KERALA TAMIL BRAHMINS
Friends,
The word PATTAR is a pollution of Sanskrit word BHATTAR meaning “EXPERTS IN VEDIC RITUALS”. In Tamil language for PA, PHA, BA. BHA, there is only one syllable called “PA” . Hence BHATTAR became PATTAR which is used by people of KERALA in sarcasm of TAMIL BRAHMINS.(பட்டர்). In fact ‘PA’ in TAMIL is to be construed as ‘BHA’ in other languages.
The Brahmins of KERALA called NAMBOOTHIRIS , perform rituals in a conservative method and as per THANTHRIC VIDHI using Srautha Tradition and POORVA MIMAAMSA ; they also perform AGNISTHOMA and AGNICHAYANA which are extinct in other parts of India. They are highly orthodox and follow EDA SHUDDAM. They have the full rights to perform poojas in KERALA TEMPLES, BADARI NATH TEMPLE OF UTHTHAR KHAND, and the Head Priest of MOOKAMBIKA TEMPLE at KOLLUR (KARNATAKA ) is a NAMBOOTHIRI. Till 2010 A.D, the priests of PASUPATH NATH TEMPLKE of NEPAL were NAMOOTHIRIS. However, after that it is handled by BHATTS of GOKARNA, NEPAL.
Some people say that Namboothiris are made by Lord PARASURAMA who wanted to give the Land Of KERALA to Brahmins as gift for killing his mother, since other Brahmins refused to take MATHRU HATHYA PAAPA. I find in their own web site thus “The Brahmanans of Kerala are known as Namboothiris………. Parasuraman created their land and donated it to them.” Whatever it might be they are highly orthodox and followers of Poorva Meemaamsa. I It is clear that they constitute links in a long chain of migration along the West Coast of India, carrying with them the tradition that Parasuraman created their land and donated it to them “Although, Namboothiris and some Tamil Brahmins claim that they belong to pure ARYAN RACE, which in my opinion is not correct since I find in the WIKIPEDIA thus :” …….,……….. Namboothiris are Aryans they might have acquired some Dravidian blood from the natives in the last 1200 yrs. All Indian of diverse origins including Anglo Indians have Dravidian blood and look dark “. This is also corroborated by Dr. B.S.GUHA saying “ It must be clearly understood that no rigid separation is possible as there is considerable overlapping of types. ………”. This argument is also applicable to VADAMA BRAHMINS of TAMIL NADU.
PANCHADRAVIDA BRAHMINS
all कर्णाटकाश्च तैलङ्गा द्राविडा महाराष्ट्रकाः
गुर्जराश्चेति पञ्चैव द्राविडा विन्ध्यदक्षिणे ll
ll सारस्वताः कान्यकुब्जा गौडा उत्कलमैथिलाः
पञ्चगौडा इति ख्याता विन्ध्स्योत्तरवासिनः ll
TRANSLATION: Karnataka (Kannada), Telugu (Andhra), Dravida (Tamil and Kerala), Maharashtra and Gujarat are Five Southern (Panch Dravida). Saraswata (Punjab,Kashmir & Sindh), Kanyakubja (Uttar Pradesh), Gauda (Kurukshetra and Rajasthan), Utkala (Orissa), Maithili (Bihar) are Five Northern (Pancha Gauda).
Accordingly, we from KARNATAKA, ANDHRA, TAMIL NADU AND KERALA,(DRAVIDA NADU) MAHARASHTRA AND GUJARAT are called PANCHA DRAVIDA BRAHMINS. As per the above VERSE The Brahmin castes may be broadly divided into two regional groups: Pancha-Gauda Brahmins from Northern India and considered as Aryans and Pancha-Dravida Brahmins from Southern India considered as Dravidians. ( Kindly note that this classification is made only in CE 11th Century ) However, I find this classification as sensible since RAVANA was a RAKSHASA from LANKA in SOUTH and was a brahmin. His father was the great Sage VISHRAVASU. There are many sages from South India. I, therefore believe that Hinduism started well before the TRIBAL ARYANS arrived to North India and was prevalent, although it had not taken the shape of CASTE SYSTEM, which is prevalent now among the Hindus. CASTE SYSTEM among HINDUS is born out of the selfishness of different families who wanted their progeny also called as they were called.
Now, let me try to tell what is “ मीमांसा “. MEEMAAMSA in Sanskrit means Investgation, Inquiry or Discussion. “The school of Mimamsa consists of both atheistic and theistic doctrines and is not deeply considered in the existence of God, rather in the character of dharma. “
In other words MEEMAAMSA means “the investigation of the proper interpretation of the Vedic texts." Now coming to POORVA MEEMAAMSA, it is concerned with OLD INVESTIGATION or PRIOR INVESTGATION of VEDAS. UTHARA MEEMAAMSA is VEDANTHA or STUDY OF IT. While POORVA MEEMAAMSA is basic studies about HINDU DHARMA or RELIGION. , UTHARA MEEMAAMSA is religiously superior. However both deal with HINDU DHARMA. Poorva Meemaamsa is called DHARMA MEEMAAMSA OR KARMA MEEMAAMSA.While JAIMINI is the author of POORVA MEEMAAMSA, VYAASA is the author of UTHARA MEEMAAMSA. POORVA MEEMAAMSA has 16 chapters and UTHARA MEEMAAMSA, It also accepts 6 PRAMANAS. Both the Meemaamsaas are to be treated as the two eyes of Hindu Dharma.
PALAEOLITHIC AGE

