vedha era, thousands of years back. O.K. ... What if in an assembly, there is confusion and complexities arise?

 "Sanga Sathvam; Sambha Suthvam; Sambo manaamsi jaanathaam"

"Walk in one pathway ; Think alike ; Take an unanimous decision" or in other words (Walk United, Think United, Talk United). Thus, Rig Vedhaa stresses unity and advocates protecting the strength of the assembly. During the Vedic period, 'Sabha' was an assembly established to solve the issues confronting,  those civilized people who have been bound under the societal laws. Very knowledgeable thinkers called 'Rishi's were appointed to serve in those 'Sabha'. Various groups of people gather together and render their opinions on various issues brought in front of the assembly. After hearing everyone's view point, the 'Rishi's will decide their rulings and deliver it.
Here you, have not mentioned anything about the women. How are they going to be in the picture? For your question, another 'Sloka' gives the answer. " Thampathiiva grahipitha janesi ...". What this says is that wherever you go ... whomever you are visiting ... why even when you go to visit the God Himself, you take your wife with you. The Vedha that dictated to keep the ladies locked inside the house ... as the time passed, with more understanding, we can conclude that it relaxed the restrictions. (After all the Vedhas are not created all of a sudden in one day and it evolved with time). Based on this statement, each man as they came to the 'Sabha', their wives also accompanied them. Thus slowly, the ladies started to attend the 'Sabha'. As they attend, the proceedings and the issues of outer world started to penetrate into their ears. The ears, that were filled with husband’s commands, slowly began to absorb social issues confronting the society. From the mouth of the ladies, who have not crossed the threshold of their front door, slowly started to come out their opinions on social matters.  
When the men heard, the ladies talking about various social issues, they were stunned. How and where did she learned to talk so well? … They were wondering.  

 “Abhipraavanththaa samane ivayoshaahatha  
Kalyaanyaha smayamaanaahaa agnim …”

“Place where everyone is assembled, the ladies were seated equal to the men. Did it stop there? There, around the fire that was burning to provide light, the ladies were seated and they were laughing as well as carrying on conversations.” Upon seeing this … the men who accompanied them were baffled. The Vedhaa is giving an explanation for their puzzle. Take a look …
 “sthriinaam dhviganam aahaaram    Bhudhdhiis saabi chathur gunam”

… That means, in the house after the males ate they leave the remainds and they leave the house. Whatever, is leftover the ladies will finish it up. So, she ate at least twice the amount of food more than that consumed by male counterpart. The women who ate twice as much as the men … she would have acquired at least four time the intellect than man. Four times the intellect, is what gives them the energy and boldness for them to speak in the ‘Sabha’. Even today, we read in the newspapers, that in the statewide examinations the higher percentage girls pass the examinations than boys and they secure first ranks. The Vedham provides explanation for the girl’s accomplishments. Thus, the ladies who had four times more intellectual capacity their counterpart, began to compose Vedic Mantras. They also were reciting them every day. This blatent fact is contained in the Vedha itself.
 “Abhakesma sthriyo; manthra kirutha aasuhii    Praa kalpedhu naariinaam; Bounchchii Bhanthathu ishyare    Athyaabhanantha Vedhaanaam …”

This means, “The ladies have composed Vedic Mantras. Those mantras, that were composed by ladies, were performed daily ‘Adhyayanam’ (daily recital) by themselves. Especially, those ladies belonging to the ‘Aadhreya Gothram’ (‘Aadhreya sect’) were notable in this accomplishment. Especially, the ladies from 'Aathreya Gothram' excelled themselves in the literary field. 'Aathreya Gothram' means, those ladies are the descendents of the 'Aathreyar' 'Rishi' (extremely learned mystic). What is the meaning of 'Gothram' ? ... It is not have a great meaning. During the Vedic period they used to tie the cows in various herds. Descendents of one 'Rishi' used to ties their cows in one particular place. 'Go' (cow), that is cows were tied in a particular place. The groups divided on the basis of where the cows were tied is called 'Gothram'. Thus the ladies from 'Aathreya Gothram' excelled in their intellectual capacity. These are the ladies who have established 'Sthrii Samsaatham', and convened meetings and discussions exclusively for ladies. This was the ladies convention ... In one of these conventions ...

We have seen, in the previous chapter, about the establishment of 'Sthrii Samsaatham'. The ladies who possessed four times the intellect than men, assembled together, and debated on various issues ... and they were very famous, during Vedic period, for their accomplishments. We learned from various sources that notable ladies such as Gaarkki, Vaasaknavi, wife of Yaghnyavalkiyar Maithreyi were participated in these discussions. While we learned that, such intellectually superior ladies have lived during the Vedic period, message that we are going to see next is shocking and about to shatter our amazement! What is that?

Each and every month, the nature confers on the ladies one troubling period ... Pain of Menstruation! Based on the body science, it is the discharging of bloody matter at approximately monthly intervals from the uterus of breeding-age nonpregnant primate females, generally called period. Using this dischage as a reason, during the Vedic period, the ladies were discriminated and became untouchable. "She is 'Thiittu' (unsanitary and hence, keep her at a distance preferably out side living area, she is filthy and nonhygienic " saying such harsh words, they kept the ladies detached during this period and kept them at a distance. Already the ladies suffering from the natural, biological causes are force endure the discrimination imposed by the opposite sex. For the fetus to develop, to clense the uterus ... monthly, expulsion of the waste products is, the process is the menstruation. However ... During the Vedic period, can you guess, what did they compare this process to, and what reasons they invented for this untouchability? Before we get into it ...

