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A Non detailed Text book for Vedic and Samskrit Students

बालबोधसङ्ग्रहः – १४
BALABODHA SANGRAHA - 14
Sweet Memories of Our Ancient Bharatiya Agraharam and
Village Streets and Life – Part 1

Compiled with blessings and under instructions and guidance of Paramahamsa

Parivrajakacharya Jagadguru

Sri Sankara Vijayendra Saraswathi Swamiji

70th Sankaracharya of
Moolamnaya Sri Kanchi Kamakoti Peetham

Offered with devotion and humility by

Sri Atma Bodha Tirtha Swamiji

(Sri Kumbakonam Swamiji)
Disciple of Ilandurai Pujyasri Kuvalayananda Tirtha Swamiji
(Sri Tambudu Swamiji – Brahma Vidya Diksha Guru) and of

Melakkaveri Pujyasri Panchapagesa Brahmendra Saraswathi Swamiji

(Brahma Vidya Guru)

Translation from Tamil by

P.R.Kannan, Navi Mumbai

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गोििन्ददेििकमुपास्यििरायभक्त्या

तिस्मिन्स्थतेिनजमिहििििदेहमुक्त्या।

ऄद्वैतभाष्यमुपकल्प्यददिोिििज्य

काञ्चीपुरेिस्थितमिापसिङ्ग्कराययः॥

Adoring Guru Sri Govinda Bhagavatpada for long and after he attained Videhamukti through his
own power, Sri Sankaracharya wrote commentaries to establish Advaita philosophy, won over
opponents in all directions and finally rested in Kanchipuram, where his Avatara period
concluded.
(From „Patanjali Charitram‟ of Sri Ramabhadra Dikshitar)

ऄपारकरुणामूर्ततज्ञानदंिान्तरूिपणम्।

श्रीिन्रिेखरगुरुंप्रणतोऽिस्ममुदान्िहम्॥
I pay obeisance every day with great happiness to Sri Chandrasekhara Guru, who is the
embodiment of unlimited compassion, the bestower of Gnana, the very form of peace.
(From „Guru Stuti‟ of Jagadguru Sri Jayendra Saraswathi Swamiji)

Period of Sri Adi Sankara Bhagavatpadacharya

Kaliyuga 2593 – 2625 (B.C. 509 – 477)

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 DEDICATION

We dedicate this book „Sweet Memories of Our Ancient Bharatiya Agraharam and

Village Streets and Life’

with devotion, faith and humility at the divine lotus feet of

All Acharya Swamijis decorating the Moolamnaya Kanchi Kamakoti Peetham continuously
from Sri Adi Sankara Bhagavatpadacharya

who pours the divine shower of compassion on all of us

even today in form unseen and particularly

Paramahamsa Parivrajakacharya Jagadguru

Sri Sri Sri Chandrasekharendra Saraswathi Swamigal

68th Sankaracharya of Kanchi Kamakoti Peetham

the Great Gnani who penanced for 100 years and

showed the path of virtue to all people

Paramahamsa Parivrajakacharya Jagadguru

Sri Sri Sri Jayendra Saraswathi Swamigal

69th Sankaracharya of Kanchi Kamakoti Peetham

Who incarnated only to remove our ignorance

Paramahamsa Parivrajakacharya Jagadguru

Sri Sri Sri Sankara Vijayendra Saraswathi Swamigal

70th Sankaracharya of Kanchi Kamakoti Peetham

Whose Instruction was carried out.

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4
Swasti Vachanam – Guru Vandanam
Obeisance at the holy feet of Sri Kanchi Kamakoti Peethadhipati Jagadguru Sri Sankaracharya

Obeisance to Gurus

Obeisance to Sri Chandramouliswara and Sri Maha Tripurasundari

The divine town of Kanchipuram is an ornament to all the auspicious worlds; it is adored by the
thirtythree crores of Devatas; the visible abode of Sri Kamakshi Devi and Sri Ekamranatha, also
of Sri Mahadevi and Sri Hastigirinatha; and named as Satyavrata. Here in Sarada Matham is
seated Srimad Paramahamsa Parivrajakacharyavarya Sri Jagadguru Srimad Sankara
Bhagavatpadacharya, who is surrounded by wise persons immersed in the bliss of garlands of
words like streams of nectar, of unparalleled sweetness, dripping from garland of blooming
jasmine at the crown of Devi seated in Kamalasana; who is ever in the bliss of the realisation of
Advaita; who is ever adorned with the ornaments of the virtues of self-control of body and mind;
who is decorated with the fame from installation of Srichakra, which bestows stability to all the
chakras of worlds; who established Shanmatha (six philosophies of six Devatas for worship) on
the path laid down by Veda and Vedanta, thus clearing the path free of the thorns of non-
believers of Vedas; coronated in his throne are Jagadguru Srimad Chandrasekharendra
Saraswathi Sripada; his disciple Srimad Jayendra Saraswathi Sripada; his successive disciple
Srimad Sankara Vijayendra Saraswathi Sripada. At the lotus feet of these Gurus we prostrate
with all humility, with folded hands.