Axes, arrowheads and large flat swords are seen. Horse stirrups, ladles, vessels, also are commonly found. In some areas bells are common, like the ones tied to necks of cows. In southern areas emblems of roosters ( the cockerel, or male 'jungle hen', gallus are reported.--- This has interesting implications. PARASURAMA is said to have thrown his axe from KANYAKUMARI. I feel the Mythological Story might have taken place somewhere near this period. As per mythology he was born somewhere in THETHA YUGA (Treta-yuga = 3000 divine years, Sandhya = 300 divine years, Sandhyansa = 300 divine years. Total = 3600 divine years x 360 days = 1,296,000 human years.) “ PEBBLE TOOLS, SOME OF WHICH RESEMBLE CRUDE HAND AXES etc. were also found during lower palaeolithic period from 2,500,000 years to 2,000, 000 years which almost coincides with THRETA YUGA PERIOD. Please note that , these are all approximate periods. The coastal area of Kerala State along with the Konkan region, which is the coastal region of Karnataka, Goa and Maharashtra States, is also called Parashurama Kshetra (Parashurama's country). The seven muktistalas of Karnataka are Udupi, Kollur, Subrahmanya, Kumbasi, Kodeshwara, Sankaranarayana and Gokarna. All of these shrines are also known as Parasurama Kshetras, created on the land reclaimed from the sea by Parasurama. When he threw his battle axe from Gokarna into the sea at Kanyakumari, the land of Kerala also arose from the waters.
From the above , it can be seen that all SOUTH INDIAN BRAHMINS irrespective of one is a NAMBOOTHIRI (KERALA BRAHMIN) , BHATTAR OF TAMIL NADU, AND BRAHMINS OF ANDHRA, KARNATAKA, MAHARASHTRA AND GUJARAT are all of DRAVIDIAN ORIGIN and not of ARYAN ORIGIN. People of these regions believed in Lord SHIVA in the form of PHALLUS and PRAKRITHI AS YONI. However, during the later period there was a fusion between all these races. I quote from the book issued during TAGORE CENTENARY about the CULTURE OF INDIA. “The People and culture of INDIA form a component, a mixture of at least four distinct types of humanity which may loosely be called race. With their various ramifications presenting distinct anthropological groupings, all may be brought under one or the other four kinds of “Language-Culture’ which we find in India from very ancient times. The Indian people is a mixed people, in blood, in speech and culture. ………….”.This is written by Dr. SUNITI KUMAR CHATTERJEE. Sri. SHASI TAROOR, a renowned writer and former Under Secretary General of the UNITED NATIONS has written “ HINDUISM IS A CIVILISATION. AMERICA CALLED ITSELF A MELTING POT, THEN INDIA COULD WELL BE CALLED A ‘THALI’. ALL THE FLAVOURS ARE SEPARATE ON THE STEEL PLATE, BUT THEY ARE COMBINE ON YOUR PALATE.”
THE ORIGIN OF THE NAME “KERALA”
Friends, You might agree with me if I say how the name “KERALA” became highly controversial. I have referred many books such as KERALOTHPATHTHI by Prof. GUNDERT . History of Kerala by Late Prof. K.V. Krishna Iyer, കേരളചരിത്രം by Prof. A Sreedhara Menon, and many other eminent authors on the subject. Some authors have opined that the name “KERALAM came from KERA ( தேங்காய், തേങ്ങ, നാളികേരം ) which is abundant in the state. However Dr KV. Krishna Iyer an authirty on the subject says the Word KERA is not a Sanskrit Word but Austro-Asiatic. Prof. A Sreedhara Menon in his KERALKA CHARTHRAM says in Tamil சாரல் means mountain slope from KANYAKUMARI to GOKARNA , and as per Prof. Gundert , it s orginal name was CHERALAM which was polluted as Keralam although he has not suggested any probability. KALKI in PONNIYIN SELVAN, has written about KERALAM as MALAI AAZHAM (மலையாழம்). However a strong view is that in olden days KERALA was called as MALANAD. Prof. Sreedhara Menon is of the opinion that the KERALA got its name from its mountainous nature. Which almost concides with CHARAL. Sri. K.P. Padmanabha Menon in his HISTORY OF KERALA in VOLUME l page 31 also has written as the variant of Dravida Tamil CHERAL a corrupt form of CHARAL meaning MOUNTAIN SLOPE. Further rains in KERALA is very heavy and hence this also adds to the Logic of calling KERALA as CHERALA. Hence, let us go with the majority opinion that KERALA is the corrupt form of CHARAL.
MOOVENDAR PERIOD ( MOO+ VENDAR ( THREE KINGS OF TAMIL NADU
All of you might be knowing that the TAMIL KINGS, (1) CHERA (2) CHOZHA (3) PANDHYA (சேர. சோழ, பாண்ட்ய) are called the MOOVENDARS. (மூ= ௩; வேந்தர்=ராஜாக்கள்) during those years I to 300 AC. the rule of Kerala by KERALAPUTHRAS OR CHERAMANS was the GOLDEN AGE. In fact the old MALYALAM LANGUAGE can be called as KODUM THAMIZH. Dr. K.V Krishna Iyer has written “ the language of the people of KERALA came to be called MALAYALAM ONY in the 18th Century. In the 16th and 17th Centuries it was known as MALYALAM OR MALABAR TAMIL. Till then it was referred to as TAMIL.” According to Prof. A Sreedhara Menon , the first five centuries of Christian Era can be called as SANGAM PERIOD. Of course from 18th century onwards those born and brought up in KERALA started adding SANSKRIT words also and still this process is going on. Most probably, I feel, they want to stand on their legs forgetting their mother. The Malayalam, I learnt is almost different from the present Malayalam. From Wikipedia I find “The first wave of Iyers settled down in Palakkad district at the beginning of the medieval period. Migrations to the Travancore and Cochin regions took place mostly in the 16th and 17th centuries AD.” Sri. G. Sivaswamy, a former General Secretary and former Vice President of Kerala Brahmana Sabha has written in his book TAMIL BRAHMINS IN KERALA has written “ CONNECTION WITH CHERA COUNTRY ON THE OTHER SIDE OF THE WESTERN GHATS LED THE OPENING-UP OF THIS NEW LAND AND ITS FURTHER COLONISATION AND DEVELOPMENTBY PEOPLE AND FOREMOST AMONG THEM WERE THE TAMIL BRAHMINS.” Late Dr. K.V. KRISHNA IYER , TAMIL an authority in KERALA HISTORY, in his book “A HISTORY OF KERALA” has written that “ THE EPOCH OF CHERAMANS OR KERALAPUTHRAS ( 1 to 300 A.C.) WAS LIKE THAT OF THE TAMPURANS (A.D. 1100 – 1760) A GOLDEN AGE IN THE HISTORY OF KERALA.” ………”THE SOURCES FOR THE HISTORY OF THE CHERAMANS, GENERALLY REFERRED TO AS CHERAS, are TWO FOLD, THE SANGAM LITERATURE AND CONTEMPORARY ROAM WRITERS.” Prof. A Sreedhara Menon, an authority in keral History also concurs . I request the readers to go through the SANGAM LITERATURES called PATHITTUPPATHTHU AND PURANAANOORU .(பதிற்று- ப்பத்து, புறநானூறு) . Another literature worth reading is SILAPPATHIKARAM written by Elongo Adigal, slightly during a later date. Although Tamil Brahmins came only with the arrival of CHERAS, NAMBOOTHIRIS arrived to KERALA much before them.
ENTRY OF TAMIL BRAHMINS TO KERALA
Among TAMIL BRAHMINS some who migrated from Tanjore, Kmbakonam side came first through PALAKKAD PASS ( பாலக்காடு சுரம் ) and those migrate to Travancore and parts of Thrissur came later from MADURAI side through Chengottai and SABARI MALAI PASS. Friends, I also feel that some Tamil Brahmins who were first followers of ADI SHANKAREA became followers of MADHWACHARYA but again became SMARTHA BRAHMINS. They came from Karnataka side and possibly from North Kerala side. Why I say this is, because, I know two temples of Tamil Brahmin Villages called AGRAHARAMS, where there are TEMPLES DEDICATED to LORD KRISHNA and LORD SANTHANAGOPALAKRISHNA SWAMY. Out of these THE FORMER IS AT OTTAPALAM (POOZHIKKUNU GRAMAM (where Chembai Vydhyanatha Bhagavather died) and THE LATER IS IN PALLASSANA WEST GRAMAM. Both of them wear on their foreheads.CHANDAN as well as VIBHOOTHI. THE PALLASSANA WEST GRAMAM to which I belong has also a deity called NATTI AMMAN. This I feel is the KULA DAIVAM ( DEVI ) which they brought while they migrated and possibly of MOOKAMBIKA DEVI. I shall be dealing with the AGRAHARAMS of TAMIL BRAHMINS separately.
TAMIL BRAHMIN SETTLEMENT IN NORTH KERALA
We are not able to know when the TAMIL BRAHMINS called BHATTARS came to Kerala. However, it must be during CHERAS’ regime. According to Sri. V.S. MANI IYER, the exodus of Tamil Iyers to Trivancore , , Cochin and even Malabar side l started from AD 1310. This is also possible because of Muslims continued invasion, Brahmins felt insecure and even some were famished. Free meals were supplied in OOTUPURAS (*ഊട്ടുപുരകള്‍)* These are places of free meals in Temples) in big Temples. Those who came famished could take meals at these places. These Brahmins mostly came for trades (उढर निमित्तं बहुकृत वेषं ll) especially as cloth merchants for which there was dearth in KERALA. There is an interesting story about PALAKKAD TAMIL BRAHMINS. Friends, I need not tell here again about the definition of Brahmins. “ In 999 AD King Raja Chola attacked Kerala and his army crossed over to the west via Palakkad pass. The war continued for many years. At the cessation of hostilities several kingdoms became prominent independantly of each other in the Kerala area. The areas east of Palakkad pass lost touch with these Tamil kingdoms for 3 or 4 centuries. The Malayalam language also started developing around this time.”
“After Venad Thiruvadigal conquered Melpandi and Tehn Pandi, communication was restored and Palakkad became a cross-road between Tamilnad and Kerala. During this time Malayalam slowly developed into an independant language. When the famous Pandian ruler Maravarman died in 1310 AD, ambitious Muslim invaders started subjugating one area after another in Tamilnad. Feeling insecure and fearing persecution, the Brahmins starting migrating via Palakkad Pass, Dindigul and Pollachi. Continuous drought over many years in the Kaveri Delta area also trigerred migration of Tamil Brahmins to Kerala.
Those migrants from Madurai established near Chokkanathapuram, and those from Pollachi and Dindigul established the villages of Kollengode, Koduvayur, Chittoor, and Thattamangalam. The first village to be established was perhaps Sekharipuram, founded by migrants from the village of the same name near Tagore. It is also possible for Sekharipuram to be named after Raja Sekhara Varma of Palakkad as a token of gratitude.
Palakkad Kings had their own reasons to welcome and settle these Brahmins in their area--to break the hegemony of Namboodiri Brahmins who seemed to have protested and boycotted Palakkad Kings over a royal member's infatuations with a tribal girl. It is interesting to remember that some of these Palakkad Kings bore tribal names such as Itikombi Achan, Pankunni Achan, Unnalachan, Kombi Achan etc. “ This information is seen written by most historians. Even Sri. G. Sivaswamy has written this story in his book TAMIL BRAHMINS.
Tamil Brahmins who came from Tanjore, Trichy, Vaitheeswaran Koil, Needamangalam, Kandarmanickam, Mangudi, Satyamangalam and other areas established a number of Agraharams which gradually grew to about 96 in all. All the Agrahams have temples mostly dedicated to the Gods of the area from which they migrated. They follow the Aagama Sastra of worship and not Tantrik as is generally seen in Kerala.
The Word agraharam has various etymological meanings. It indicates the conglomeration (haram) of the first among the four varnas (castes). Agraharam also indicates a cluster of houses with a temple of Shiva (?) on the agram (extreme tip) of the street. Agraharams are inherently inhabited by the Tamil Brahmin's” ( I differ from this opinion. Agrharam means a cluster of houses built by any group of Tamil Brahmins with a temple at the beginning of the Village with the diety of the villagers who occupied it. It can be of Lord Shiva, Lord Vishnu or his avathars or DEVI KSHETHRA or Temple of Ayyappa.- AGRA = TOP, FIRST Etc. HAARAM = MAALA or GARLAND ) A Tamil brahmin settlement will have a temple in the beginning. – P.R.R.(RK) – अग्रं = Tip, हारं=Garland,மாலை,മാല. Generally it will be their deity and not necessarily LORD SHIVA.
“The Kalpathy village located in the heart of Palakkad town is famous for its agraharam. Records prove the antiquity of the agraharam on the banks of the Nila( नीळा नदि) (கல்ப்பாத்தி ஆறு) (Bharathapuzha). (കല്‍പ്പാത്തിപ്പുഴ). A stone inscription at the Kalpathy Viswanatha Swamy Temple has been dated to AD 1425. The agraharam here is believed to have been established by Brahmins from Tanjore.
The story is that the Palakkad Brahmins( NAMBOOTHIRIS) refused to offer ritualistic services to the then rulers and so the rulers invited Tamil Brahmins to Kerala and gifted them land. The migrations were from two different Centres of Tamil Nadu – Tirunelveli and Tanjore. Thus 18 Agraharams were established in Palakkad. Kalpathy is the oldest and most prominent. It can be regarded as a typical agraharam. The two old Agraharams of Old and New Kalpathy are separated by the Viswanatha Swamy Temple in the east and the Lakshmi Narayana Temple in the west. These villages were carefully laid out to enable the residents of all the houses to get a `darshan' of the temples at the end of their respective streets. Even Tamil Brahmins like The villages were also built along the river. . Even Tamil Brahmins like The villages were also built along the river.
Some of the agraharams are:
Thekke Gramam, Chittur, Palakkad
Vadakkencherry Gramam, Palakkad
Padinjare Gramam, Palakkad
Agraharam in Karamana, Thiruvananthapuram
The agraharams were constructed according to its own principles of architecture. Each house opened out into the street and each had a Vasal-thinnai, which led to the ul-thinnai, rezhi, (എടനേഴി,எடநேழி) thazhvaram (താഴ്‌വാരം, தாழ்வாரம்), adukkalai , (അടുക്കള, அடுக்களை) and kottil(കൊട്ടില്‍, கொட்டில்). Many of the Agraharams had small inner courtyards, which provided adequate daylight to the rooms.”
A List of AGRAHARAMS OF TAMIL BRAHMINS IS SEEN IN BRAHMANA SABHA PUBLICATION OF “TAMIL BRAHMINS IN KERALA” Written by Sri.G. Sivaswamy.
Friends, from the above we can see that TAMIL BRAHMINS came from different places. We may not be correct if we say they came from a particular place. It is possible that Tamil Brahmins settled in Karnataka or Andhra Pradesh from where they might have resettled in Kerala. However, their settlements were mostly identical. Tamil Brahmins follow VEDANTHAS and SUTHRAS like APASTHAMBA SUTHRA etc. and perform poojas as per MANTHRIC VIDHI unlike Namboothiris who follow THANTHRIK VIDHI.
Friends, I had already told that Tamil Brahmins came to KERALA from different directions. Most of them came from TAMIL NADU, not because they did not like to stay there,( NO BODY DISLIKES HIS/HER NATIVE LAND), but under compelling circumstances due to constant fear of life due to war especially with MUSLIMS, famine etc. Some got engaged in performing jobs of VYSYAS. Many who came from THIRUNELVELI, MADURAIU side came to KERALA through SABARI MALAI. They used to conduct SHAASTHAA PREETHI ( शास्ता प्रीति, சாஸ்தாப்ரீதி,ശാസ്താപ്രീതി ) for quick sale of the things they brought ). They have in their Agraharams DHARMA SHAASTHA as the deity. Those who came due to famine went to THIRUVANANTHAPURAM and other places where they got free meals in TEMPLES.
In the Book about Tamil Brahmins written by Sri. G. Sivaswamy, he has written that the Tamil Brahmin AGRAHARAMS/OTTA MADHOMS etc. can be seen (1) In Palakkad Town 24 Agraharams, PALAKKAD RURAL 88 Agraharams, THIRUVANANTHGAPURAM 16 Agraharams and BRAHMANA SAMOOHAMS at THRISSUR 5, ERANAKULAM 4, KOZHIKODE 1, KANNUR 1 and WYNAD 1.
TAMIL BRAHMINS’ SUB-SECTS (TAKEN FROM WIKIPEDIA)
Iyers have many sub-sects among them, such as Vadama, Brahacharnam or Brahatcharanam, Vāthima, Sholiyar or Chozhiar, Ashtasahasram, Mukkāni, Gurukkal, Kāniyālar and Prathamasāki. Each sub-sect is further subdivided according to the village or region of origin.
A Tamil Smartha Brahmin holy man engaged in Siva-worship. His body is covered by coat and chains made of Rudrāksha beads
The Vadamas (Tamil: வடமா) regard themselves the most superior of Smartha Brahmins. The word "Vadama" is derived from the Tamil word Vadakku meaning North. Due to this reason, it is widely speculated that the Vadamas could have been the latest of the Brahmin settlers of the Tamil country. At the same time, however, the honorific title Vadama could also be used simply to denote the level of Sanskritization and cultural affiliation and not as evidence for a migration at all. The Vadamas are classified into Vadadesa Vadama, Choladesa Vadama, Sabhaiyar, Inji and Thummagunta Dravida.
The Vāthimas (Tamil: வாத்திமா) are few in number and are confined mostly to eighteen villages in Thanjavur district. They are sub-divided into Pathinettu Gramathu Vāthima or Vāthima of the eighteen villages, Udayalur, Nannilam and Rathamangalam.
Brahacharnam is a corruption of the Sanskrit word Brahatcharnam (Sanskrit: ब्रहतचरनम्) means "the great sect". Brahacharnams are more Saivite than Vadamas and are sub-divided into Kandramaicka, Milanganur, Mangudi, Pazhamaneri, Musanadu, Kolathur, Marudancheri,Sathyamangalam and Puthur Dravida.
The Ashtasahasram (Sanskrit: अष्टसहश्रम) are, like the Brahacharnams, more Saivite than the Vadamas. They are further sub-divided into Aththiyur, Arivarpade, Nandivadi and Shatkulam. (They must have come in a group of 8000 brahmins )
The Dīkshitars (Tamil: தீக்ஷிதர்) of Chidambaram or more particularly called in Tamil as 'Thillai Muairavar' are based mainly in the town of Chidambaram and according to legend, have descended from three thousands individuals who migrated from Varanasi. They wear their kudumi in front of their head like the Nairs and Namboothiris of Kerala.
The Sholiyars (Tamil: சோழியர்) serve as priests, cooks or decorate idols in Hindu temples.[59] Chozhiars hold the universal belief that Chanakya, the minister of Chandragupta Maurya was one of them. They are divided into Tirukattiur, Madalur, Visalur, Puthalur, Senganur, Avadiyar Koil. Renowned carnatic singer, Chembai Vaidyanatha Iyer belongs to the Chozhiar community.
The sect of Sivāchārya or Gurukkal (Tamil: குருக்கள்) form the hereditary priesthood or in the Siva and Sakthi temples in Tamil Nadu. They are Saivites and adhere to the philosophy of Shaiva Siddhanta and in that sense are not followers of Adi Shankarachyarya. They are well versed in Agama Sasthras and follow the Agamic rituals of these temples. Because of these cultural differences, intermarriages with other Iyers is rare even to this date. Gurukkals are sub-divided into Tiruvalangad, Conjeevaram and Thirukkazhukunram.
The Mukkāni (Tamil: முக்கானீ) sub-sect of Iyers are traditionally helpers to the priests in the temples of Thiruchendur. Legend has it that the Mukkānis were the Bhootaganas, the demon bodyguards of Lord Siva and that they were given the responsibility for guarding Subrahmanya's shrines by Siva. The Mukkanis predominantly subscribe to the Rig Veda.
The Kāniyālar (Tamil: காநியாளர்) are a little known sub-sect of Iyers. A large number of Kāniyālars serve as cooks and menial servants in Vaishnavite temples Hence, they sport the nāmam like Vaishnavite Iyengars.
The Prathamasākis form another little-known sub-sect of Iyers. They follow the White Yajur Veda. According to Hindu legend, in remote antiquity, the Prathamasākis were cursed by God to spend one hour every day as Parayars and hence they are known as "Madhyana Paraiyans" in Tanjore district and are regarded inferior by other sects of Brahmins. Edgar Thurston also mentions another sect of Iyers called Kesigal or Hiranyakesigal. However, this sub-sect appears to have disappeared or merged into the larger Vadama community with the passage of time.
Iyers, just like other Brahmins were required to learn the Vedas. Iyers are also divided into different sects based on the Veda they follow. Iyers belonging to the Yajur Veda sect usually follow the teachings of the Krishna Yajur Veda.