Again, we travel back to 'Sthrii Samsaatham' ... The ladies assembled and they are discussing various issues. Their laughing sound waves are gently floating in the air. During that time instantly, there was a booming noise with ultra brightness. Among the brightly lit clouds descends 'Indhiran' (The king of heaven dwellers). What? Indhiran? Yes! The king of the heaven, who has been enjoying all the joys that heaven has to offer ... the face of the one who lives every day in pomp and luxury ... that face was gory and unsightly. The one whose headful of hair is like red silky fiber, became dry, teased and projecting in all directions. From his ever smiling mouth came out scary sharp pointed teeth. In the face of Indhiran, who descended with pitch black body, one can see the troubling wrinkles. Not only his eyes were weeping but also his entire body was weeping with sweat. His shivering was written all over his forehead. What happened to the King of heaven?
'Brammahaththi Dhosham'. What is that ? ... 'The cruelest of the cruel crime'. A crime that is punishable to the maximum extent. One may term this as the supreme crime in the Vedic period. Those who committed this crime has no recourse or rejuvenation except go crazy and roam around aimlessly. O.K. ... How does one commits such a horrible crime? Murdering a Brahmin is 'Brammahaththi' crime. (Brammam = Brahmin; Haththi = murder). i.e., the crime of murdering a Brahmin is the 'Brammahaththi'. Indhiran has committed exactly such a crime. Nowadays, recently, within the Kaanchiipuram temple, a Brahmin named Sankararaaman, was murdered (Haththi) using such horrible weapons as knives and machete ... Even those people are in front of a Vedic Court committed the same 'Brammahaththi' crime (Dhosam). i.e., they are modern day 'Brammahaththi's.
O.K. ... Let us come back to Indhiran's matter. What did he do to commit such a high crime as 'Brammahaththi'? There was a sage named Kaasyaban. He had two wives named Dhidhi and Adhidhi. Dhidhi was from 'Asura' (demon) caste and hence her children were termed as 'Thaithyar' or 'Asurar' (demons). The other wife, Adhidhi belongs to 'Devar' (angel) caste and hence, her children were classified into 'Devar' caste. One of Adhidhi's twelve children named Thoshta, marries a girl named Rasanaa who belongs to 'Asura' caste. Vishwaroopan was the son of Thoshta from 'Devar' caste and Rasanaa from 'Asurar' caste, and he was a 'prohith' (a priest performing rituals) in the kingdom of Indhiran. After he concluded a sacred 'yaagam' (ritual), he was awarded 'havis' (a gift of certain article, for successfully performing the 'yaagam', that is very valuable and will deliver healthful life) and without the knowledge of Indhiran, Vishwaroopan gave it to his asura uncles. When Indhiran came to know about this ... he was so angry and as he was asking "Why did you give the 'havis' to the asurars ?", not waiting for an answer, with that anger he hacked all three heads of Vishwaroopan. Though Vishwaroopan was born in mixed caste ('Devar' and 'Asurar'), he was considerd a 'Brahmin' as he was a 'prohith'. The person murdered him was Indhiran. Can he relieved without retribution? 'Brammahaththi' haunted him. He travelled to various sacred places and wept for his sin. Roamed everywhere. Aimlessly wandered all over the universe.

At last, Indhiran, came to a realization and thought of trading his 'Brammahaththi Dhosham' with some one and get relief. At first, Indhiran went and met with ‘Bhoomaadevi’ (Goddess of Earth), and cried on her shoulder. She asked him ‘what is the matter?’. He told Bhoomaadevi, “ Devi, this is how I have committed, the supreme crime ‘Brammahaththi Dhosham’… You must absorb my ‘Dhosham’ and bless me”. ‘Bhoomaadevi’ replied “If I absorb all the ‘Dhosham’ myself, how all the living beings in this world, would be happy? Just because you have requested, I will agree to absorb part of the ‘Dhosham’. You handover to me part of it …”. As per the Devi’s acceptance, Indhiran, unloaded small part of the murder charge to ‘Bhoomaadevi’. That part ‘Dhosam’ caused … portions of the world  unsuitable for raising crops, parched land and desert land. As a trade for absorbing part of the ‘Dhosham’, Indhiran granted Goddess of Earth a boon that will join portions of the world, if it ever splits due to natural causes such as earthquake. With satisfaction, and associated happiness as a result of unloading part of his ‘Dhosham’ … he turned towards ‘Virutcham’ (trees). He begged the trees “Oh trees … Please absord my ‘Brammahaththi Dhosham’”. The trees bargained for a boon : “In case any body cut us, we must ooze sap from the cut.” After granting this boon, Indhiran unloaded part of his ‘Brammahaththi Dhosam’ on to the trees.