Please Note:

While giving Prasadam of Srimatham, the last sentence is changed to:

ऄिधष्ठाने ससहासनािभििक्त श्रीमत्-िन्रिेखरे न्रसरस्िती संयमीन्राणां ऄन्तेिािसियय श्रीमत्-

जयेन्रसरस्िती श्रीपादानां तदन्तेिािसियय श्रीमत्-िङ्ग्करििजयेन्रसरस्िती श्रीपादैः ऄनुगृहीतोऽयं
महाििपुरसुन्दरीसमेत िन्रमौलीश्वरस्िािमप्रसादः |

“Prasadam of Mahatripurasundari sametha Chandramouliswara Swamy, blessed by Sri Sankara

Vijayendra Saraswathi Sricharana.”

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 Contents

S.No. Title Page

1 Verandah Schools 9
2 Sports and Games 11
3 Healthcare 19
4 Panchangakaras 20
5 Brahmanas’ Lifestyle – Rishi Krishi 20
6 Monthly Festivals 21
7 Temple Festivals 23
8 Bangles 24
9 Rainy Season 24
10 Rain Water Harvesting by our Ancestors 24
11 Ploughing 25
12 Food Practices 26
13 Brahmana marriage 27
14 Marriage Practices of Ancient Tamils 30
15 Music associated with us 32
16 Ragas Played in Temples 33
17 Archakas’ Social Service 34
18 Agraharam 35
19 Poems in Sangha period literature on Veda, Brahmanas and Three 39
Fires (Agni Upasana)
20 Discourse of Jagadguru Sri Kanchi Paramacharya 40
21 Names of a few Agraharams 42

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 Foreword
As instructed by Jagadguru Sankaracharya of Sri Kanchi Kamakoti Peetham,
Bala Bodha Sangraham – 12 volumes (Tamil and English) have been
published; they have received good reception among boys and girls; there is a
growing desire to obtain basic knowledge of our books of Shastra of Sanatana
Dharma. These books have been released as Shastra and Dharma Prachara
publications of Srimatham and distributed free of cost among the public.

These books serve the purpose of the root cause to kindle the desire to read
our traditional books. There is no doubt that by this our Bharatiya culture will
stand well protected and that this will serve as an excellent source of
knowledge for posterity. By protecting Bharatiya culture, the lives of our
people will become Satvic (peaceful). The nations of the world have started to
take notice of us, having seen our culture.

As per the instructions of Sri Kanchi Acharya Swamigal, the Bala Bodha
Sangraham volumes have been translated and published by Mumbai Sri
P.R.Kannan ([email protected] - M 9860750020); they can also be
accessed in the website of Srimatham, www.kamakoti.org.

We pray to Sri Mahatripurasundari sametha Sri Chandramouliswara Swamy

that the managements of all educational institutions and teachers may go
through these books, teach them to the students, make them assimilate and
attain all auspiciousness.

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 1. Verandah Schools
Local Single teacher Elementary education providers, operating from the pyol of the teacher‟s
house, or from the pyols of the village elders‟ residences or from foot of a tree were called Pyol
– Verandah schools by the British.

Students in these schools were not divided on the basis of age, but on their ability and desire to
learn. Now we have School Pupil Leader in our schools; in those days they were called
„Sattampillai‟; they were the class leaders. As per the instruction of the class teacher, the
„Sattampillai‟ would teach other students in groups or individually.

These classes would be held under the supervision of the teacher. The important feature of this
education was to teach alphabet and numerals together and not separately. A child‟s training
started with understanding how the mouth creates the sound of a letter of the alphabet,
pronouncing it loudly, training the tongue and writing the letter on soil with the help of
“Sattampillai”. Coordinating thus the activities of hearing, pronouncing and seeing, the students
were trained in body and mind.

Training in Tamil language was given through practice of mind in three ways - by loud
pronunciation, seeing and storing in mind, and recollecting, the three acting together. Hundreds
of scholars came up in this manner in Samskrit, Tamil, astrology, mathematics etc. It would not
be an exaggeration to state that our traditional music training also flourished till recently in the
same manner through unwritten, oral tradition by training of mind. Education in Vedas is still
going on in the traditional oral manner.

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Tamil numerals, tables, basic Tamil grammar texts, timetables, Nighantu, dharmic education,
letter-writing, „Arichuvadi‟, „Aathichudi‟, „Kondraivendan‟, „Mudurai‟, „Pillaitamizh‟ and
ancient Tamil epics were all taught in this manner.

(Nighantu is glossary. Arichuvadi is Tamil alphabet. Aathichudi is a collection of 108 single line
verses of dharma by poet Avvaiyar. Kondraivendan is also a set of single line verses of wisdom
by Avvaiyar. Moodurai is a set of 30 verses of wisdom by Avvaiyar. Pillaitamizh is a genre of
Tamil poetry describing ten stages in the growth of a child.)

All numerical tables (multiplication, division etc.) were learnt by a kind of singing loudly with
tune. The speciality of tables is mind training, i.e. ability to retain and recall. In the section
called „Kuzhimathu‟, land measurements were covered. Length measurement started with unit
called „Kol‟; area with „Kuzhi‟. Area was measured further in „Ma‟, „Veli‟, „Kaani‟ etc. Students
learnt whole number units in terms of „Perunkuzhi‟ and fractional units as „Sirukuzhi‟.

Practising to write had a special role in the‟ Pyol‟ school. Writing was intended to only assist in
training of mind. Writing as a special important feature is a latter day development. In the
„Pyol‟, writing can be said to have only an assisting role. The two together prepared the students
through mind training for general activities. The Pyol schools provided the foundation for the
professions of village head, accountant etc. This training enabled the students to serve the social,
economic and agricultural interests of the village as a mature member among the public and as a
capable individual.