P.R.RADHAKRISHNAN
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COMPATIBILITY CHECK PART II :
Friends,
I had given the compatibility check usually carried out before checking ASHTAKA VARGHA, DASAA SANDHI and GRAHA SAAMYA. Now herein I am giving those important compatibilities without which marriage should not be conducted between a girl and a boy.
1. ASHTAKA VARGHANUKOOLYA : “ ll कन्न्याया जन्मेन्दोशौष्टकवर्ग्गे फलाधिके राशौ
पुरुषस्य जन्म शुभदं पुरुषेन्दुवशात्तथैव कन्याया ll “
This is taken from ACHAARA SAMGRAHA
If the boy’s JANMA KKOORU has more numbers in the RAASI than the girl’s then the coimpatibility is said to be EXCELLENT.
“ ll राश्याष्टांशकनायकाः शनिगुरुष्मापुत्रभास्वत् घृगुग्लौपुत्रामृतरश्मयो निगदिताः प्राग्लग्नाभं च क्रमात्, पुंस्त्रीन्दकवर्ग्गयोरितरजन्मेन्द्वाश्रिताष्टांशनाथाक्षोपेतगृहेfन्यजन्म शुभदं चिन्द्यं विशेषादिदं ll “
MEANING : it is said that SATURN, JUPITER, MARS, SUN, VENUS, MERCURY, MOON and ASCENDANT (Lagna ) are respectively , the ASHTAAMSHA Lords of the Raasi
Meaning :
शनिगुरुष्मा पुत्रभास्वत्भृगुग्लौपुत्रामृतरश्चयः राश्या प्राग्लग्नाभं च क्रमात् means Saturn, Jupiter, Mars, Sun, Venus, mercury, Moon and ascendant respectively; राश्याष्टाम्शक नायका निनिगतिताः means are said to be the ASHTAAMSHAADHPAS. पुंस्त्रीन्द्वष्टक वर्ग्गयोः means in the CHANDRA-ASHTAKAVARGGA of the male and female; इतर जन्मेन्द्वाश्रिताष्टाम्शनाथाक्षोपेतग्रुहे means in one person’s horoscope in Raasi Chakra, where Moon is positioned, in the AKSHAM in which RAASI it comes ,अन्य जन्म शुभदं means if the CHANDRA situates it is considered as EXCELLENT COMPATIBILITY. इदं विशेषाद् चिन्दयं means this is to be checked as a special compatibility.
DASAA SANDHI : Friends, now I shall deal with how to check Dasaa Sandhi. This is the easiest method. Dasaa Sandhi is calculation od Dasas from BALANCE DASA AT THE TIME OF BIRTH. This Dasa starts after the birth. If we add with the date of birth the ShishtaDasa period we can get the date in which the DASA ends. For example if GARBHA SHISHTAM (Balance Dasa at the time of Birth) Balance dasa : 5 years 1 month and 21 days RAVI DASA add to it the date of birth say the date of birth is 07 -04 - 1962 to it. i.e. (00005 – 01 – 21 + 07 – 04 – 1962) = 12 - 05 – 1967 will be the ending period . i.e. Up-to 28 – 05 - 1967 Ravi Dasa or Ravi Dasa Ends on 28 – 05 – 1967. Now you must know the number of years an Udu Dasa is given. I give the following tables for your calculation :-
RAVI DASA 6 YEARS KRITHIKA, UTHARA PHALGUNI AND UTHRAASHADA
CHANDRA DASA 10 YEARS ROHINI, HASTHA, SRAVANA
KUJA DASA 7 YEARS MRUGASIRA, CHITHRA, DHANISHTA
RAAHU DASA 18 YEARS ARDRA,SWATHY,SHATHABHISHAK
GURU DASA 16 YEARS PUNARVASU, VISAKHA, PURVABHADRA
SANI DASA 19 YEARS PUSHYA, ANURADHA, UTHARABHADRA
BUDHA DASA 17 YEARS ASLESHA, JYESHTA, REVATHI
KETHU DASA 7 YEARS ASHWINI, MAKHA, MOOLA.
SHUKRA DASA 20 YEARS BHARANI, POORVAPHAALGUNI, POORVAASHAADA
Note : If a child is born in Krithika, Uthara Phalgun or Utharaashaada the Starting Dasa will be RAVI. The same way please check for other NAKSHATHRAS
Dasa Sandhi : While checking DASA SANDHI please check both the female’s and male’s horoscopes and if the Dasas in any place either beginning or ending meet within ONE YEAR, there is no compatibility between both the horoscopes. Althougfh some are of the view that the DASA SANDHI to be checked only for SIX MONTHS, I feel , it must be checked in such a way that in the horoscopes of Male and Female the Dasas should not meet with in ONE YEAR for the reason that the Latitudes and Longitudes may not be correct or the time of bith might vary. Long back an article appeared in the HINDU a prominent daily from South, in its SUNDAY EDITION about DASA SANDHI in which it is said that it need not be checked. I feel that the beginning and ending of any DASA starts up with bad consequences and hence this is a most important factor of checking COMPATIBILITY.

PAAPA SAAMYAM : Whatever I have given in this part is to be checked by A well qualified astrologer. I request one and all not to start checking PAAPA SAAMYA if you have no knowledge of Astrology.
Paapa Saamya is nothing but checking the nature of PAAPA GRAHAS and their positions in the female’s and male’s horoscopes and their ability as to how much harm they can do for man and woman who are to be married. When we check PAAPATHWA of the grahas( planets ) we must check them as if we are doing mathematics. i.e. if two negatives are multiplied we get positive figure. One Horoscope is said to be good provided the SHUBHA GRAHAS are in 1st, 2nd, 4th, 7th, 8th , 10th, 5th, 9th and 11th Houses.
Now I shall tell which are the planets considered as PAAPA PLANETS. (1) MARS (KUJA), SUN (RAVI), SATURN (SANI – MANDAN ), RAHU and KETHU are generally said to be PAAPA GRAHAS. “ Malefic Planets: Sun, Mars, Saturn, Rahu, Kethu, waning Moon, and functional malefics. Besides this, the planets who own bad houses like 3rd, 6th, 8th, and 12th.”” Further it is desirable to have conjunction of 7th lord with karaka Venus in any house. But please note that in the case of Taurus and Libra langnas the 7th lord is Mars and his association with Venus is not bad as he happens to be the lagna lord. Rahu in the 7th house creates death or divorce to the spouse unless he is in the star of benefic planet or in conjunction with benefic planets or aspected by benefic planets. Second marriage should be predicted only if karaka Venus is not strong and well placed in the horoscope with benefic planets company or aspect.”
As a general rule, If any of these planets are situating in LAGNA, 2nd HOUSE, 4th HOUSE, 4th HOUSE, 7th HOUSE, 8th HOUSE and 12th HOUSE in a MALE’S HOROSCOPE, it is to be situating in the FEMALES HOROSCOPE also. Again, I am of the opinion that in the Male’s horoscope a little bit Dosha should be more than that of the female’ horoscope. Although, there is an opinion that if PAAPA GRAHA is in any of the house said above (1,2,4,7,8 and 12 ) that will be an antidote. However, I do not consider this opinion as sound. I am of the opinion that PAAPA GRAHAS should be in the same House as of the girl’s horoscope, in the male’s horoscope. It is very difficult to get such horoscopes for matching. Hence I suggested a bit more PAAPA in the male’s horoscope. Among the Paapa Grahas Raahu has the PAAPA which is less than that of other planets. When we compare the PAAPA SANKHYA which each planet gives in my opinion , KUJA (MARS) , tops the list .
I am giving a list of marks which can be given to all the said PAAPA GRAHAS :-
1. RAAHU : In 1st house i.e. with Lagna Paapathva 5 points
In 2nd house Paapathva 2 Points.
In 4th House “ 3 Points.
In 7th House “ 4 Points.
In 8th House “ 6 Points
In 12th House “ 1 Poiunt
2. RAVI In 1st House “ 10 Points
In 2nd House “ 4 Points
In 4th House “ 6 Points
In 7th House “ 8 Points
In 8th House “ 12 Points
In 12th House “ 2 Points
3 MANDAN In 1st House “ 15 Points
(SANI) In 2nd House “ 6 Points
In 4th House “ 9 Points.
In 7th House “ 12 Points.
In 8th House “ 18 Points
In 12th House “ 03 Points
4. KUJA In 1st House “ 20 Points
In 2nd House “ 8 Points
In 4th House “ 12 Points
In 7th House “ 16 Points
In 8th House “ 24 Points
In 12th House “ 04 Points
Please give the above Paapathwa Marks to the concerned PLANET as above.
The following are the necessary checks while seeing PAAPATHVA :-
A. whether the action of a Planet which has Naisargika bala or Permanent natural strength alone has any change in PAAPTHVA ?
B. Whether the DASA of the EVIL PLANETS are over or when it will begin ?
C. If in the female’s horoscope widowhood is seen then only a man who has similar defect should be considered for marriage.
D. In the Female’s horoscope the evil planets in 7th and 8th houses are to be checked for evils compared with 1st, 2nd, 4th, 7th , 8th and 12th houses.
E. In general we consider we check the number of evil planets and give if it is in the 1st House i.e. if it is checked from Lagna 1 pont for its paapathwa , if it is from Chandra 0 .75 Paapthwa . and if it is from Shukra 0.5 . I am of the opinion that we must check the behavior of the planet also . Some astrologers do not consider the PAAPATHWA especially of female’s horoscope when counted from Venus. Certain astrologers do not even count from Moon.
TO BE CONT’D.
When Evil Planets are in their EXALTATION POINTS their capacity to do evil becomes less and when they reach debilitation points it is more.
I am giving a table hereunder the PAAPA MOOLYA of different planets when they are in NEECHA RAASI, ATHI SHATHRU RAASI, SHATHRU RAASI, SAMA RAASI, MITHRA RAASI, ATHI MITHRA RAASI, SWA KHSETHRA AND UCHCHA KSHETHRA, and also a chart showing the natural shatru mithrathwa of planets and how to judge ATHI MITHRATWA AND ATHI SHATHRUTHWA______________________________________________________________
PLANET’S POSITION In 1 - 7- 8 RASIS In 2 -4- 12 RAASIS
Paapa Moolya of Paapa Moolya of
Mars Saturn/Sarpi Sun Mars Saturn/Sarpi Sun ___________________________________________________________________________
1. NEECHA RAASI 192 128 64 48 32 16
2. ATHI SHATHRU RAASI 180 120 60 45 30 15
3. SHATHRU RAASI 168 112 56 42 28 14
4. SAMA RAASI 144 96 48 36 24 12
5 MITHRA RAASI 108 72 36 27 18 9
6 ATHI MITHRA RAASI 96 64 32 24 16 8
7 SWAKSHETHRA 48 32 16 12 8 4
8 UCHCHA KHSHETHRA 36 24 12 9 6 3
PLANETS PERMANENT FRIENDSHIP, PERMANENT ENMITY AND EQUALITY
Sl.No PLANETS FRIEND ENEMY EQUAL
1. SUN (Su) Mo, Ma, Ju Ve, Sa,Dh,Dt Me.
2. MOON (Mo) Su, Me. Dh, Dt. Ve,Ju, Sat,Ma
3. MARS (Ma) Su, Mo, Ju Me,Dh,Dt. Ve, Sa.
4. MERCURY (Me) Su, Ve Mo Ma,ju,Sa,Dh,Dt.
5. JUPITER (Ju) Su, Mo,Ma Me,Ve Sa,Dh, Dt.
6. VENUS (Ve) Me,Sa, Dh,Dt. Su, Mo. Ma, Ju.
7. SATURN (Sa) Me,Ve,Dh,Dt. Su, Mo, Ma Ju
8&9 Dragon’s Head & Tail Me,Ve. Sa Su,Mo.Ju. Ma
( Dh_&, Dt) ____________________________________________________
PLANETARY RELATIONS
1. PERMANENT FRIEND + TEMPORARY FRIEND = ATHI MITHRAM (GREAT FRIENDS)
2. PERMANENT FRIEND + TEMPORARY ENEMY = EQUAL (SAMAN)
3. PERMANENT ENEMY + TEMPORARY ENEMY = ATHI SHATHRU (ARCH ENEMIES)
4. PERMANENT ENEMY + TEMPORARY FRIEND = EQUAL (SAMAN)
5. PERMANENT EQUAL+TEMPORARY EQUAL = MITHRAM (FRIENDS)
6.PERMANENT EQUAL + TEMPORARY ENEMY = SHATHRU (ENEMIES)
TO BE CONT’D
KUJA DOSHA
F. In the female’s horoscope if Mars is in the 1st , 2nd, 4th, 7th, 8th, and 12th houses IN THE MALE’S HOROSCOPE ALSO IT SHOULD BE POSITIONED IN THE SAME HOUSE. OTHERWISE there will be divorce, death of male or female, or separation etc. This I am saying from my personal experience after checking some horoscopes. Although many antidotes have been given by learned pundits in ASTROLOGY I do not agree with those antidotes which I shall also mention herein, for academic reasons.