That is the very reason, wherever we cut the trees, the sap oozes out as gum. Asafetida, is nothing but gum that oozed out from ‘Hing’ tree. That is the reason … Brahmins during very important ceremonies such as ‘Thavasam’ (memorials to passed elders), they avoid using asafetida. They consider that this gum is, nothing but a symbol of ‘Brammahaththi Dhosham’ of Indhiran, who murdered a Brahmin. Indhiran, yet in possession of part of the ‘Dhosham’, at last in ‘sthrii samsaatham’ … he appeared in the ladies conference. There? …

After shedding part of the 'Brammahaththi Dhosham' that he acquired by beheading a Brahmin, to 'Bhoomaadevi' (Goddess of Earth) and part to the 'Dhosam' to the 'Virutcham' (trees) ... he was exploring for more places to dump the remainder of the 'Dhosam'. After considerable thought, he appeared in the 'Sthrii Samsaatham'. You may have already read, how and under what shape, he had his entry into the assembly. With his handsomeness evaporated and shedding all his ego ... just like a pauperized very rich man with all the pomp and society, Indhiran appeared in front of the ladies. He also sobbed over their shoulders and laid down his request. "Out of my 'Brammahaththi Dhosham', I am still holding a share. If you are kind enough to shoulder that burden from me, I can once again become the king of the heaven" ... Indhiran kneeled and begged the assembled ladies. 'What are you going to pay us in return?" ... was the question by the ladies. "Whatever you demand" ... replied Indhiran. "In that case ... you grant us the boon that will facilitate us to have sexual relationship with our husbands, from the day we become pregnant till we give birth to child" ... the ladies put forth their request. Except the human race, other species of anumals ... from the day of pregnancy tll the birth of the baby, cub or calf, the male will not close and even smell the female. Only human race is endowed with sexual relationship between man and women during the period of pregnancy. In desperation, Indhiran ... awarded the boon to the ladies that they can have sexual relationship with their counterpart during the term of pregnancy. Along with the boon, he also scrapped the entire, remainder of the 'Brammahaththi Dhosham' and gave it to them. Thus goes this Vedic story.
This is where we must pay attention to the effect of accepting part of the 'Dhosham'. Doesn't Indhiran, completely relinquish his 'Brammahaththi Dhosam' amd deed it to the ladies? ... According to Vedha, that very 'Dhosham' is what causes the menstruation period. That is the very reason, in sanskrit, they called those three days as 'Pakishtai'. That is ... 'Pakishkari' ... stay away ... keep a distance is the meaning of this phrase. The Brahmin ladies are holding within them, the crime of killing a Brahmin known as 'Brammahaththi Dhosham'. That is why the Vedhas calls them as people with 'Dhosham'. If you go further ... The Vedhas devised their fate, by tying a knot between what happens in their natural biological cycle, and a fictional story of Indhiran and thereby paved a way to discriminate and keep the women at a distance. On one hand, the Vedha has chased and chased the ladies to create trouble for them ... on the other hand, you will be amazed to find that, it has conducted competition for women to select the most beautiful among them. Just like in modern days we conduct 'Miss World' competition, you may imagine 'Miss Vedha ...' in those days. To that extent, the Vedic period, has proposed the ladies as a beauty object and treated them accordingly. How? ... This is how!

 "Yadhaashavai yohaahaa; svarnam kraniyam pesalam    Viprathii roopaani aasthi ..."

During the Vedic Period, how the ladies were stepping on the boardwalk ? ... Wearing, body full of Gold ornaments and jewelries ... gently moving her very lean soft body ... taking very small steps as if measuring the walkway using each footsteps, she is walking. How is her beauty is radiating to the spectators ... was similar to that of a colorful glittering of a spreading drop of ghee (clarified butter) over the surface water ... just like that, Vedic Sloka describes the girls wearig all the jewelries and the shining as they were walking. Is this the only beauty that counts? ... Is external beauty the most important for ladies? ...

 "Supraahaa kanyaahaa yuvadhayahaa    subheshasahaa karmakirudhahaa    sukirdhaahaa viiryaapathihi ..."

"The woman is bright like a lamp. Even if her eye sight falls on an object, that object will shine. She can attract others towards her. She can arouse desire among men of such intensity and force them to want to live with her. She likes to decorate herself excessively. She will always be, restlessly, doing something or other. She always concerned about the future and accordingly she plans the present to cope with the future. Above all, the she only has the strong body and a determined mind." ... Thus this 'sloka' describes about the ladies of the Vedic period.
O.K. ... O.K. ... The Vedha that praises the ladies, starting from the body to the mind ... In the Vedic period, how did it treat the ladies, during the most important ritual 'Yaagam' (Vedic rituals)? ... Let me give you an example. Few years back, a 'yaagam' was conducted in Thiruchchoor. 'Soma Yaagam'. Almost four thousand educated ladies came to that 'yaagam'. Everyone was very civilized, modern day ladies. I also participated in that 'yaagam'. Those who conducts the 'yaagam', after seeing so many ladies filled in the 'yaaga saalai' (the shed where the yaagam is conducted), were taken back and started to think for a while. Then they announced loudly "Ladies ... all of you, take the end of your saries and cover your ear and face ...". To obey the call, all ladies took the tip of their saries and covered their ear and face. Why is this covering? ... The mantra that is pronounced during the 'yaagam' shall not fall into the ears of the ladies. If it falls into their ears, the full benefit of conducting the 'yaagam' would not be realized. That is why their ear and face shall be covered. This incidence happened only few years back at Thiruchchoor, in Kerala state. I can also show you examples such as this from the Vedha itself. However ... even today, the 'yaagam' that is conducted with such restrictions ... I wanted you to let your imagination wander, into the Vedic world, to picture the status of women of that period. We have explored the beauty of the body of the ladies and the treatment of them during 'yaagam' during Vedic era ... How was the wedding during that time period? ... Who was the very first bride? ...