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 2. Sports & Games
There are Tamil sports played traditionally and widely in Tamil Nadu. Many of them are played
in all of South India; some are played all over the world.

Games like Volley-ball, football etc. that originated abroad were not called by those names in
Tamil sports. They can be classified on the basis of many qualities. It is not an exaggeration to
say that all sports were useful in nourishing body as well as mind.

Ancient Games

 Punal game (Water game)

 Pozhil game (Garden game)
 Pandattam (Ball game)
 Malladal (Wrestling)
 Kazhikkuthu (Gymnastics by travelers)
 Vallattam
 Self protection/ Dances
 Self protection arts
 List of Tamil dances
 Outdoor games
 Onappandu game
 Kittippullu (Gilli danda)
 Kilittattu, Tachchi
 Chadugudu/ Kabaddi
 Ettukkodu
 Climbing slippery pole
 Pulling string
 Breaking knee/ Uriyadi (Break the pot- Dahi Handi)
 Parivettai (Hunting animals)
 Sangitak kadirai
 Kili kodu paydal
 Por thengay
 Pallanguzhi (Board game with 14 pits and cowrie shells)
 Oppu
 Race of pairs of bullocks
 Modi game
 Kannamuchi (Hide & Seek)
 Kuzhai Edu
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 Peni Adittal, Penippandu, Tagarappandu
 Amberidal (Archery)
 Kozhichchandai (cock fight)
 Vandi Savari
 Chilkodu
 Ilavattakkal
 Kichu Machu Tambalam
 Polaiyadi
 Vellamadittal
 Chitril, house construction and play
 Kayiradittal
 Kappal/ Thoni Viduthal (Tiny boats in water)
 Kulai Kulaiyay Maundirikkai
 Therkatti Vilaiyattu (tiny chariot building game)
 Uppu Moottai (Carrying child on back and running)
 Eri Pandu (Throw ball)
 Tumbi Vilaiyattu (catching insect)
 Toppa Vilaiyattu
 Elle Elle (Bat and ball game)
 Aadu Veedu
 Oonjal (Swing)
 Tanaiyadi Adi
 Puliyadi Puliyadi
 Oppu game
 Climbing tree
 Swimming
 Arudal Iruruli Ottam
 Chaakku Ottam (Sack race)
 Pulichchal
 Talaiyanai chandai
 Kallan Kaval
 Pachchai Kudirai (Jumping over)
 Kaatraadi (Kite game)
 Cat and Mouse
 Tattamalaihillukkodu
 Kozhukkattai (Modak)
 Pattam (Kite game)
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 Pusanikkai game
 Odippidittal/ Adichuppidittal (run and catch)
 Olittuppidittal
 Kangattippidittal/ Kanpotti game (Closing eye)
 Kangatti game
 Kayiru Paaydal
 Samanilai Penudal
 Kidugu Pinnudal
 Oosi Nool Korttal (threading needle)
 Scraping coconut
 Tattaangal
 Grandmother-granddaughter
 Almal Taamarai
 Constructing house
 Bangle game
 Corn
 Small house
 Kuthu game
 Gundu game
 Rolling cart
 Insect game
 Marangotti game
 Ullaga games
 Tayakkattai
 Chokkattaan (Dice)
 Kokkaan
 Goat and Tiger
 Snake and Ladder
 Paandi
 Top
 Aadupuli
 Moonrukal
 Cheppu saamaan
 Uppu tookkal
 Koottaanchoraakkal
 Sangu Chakram
 Kichu kichu plate
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  Ottaiya, Rettaiya/ rowing game
 Karakara cart
 Sitaippaandi
 Orukudam Tanni Ootti
 Kaaltookki Kanakkuppillai
 Nondi (Lame)

Men’s Sports

These are generally outdoor games.

 Jallikkattu (Subduing bull)

 Parivettai
 Silambam
 Pulivedam
 Chadugudu
 Ilavattakkal
 Ottam (Running race)
 Irattai Mattu Pandayam (Double bullock race)
 Modi game
 Urimaram (Slippery pole) climbing
 Break the pot
 Urippanai game
 Game of Dice
 Games of opportunity
 Games of intellectual power

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 Jallikkattu

Women’s Sports

Women‟s sports are generally indoor.

 Dayam (Dice)
 Pallanguzhi
 Tattangal
 Sprinkling turmeric water
 Rat and Cat
 Ear of Corn
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  Ciruveedu
 Kulaikulaiyay Mundirikkay

Dayam (Dice) Pallanguzhi

Boys’ Sports

 Kittippul
 Vilayattu
 Pachchaikkudirai
 Kuttuppambaram (Top)
 Gundu Vilaiyattu
 Eripandu
 Katradi
 Pattam
 Vandiyuruttudal
 Poochi Vilaiyattu
 Marangothi

Girls’ Sports

 Chilli
 Chotruppanai
 Kummi
 Tiritiri
 Kankatti vilaiyaduthal
 Malaiyile Teeppidikkudu
 Dayam
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  Pallanguzhi
 Tattangal

Children’s Games

 Pronunciation game
 Vina Vidaichchangi
 Paruppukkadaithal

Types of Sports

Punal Vilaiyattu (Water sport)

Sometimes this includes the hero rescuing the heroine who gets swept off in water current.

Pandu (Ball)

In olden days men played with coconut fibre, cotton, clay of iron in small quantity. Women
played with flowers. Travelling on horses, they played ball. The present game of Polo belongs to
this type.