For the MARS DOSHA (ചൊവ്വാ ദോഷം) (செவ்வாய் தோஷம்) I find certain antidotes given by many authors. I am not convinced with any of the antidotes. KUJA DOSHAM ALWAYS REMAINS. However, I am giving the antidotes also for academic reasons :
“ ll चतुसप्तमगे भौमे, मेष, कर्क्क्याळि नक्रगे
यदा राशौ शुभं प्रोक्तं, कुजदोषं न विद्यते ll “
If from Lagna, Chandra or Shukra if Mars situates in MESHA, VRISCHIKA, MAKARA or KARKKITAKA in the male’s/Female’s horoscope if KUJA situates in the 4th House or 7th House , there is no DOSHA.
Some opine that if SANI (SATURN) (MANDAN) remains in 1, 2, 4,7 ,8, and 12th houses it will be an antidote for KUJA DOSHA
If KUJA in 7th House is aspected (திருசட்டி, ദൃഷ്ടി) by Jupiter, no Dosha in 7th House.
From Lagna ( the House in which Lagna Situates or from Chandra if the lord of 7th House situates there is no KUJA DOSHA or WIDDOWHOOD, or no evil of NOT HAVING CHILDREN.
If the good planets are in Kendra and Thrikona ( In Quadrant & In Trine ) i.e 1st, 4th, 7th and 10th Bhavas and 1st 5th and 9th , and in 3rd 6th and 11th are occupied by Evil planets and if in 7th house the owner of the house situates , it will be an antidote for MARS DOSHA.
If Kuja is placed in both the horoscopes in the same way, it will be an antidote for KUJA DOSHA.
If Saturn is in Ascendant ( LAGNA) , 7th, 4th, 8th or 12th house it will be an antidote for KUJA DOSHA.
If Kuja is in EXALTATION (உச்சம், ഉച്ചം) or in own house i.e. in MESHA or VRISCHIKA then it is antidote for KUJA DOSHA.
If MARS is in friendly House then there is no MARS DOSHA.
If MARS becomes debilitated i.e. NEECHA RAASI then there is no MARS DOSHA.
If Mars is in UCHCHA OR SWAKHETHRA in AMSAKA (NAVAMSAM).
If Mars is in CHARA RAASI ( Variable RAASI) there is no KUJA DOSHA.
If Mars is associated with Chandra, Budha or Guru, there is no KUJA DOSHA
If any of the above given planets aspects KUJA then also there is no KUJA DOSHA.
If Kuja is in MITHUNA or KANYA and these Raasis becomes 2nd House where KUJA exists, then there is no KUJA DOSHA.
If MAKARA or KARKKATAKA becomes 7th BHAAVA and KUJA is places in it, there is no KUJA DOSHA.
If DHANUS or MEENA becomes the 8th House and KUJA is placed in any of these Houses when any of them is 8th house .
If the 4th House is VRISHABHA or THULA and KUJA is placed in any of such House there is no KUJA DOSHA.
In KUMBHA and SIMHA if Kuja situates there is no KUJA DOSHA AT ALL.
If there is conjunction of KUJA and GURU, KUJA and CHANDRA, or GURU or SHUKRA in Lagna there is no KUJA DOSHA.
A person born in KARKKATAKA LAGNA , SIMHA LAGNA, DHANUR LAGNA or MEENA LAGNA; KUJA IS beneficiary and not PAAPI (பாபி, പാപി).
However, in BRUHAT DAIVAGNA RATHNAKARA ( बृहत दैवज्ञ रत्नाकरं) it is said :
“ ll भौमतुल्ल्यो यदा भौमः पापोवा तादृशो भवेत् l
उद्वाहःशुभदः प्रोक्तः चिरायुः पुत्रपौत्रदः ll”
In JATHAKA CHANDRIKA written by KALIDASA it is written thus although he has mentined antidotes for KUJA DOSHA. :-
“ ll (लग्ने) धने व्यये च पाताळे जामित्रे चाष्टमे कुजे l
स्त्रीणां भर्तृ विनाशस्स्यात्भर्तृणां दारनाशनं ll “
Meaning : If in the horoscope of the female, Mars situates in Raasi Chart in( Lagna), 2, 12, 4, 7, and 8th House the husband will die and if it is in the male’s horoscope the wife will die.
In general, what I have observed is even if death doe not occur there is always separation, divorce, or childlessness etc. I, THEREFORE, REQUEST ONE AND ALL NOT TO CONSIDER HOROSCOPES WITH KUJA DOSHA IF KUJA DOSHA DOES NOT EXIST in ONE OF THE HOROSCOPES or NOT SEEN IN THE SAME HOUSE.
I believe in minus into minus = Plus theory.
Although Late Dr. B.V Raman in his “MUHURTHA” has written thus “ ……It must be noted that in determining marriage adaptability between two parties , there are several elements of much more importance than KUJA DOSHA. and the evil influences accruing from the bad position of MARS is only one of the several elements…..”
It is unfortunate that throughout South India especially in TAMIL AREAS, much is made of the so called KUJA DOSHAM and this bugbear has been the means of destroying the happiness of many families by preventing marriages othersise eligible in so far as our humble experience …….”
FRIENDS, I DO NOT AGREE WITH WHAT LATE DR. B.V. RAMAN, an AUTHORITY in Astrology says . I am speaking from my experience of checking few horoscopes. My experience might not be sufficient since I AM NOT A PREDICTIVE ASTROLOGER. However, I have given my view. It is left to you and the Predictive Astrologer to interpret each verse.
A WORD OF ADVICE WILL NOT BE OUT OF PLACE : KINDLY GO TO A GOOD PREDICTIVE ASTROLOGER TO CHECK PAAPA SAAMYA. It is also better if one can go to check the other compatibilities.
There are more than 20 Compatibilities to be checked but I have given only the important compatibilities to be checked.
Regards to one and all,
P.R.RADHAKRISHNAN