Have you realized from previous section, how the ‘Vedham’ (Vedha) has taken a woman’s natural biological cycle, and created imaginary stories and knots to find a way to suppress them in the society? Next … we will look at the most important event in the life of a woman, which is wedding. Described in Vedham, at few places as ‘Vivaaham’ and in other places as ‘Paanigrahanam’, wedding appeared to have been conducted during Vedic period with excess pomp and considerable expense. First of all … we must understand, what is the meaning of ‘Vivaaham’ because, till today, the wedding invitations are called ‘Vivaaha Subhamuhoorththa Paththirikai’ and printed with that title. ‘Vivaaham’ is derived from tribal (Those people living in hill regions) language that means abducting (grabbing and running away). To justify this meaning, in weddings there is a ritual that was injected in which the relatives carry the bride. (Generally, it is called in Tamil as ‘Ponnu Thookkuthal’ or ‘Ponnu Eduththal’, which literally means lifting of the bride and traditionally the mother’s brother has the right for this ceremony).  

O.K. ... Now we will get back to wedding during Vedic period. How does the initial steps to the wedding starts? First, it sends she broker and directs him "First you go and see the girl and give a feedback", thus :
 "Prathak manthaa thiyasaanasya  
Varebhi varaathu kaasupra thiiththaa  
Aasmaa kaminthraa upayam jiithoshathii ..."

This vedic mantra gives instructions to the broker the proper protocol for investigating about the bride and her backgrounds. "When you visit with the family, you must wear very luxurious and elaborately ornamented dress, and go with the attitude of a very rich man. If not, the potential bride's family will assume that the groom's family is beggers and reject the alliance. Thus, 'Vedham' establishes that the broker shall assume the responsibility of representing the groom's family even in appearance. After, the broker had discussions with the bride's family ... next step is the bride and the groom meet  and mutually exchange their sights. Where do they see each other? At the wedding stage! After that they hold their hands together, i.e., 'Paanigrahanam'. At that time, they instruct the bride :
 "Thoshtaa asbhai thuvaampathim  
Thoshtaa sahasramaaham shihii  
Dhiirgghamaayu kthunaavathaam ..." ... means

"Hey ... girl! this is the person sent for you by the God. From here on, this person is everything for you. He is your husband. Your heaven shall be nothing but obeying his words alone. By the command of God, you shall marry this person. If you ask, to what extent you must live with him ..."

 "krupnaa mithe suprajaa asthvayaa  
mayaabhathya jaladhashtim yadhaasahaa"  ... means
"Even after you become an old lady, he is the only companion for you" ... thus states the 'Vedham'. Generally, this is how the weddings took place during Vedic period. Who was the very first bride in Vedic age? How did her wedding took place? In the tenth chapter of Rig Vedha is spilled with details about the very first bride.  

A girl named Ushas, also known as (a.k.a.) Sooryaa, is in love with Somaraaja (Chandhiran or moon). i.e., she is in love with moon. She wanted to marry only him and nobody else but him. However ... she was struggling, because she doesn't know how to bring this to the attention of her father. In the meanwhile, Sooryaa's father was beginning to arrange for her wedding. How? He has sent invitation to all the kings in the world and requested them to participate in a challenge. The challenge: Whoever wants to marry Sooryaa shall appear in his kingdom at a paticular place and time with their chariot. There, everyone shall participate in a chariot race. At an established distance will be finish line and whichever chariot reaches first at the finish line, that king is entitled to get Sooryaa as the bride. In this manner ... every king in the world was invited to participate in the competition. Every one was determined to get Sooryaa as a bride, and they all came to the designated place with their chariots. That place was so colorful. Chariots with their horses, from several countries, were well decorated and were formed in rows. Among them was also the king Somaraajaa, who is in love with Sooryaa, arrived with his chariot. Sooryaa, was shuddering all over. She was very anxiously waiting for the result. Will my hero scurry through the competition and hold her hand in marriage? The competiion has started. To bring the chariots to the post line, drums of the king, were beaten. With desire to get Sooryaa as the prize object, the kings were galloping their horses towards finish line.  

Among them was also Aswathi Raajaa, who had strong desire to get the beautiful Sooryaa. Are you asking for reasons, why he should not have any desire, for Sooryaa? Basically, what was dragging his chariot? They were not horses but they were donkeys. Among the horse drawn chariots, Aswathi Raajaa was also galloping his donkey drawn chariot. Sooryaa ... was in the balcony of the palace and was intensely watching the race. While she was praying for Soma Rajaa to be ahead of the pack ... with nobody's expectation ... the chariot race that was conducted to give away Sooryaa as a gift ... pushing behind several horse drawn chariots, with substantial speed, advanced the donkey drawn. chariot. Yes! ... by defeating several kings with horse drawn chariots, Aswathi Raajaa reached the finish line first. The race ground was stunned. How could a donkey drawn chariot defeat so many horse drawn chariots and came in first place? Everyone was puzzled. At the sametime ... Sooryaa, who was winessing the race from the balcony, astonished upon the victory of Aswathi Raaja. Because her lover Somaraajaa was defeated in the race ... she realized,  that certainly she cannot hold his hand in marriage.