Asadidal (Making fun)

In Ammaanai, women play singing in terms of questions and answers, making fun of others.
The song would end with the word „Ammaanai‟.

Oonjal (Swing)

Play tools included materials from banyan tree root to Aimpon (Five metals).

Kazhangu

Game of throwing up and catching a stone piece or tamarind seed. While using stones, they use
5, 7, 9 or 11 pieces.

Kan Pudaindu Aadudal

This is nowadays called Kannaamoochi, Hide and seek.

Karangu

Cutting palm leaf, preparing it like a kite, running against wind holding it, while it will rotate
like a fan.
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Kuravai

Women holding hands and playing in a circle. Also preparation of food items, building sand
houses on riverbank or seashore, rolling dices.

Erukol

Capture of bull as a proof of bravery

Jallikkattu

Similar to above.

Vallai

Pounding something in mortar while singing

Sadavi

Sport like kite flying

Paramapadam

This is a snake and ladder game, in which one has to reach Paramapadam after crossing 100
squares on a board. If ladder comes in between, you have to go up; if snake comes, you will
come down. Using dice, count is kept.

Paramapadam
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 3. Healthcare
The ancient Greek symbol, the rod of Asclepius with a single snake, connected with medicine,
has been adopted by many modern medical councils and institutions in their logos.

In olden village life in India, food habits were linked with nature‟s ability to cure. In the kitchen,
there used to be a Pancha Arai Petti (five compartment box). It used to contain pepper, cumin
seeds, turmeric, mustard, white urid dal, dried ginger, long pepper etc. Sambar powder, pepper
powder, Rasam powder etc. were there to help easy digestion of food as part of nature cure.
Home medicine for delivery and Deepavali medicine were prepared in every home.

Village healthcare workers, generally elderly village women, used to assist in delivery. For Akki
(Herpes zoster, similar to chickenpox) etc., potters used to apply red earth on the affected part
three times and cure. Poisonous bites used to be cured by brahmanas through chant of mantras.
Jaundice and other liver diseases used to be treated through chant with needles being dipped in
water. Doing this three to five days would result in cure.

With Kashayam prepared from herbs, they used to cure jaundice, fever, vomiting and diarrhea.
The „Nattu Maruthuvar‟ (Herbal cure doctor) had good knowledge of herbs. In fact most
villagers had this knowledge to some extent. Consuming kashayam prepared from herbs,
including herbal paste („Tuvaiyal‟) in food, using herbs in bandage over bodily injuries etc. were
common. Their experience will make us wonder. To this day Siddha Vaidyam, Ayurveda
Vaidyam and Nattu Vaidyam using herbs are in use in many villages.

Home Remedy for cleansing body of waste

The body will remain clean only if the waste gets removed without any obstruction; diseases
will not prevail.

Example of home remedy: Warm ¼ litre of water. Take juice of half of a ripe lemon. Take 10 ml
of pure honey. Add lemon juice and honey to warm water and drink slowly, ensuring to take in
saliva along. This drink should be taken every morning on empty stomach after brushing of
teeth. For 90 minutes, do not take any other drink. This will remove all waste from the body.
Further glucose and other salts required for health are also absorbed this way.

It would be better to practise such home remedies in consultation with Siddha and Ayurveda
doctors.

Don’t Forget to Wash

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Vegetables should be soaked in water for 30 to 45 minutes and washed thoroughly before use in
cooking. Similarly, any fruit should be used only after removing the skin. Grapes should be
immersed in water for 30 to 45 minutes and cleaned till the ash coloured chemicals are washed
away before eating.

Rappichchai (Night beggar)

In villages there was the practice of feeding beggars in the night. The beggars known as
„Rappichchai‟ would come around 8 p.m. They would sing the songs of 18 Siddhas or Devaram.
Householders would give them food happily. While cooking, they would prepare a little extra
with the Rappichchai in mind. Dogs also used to be fed at night; that was called „Svaana bali‟.

Annasatram and Bhajana Mathams

An Annasatram used to function in villages on the banks of ponds and rivers. There
„Rappichais‟ will have their food, stay at night and leave in the morning. Many Bhajana
Mathams were also there. Pictures of Sri Rama Pattabhishekam, Radhakrishna etc. would adorn
the Mathams. Many people including Dandi Sanyasis, guests and Bhagavatas new to the village
would stay there. In Agraharams, at the entrance of each house, there were pyols on both sides
with raised pillow type arrangement. Many people would spend the night there and leave in the
morning. As theft was unknown in villages, police stations were rare to find. This is brought out
in our Vedas, Itihasas and epics (Kavyas). In villages, especially in Agraharams, a person called
„Sangu Oodi‟ would walk, blowing a conch at 4 a.m. On hearing that sound, villages would
wake up; women would clean the entrance, smear cowdung and draw „kolam‟ (Rangoli), singing
village songs.

4. Panchangakaras
In the morning around 6 o‟clock, on Sunrise, Panchangam readers would walk reading out that
day‟s day, tithi, star, yoga, karana, Rashi structure and general astrological forecast. They were
known as Panchangakaras. They used to receive village grants and royal grants. They were good
in astrological predictions with divinity.