THE BHAKTHI CULT OF SOUTH INDIA
Friends,
The Origin of Bhakthi Cult and its growth revolves round SHAVISM AND VAISHNAVISM. Before that, there existed a primitive practice of propitiating Gods by offering liquor, Tobacco, Ganja and also through animal/human sacrifices. I am not exaggerating when I say, in olden times those who went to SHABARI MALAI, used to carry liquor, opium etc. to appease the smaller gods like PERIA KADUTHTHA, CHINNA KADUTHTHA etc. The pilgrims to SHABARI MALAI could be just counted. When I was a boy, I have also seen shapeless stones used to be kept to worship certain Gods/Goddesses. In south India, Buddhism and Jainism also had very huge followers. However, the higher groups of people ( The ARYANS a refined group ) started propitiating VEDIC GODS, RUDRA, INDRA, KRISHNA, SUBRAMANIA. While H.H. ADI SHANKARA propitiated his ADVAIDA, H.H. RAMANUJA advocated later his VISHSHTA ADVAITHA, which after his death was divided into two groups as VADAKALAI and THENKALAI, by HH. VARADACHARYA and NAMPILLAI of ANDHRAPRADESH . While VARADACHARI propagated VADAKALAI sect of IYENGARS with his Headquarters at KANCHIPURAM and NAMPILLAI had his Headquarters at SRIRANGAM. Before that the NAYANMARS started the Bhakthi Cult by propitiating LORD SHIVA in the form of LINGA which was countered by ALVARS who propitiated MAHA VISHNU. In the famous literature MANIMEKALAI of SANGAM PERIOD , we find the heroine MANIMEKALAI hearing the discourses from JAINS, SANKYAS, VAISESHIKAS, SHAIVATES and VAISHNAVATES. Man has the tendency to revolt with any system. The result of VEERA SAIVISM or LINGAYATISM is one outcome of man’s revolt against VEDIC SCRIPTURES, VEERASAHAVATES do not follow VEDAS or do not believe in rebirth . hate child marriages. They allow marriages by widows and were ahainst Brahmins. They carry SHIVA LINGAM in their person, whether a man or woman. They revolted against brahminic theory of ADI SHANKARA who said “SIVAYA VISHNU RUPAYA……”
Friends, to the extent of my knowledge, I shall try to explain about SHAIVISM and VAISHNAVISSAM DWAITHAM and VEERA SAIVISM in this essay.
SHAIVISM : In Tamil the earliest references to prose or ‘urai’ date back to the ancient grammer text Called “THOLKAAPIYAM”. In one post SANGAM epic and in “SILAPPATHIKAARAM” which was published in in 7th or 8th centuary there is a mention of “URAI” .” IRAYANAAR KALAVIYAL URAI ” This definitely speak about the TAMIL PROSE. It also contains “PAARATHA VENPAA”. Some other literary works say as to how Sanskrit and Tamil came into existence. It is said that when LORD NATARAJA started soundinf his துடி or Dhamaruka in his right hand, came into existence TAMIL and SANSKRIT languages. This I have written only to show the religious connection of the Language. The PHOLKAAPPIYAM which is the first grammar in Tamil was written by THOLKAAPIYAN in 10thor 11th Century A.D. in which containsthe Ezhuttadikaram, the Solladikaram and the Poruladikaram has five classificatins as Kurinji, Mullai, Marutham, Neytal and Palai (5 fold division of Tholkaapiyam. The reason could be that the land available for the people . Venkata malai / Thiruppathy and Kumari ocean (this boundary is mentioned by Tholkaapiyar) is small and restricted. It has to support more people in a small region. That is why Tholkaapiyar has retained only Marutham (madurai type agricultural lands) and shore areas (as Neithal / நெய்தல் ) from the earlier division and developed two new areas for habitation -one in the hill tracts (Kurunchi) and the other in the forest tracts (Mullai). This has been necessitated due to loss of lands to the ocean of the south.) As per THOLKAPPIYAN the 4 regions were presided over by MURUKA KKADAVUL, THIRUMAL INDRA and VARUNA. I find his THOLKAAPIYAM and PANINI’S SANSKRIT GRAMMER are almost similar in nature. During THOLKAAPIAN’S PERIOD SHAIVISM was in force, he has not attached any land to HIM since LORD SHIVA was considered as SUPREME LORD to whom all regions belonged.
Friends, I do not find any mention of LORD SHIVA in the anthologies of SANGAM period . Siva is mentioned as “EESA” who keeps GANGA and the crescent moon on his matted hair locks on head, His throat is blue in colour , has a third eye on the centre of the forehead eight arms and before him lies a great bull whom we call NADIKESHWARA
. He wears കൊന്ന പൂവു (CASIA),மயிர் கொன்னை, He keeps PARVATHI on his left side. His favourite star is ARDRA. He is also called DAKSHINAMURTHY. He sis under a banyan tree (கல்லால்). During the early Sangam period Lord Muruga was considered as a manifestation of Lord Shiva. However PURANAS classified them as separate entities.
From the above we can assertively say that during the SANGAM period LORD SHIVA and LORD MURUGA were only worshipped as GODS. Even now my Tamiul friends and some Keralites conside Lord Muruga as KALIYUGA KATAVUL – THAMIL KADAVUL etc.
The essence of essence of Shaiva Philosophy can be seen in Pari paadal. Thus
“ O Lord of Katampa wreaths, we ask of you not GOLD and RICHES, NOR THE PLEASURE OF LIFE; but drant us COMPASSION, LOVE and CHARITY. “
We can express CHILAPPATHIKARAM only as the Great Epic in TAMIL, since it gives us some reference of Lord SHIVA, GODDESS SHAKTHI , and LORD MURUGA. In this book, the author refers to LORD SHIVA who has a third eye on the centre of the forehead , GANGA and the crescent moon on his matted hairs on the head. This crescent moon has only two kalas as against 16 KALAS. Arahar also says that KAVUNTI ADIKALAR is none other than LORD SHIVA. He has also praise LORD MURUGA and GODDESS SHAKTHI.
MUTHOLLAYIRAM 0f 4th Century A.D we can find in its INVOCATORY VERSE about LORD SHIVA as ATHIRAYAN, NATARAJA and the GOD who dwells in the star ARDRA. . Afterwards we do not find any written text till 5th century AD.
In Vaishnava cannon there is ANDAL. In the same way SAIVATES have KARAIKKAL AMMAYAR who is a woman poet, who is one among 63 NAYANARS. She has written 4 poems which are in SAIVA CANONS (திருமுறைThirumurais).
The NAYANMARS or NAYANARS belonged to various castes who were unanimous in belief of one GOD called LORD SHIVA. Among the NAYANMARS there were Brahmins, Potters, Vellalars, Kings, Chieftains, hunters like KANNAPPA NAYANAR, Adi Dravidars, Fishermen, Washermen etc, Amoing them , are the four grandmasters: Appar, Sambandar. Sundarar and Manicka-vachagar.
I shall now deal with SIDDHAS. Like veerasaivates they are also revolutionaries among shaivaites, They do not believe in orthodoxy and rituals. Siddhar means a person having Siddhi or control over chiththa. Siddhars are persons who practise “ channalisation of the flow of senses through Chiththa”. In some tamil literatuers we find SIDDHI and SIDDHAR, used to mean “fineness of body, mind and spirit.” Lord Shiva is called the first SIDDHAR. The Shiva Temple at a village called IIRUNARAYUR of S,A District of Tamil Nadu is called SIDDISWARAM since it is believed to be the abode of the first SIDDHA (LORD SHIVA) .
I may not do justice, if I do not mention the name of திருமூலர் (Thirumoolar) , who was the foremost siddhar Tamil Nadu ever produced. “ He was a poet, doctor, Astrologer, astronomer, social reformer etc. All of us might have heard about SIDDHA VAIDYA, a branch of indigenous medicine in India. Thirumular says in his “அரம் செய்யும் திரன்” (aram cheyyuM thiran ) “ இருமலும் சோகையும் ஈளையும் வெப்பும், தருமஞ்செய்யாதவர் தம்பால தாகும், உருமிடி. நாக முரோணி கழலை தருமஞ்செய் வார்பக்கல் தாழகி லாவே.” MEANING : The person who does not perform charity will suffer from Cough, cold, Anemia, and bronchitis. However the persons who perform charity will not be affected by thunder, snake bites, throat trouble or cancer etc.
In another place he condemns religion thus “ சாத்திரம் ஓதும் சதுர்களை விட்டுநீர், மாத்திரைப் போது மதித்துள்ளே நோக்குமின் “
In another place he asks people to see GOD who is in themselves with their knowledge. He further says that this will make one happy since GOD has made our body as his TEMPLE or the place of HIS residence thus “ முகத்திற் கண்கொண்டு காண்கின்ற மூடர்கள், அகத்திற் கண்கொண்டு காண்பதே ஆனந்தம்” Again in another place he says “ ஒன்றே குலமும் ஒருவனே தேவனும், நன்றே நினைமின் “.
Friends, I can tell more and more about the SIDDHARS, however I have to conclude on writing about them since I have to write more on others too.
THE ALWARS
From AD 700 to 800 tweve Vaishnavate saints called ALWARS started propagating VISHNU CULT. The 12 Alwar saints are (1) POIGAI ALWAR (2)POOTHATHALWAAR (3) PEYAALWAR (4) THIRUMAALISAI ALWAR (5) NAMMALWAAR (6) MADHURA KAVI ALWAAR (7) KULA SEKHARA VARMA ALWAAR (8) PERIA ALWAAR (9) ANDALL (10) THONDARADIPPODI ALWAAR (11) THIRUPPAN ALWAR and (12) THIRUMANGAI ALWAR. I am of the opinion that Vaishnavate Bhakthi Cult started after the Shaiva Bhakthi Cult. The Alwars praised LORD VISHNU in ANTATIS
“According to Vaishnavas, MAHA VISHNU is the Supreme Lord, and is the only entity primarily praised in all true scriptures. Vishnu is the Lord, is the Cause, the Protector, and the Destroyer of all Creation known and unknown, and is responsible for all bondage and liberation. He is beyond the scope of all that is destructible and indestructible, and His worship is the purpose of one's existence; He is free of all flaw, and has an infinite number of good attributes”.
The First three Alwars Viz. POIKAI ALWAR, POOTHATHAALWAAR, and PEYAALWAR are responsible for writing the first three ANTHATHIS in VENPA STYLE.They share a comman legend in Srree Vaishnava Tradition . The ANTATIS the first three created have about 100 verses each.In fact they lived in three different places and never knew each other’s existence . They are considered as divine personalities in the tradition.
Peyalwar the third Alwar, who was believed to be born in the 7th century AD. As he was mad on Lord Vishnu, he probably got the name ‘Pei’ Alwar (Pei means ghost in Tamil language). Peyalwar was believed to be born on a red allilly flower (sevvalli) in a well. The birthplace of Peyalwar, who was believed to be the incarnation of Nandakam – the divine sword of Vishnu, is located near Madhava Perumal temple in Arundale street at Mylapore localitiy in Chennai city, South India.
It is widely known that HH. Thirumal Isai Alwaar was a Shiva BHAKTHA. He was converted as a VISHNU BHAKTHA by PEY ALWAAR. “It is associated with Shri Thirumazhisai alwar who was ordained by Sri.Peyyalwar and there is a sanidhi here for him with the third eye like Siva on his left toe.” “Lord Jagannath temple in Thirumazhisai is one of the three important Jagannath temples in the world. Jagnnath is a name given to Lord Krishna. Puri is considered as Uttara Jagannath Kshetra (North Jagannath), and Tiruppullani is considered as the Dakshina Jagannath Kshetra (South Jagannath), and Thirumazhisai Nagar is considered as the Madhya Jagannath Kshetra (the middle Jagannath site). “
Friends,
It will be endless if I start writing about all the Alwars, Siddas, Nayanmars etc. Hence I shall give a short description on NAM ALAWAAR and ANDAAL ALWAR and then continue with BUDDISM AND JAINISM in South India.
NAM ALWAAR : His real name was SATAKOPAN. He is said to be the incarnation of VISHWARKSENAR. While those belong to ADI SHANKARA’s group of Brahmins called say that VISHWAKSENAR is elephant faced and is MAHAGANAPATHY and point out the opening verses “ yasya dwirada vakrAdyA: pArishadyA: parashathaM, vignaM nighnanthi sathathaM vikshvaksEnaM tham AshrayE “ but the Vaishnavates will not agree to this and say that vikshwasenar is the senadhipadhi of Lord Shriman Narayana. Further they say it does not start with this verse but with “ Shuklambhatadharam Vishnum……..sarva vigna upashaanthaye”. This is not within the purview of my essay and hence I leave it to settle between VAISHNAVATES and SHAIVATES. THIRVAAIMOZHAI which consists of 1102 four lined verses is one of his greatest work Some of his other works are (1) Thiru-Viruttam, (2) Thiru-Asiriyam and PeriaThiruvandadi.
ANDAL ALWAAAR : Friends she is the only FEMALE ALWAAR AMONG THE 12 ALWAARS given above.
Life story of Sri Andal:
The life story of Sri Andal is very well known in South India and to a few people in the north. However, a brief narrative is given here for the fresher. The Sri Vaishnava tradition holds that Sri Andal was found in the flower garden in kali yuga 98, Adi (Ashata month), Shukla Chathurthi, Tuesday with Puram star in SRIVILLPUTHUR in the Pandiya dynasty. Accordingly, her date of birth is 8th of June 3004 B.C. But modern historians fix a date the first half of the 8th century A.D. Be that as it may, our account follows the "Guru Parampara" tradition.
Upbringing of Sri Andal by Periyaazhvaar/Vishnuchithan:
As Sita was found by king Janaka, while tilling the land for doing yagna, Vishnuchitha (a great vedic scholar, poet, Vishnu devotee also known as Periyazhvar found the divine child under a tulasi plant while he was tending his nandavana(garden) in Srivilliputhur. He brought her up in simple and godly surroundings natural to a pious, vedic, dhwaija. The child prodigy thus fostered lovingly grew into a beautiful maiden and became an embodiment of love for Sri Krishna.
Sri Andal's love for Krishna/Sri Vatabhadrasayee:
Being a devotee of "Sri Vadabhatrasayee", the presiding deity of srivilliputhur, Vishnuchitha would weave a garland of tulasi leaves daily and keep it sacredly rolled in a flower basket so that he may, after attending to his other course, take the garland later to the temple for offering to the lord. The child “kodai”(Andal) in her profound innocence would take out the garland daily without her father's knowledge, adorn herself and look into the mirror to satisfy herself whether she was suitable bride to the lord and then would remove the garland and replace it in the basket in its original form. This was going on for days and without actually knowing that her daughter had adorned the garland around herself, Vishnuchitha would offer this to the deity who wore it beatifically.
One day to his surprise, Vishnucitha saw the child wearing the garland before he could take it to the temple. He was shocked for he considered this as a great defilement. He remonstrated her for this act. He fasted that day and did not offer the garland and was all repentant. But lo! What a surprise? At night, the lord appearing in dreams asked Vishnuchitha, why you did not offer me the tulasi wreath today? I am ever eager to have the things touched by my devotee. Think not Andal kodai to be a mere mortal.”
To his wonder Vishnuchitha found that tulasi wreath worn on the previous day by Andal had not faded. But, was fresher than a freshly made garland. Thereafter, he offered the garland to the deity after being worn by Andal. The lord continued to give his the bliss of ineffable “darshan”. (Even today, this practice is being observed at the temple of Srivilliputhur.)
When Andal attained her marriageable age, her father was worried to find a suitable match for her. But, the divine child would not marry anyone except lord Krishna.
Therefore, Vishnuchitha narrated all the KALYANA GUNAS of all the Archa-Murthis of the one hundred and eight Sri Vaishnava Kshetras in India, so that she may for herself choose the deity. When she heard of the Soundarya of lord Sriranganatha, tears of joy came over her and her heart prayed to HIM to come and accept her in wedlock.
Wedlock of Sri Andal with Sri Ranganatha:
At this, Vishnuchitha, knowing not what to do, meditated. Sri ranganatha spoke to him in a dream: "Do not hesitate to offer your daughter to Me, for she is Bhudevi herself." Simultaneously the lord bade the sthanikas(officials in charge) of Srirangam to go to Srivilliputhur and bring Andal in a palanquin in all royalty.