Minutes after the victory was announced, the arrangements for wedding of Sooryaa with Aswathi Raajaa, was progressing in a rapid pace. Her eyes were welled up with tears as Soma Raajaa, the one she loved most, slipped off of her hand. Even her cheeks swelled up with prolonged weeping. Under these circumstances ... just like the unexpected winning of Aswathi Raajaa in the chariot race, again with noone's expectation, another strange incidence happened. Aswathi Raaja himself called for Sooryaa. "Devi (Beautiful young lady) ... I am aware of your love affair with Somaraaja. I came only to participate in this race. To my surprise, I became your groom. Even now, nothing has happened. You, as per your wish, marry Somaraajaa himself. I am perfectly in agreement with this decision" ... thus, to noone's expectation Aswathi Raajaa united the hands of Sooryaa and Somaraajaa.
This is how the very first recorded wedding happened in the Vedic age … It happened with considerable splendor and extravagance. According to Vedha … After the wedding, during the sending off to husband’s place, ‘Siithanam’ (wedding gifts) is very important. “From here on, what else are you going to do for her … Really nothing. Hence, in a lump, give all the necessary gifts for her, that will serve her throughout her life …” thus states the Vedham. Hence … for the newly married bride, essentials such as jewelries, silk saries, perfumes and several valuable articles are gathered and the bride’s family send it along with her. Just to get an idea of how much ‘Siithanam’ to be sent, let us look at this sloka from ‘Vedham’.
 “Ee … gantharvaahaa apsarasya Devihi  
Eeshii virushhesu aashathe shivaasthe …”
“Ee … angels … messengers between the gods and humans … we are sending our daughter after the wedding. We are sending the wedding gifts for her in vehicle after vehicle. All these gifts shall reach her place safely. Since, they are very valuable articles, please guard that merchandise so they are not haunted by ghosts and spirits and is not abducted by them as well.” … thus prays this Vedic mantra.
Is ‘Siithanam’ only in the form of material things such as jewelries and perfumaries?... ‘Vedham’ also introduces to us another new form of ‘Siithanam’. It is called ‘Anudheyi’. What is the meaning of ‘Anudheyi’?... What is the use of this?... I understand your anxiety. ‘Anudheyi’ is not a material thing. That is a moving living being. After the wedding, as the bride leaves for the home in which she will be living for the rest of her life, this living being will also follow her. This living being will follow all the instructions of the bride. Are you wondering, what kind of strange ‘Siithanam’ it is?... The meaning of ‘Anudheyi’ is … ‘keeps following a person and executes the command of the person’. Here … it is another girl. Yes … giving another girl as the ‘Siithanam’ to the bride. For the very first bride Sooryaa, they gave another girl named ‘Raibhi’ as ‘Siithanam’ and sent her along with the newly wed. She was sent as ‘Thozhi’ (companion) for the bride. This ‘Siithana’ girl called ‘Thozhi’, must she, continuously live only in the new house of the bride?... Wouldn’t she have her own independent life in the future?... That is, would she ever get married?... If we keep ‘Anudheyi’ in the focul point and raise our apprehensions in the form of questions … The ‘Vedham’ also gives answers. “What to say?... Why are you thinking about her welfare?...”.
All of the above were the happenings after the wedding. At this time, I need to tell you, in detail, about some important ritual that happens before the wedding. Before, we get into the details of that ritual, please know about this special mantra :

 “Maadhaamudhraanaam thuhidhaa pasoonaam  
Svas aadhithyaanaam amirtha syanaabhihi  
Pranubosam sidhuhe janaayo  
Maakaa panaakaam athithu vasishta …”

“I am saying this for everyone. Why are you taking a sacred event like wedding and spraying blood all over it? They are ignorant and any harm to them is a sin. Why are you killing them and putting into heaps? We must consider them as mothers and worship them in sacred manner. Instead of that should we put a butcher knife on them?... Stop that nonsense!” … Thus, the day before the wedding, during the ritual called ‘Madhuvarkkam’, one of the individual, in a loud voice appealing, to the performers of the ritual. What is the reason for his shouting?... What are they butchering?
 “Vivaahe gowhii … kruhe gowhii …”

At the house of wedding, they are butchering only the cows.
What?... In the wedding rituals, are they butchering cows? Yes … In the wedding that is devised by ‘Vedham’, the most important aspect is the ‘gomaamisam’ (cow meat). The day before wedding, ‘Maappillai Azhaippu’ (welcoming groom) ritual takes place. One of the ritual on this day is ‘Madhuvarkkam’. According to Vedic rule, during this ritual … and subsequent rituals during the wedding day, it is quintessential to have Rishis (self realized souls or yoga masters) and the ‘gomaamisam’ (cow meat).  

Nearby, in a house (‘giraham’), wedding is taking place. The noice from the ‘yaagam’ and the sounds of mantras are raising from the earth towards the sky like rumble. The smell of the perfumaries are dancing around the nostrils. In this auspicious surroundings, near that house, two boys are having a conversation.