5. Brahmanas’ Lifestyle – Rishi Krishi

All Agrahara men wore Panchakachcham and good tuft of hair; women wore „Madisar‟ (9 yard
sari); they thus wore divinity. Generally men had studied Veda and Sastras and were given to
„Anushtanam‟ (performance of rituals). (Men of all classes in general wore tuft and
Panchakachcham.) They used to go to ponds or rivers before Sunrise, carrying „Madisanji‟, a
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woolen cloth holding the dress required for that day. After bath, they wore that „Madi‟(pure)
dress, kept the wet clothing in that woolen cloth, folded it and kept it on head, and came home,
carrying „Madi‟ water in a vessel in right hand; it was a sight for Gods.

People of all classes lived in amity with mutual love and without any hostility. Mostly
brahmanas were village landlords. They used to invite to their homes many scholarly people and
musicians from many classes; or they used to entertain them in a separate house, and acquire
knowledge from them. This enabled growth of knowledge.

Brahmanas used to go with tuft of hair and forehead adorned with Tripundra Vibhuti or
sandalpaste mark, and with umbrella in hand, to inspect their farmlands in a cart drawn by one
or two bullocks or on foot. In the evening, discourses on Ramayanam and Bhagavatham were
held in the temple corridors or in the Agraharam streets in an atmosphere of devotion. There
were many famous discoursers. Similarly music concerts were held during times of temple
festivals. The crowds would swell uncontrollably at times. All people enjoyed without any
difference.

In the night people slept on string-cots at the entrances of their homes. In the Agraharam, radio
set was there in one or two homes. They used o keep the radio set on the pyol and everyone used
to listen. In particular, concerts on the occasion of Thyagaraja Aradhana festival and discourses
of celebrities were significant. Once All India Radio – Akashvani news came up with Saroj
Narayanaswamy reading, the place will all go quiet. Some would listen with great interest to the
programmes of Sri Lanka Radio. Similarly phone would be available only in the house of a
landlord. He would help all the villagers.

At dawn, the sound of the double-bullock carts would ring melodiously. Sometimes a person
with decorated bulls and making sound of „boom, boom‟, would go from house to house and
convey good news and receive gifts. Women would sing happily „Boom boom Mattukkaran
teruvil vandandi; Dum dum dum ena sethi sonnandi‟ (The boom boom bullock fellow came on
the street and conveyed news with dum dum). Similarly the „kudukuduppaikkaran‟ (fellow with
Damaru) would come to every house entrance, wearing turban on head, sounding his Damaru
and saying „Sir, Madam, good news is coming‟. People would give him clothes, rice etc.

6. Monthly Festivals
Once the month of Margazhi (Margasirsha) arrives, the entire village would make merry.
Bhagavathas on „Unchavritti‟ would walk singing bhajan songs. There would be songs from
Tiruppavai, Tiruvembavai and Tiruppalliezhuchchi. Oduvamurthis would also sing in musical
tunes. Children would follow them singing. If it is Purattasi (Proshtapada) Saturday, the entire
village would rise in the cry of „Venkataramanukku Govinda, Poduda Govinda‟. Boys and girls
21
would go to each house and collect rice. A measure of rice would be readily kept at the entrance
of each house. Once Navaratri commences, boys and girls would be very happy. They would
visit every house, see „Golu‟, collect „Sundal‟ and keep talking about „Golu‟. The sound of
„Mami, Golu Golu Sundal‟ would touch the skies. It would be a unique joy to mix many types
of „Sundals‟ and eat with many friends. It was the occasion for recalling how Krishna used to eat
with his Yadava friends.

If it is Thai Pongal, the cart race will add to the mirth. Having a bite on the sugarcane, the boys
and elders would talk happily. All would assemble in rivers for „Kanum Pongal‟. Newly married
couples would exchange strings. The eye-catching flow of waters in rivers like Kaveri and the
lakhs of people gathering on the banks of rivers and ponds would all be mesmerising indeed. In
the month of Karthikai, the entire place would light up with „Chokkappanai‟ (bonfire). People
would joyously celebrate many festivals of Droupadi Amman temple, Kali temple etc. Folk
dances and dramas on „Duryodhanan Padukalam (battle), Aravanvettu etc. with songs from
Bharatam would enliven the place.

During the days of Aadipperukku, thousands would gather on riverbanks conversing on family
events, laughing and enjoying; children would pull „chapparams‟ (small carriages) with many
decorations. Unity among people and their peaceful attitude would all be writ on the people‟s
faces.

Is it Aippasi month? The sound of Deepavali crackers would hit the sky. Wearing new dresses
and eating many types of snacks, people would consume home made „medicine‟ for digestion.
Children would playfully consume only the medicine. Newly married couple walking on the
streets, wearing new dresses would be bewitching.

You are asking why Avani month was left behind! On Avani Avittam day, brahmanas would
wear new Yagnopavita to the chant of Veda mantras over 3-4 hours in choultries on the banks of
rivers and ponds. With Nadaswara performers going in front, brahmanas following in clusters
chanting Vedas would appear as if groups of Maharishis had descended. At the entrance of
every house, women would perform „Harathi‟ of turmeric water and camphor. The festivals of
Shiva and Perumal (Vishnu) temples would be celebrated in the respective months in a grand
manner with chants of four Vedas and dance, music and bhajan performances.

Similarly, in every village Agraharam, celebrations of Sri Rama Navami, Narasimha Jayanthi,
Bhagavatha mela etc. would be held on a grand scale. For example, Rama Janma Utsavam in the
villages of Melattur and Salyamangalam, and Bhagavatha Mela with Prahlada Charitram in
Tepperumanallur in the form of Samskrit and Tamil dramas are being celebrated for the past
many centuries and continue to this day in a very impressive manner.