King Vallabhadeva along with his retinue joined the procession from Srivilliputhur to Srirangam with Sri Andal in a palanquin.
The whole route was decorated on either sides with flowers and wreaths of finely weaved green saplings (called thoranam). As sri Andal entered the inner shrine of Sri Ranganatha, the magnetic beauty of the lord instantly attracted her. She boldly mounted up His serpent couch and joined the eternal lustrous light of Sri Ranganatha in the presence of the gathering.
Sri Andal's works:
To posterity, Sri Andal gave two gems as masterpieces:-
1. TIRUPPAVAI (30 verses)
2. NAACHIYAAR THIRUMOZHI (143 verses).
Now about JAINS AND BUDDISTS in SOUTH INDIA. Friends we can classify Indian Philosophy into two groups as (1) ASTHIKA who believe in Vedic Shasthras and (2) as NASTIKAS who do not believe in VEDAS. JAINS and BUDDISTS belong to the second category.
There are certain features which are common to Jainism and Buddhism. Both the founders of Jainism and Buddhism are Kshathrias. Both started from the North-eastern parts of India but the Vedic Seers ( Aryan Tribes ), started from North-western parts. Jainism never accepted the existence of GOD. On the other hand Gauthama Buddha was silent on this aspect. This attitude of Buddha made many to think that Gautama Buddha was an atheist. Some felt that he was agnostic , where as we, as MAHATMA GANDHI put it, thought that the existence of GOD is like an axiom which is self- proved . Whatever it might be, for people like us who are laymen, both Mahaveera who started Jainism and Gauthama who started Buddhism were aetheists. Both these religion spread through-out India and to certain extend to some foreign countries rapidly. Hinduism was getting extinct. These two religions came to existence in South India at least 3 centuries before Christ. Although Zoroastrianism and Buddhism are totally contradictory, some sort of similarity is seen between them.
“All these systems including Buddhism and Jainism were considered as Non-Brahmanic or Sramanic systems. The common feature of these systems are :
1. They challenged the Vedas
2. Admitted all members to their community
3. Observed a set of ethical principles
4. Practiced detached life to get liberation
5. Accepted renunciation.”
Spread of Saivism and Vaishnavism and decline of Jainism :
During the 12th and 13th centuries Saivism began to spread in Andhra and there used to be religious debates over these religious faiths. There were many clashes between the followers of these faiths and of the Jaina Bastis (centres) were destroyed by the Saivites. Panditaradhyacarita and Palkuriki Somanatha and Sivaratrimahatmya of Srinatha gives evidence to this fact.
It is a wonder that though Jainism was prevalent for more than 1500 years in Andhra only one book written a by a saint of this area is available now. It is Jinendra Kalyanabhyudaya by Appayacharya (1241 Saka era).
While Saivism became popular during Kaltiya kings, Vaishnavism became popular during Vijayanagara kings. Spread of these religions led to the decline of the Jaina faith. Bur Jainas have their piligrim even now. Kollipaka in Nalgonda district is jaina kshetra and Penugonda in Anantapur district is one of the Jaina Chaturdasa mahavidya sthnams.
For an Archaeologist and epigraphist who wishes to study Jaina history Andhra provides a rich source .
Padu’ were all Jaina villages. In many places in Andhra we find wells known as Jainabavulu. They are of a particular type of construction. They are covered by lids so that animals in the streets may not fall in the nights. Similarly in many villages we find idols called as ‘Sanyasi Demullu. All such villages were once Jaina villages. Many such villages are found in Coastal Andhra.
To understand Indian Philosophy and culture in broader perspective study of Jainism in essential. As Prof. Hopkins puts it, Jainism "represents a theological mean between Brahmanism and Buddhism9 . Then assuredly a serious study of Jainism becomes incumbent on all who may seek to understand aright either the early. Brahamnic ritual or the trenchant and for long effective Buddhist protest which that elaborate ritual evoked"10 .
The interest of Jainism to the student of religion lies in the fact that it goes back to a very early period and to primitive currents of religious and metaphysical speculations, which also gave rise to the oldest Indian philosophies like Sankhya, Yoga and Buddhism. It also shares their theoretical passimism and the pratical ideal of liberation11 .
Jaina approach to truth saying that it has many facts leads to relativism though not to pluralism. Their acceptance of the uniqueness of each soul and stress on individual effort to reach kaivalya makes it a humanistic religion. The ills of the 20th century are absolutism and ideological dogmatism. These attitudes will lead the world to catastrophy and more so in a nuclear age.”
Tamil Sangam-works like Manimekhalai indicate that there were Buddhists in Tamil Nadu and that the Buddhist missionaries were active in spreading their religion. According to the Sangam tradition, there was a famous Buddhist chatty a (temple) at Vanchi (Karur) and a Palli Bana Perumal became a Buddhist.
The Cheras were originally Mundas, many of whom were Buddhists even before their arrival in Tamil Nadu. It was they as well as the Buddhist missionaries from the Maurya Empire that brought the religion of Buddha to the South. They were distinctly a powerful minority in Tamil Nadu and were subjected to per-secution by the Brahmin Counsellors of the Dravidian Hindu Kings during the ascendancy of Brahminical Hinduism in the South. Aalavaipathikam records that around 640 A.D., Sambanda Murti, a Brahmin, won over the Pandya royal family and caused the massacre of 8,000 Buddhist monks in Madurai; Buddhist nuns were reportedly made into devadasis and relocated in the Hindu temple precincts. The persecution and eventual exodus of Buddhists from Tamil Nadu to Kerala in the seventh century was occasioned by the fall of the Buddhist Kalabhras at the hands of the Pandyas.
The Buddhists came to Kerala and established their temples and monasteries in different parts of the country. The following Hindu temples were once Buddhist shrines: the Vadakkunnathan Temple of Trichur, the Kurumba Bhagavathi Temple of Cranganore, and the Durga Temple at Paruvasseri near Trichur. A large number of Buddha-images have been discovered in the coastal districts of Alleppey and Quilon; the most important Buddha-image is the famous Karumati Kuttan near Ambalappuzha. It is said that Sri. Ayyappan Temple of SABARI MALA was a Buddhist Temple. Buddhism probably flourished for 200 years (650-850) in Kerala. The Paliyam Copper Plate of the Ay King, Varaguna (885-925 A.D.) shows that the Buddhists enjoyed some royal patronage even in the tenth century. century. Many Keralites, like the Ezhavas, who were most likely Buddhists once, gradually became Hindus.
Buddhism has left its impact on Kerala. The images and tall rathas (cars) used in temple processions, and utsavams (fairs) are said to be Buddhist legacies. The Ayurvedic system of medical treatment is also a gift of Buddhism. Buddhists opened schools [in pallikudam and ezhuthupally. Pally is the Buddhist term for school) near their monasteries. Kerala temples show traces of Buddhist art and architecture. Amarasimha, the author of the popular Sanskrit text-book used in Kerala schools until recently, was a Buddhist. Kumaran Asan, the great Kerala poet, was influenced by the great Buddhist religion and wrote the famou, Buddhist poems: Karuna. Chandala Bhikshuki, and Sri Buddha Charitam.
The spread of Jainism and Buddhism almost wiped out HINDUISM which was revived by ADI SHANKARA. The decline of Buddhism started in the eighth century with the arrival of the Aryan missionaries and the Brahminical religion. As mentioned earlier, the Brahmin scholars defeated Buddhist monks in debates and established the superiority of the Hindu religion. Adi Sankaracharya, the Hindu revivalist, was also responsible for the fall of Buddhism; he founded Hindu monasteries and trained Hindu priest-scholars to combat his Buddhist adversaries. Buddhism faded away gradually and completely disappeared during the reign of the Vaishnavite Kulasekharas in the eleventh century. What actually happened was that Buddhism was reabsorbed into Hinduism from which it broke away. ADI SANKARA’S DOCTRINES WERE AKIN TO BUDDHIST PRINCIPLES to certain extend.
REVIVAL OF HINDUISM BY H.H. ADI SHANKARA: H.H. Adi shankara was born some- where in the middle of 8th Century CE. ADVAITHA was not founded by ADI SHANKARA but H.H. GAUDA PAADA the preceptor of Adi Shankara’s guruH.H. GOVINDA BHAGAVATH PAADA. I am giving the Sanskrit verse often chanted by SMARTHA Brahmins :“ ll नारायणं पद्माभुवं वसिष्टं शक्तिश्च तत् पुत्र पराशरं च, व्यासं शुकं गौडपादं महान्तं गोविन्द योगीन्द्रं अथास्य शिष्यं, श्री शंकराचार्य मथास्य पद्मपादं च हस्तामलकं च शिष्यं, तं त्रोटकं वार्ततिक कारमन्यान अस्मत गुरुं सन्तत अमानतोस्मि ll”
“From this verse we can understand that, first teacher being Lord Narayana himeself and line of descent from father to son up-to Sri Shuka Acharya. From Lord Narayana to Sri Shuka Acharya the line of succession is known as Vamsarsi-parampara and from Sri Gaudapadcharya starts the descent of Sanyasins and known as Manava-gurusampradaya.”
Smarta Sampradaya (Smarta Tradition, as it is termed in Sanskrit) is a liberal or nonsectarian denomination of the Vedic Hindu religion which accept all the major Hindu deities as forms of the one Brahman, in contrast to Vaishnavism, for example. The term Smarta refers to adherents who follow the Vedas and Shastras. This is the substance of ADI SHANKARA’S THEORY. According to Adi Shankara there is only one God which is again the philosophy of Buddists but Hindus before Buddhists had followed it.
In Sanskrit, Smārta means "relating to memory, recorded in or based on the Smrti, based on tradition, prescribed or sanctioned by traditional law or usage, (etc)", from the root smr ("remember"); smarana. Smārta is a vriddhi derivation of Smriti just as Śrauta is a vriddhi derivation of Śruti.The system they follow is referred to also as Srauta-Smartha as evidenced in the sankalpams they take during prayers.[1] This joined reference srauta smarta cannot be separated in the context of an orthodox smarta brahmin because he would be expected to follow the sruti and thereby the smritis derived from them.
Smarthas have free rein to choose whichever deity they wish to worship. They usually worship five deities (pancopasana). It is a liberal and eclectic sect
Adi Shankara founded four Maṭhas (Sanskrit: मठ) to guide the Hindu religion. These are at Sringeri in Karnataka in the south, Dwaraka in Gujarat in the west, Puri in Orissa in the east, and Jyotirmath (Joshimath) in Uttarakhand in the north. Hindu tradition states that he put in charge of these mathas his four main disciples: Sureshwaracharya, Hastamalakacharya, Padmapadacharya, and Totakacharya respectively. The heads of the mathas trace their authority back to these figures. Each of the heads of these four mathas takes the title of Shankaracharya ("the learned Shankara") after the first Shankaracharya. The table below gives an overview of the four Amnaya Mathas founded by Adi Shankara and their details.[27]
Śishya
Maṭha
Mahāvākya
Veda
Sampradaya

HASTHAAMALAKAACHARYA
Govardhana Pīṭhaṃ
Prajnaanam Brahma (Brahman is Knowledge) Rig Veda
Bhogavala
SURESHWARAACHAARYA
Śārada Pīṭhaṃ
AHAM BRAHMAASMI (I am Brahman) Yajur Veda
Bhuriwala
PADMAPAADAACHAARYA
Dvāraka Pīṭhaṃ
Tattvamasi (That thou art) Sama Veda
Kitavala
THOTAKAACHAARYA
Jyotirmaṭha Pīṭhaṃ
AYAMAATHMAA BRAHMA (This Atman is Brahman) Atharva Veda
Nandavala
There is a section of brahmins who believe that KAMAKOTI PEETHOM was established by ADI. SHANKARA, which , IN MY OPINION, is not correct
Adi Shankara opened the SOUTHERN SIDE door of SRAVAJNA PEETHA called Sri. SHARADA NILAYA which is in ruined state in PAKISTAN OCCUPIED KASHMIR.Thus door was not opened by any one till Adi Shankara opened it after defeating all religious philosophers including The JAIN and BUDDHIST philosophers. I am giving the photographas of the ruined SHARADA NILAYA called Shakthi Peetha herein :
Photos of Sharada or saraswati devi shakti peetha in PAKISTAN OCCUPIED KASHMIR IN RUINED STATE SEE WEB. PHOTOS

ADI SHANKARA’S SAMADHI – SEE WEB PHOTO
“Starting from the Jyotir Ashram (at Badrinath) in the Himalayan north , popular belief has it that Shankar embarked on a journey to the nearby mountainous terrain of Kedarnath, the place that was fated to be his ultimate resting place. Four of his most beloved disciples accompanied him part of the way, but then Shankara insisted on traveling alone for the residual part of his journey. Even at present, there is a spring of hot water, said to have been created by Shankara to remove the suffering of his disciples from the extremes of climate in the snow-bound mountains.

In utter solitude at Kedarnath, Shankaracharya sat and entered into Samadhi. His remains rest at the Adi Shankaracharya Samadhi” His Samadi can be seen behind KEDARNATH TEMPLE with a STATUE. (SEE PHOTOS IN WEB. ) Having given a brief account of ADI SHANKARA I shall give another account of a great Philosopher, H.H. RAMANUJA who propagated the VAISHNAVA cult in the SOUTH . we broadly call them as IYENGARS. Friends, SAIVISM in INDIA started much earlier. However during Vedic period, it is said that VAISHNAVISM started flourishing. This can be seen from the history of ALVARS. Before that there was a section of Shaivates called PASUPATHAS. KALAMUKHAS, KAPALIKAS etc. who were staunch Shaivates. However, while ADI SHANKARA started propagating ADVAITHA to counter the popularity of JAINISM and BUDDHISM, in 7th-8th centuary AC, Ramanuja who was born betweeb 11th and 17 th Centuary AC at Sriperumbatur in Chengalpet District of Tamil Nadu started propagating VISHISHTA ADVAITHA in which he propagated that Lord VISHNU is the SUPREME GOD who created the soul to experience their KARMA in the world. . He was agaist caste differenes , touchability and untouchabilty before GOD. When he was in SRIRANGAM , the Chola Monarch , KULOTHUNGA II started troubling him and hence he went to MELKOTE which was called THIRUNARAYANA PURAM and converted the JAIN KING BITTI DEVA to VAISHNAVISM who adopted the name of VISHNU VARDHANA. H.H. RAMANUJA lived upto 1137 A.D. A separate temple is constructed for him at Sriperumbatur. One NIMBARAKA who was a contemporary of HH Ramanuja was born in NIMBAPURAM in Bellary who practiced the doctrine of toal surrender (प्रपत्ति) to Lord Krishna and his consort Radha. In his philosophy he accepted the position of God and the soul as identical yet different. It is a theory almost similar to MADHWA but different.
MADHWA OR POORNAPRAJNA: I have given a brief biography of H.H. Madhwacharya, Hence I do not like to give the same again. However, I am to say that he was born some-where in the year 1200 AD. MadhvAcharya is the founder of the DVAITHA school of Philosophy and religion. MadhvAcharya was born on Vijayadashami (10th day of the bright half of the lunar month of September and October) in the year 1238 AD in the village of Pajaka near Udupi. His preceptor was Achyutapreksha. After a debate in his Philosophy and defeating his rivals i.e SRINGERI SWAMIGAL at THIRUVANANTHAPURAM, he toured all over north India including the HIMALAYAS and returned to UDUPI (Karnataka) . He preached that the UNIVERSE IS RULED BY VISHNU AND LAKSHMI in other words the central core of his religion is KRISHNA BHAKTHI AND TOWARDS HIS CONSORT RADHA. He gave full respect to all other incarnations including LORD SHIVA. His Philosophy in a nutshell is “ that Lord shrI Hari is Supreme (Hari Sarvottama), the world is real (Jagat Satya) and not an illusion (mAya), there is a five-fold difference between God, living things, and non-living things. This fivefold difference is called pancha Bedha and includes the following elements:
– between God and living things,
– between God and non-living things,
– between living and non-living things,
– amongst living things themselves,
– amongst non-living things.”