 One boy : “Hay! What is that? There I hear crackling noise like ‘Mata Mata’?” The other : “You do not know? Next door there is a wedding. Several Rishi’s are in attendance. What a sin … Can the calves escape from the butchering knives? The noise of butchering them is ‘matamataayathe’ (it sounds like ‘mata mata’).

This is a Vedic story. That is, during the Vedic days, for the wedding feast they have butchered calves and made delicate dishes.

However … Even today’s wedding, with or without knowing meaning of it, the ‘vaathyaarkal’ (‘Prohith’ Brahmin conducting the ritual) thay recite the mantra that is applicable for butchering the cows. But … During ‘Madhuvarkkam’, instead of ‘gomaamisam’ they hand over bananas. If that is so, why recite that mantra? If that mantra is to be recited during the butchering of the cows, why recite it when the cows are not butchered? If that mantra is recited, shouldn’t, then butchering of the cows has to take place? If butchering of the cow does not take place, why not discard that mantra? Just like this … reciting ‘Gowhii … Gowhii … ‘ they are conducting another ritual during wedding. On the wedding day … they recite a mantra that is to be recited during the feasting of ‘gomaamisam’. However, eating the ‘gomaamisam’ the bride and groom are made to amuse each other by rolling around coconuts.

Why are these ambiguities? With changing times, the Brahmins who has changed the rituals, why are they very stubbornly holding onto the Vedic mantras? This is not only Brahmin’s weddings … but also in the weddings of other castes, these very contradictory mantras only are recited. What kind of relationship exists between eating beef and rolling around coconuts? We will see in the following pages some more inconsistencies in the rituals and mantras. Thus, the wedding takes place. How the bride shall behave in the husband’s residence?

 “Paridhvaa girvano graham  
Imaabhavanthu vishwadhahaa  
Vruththaayum anivrudhdhayaa  
 Jiishtaa bhavanthu jiishtaayaa …”

“Girl … In the ‘Siithanam’ that we have presented to you, there are gold thread embedded saries, that can enhance and add to your natural beauty. If you wear them, you may be decorated exquisitely. But … as you know, all these beautiful saries and threads will one day be decomposed … will be decayed … will be disintegrated. However … there is a ‘vasthiram’ (expensive clothing) for you,that will never disintegrate. In the house that you set foot for your future, your husband and other relatives, shall talk highly and have nothing but praises for you. Their admiration and their appreciation is for you, the real ‘vasthiram’ … Hence, in the husband’s house, you must behave to their liking, and wear only the ‘vasthiram’ that is woven with their praise as thread.” The ‘Vedham’ that is handing over plenty of advise to the beride … It also, through a story of Agasthiyar gives advise on, how to treat a bride after wedding, and how not to treat her.

‘Agasthiya Munivar’ (Saint Agasthiyar), was a very short person. At the instant, when he saw an young lady named ‘Lopaa Mudhrai’, he desires climaxed to a level that he determined get her. Agasthiya Muni directly went to her father. “I have seen your daughter, and I am determined to marry only her”… as Agasthiyar said, the father of the girl stared at the Muni for a while and said “Why don’t you talk to my daughter herself, and findout whether she is willing to marry you or not”. If I go as is, in my present form (short with pot belly), would ‘Lopaa Mudhrai’ accept me for what I am? He looked at himself for a moment. He was not happy with his own appearance, and hence, he recited certain mantras and relieved him, of his short and fat figure, to a tall and handsome lad. Agasthiyar went to meet with ‘Lopaa Mudhrai’. He talked with her.  ‘Lopaa Mudhrai’ was mesmerized with Agasthiyar’s youthful build up and his saccharine words and in that intoxicated stage she placed a garland around his neck, symbolizing wedding. She accepted him as her husband. Agasthiyar was overwhelmed with the result. He ran back to Lopaa’s father. With excitement he announced that ‘You see, I am married to Loopaa now’. Only after the wedding, Lopaa has witnessed Agasthiyar’s real physical envelope. Later on …?

Lopaa Mudhrai, for the first time witnessed, Agasthiyar’s natural physical form, only after their wedding. He was with short midget form, with long beard and mustache covering his entire face like a forest of hair. She was so disappointed, and the thought of her being deceived as a very handsome person, by such an ugly person, infuriated her and she was angry and burst into weeping. However … doing the duties to the husband is the ‘dharma’ (obligation) of a wife. As per that obligation … Lopaa was spending her life span, by serving faithfully her husband ‘Agasthiyar’. As soon as he gets up in the morning, he completes his ablution … Later on, he has been engaged himself in research related to Vedic mantras … and after that have breakfast … again meditation … reciting mantras … later on spending long nights, under the light of lamps, composing various mantras … finally, fall asleep. This was the daily schedule of Agasthiyar. He neither paid any attention to nor thought of, the women, who he desperately sought and pleaded to get married. Lopaa, as she was diligently carrying on her dharma, patiently waiting and longing for her husband’s attention.