It is no exaggeration to say that village people lived with peace of mind, good health and long
life, always helping one another. The environment was healthy with no pollution; this was the
22
main reason. Though, in every village, people lived separately in streets associated with classes
like potter street, trader street, Chetti street, bangle seller street, peasant street and Agraharam,
all the people lived with complete sense of unity. Potters lived on the business of clay pots, toys
etc. There would be a „chekku‟(oil press) bullock yard in one corner. Bullocks would go round
and they would prepare in the oil-press fragrant oils of sesame, coconut, groundnut, Iluppai
(Madhuka) etc. Even that „Punnaakku‟ (balance solids after oil extraction) would be tasty to eat.
People would also make fun saying, „Oh, you are going round and round like the oil-press bull‟!

7. Temple Festivals
In olden days temple festivals were seen as the biggest celebrations for people in the village.
Once festival arrives, all relatives and friends would gather and celebrate in manifold ways for
ten days. Generally, after the temple flag is hoisted, people would not leave that village for ten
days, i.e. till the flag is brought down. Once „Kappu‟ (Raksha string) is tied for the Deity, the
villagers would not go out of the village bounds; they would go only after „Kappu‟ is undone. If
they have urgent business outside, they would not stay in the village during the time of tying
of„Kappu‟. Similarly they would not celebrate any special festivity like marriage at home.
Samaradhana, toy shops, vessel shops, food outlets, sweet shops, textile outlets etc. would all
come up in the village. During the procession of the Deity, Chitrannam (mixed food),
buttermilk, Panagam (jaggery water), Vada-dal, cold water, sweet rice, Sundal etc. would be
distributed all over the place.

During temple festivals, Parayanam of the four Vedas, Devaram, Tiruvachakam, the sweet songs
of Oduvarmurthis, bhajans of Bhagavathas etc. would be the high points. It would be a divine
sight to see the four Veda Parayana groups chanting in low tone and moving behind the Deity in
Mada Veethi. It would instill fresh enthusiasm to see the entrances of the houses on both sides
of the streets being sprinkled with water and adorned with beautiful designs of „Kolams‟.

In the Perumal (Vishnu) temple festivals, they would do Parayanam of „Nalayira divya
Prabandha‟ hymns and walk ahead of the Deity in procession. Nadaswara concerts would add to
the grandeur.

In the temples of Grama Devatas also, different types of festivals would be celebrated; in
particular, walking on fire, „Aravan‟ bali, processions of Pachchai Kali, Pavazha Kali, Naiyandi
Melam, Nadaswara concerts etc. would all enliven the entire village.

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 8. Bangles
In the villages Chettiars carry on with trading in bangles. They go round the village, carrying
bangles of different colours, sizes and designs in bangle boxes; they carry bangles of rubber,
glass and wood. In those days women cannot be touched by anyone other than their husbands;
but the bangle Chettiars are an exception. That too, on auspicious occasions like
Seemanthonnayanam, girls coming of age etc., Chettiars used to be called and asked to put on
bangles in the hands of the girls. If they put on the bangles without any bad intention and with
the love of a mother, it will bestow wellbeing on the girls; so thought even those girls. Chettiars
would put on the bangles on the girl‟s hands while singing, then wrap the bangles in paper and
apply sandalpaste and kumkum on the packet and hand over.

9. Rainy Season
During rainy season, rain water would flow profusely in the streets. Children would float paper
boats in the running waters and follow the boats, running in the rain. Their mirth is to be seen to
be believed! If the rain is very heavy, it was believed that in order to stop the rains, the grinding
stone should be kept standing up in the open courtyard inside the house (Nowadays we have
OTS - Open to Sky Terraces in the flats!), sandalpaste and kumkum applied and the stone
worshipped; this belief has been there for centuries.

10. Rainwater Harvesting by our Ancestors

Our ancient kings, while developing villages and raising temples, ensured that the rain water
was collected in large tanks. Separate tanks for drinking water were created. Similarly, for cattle
to bathe, separate tanks were erected. When groundwater dwindled, they made use of well
water. Wells were there in every house at the backyard.

Maintenance of the tanks was the responsibility of the people. One member from each house
would participate in cleaning up the tank. By proper water management, they linked the people
with agriculture. The water reservoirs and connected structures like channels etc. were named in
manifold ways in Tamil – „Ilanji, Kayam, Keni, Kottagam, Eri, Malangan, Maa, Odai, Vavi,
chaladaram, Vattam, Tatakam, Nanni, Poygai, Kuttam, Kidangu, Kulam, Kanmaai‟ etc.

The sources where water gushed in small quantities were called „Sunai‟, „Kayam‟; natural water
springs were called „Poygai ootru‟; small tank storing rain water was called „Kuttai‟; the tank
used for bath water was called „Kulam‟; water tanks used for drinking and cooking were called
„ooruni‟. People took head-bath in tanks for relief from body heat.

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 11. Ploughing
Watertanks providing water for production of goods was called „Eri‟ (lake). Water from river
came in canals and was stored in a series of „Eris‟ through sluices (called „Kanmaais‟). These
„Eris‟ helped in year-long storage of water available through rains which lasted for three months
only.

For irrigating agricultural fields, they used bamboo lever beam. Sending bucket down inside a
well, getting the rope drawn by bullocks and getting the water into canals and on to fields was
how irrigation was done. A man stood on the lever beam for pulling and pushing.