VADAKALAI AND THENKALAI SECTS OF VAISHNAVISM:

Vadakalai Iyengars are Uthara Kalaarya said to have migrated from Norh India and believed to be ARYANS. However, so far H.H. Ramanuja was alive there was no distinctions as VADAKALAI and THENKALAI. However, after his death one VARADACHARYA told that VEDAS ANS UPANISHADAS were superior to TAMIL PRABANDAMS and hence, worship to Lord to be conducted as per worship in NORTH INDIA in SANSKRIT. This section of Iyengars are called VADAKALAI IYENGARS. However, one NAMPILLAI and his followers said that about 4000 songs which were in TAMIL made by ALWARS is the essence of SANSKIT WORKS. NAMPILLAI stayed in SRIRANGAM and it became the Headquarters of THENKALAI SECION OF IENGARS. VARADACHARYA left Srirangam and made KANCH as his headquarters and started propagating VADAKALAI THEORIES. While THENKALAI IYENGARS started propagating theory of worship from SRIRANGAM. While VADAKALAI IYENGARS were strictly following the VEDIC method, THENKALAIS admitted NON-BRAHMINS also. VADAKALAI IYENGARS strictly followed MARKKADA NYAYA ( MARKKADA means MONKEY) i.e individual souls must have firm belief and faith towards SRIMAN NARAYANA who will come rescue them from human bondage and help then in attaining MOKSHA.

The THENKALAIS believed in maarjaara kichora nyaya. Prapatti: while it is the belief of Vadagalais that act of surrender to the Paramatma has to be a positive one, Thengalais are of the opinion that knowledge of Jivatma, and surrender to the Lord is adequate.

Thiruman

The Vadagalais apply Thiruman in a U shaped manner Against this, the Thengalais wear the Thruman in a ‘Y’ shape, with the lower portion extending over the nose.

The VADAKALAI SECT feels that they are superior among Brahmins. Thenkalais do not emphasise on caste distinctions. They feel the Brahmins and non-brahmins are equal before GOD i.e. MAHA VISHNU. In my opinion THENKALAIS are broadminded than VADAKALAIS. Herein , I would like to state that one Iyengar family, I do not know whether they were VADAKALAI or THENKALAIS, came to KOZHIKODE on transfer.
An old lady was also with them. They were staying just opposite to our house. While we children ate from both houses my grandmother and the old lady in their house never used to sip a drop of water from IYENGAR’S HOUSE or from our house since we are IYERS. I think now, they must be VADAKALAIS. Friends, In GOD’S EYES all are equal, and there is no distinction but it is created by some human beings. I strongly believe in this.

VEERASHAIVATES

VEERASAIVISM is nothing but the advance stage of SHAVISM. I say this because they are the rebel groups of ADI SHANKARA who adopted a middle path by saying “ ll शिवाय विष्णु रूपाय शिरुपाय विष्णवे, शिवस्य हृदयं विष्णोर विष्णोश्च हृदयं शिवः ll “ As I have already told “SHAVISM” was the earliest form of worship in India in the form of LINGA. The exponets of SHAIVISM are from North India. Basava rebelled against Vedic concepts and especially Adi Shankara and propagated LINGAYATISM, although he was a Brahmin himself. In the words of Dr. Sarveppally Radhakrishnan it was Basava who “gave to VEERA SHAIVISM a prophetic turn and a popular appeal” . In fact he was against caste system. BASAVA was born in KARNATAKA in a small town called Ingaleshwar, now known as Basavana Bagewadi in Bijapur district in the year 1134 AD. After rebelling against Aryan method of worship and made all to wear used Ishtalinga to eradicate untouchability, establish equality among all human beings and a means to attain spiritual enlightenment. The works of Basavanna gave birth to Lingayatism which is different form Veerashaivism. Veerashaivism propagates CHARA LINGA. Among LINGAYATHS there are all sorts of people irrespective of caste, creed or colour. I find only this difference between the two. His VACHANAS are very famous. One of his VACHANA in KANNADA LANGUAGE is :-

“ಉಳ್ಳವರು ಶಿವಾಲಯ ಮಾಡುವರು ನಾನೇನು ಮಾಡಲಿ ಬಡವನಯ್ಯಾ
ಎನ್ನ ಕಾಲೇ ಕಂಬ, ದೇಹವೇ ದೇಗುಲ, ಶಿರವೇ ಹೊನ್ನ ಕಳಸವಯ್ಯಾ
ಕೂಡಲಸಂಗಮದೇವಾ ಕೇಳಯ್ಯಾ, ಸ್ಥಾವರಕ್ಕಳಿವುಂಟು ಜಂಗಮಕ್ಕಳಿವಿಲ್ಲ, “
MEANING
“The rich will make temples for Shiva. What shall I, a poor man, do?
My legs are pillars, The body the shrine, The head a cupola of gold.
Listen, O lord Kudal Sangama deva, Things standing shall fall, But the moving ever shall stay.”

Since I had given abou Lingayatism and Basaveswara in my short description of of LINGAYATISM, I do not like to repeat the same here.

CONCLUDED.

Regards to one and all,
P.R.RADHAKRISHNAN

COMPATIBILITY CHECK PART II :
Friends,
I had given the compatibility check usually carried out before checking ASHTAKA VARGHA, DASAA SANDHI and GRAHA SAAMYA. Now herein I am giving those important compatibilities without which marriage should not be conducted between a girl and a boy.
1. ASHTAKA VARGHANUKOOLYA : “ ll कन्न्याया जन्मेन्दोशौष्टकवर्ग्गे फलाधिके राशौ
पुरुषस्य जन्म शुभदं पुरुषेन्दुवशात्तथैव कन्याया ll “
This is taken from ACHAARA SAMGRAHA
If the boy’s JANMA KKOORU has more numbers in the RAASI than the girl’s then the coimpatibility is said to be EXCELLENT.
“ ll राश्याष्टांशकनायकाः शनिगुरुष्मापुत्रभास्वत् घृगुग्लौपुत्रामृतरश्मयो निगदिताः प्राग्लग्नाभं च क्रमात्, पुंस्त्रीन्दकवर्ग्गयोरितरजन्मेन्द्वाश्रिताष्टांशनाथाक्षोपेतगृहेfन्यजन्म शुभदं चिन्द्यं विशेषादिदं ll “
MEANING : it is said that SATURN, JUPITER, MARS, SUN, VENUS, MERCURY, MOON and ASCENDANT (Lagna ) are respectively , the ASHTAAMSHA Lords of the Raasi
Meaning :
शनिगुरुष्मा पुत्रभास्वत्भृगुग्लौपुत्रामृतरश्चयः राश्या प्राग्लग्नाभं च क्रमात् means Saturn, Jupiter, Mars, Sun, Venus, mercury, Moon and ascendant respectively; राश्याष्टाम्शक नायका निनिगतिताः means are said to be the ASHTAAMSHAADHPAS. पुंस्त्रीन्द्वष्टक वर्ग्गयोः means in the CHANDRA-ASHTAKAVARGGA of the male and female; इतर जन्मेन्द्वाश्रिताष्टाम्शनाथाक्षोपेतग्रुहे means in one person’s horoscope in Raasi Chakra, where Moon is positioned, in the AKSHAM in which RAASI it comes ,अन्य जन्म शुभदं means if the CHANDRA situates it is considered as EXCELLENT COMPATIBILITY. इदं विशेषाद् चिन्दयं means this is to be checked as a special compatibility.
DASAA SANDHI : Friends, now I shall deal with how to check Dasaa Sandhi. This is the easiest method. Dasaa Sandhi is calculation od Dasas from BALANCE DASA AT THE TIME OF BIRTH. This Dasa starts after the birth. If we add with the date of birth the ShishtaDasa period we can get the date in which the DASA ends. For example if GARBHA SHISHTAM (Balance Dasa at the time of Birth) Balance dasa : 5 years 1 month and 21 days RAVI DASA add to it the date of birth say the date of birth is 07 -04 - 1962 to it. i.e. (00005 – 01 – 21 + 07 – 04 – 1962) = 12 - 05 – 1967 will be the ending period . i.e. Up-to 28 – 05 - 1967 Ravi Dasa or Ravi Dasa Ends on 28 – 05 – 1967. Now you must know the number of years an Udu Dasa is given. I give the following tables for your calculation :-
RAVI DASA 6 YEARS KRITHIKA, UTHARA PHALGUNI AND UTHRAASHADA
CHANDRA DASA 10 YEARS ROHINI, HASTHA, SRAVANA
KUJA DASA 7 YEARS MRUGASIRA, CHITHRA, DHANISHTA
RAAHU DASA 18 YEARS ARDRA,SWATHY,SHATHABHISHAK
GURU DASA 16 YEARS PUNARVASU, VISAKHA, PURVABHADRA
SANI DASA 19 YEARS PUSHYA, ANURADHA, UTHARABHADRA
BUDHA DASA 17 YEARS ASLESHA, JYESHTA, REVATHI
KETHU DASA 7 YEARS ASHWINI, MAKHA, MOOLA.
SHUKRA DASA 20 YEARS BHARANI, POORVAPHAALGUNI, POORVAASHAADA
Note : If a child is born in Krithika, Uthara Phalgun or Utharaashaada the Starting Dasa will be RAVI. The same way please check for other NAKSHATHRAS
Dasa Sandhi : While checking DASA SANDHI please check both the female’s and male’s horoscopes and if the Dasas in any place either beginning or ending meet within ONE YEAR, there is no compatibility between both the horoscopes. Althougfh some are of the view that the DASA SANDHI to be checked only for SIX MONTHS, I feel , it must be checked in such a way that in the horoscopes of Male and Female the Dasas should not meet with in ONE YEAR for the reason that the Latitudes and Longitudes may not be correct or the time of bith might vary. Long back an article appeared in the HINDU a prominent daily from South, in its SUNDAY EDITION about DASA SANDHI in which it is said that it need not be checked. I feel that the beginning and ending of any DASA starts up with bad consequences and hence this is a most important factor of checking COMPATIBILITY.