As the time was passing by  … mantras, disciples, ‘kamandalam’ (water jug) …  thus dedicating his life for others, one day a thought came to him … ‘upto this day I never paid any attention to Lopaa… I have been treating her merely as a household servant and took advantage of her … have not given her any pleasures and attention that a wife expects and deserves from a husband … I have married a very beautiful lady, but what a pity that I ignored her presence all this time …’ thus, Agasthiyar was haunted by chain of thoughts. Agasthiyar’s thoughts about Lopaa Mudhrai’s worldly life … Just like, performing 'Soorya Namaskaaram' (Sun salutations) after one became blind, because each of them crossed their eighties. Lopaa, on whom the beauty was ruling over, now the old age is ruling. On her beautiful face and on her body, the God of Time, wrote his chronicles in the form of wrinkles. What used to be pitch black headful of hair, he applied on her hair white paint. If He has played havoc so harshly on extremely beautiful Lopaa Mudhrai ... would he spare Agasthiyar alone? ... With grey hair he became a frail old man. In this background only, as he thought about 'Lopaa Mudhrai ... Agasthiyar ran towards her.

Agasthiyar said “Deity … mother … I am your husband, came to see you” and as he was touching her shoulder … Lopaa Mudhrai, only now she has opened her mouth for the first time, and started talking to him. “Because of you, my life is ruined. All the beauty, that God has blessed me with, went into the drain. What is the use of you coming back to me now?... How can you justify this?...” thus ‘Lopaa Mudhrai with welling tears, spilled her rage. “Devi (Goddess) … all the mantras that I have recited and composed is only for you …” with these words, as Agasthiyar was trying to console her … “Can I marry the mantras and carry on my married life with Mantra? Is my husband you… or these mantras?” … retorted Lopaa Mudhrai. Agasthiya Muni was stunned with these words and was frozen. All the students of Agasthiyar were witnessing this scene and only through them, this Vedic story was revealed. The moral of this story is that after marrying a women, if you are not catering to her needs and comfort, that is the greatest sin of all.
O.K. … Coming back, you may recall in the last chapter, I promised to give you additional examples of contradictory mantras that the prohits recite during wedding ceremonies. Here is another such mantra :
 “Thaampooshan sivathamaam eevayasva  
Yassaam Bhiijam manushyaa bhavanththii  
Yaana ooru ushathi visrayaathai  
Yasyaa mushanthahaa prasharepashebham …”
This is a Vedic mantra. This mantra, in modern day wedding is recited loudly by the prohith (Brahmin), as the bride and groom are seated on the wedding stage. If the meaning of this mantra known … you may call that prohith simply as ‘vaathsaayanar’ (The author of naughty book Kama Suthra). To go to that level, what does that mantra says? “I (Groom) will embrace her (Bride). At that time, Angels … you must assist us, in exactly aligning up and fitting our sexual organs together”. I cannot reveal the meaning of this mantra in any other subtle civilized way. If I describe any further, the respect you have on me and my age will evaporate instantly. That is the nature of this mantra.
One of my friend’s daughter was getting married recently. That girl was very intelligent and very proficient in Sanskrit language. While she was sitting on the wedding stage … As the 'Vaathyaar' (Prohith) loudly reciting this mantra ... "Swaamii ... Stop it right here" ... she shut his mouth up. Further she continued ... "Do you know the meaning of this mantra? ... A bride and groom, what act they carry on in their bedroom without clothes ... you are telling in front of this crowd ..." 'Vaathyaar' did not continue this mantra any farther. If you ask, why am I telling these things is to point out to you that ... priests sometimes, in the name of rituals, without knowing the meaning of the mantras ... reciting several mantras in front of the public. Just like this another mantra :
 "Vishnur Yoni garbbayathu  
Thoshtaa roopaani biimisathu  
Aarinsathu prajaapathi  
Dhadha garbbanthaathu ..."

The meaning of this is yet more vulgar! ... This sloka that starts with " Vishnur Yoni garbbayathu ...", what is it's meaning?... "A women's sexual organ is divided into three parts. They are 'Yoni', 'Madhyamam' and 'Upastham' and in each part there is an angel is residing and guarding. These angels are 'Vishnu', 'Thoshtaa' and 'Dhadha' and they are sitting in these three parts respectively and guarding. These angels ... while a man and woman have sexual intercourse, they are monitoring to see that everything is functioning properly. If I go further, even while we have sexual relationship, angels including 'Vishnu', staying closeby, if I go further, at the very same place the actions are taking place, are monitoring our activities very closely. These energies 'Vishnu', 'Thoshtaa' and 'Dhadha', who are monitoring the activities, shall bless the couple pregnancy" ... thus states this mantra. We consider, woman as goddess. But ... this mantra is relaying to us that in the woman's sexual organ itself there are three deities who have divided their territories and guarding it. You may consider it as high esteem for woman. The great modern day Tamil poet Kannadaasan wrote 'Andha' (That) 'Rangan' (Presiding deity at Sri Rangam temple) knows 'Andharangam' (secret place). However, it appears that 'Vedham' has preceded his statement.

Here another important point ... the wedding during the Vedic age was, mostly, called as 'Garbhaadhaanam' ("The rite by the performance of which a woman receives semen scattered (by her husband) is call Garbhalambhanam or Garbhadhana."). Earlier we have seen that 'Vivaaham' means abducting and 'Paanigrahanam' means holding hands. Why all these?... What else for? Only to perform the 'Garbha' (womb) and 'Dhaanam' (Donation) ... have children and live happily ever after. That is why the 'Vedham' noted the wedding as 'Garbhaadhaanam'. "Vedham' has recorded a conversation between a groom and a bride as they were seated in the wedding stage to demonstrate this relationship.