There is a hearsay story. When Kambar, the author of Kamba Ramayanam was walking along
village fields, a worker was singing while standing on the lever beam and irrigating. He sang „O
mist sleeping on the bamboo leaf‟ and stopped. Kambar was surprised; he wished to hear him
complete the song. The agriculturist returned and completed by singing „O Sun, who attracts the
sleeping mist‟. It would not be an exaggeration to say that our villagers have innate capacity to
sing. It is true that singing during work drives away exhaustion and instills enthusiasm.

Bamboo Lever Beam for Irrigation

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 12. Food Practices
Our ancestors followed practices of Satvic and nutritious food. They ate not just rice and spices,
but also various cereals and other foodgrains (millets etc.) and fruits, thus converting food into
medicine. The list below is of food items in the menu, occurring in „Meenakshi Kalyana
Bhojana Song‟, which were in vogue in earlier times and now rare for the present generation.

Dal, „Payasam‟, Mango curd.

„Pachchadi‟, „Thengaipu‟, „Kosumalli‟.

„Irangikkai Kichdi‟, „Red Pumpkin Pachchadi‟.

Many types of chips, Papad.

Nice „Koottu‟, „Daangar‟.

Curries of „Silapinju‟ and unripe jackfruit.

Bitter gourd curry, brinjal fry

Plantain chips, Plantain flower curry.

Samba rice, Dal and fresh ghee.

„Poricha Kuzhambu‟, Pumpkin Sambar.

Ladies‟ Finger Buttermilk curry, Onion Sambar.

Pepper & cumin Rasam, Mysore Rasam, Pannir Rasam.

Neem flower Rasam, „Gottu‟ Rasam, Papad, Sago fry.

„Akkaara vadisal‟, Sweet rice.

Different types of „Sundal‟, Vada, „Sojji vada‟, Gingely oil vada.

Curd vada, Milk Polis.

Anarasam, Atirasam, „Padirpeni‟.

Vermicelli Halva, Jilebi, Laddu.

Cashew Laddu, Rava laddu, „Gunjaladu‟, Lentils flour laddu.

Mysore Pak, Barfi.

Many types of fruits, many types of bananas.

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Many types of Mangoes, Jackfruit.

„Bakala bhath‟, Chitrannams.

Ginger pickles, Raw mango pickles.

Bitter gourd pickles, Neem leaf pickles.

Corinder chutney, Chilli powder, Chilli Pachchadi.

13. Brahmana Marriage

Brahmanas have celebrated marriages more flamoyantly in earlier times compared to these days.
In the 1940s, marriage was a grand festivity lasting five days. There was no marriage hall those
days. A huge Pandal would be erected in the street; all the houses in the Agraharam would be
utilized for the marriage activities.

When marriage was finalized, parties from the boys‟ side and the girl‟s side would send the
marriage invite via a postcard, the corners of which would be adorned with turmeric paste.
Unlike the present day when even close relatives come at the time of Muhurtham, all relatives
would gather well in advance. That too, the uncles (mother‟s brothers) and aunts (father‟s
sisters) of the bride and the groom would arrive early; their ceremonial gifts are important.

The bride‟s aunt would catch a train as soon as she received the marriage invite card and arrive a
month in advance. As she entered the house, she would wipe her eyes and say, „O elder brother,
on receipt of your card, I left everything as it is at home and came here flying. Had our father
and mother been alive, they would have felt very happy to know of their first granddaughter‟s
wedding‟ and so on.

In some homes, old grandparents, who have celebrated Sathabhishekam, would be there, thus
making for 2-3 generations of people. They will be addressed variously making fun: „O
grandfather, marriage of grandson, or granddaughter? Son-in-law is on the way, or daughter-in-
law is coming? On receipt of your letter, I left everything as it is and came running. But you
have no teeth to chew „Athirasam‟, „Murukku‟ or other snacks?” The atmosphere would be very
merry.

Times when the Elderly were respected and taken care of

Close relatives like aunt, grandmother etc. would all gather and prepare „Seer bhakshanams‟
(Sweets and snacks for gifting to Sambandhi‟s side). While preparing the „bhakshanam‟, papad
etc. they will all make the atmosphere very lively and enjoyable. They would sit in groups, sing
and work. Children would swallow raw papad balls. Men would be busy with going to the
27
market and purchasing vessels, groceries, textiles etc. The neighbours would clean their houses
and offer them happily for use. Those golden days would never return now even if we wish!

On the day before wedding, before Yatra Danam of the groom‟s side is over, the bride‟s side
would arrange a cart and send acouple to the groom‟s party house to invite them. If it is
outstation, they would send the cart with the host couple to the railway station or bus stand. As
soon as the groom‟s party arrives at the marriage venue, harathi would be performed and they
would be taken for doing „Vratam‟. Cooking was not contracted like these days! Groceries,
vegetables etc. would be bought wholesale, kept carefully in the store room, guarded by bride‟s
relatives by turns and given to the cooks as needed. This called for enormous patience.

After Vratam gets completed in both parties‟ places in the morning, lunch is done; in the
evening „Nischayatartham‟ function would be celebrated. Unlike these days, Nischayatartham
was not celebrated in large halls before marriage. It would be done the previous evening at the
groom‟s place; the bride would not be taken there. It used to be called „Agreement Tambulam‟.
Reading the Invitation at that time is real Nischayatartham. Even Reception was rare in those
days; some well-to-do people would do that, but only in the evening after the wedding is over.