PAAPA SAAMYAM : Whatever I have given in this part is to be checked by A well qualified astrologer. I request one and all not to start checking PAAPA SAAMYA if you have no knowledge of Astrology.
Paapa Saamya is nothing but checking the nature of PAAPA GRAHAS and their positions in the female’s and male’s horoscopes and their ability as to how much harm they can do for man and woman who are to be married. When we check PAAPATHWA of the grahas( planets ) we must check them as if we are doing mathematics. i.e. if two negatives are multiplied we get positive figure. One Horoscope is said to be good provided the SHUBHA GRAHAS are in 1st, 2nd, 4th, 7th, 8th , 10th, 5th, 9th and 11th Houses.
Now I shall tell which are the planets considered as PAAPA PLANETS. (1) MARS (KUJA), SUN (RAVI), SATURN (SANI – MANDAN ), RAHU and KETHU are generally said to be PAAPA GRAHAS. “ Malefic Planets: Sun, Mars, Saturn, Rahu, Kethu, waning Moon, and functional malefics. Besides this, the planets who own bad houses like 3rd, 6th, 8th, and 12th.”” Further it is desirable to have conjunction of 7th lord with karaka Venus in any house. But please note that in the case of Taurus and Libra langnas the 7th lord is Mars and his association with Venus is not bad as he happens to be the lagna lord. Rahu in the 7th house creates death or divorce to the spouse unless he is in the star of benefic planet or in conjunction with benefic planets or aspected by benefic planets. Second marriage should be predicted only if karaka Venus is not strong and well placed in the horoscope with benefic planets company or aspect.”
As a general rule, If any of these planets are situating in LAGNA, 2nd HOUSE, 4th HOUSE, 4th HOUSE, 7th HOUSE, 8th HOUSE and 12th HOUSE in a MALE’S HOROSCOPE, it is to be situating in the FEMALES HOROSCOPE also. Again, I am of the opinion that in the Male’s horoscope a little bit Dosha should be more than that of the female’ horoscope. Although, there is an opinion that if PAAPA GRAHA is in any of the house said above (1,2,4,7,8 and 12 ) that will be an antidote. However, I do not consider this opinion as sound. I am of the opinion that PAAPA GRAHAS should be in the same House as of the girl’s horoscope, in the male’s horoscope. It is very difficult to get such horoscopes for matching. Hence I suggested a bit more PAAPA in the male’s horoscope. Among the Paapa Grahas Raahu has the PAAPA which is less than that of other planets. When we compare the PAAPA SANKHYA which each planet gives in my opinion , KUJA (MARS) , tops the list .
I am giving a list of marks which can be given to all the said PAAPA GRAHAS :-
1. RAAHU : In 1st house i.e. with Lagna Paapathva 5 points
In 2nd house Paapathva 2 Points.
In 4th House “ 3 Points.
In 7th House “ 4 Points.
In 8th House “ 6 Points
In 12th House “ 1 Poiunt
2. RAVI In 1st House “ 10 Points
In 2nd House “ 4 Points
In 4th House “ 6 Points
In 7th House “ 8 Points
In 8th House “ 12 Points
In 12th House “ 2 Points
3 MANDAN In 1st House “ 15 Points
(SANI) In 2nd House “ 6 Points
In 4th House “ 9 Points.
In 7th House “ 12 Points.
In 8th House “ 18 Points
In 12th House “ 03 Points
4. KUJA In 1st House “ 20 Points
In 2nd House “ 8 Points
In 4th House “ 12 Points
In 7th House “ 16 Points
In 8th House “ 24 Points
In 12th House “ 04 Points
Please give the above Paapathwa Marks to the concerned PLANET as above.
The following are the necessary checks while seeing PAAPATHVA :-
A. whether the action of a Planet which has Naisargika bala or Permanent natural strength alone has any change in PAAPTHVA ?
B. Whether the DASA of the EVIL PLANETS are over or when it will begin ?
C. If in the female’s horoscope widowhood is seen then only a man who has similar defect should be considered for marriage.
D. In the Female’s horoscope the evil planets in 7th and 8th houses are to be checked for evils compared with 1st, 2nd, 4th, 7th , 8th and 12th houses.
E. In general we consider we check the number of evil planets and give if it is in the 1st House i.e. if it is checked from Lagna 1 pont for its paapathwa , if it is from Chandra 0 .75 Paapthwa . and if it is from Shukra 0.5 . I am of the opinion that we must check the behavior of the planet also . Some astrologers do not consider the PAAPATHWA especially of female’s horoscope when counted from Venus. Certain astrologers do not even count from Moon.
TO BE CONT’D.
When Evil Planets are in their EXALTATION POINTS their capacity to do evil becomes less and when they reach debilitation points it is more.
I am giving a table hereunder the PAAPA MOOLYA of different planets when they are in NEECHA RAASI, ATHI SHATHRU RAASI, SHATHRU RAASI, SAMA RAASI, MITHRA RAASI, ATHI MITHRA RAASI, SWA KHSETHRA AND UCHCHA KSHETHRA, and also a chart showing the natural shatru mithrathwa of planets and how to judge ATHI MITHRATWA AND ATHI SHATHRUTHWA______________________________________________________________
PLANET’S POSITION In 1 - 7- 8 RASIS In 2 -4- 12 RAASIS
Paapa Moolya of Paapa Moolya of
Mars Saturn/Sarpi Sun Mars Saturn/Sarpi Sun ___________________________________________________________________________
1. NEECHA RAASI 192 128 64 48 32 16
2. ATHI SHATHRU RAASI 180 120 60 45 30 15
3. SHATHRU RAASI 168 112 56 42 28 14
4. SAMA RAASI 144 96 48 36 24 12
5 MITHRA RAASI 108 72 36 27 18 9
6 ATHI MITHRA RAASI 96 64 32 24 16 8
7 SWAKSHETHRA 48 32 16 12 8 4
8 UCHCHA KHSHETHRA 36 24 12 9 6 3
PLANETS PERMANENT FRIENDSHIP, PERMANENT ENMITY AND EQUALITY
Sl.No PLANETS FRIEND ENEMY EQUAL
1. SUN (Su) Mo, Ma, Ju Ve, Sa,Dh,Dt Me.
2. MOON (Mo) Su, Me. Dh, Dt. Ve,Ju, Sat,Ma
3. MARS (Ma) Su, Mo, Ju Me,Dh,Dt. Ve, Sa.
4. MERCURY (Me) Su, Ve Mo Ma,ju,Sa,Dh,Dt.
5. JUPITER (Ju) Su, Mo,Ma Me,Ve Sa,Dh, Dt.
6. VENUS (Ve) Me,Sa, Dh,Dt. Su, Mo. Ma, Ju.
7. SATURN (Sa) Me,Ve,Dh,Dt. Su, Mo, Ma Ju
8&9 Dragon’s Head & Tail Me,Ve. Sa Su,Mo.Ju. Ma
( Dh_&, Dt) ____________________________________________________
PLANETARY RELATIONS
1. PERMANENT FRIEND + TEMPORARY FRIEND = ATHI MITHRAM (GREAT FRIENDS)
2. PERMANENT FRIEND + TEMPORARY ENEMY = EQUAL (SAMAN)
3. PERMANENT ENEMY + TEMPORARY ENEMY = ATHI SHATHRU (ARCH ENEMIES)
4. PERMANENT ENEMY + TEMPORARY FRIEND = EQUAL (SAMAN)
5. PERMANENT EQUAL+TEMPORARY EQUAL = MITHRAM (FRIENDS)
6.PERMANENT EQUAL + TEMPORARY ENEMY = SHATHRU (ENEMIES)
KUJA DOSHA
F. In the female’s horoscope if Mars is in the 1st , 2nd, 4th, 7th, 8th, and 12th houses IN THE MALE’S HOROSCOPE ALSO IT SHOULD BE POSITIONED IN THE SAME HOUSE. OTHERWISE there will be divorce, death of male or female, or separation etc. This I am saying from my personal experience after checking some horoscopes. Although many antidotes have been given by learned pundits in ASTROLOGY I do not agree with those antidotes which I shall also mention herein, for academic reasons.

For the MARS DOSHA (ചൊവ്വാ ദോഷം) (செவ்வாய் தோஷம்) I find certain antidotes given by many authors. I am not convinced with any of the antidotes. KUJA DOSHAM ALWAYS REMAINS. However, I am giving the antidotes also for academic reasons :
“ ll चतुसप्तमगे भौमे, मेष, कर्क्क्याळि नक्रगे
यदा राशौ शुभं प्रोक्तं, कुजदोषं न विद्यते ll “
If from Lagna, Chandra or Shukra if Mars situates in MESHA, VRISCHIKA, MAKARA or KARKKITAKA in the male’s/Female’s horoscope if KUJA situates in the 4th House or 7th House , there is no DOSHA.
Some opine that if SANI (SATURN) (MANDAN) remains in 1, 2, 4,7 ,8, and 12th houses it will be an antidote for KUJA DOSHA
If KUJA in 7th House is aspected (திருசட்டி, ദൃഷ്ടി) by Jupiter, no Dosha in 7th House.
From Lagna ( the House in which Lagna Situates or from Chandra if the lord of 7th House situates there is no KUJA DOSHA or WIDDOWHOOD, or no evil of NOT HAVING CHILDREN.
If the good planets are in Kendra and Thrikona ( In Quadrant & In Trine ) i.e 1st, 4th, 7th and 10th Bhavas and 1st 5th and 9th , and in 3rd 6th and 11th are occupied by Evil planets and if in 7th house the owner of the house situates , it will be an antidote for MARS DOSHA.
If Kuja is placed in both the horoscopes in the same way, it will be an antidote for KUJA DOSHA.
If Saturn is in Ascendant ( LAGNA) , 7th, 4th, 8th or 12th house it will be an antidote for KUJA DOSHA.
If Kuja is in EXALTATION (உச்சம், ഉച്ചം) or in own house i.e. in MESHA or VRISCHIKA then it is antidote for KUJA DOSHA.
If MARS is in friendly House then there is no MARS DOSHA.
If MARS becomes debilitated i.e. NEECHA RAASI then there is no MARS DOSHA.
If Mars is in UCHCHA OR SWAKHETHRA in AMSAKA (NAVAMSAM).
If Mars is in CHARA RAASI ( Variable RAASI) there is no KUJA DOSHA.
If Mars is associated with Chandra, Budha or Guru, there is no KUJA DOSHA
If any of the above given planets aspects KUJA then also there is no KUJA DOSHA.
If Kuja is in MITHUNA or KANYA and these Raasis becomes 2nd House where KUJA exists, then there is no KUJA DOSHA.
If MAKARA or KARKKATAKA becomes 7th BHAAVA and KUJA is places in it, there is no KUJA DOSHA.
If DHANUS or MEENA becomes the 8th House and KUJA is placed in any of these Houses when any of them is 8th house .
If the 4th House is VRISHABHA or THULA and KUJA is placed in any of such House there is no KUJA DOSHA.
In KUMBHA and SIMHA if Kuja situates there is no KUJA DOSHA AT ALL.
If there is conjunction of KUJA and GURU, KUJA and CHANDRA, or GURU or SHUKRA in Lagna there is no KUJA DOSHA.
A person born in KARKKATAKA LAGNA , SIMHA LAGNA, DHANUR LAGNA or MEENA LAGNA; KUJA IS beneficiary and not PAAPI (பாபி, പാപി).
However, in BRUHAT DAIVAGNA RATHNAKARA ( बृहत दैवज्ञ रत्नाकरं) it is said :
“ ll भौमतुल्ल्यो यदा भौमः पापोवा तादृशो भवेत् l
उद्वाहःशुभदः प्रोक्तः चिरायुः पुत्रपौत्रदः ll”
In JATHAKA CHANDRIKA written by KALIDASA it is written thus although he has mentined antidotes for KUJA DOSHA. :-
“ ll (लग्ने) धने व्यये च पाताळे जामित्रे चाष्टमे कुजे l
स्त्रीणां भर्तृ विनाशस्स्यात्भर्तृणां दारनाशनं ll “
Meaning : If in the horoscope of the female, Mars situates in Raasi Chart in( Lagna), 2, 12, 4, 7, and 8th House the husband will die and if it is in the male’s horoscope the wife will die.
In general, what I have observed is even if death doe not occur there is always separation, divorce, or childlessness etc. I, THEREFORE, REQUEST ONE AND ALL NOT TO CONSIDER HOROSCOPES WITH KUJA DOSHA IF KUJA DOSHA DOES NOT EXIST in ONE OF THE HOROSCOPES or NOT SEEN IN THE SAME HOUSE.
I believe in minus into minus = Plus theory.
Although Late Dr. B.V Raman in his “MUHURTHA” has written thus “ ……It must be noted that in determining marriage adaptability between two parties , there are several elements of much more importance than KUJA DOSHA. and the evil influences accruing from the bad position of MARS is only one of the several elements…..”
It is unfortunate that throughout South India especially in TAMIL AREAS, much is made of the so called KUJA DOSHAM and this bugbear has been the means of destroying the happiness of many families by preventing marriages othersise eligible in so far as our humble experience …….”
FRIENDS, I DO NOT AGREE WITH WHAT LATE DR. B.V. RAMAN, an AUTHORITY in Astrology says . I am speaking from my experience of checking few horoscopes. My experience might not be sufficient since I AM NOT A PREDICTIVE ASTROLOGER. However, I have given my view. It is left to you and the Predictive Astrologer to interpret each verse.
A WORD OF ADVICE WILL NOT BE OUT OF PLACE : KINDLY GO TO A GOOD PREDICTIVE ASTROLOGER TO CHECK PAAPA SAAMYA. It is also better if one can go to check the other compatibilities.
There are more than 20 Compatibilities to be checked but I have given only the important compatibilities to be checked.
Regards to one and all,
P.R.RADHAKRISHNAN