Bride says : "My dear husband ... I am very fortunate to get you as my husband. It was 'Punniyam' (good deed) that I became your wife. You must bring all your earnings directly to our house. Similarly, you must also share your sexual pleasures only with me. You shall not be flirting around, with different, different women ... Is that O.K.?"... Groom replies : "Since you are a female, you are very clear in your thoughts. I shall surrender all my earnings in your hands. At the same time ... you must not demand that I shall have sexual pleasures only with you. If you want it that way, then you must always retain, your youthful beauty. If you can safeguard your beauty, there will not be any occasion to drift away from you"... This is given in the following mantra.
 "uthudhdharam maarohandhi  
murththaanam bhathyu raaroha"

"The girl, after getting married ... she must always be seated on the husband's head. i.e., she must be dwelling in his mind and filled in all his thoughts. She must be the one filled in all his brain cells. Then only he will not be drifting away towards other women. Isn't it?"... Thus states the 'Vedham'. If she must fill into each of his brain cells, how should she carry on her responsibilities?
 "sthriinaanja pathidevaanaam  
Dhashsruhaa anukoolathaa thathbhandhuhii  
Anumiruthyassa nithyam thathvatha thaaranam  
sammaarjana anure paapyaam  
graha mandala vardhanaahi aathmaanum pooshhesyathaa"

"From the day you held his hand, he is your God. You shall not go anywhere without him. You boil hot water for his bath ... Massage his leg ... hold onto his hands if he needs help ... If he is sleeping you wave a hand fan to comfort him ... Only by these deeds you can dwell in his mind"... O.K. ... She lives by these rules ... She is firmly seated in every brain cells of her husband. Life goes on happily. One day ... because of aging or health reasons, the husband puts down his head. That is ... He is dead. The whole family is grieving. The chidren, with their ignorance, are playing over their father. From the young bride's eyes the tears are dropping like a waterfall, with the thought, 'the one who loved her so much is now laid as a corpse, lifeless' ... at this point in time what are her needs? ... Consoling words! "My dear girl, do not grief over his death. His fate has taken him away. Your children are depending upon you. It is very unfortunate... You only has to take care of them and bring them up to be good persons ... Go ahead and weep. After the grieving, you must get back to your children and must live with them happily"... Shoudn't you be consoling her in this manner? Let us see, what kind of advise the  'Vedham' offers for her :

 "bhathyou janithvam abhi sambha boova ..."

What is the meaning of the Vedic mantra that starts with these words?... "Your husband is dead. Very unfortunate ... From here on, who is going to take care of you? ... If you stay at your husband's house any longer, wouldn't you be a encumber to his family? ... Aren't you a burden? ... How your husband's family is going to support you?... Hence ... "

Hence ...? Yes dear ... Should you be living, as a burden to the house you were sent to live ... and with tears wet eyes all your life? Hence, you also go along with your husband. In his stacked heap of funeral pyre, we will stack you also and burn you along with him. Is that O.K.? When she lit the fire, herself, we call it 'Thiikkuliththal' or 'Sathi'(self immolation). Finally, 'Vedham' sent her to the funeral pyre. For the yound widow, this was THE END. This trickery (‘sathi seyyal’ = doing tricks) was in short called as ‘Sathi’. Rajaram Mohan Roy, the famous social reformer from Bengal, and other later day reformers were fighting to abolish this rite. Why go that far?... Even few years back in Rajasthan state, a lady named Roopkanwar, was burnt alive after her husband died. This is an example of how the light from the Vedic fire, for centuries has been, throwing its radiation on everyone. We have seen various commentaries, on women’s role in the society, based on Vedic rules. We apologize, for all the ladies who were burnt alive, because of these conniving ‘Sathi’ rituals dictated by the ‘Vedham’ and we pray for their soul to rest in peace. Even if we think of praying for their peace, in general, another Vedic mantra is placing obstacles.  

Today … we witness, for the dead mothers, the sons regularly and  dutifully performing rituals such as ‘Siraarththam’, ‘Thivasam’, ‘Thithi’, on the river banks or at the sea shores. They retain the services of a ‘Vaathyaar’ and pay him for the same … and through him every year with tears they pay tribute to their departed mother hoping to wholeheartedly get her love and blessings. However, let us look at the mantra recited during this ritual :
 “enme maathaa pralulopasarathi  
Annav vrathaa thanme rethahaa  
Pithaa vrunththaam aapuranyahaa avabhathyanaama”

“Who fathered me? I do not know who my father was. Only because of other’s words I have to believe that I was born to that particular person. But, even today, I really do not know who my father was. Only my mother knows this fact. For that wonderful mother, please take my tribute and hand it over to her. Mantras with such vulgarity, which questions their own mother’s faithfulness, is recited by ‘Vaathyaar’ and he requests the sons to repeat the mantras. The sons repeat mantras, such as these, without knowing their own meaning. Those, who understood the meaning of mantras such as these, during the future ‘Thivasam’ for their mothers, would they repeat the mantras again? Those, who knows the meaning of mantras, would they warn the prohiths, not to even open their mouth and pronounce them ever again?