After Nischayatartham, the parties would go to nearby temple, perform Archana; the bridegroom
would then come in an open car in „Janavasam‟; the air would be surcharged with mirth. The
procession would be headed by Nadaswaram group, gaslights etc. After Nischayatartha dinner is
over, some people would play cards; the bride‟s party would be busy packing the Muhurtham
gift bags.

The drama enacted by the bridegroom‟s aunt and uncle would be over the top! The groom‟s aunt
would tell the parents of the bride, „Look, elders of our side have visited Kashi. Please arrange
separate „Madi‟ (pure) cooking for them. One more thing, the „Gunjaladu‟ (Boondi Laddu)
served in lunch was of the size of „Uppu cheedai‟ (small round savoury) of Krishna Jayanthi;
you must have asked some small child to prepare the balls!‟ and gesture with a critical hit of
face on shoulder. The uncle of the groom would complain, „Coffee is like water in the
agricultural field; the banana leaf is like betel leaf in size!‟ and jump sky-high without even
realizing the slippage of his Panchakachcha dhoti from the waist!

After crossing all these hurdles, the next morning the bridegroom would take auspicious bath;
his aunt would decorate him with eyeliner; groom would then start off, wearing Panchakachcha
dhoti („Mayilkan‟, special design of peacock eye), with hand fan , Vishnu Sahasranamam book
etc. in hand. Auspicious women would sing „Dasaratha Nandana, Danava Mardana‟ etc. On the
Purohita‟s instruction, the bride‟s father would say to the groom, „Don‟t go on Kashi Yatra; we
will give our daughter to you in kanyakadanam; please take her in „Panigrahanam‟; and invite
him to exchange garlands. At this time the uncles of the bride and the groom would carry them

28
and run; it is all unalloyed mirth. Women would gather round and sing, „Bride exchanged
garlands; Goda put on the garland, garlanded Manmatha‟ etc. and applaud.

Then the bride and the groom would be seated on „Kannoonjal‟ (swing), given milk and fruit;
„Pachaippidi‟ (balls of coloured rice) rotated round them; songs like „She played on swing,
Kanchanamala became very happy‟ etc. sung; Harathi done and the bride and the groom taken to
the marriage platform. There the bride would be seated on the lap of her father, offered the
special „Koorai‟ marriage sari; she would then be taken for wearing „Madisar‟ (9 yard sari) by
the groom‟s sister.

When the bride is seated on her father‟s lap at the time of Kanyakadanam, the father‟s mind,
more than his lap would be heavy. Not a small thing! They are offering, not a seed, but a
complete tree called Kanya, uprooting it and giving to another family in Kanyakadanam. It is
only in this Kanyakadanam that the hands of the giver and the receiver are at the same plane.
This is special for this Danam alone. The giver and the receiver reap equal fruit.

After Mangalyadhranam, Vedic rituals like „Ascending the grinding stone‟, seeing Arundhati,
Saptapadi etc. are completed. Both parties – relatives and friends- greet each other and greet the
parents, „Son-in-law has arrived! Or Daughter-in-law has arrived!‟ and embrace them happily.
Similar enquiries are made with grandparents, who enjoy happily all the goings-on with tears of
joy, and their blessings obtained. After Saptapadi, all guests start giving gifts and offering
blessings to the newly-wed couple. Those who leave after having Muhurtha lunch, are given
Tambulam bag with „Seer bhakshanam‟ and respectfully given farewell.

Marriage was generally celebrated for five days in a grand manner. Every evening there would
be „Nalangu‟ (a traditional game played by the couple sitting opposite each other) with
tremendous merry-making chaos. Both parties would sing and quarrel. The boy‟s aunt would
provoke singing „For the girl of complexion dark like Jamun fruit, our boy is like lemon‟. The
girl‟s aunt would respond singing „Our Sambandhi would not eat at all. Very bashfully, she
would only consume 200 idlis, 300 jangiris, 400 mysore paks, 500 curd vadas ….‟; the hall
would reverberate with applause.

In the morning, women would go round the „Navadhanya‟ basket of sprouts of „Palikas‟ and
sing „kummi‟ songs. As the last two days‟ food was heavy, the third day morning lunch and the
„packed‟ foods of pepper „kuzhambu‟, Dal „thuvaiyal‟ and such light food items would taste like
Devamritam. After the lunch, the „Sambandhi Mariyadai‟ (farewell respects for the departing
party) would be held. When the bride leaves for her in-laws‟ place, her mother would cover her
face and shed tears; everyone would feel sad. The father‟s eyes would shed copious tears
without verbal expression.

The bridegroom‟s mother would then say to the girl‟s parents, „Please excuse us if we have said
anything offensive with anger during the functions. Owing to our relatives, there was some
29
commotion. Hereafter your daughter is like our own daughter.‟ The girl‟s parents would
respond, „No, no, not at all. In a marriage, all this is natural. You should not ask to be excused
for all these small things.‟

The bride would then land in her in-laws‟ place with packs of chilli powder, idli, tamarind rice,
fried side dishes, pickles, other kinds of prepared rice, vegetables, „Seer bhakshanam‟ etc. All
those foods, oh, would surpass the Amrita of Devaloka in taste.

Would all this happen in the current generations? Though the houses were devoid of pomp, the
memory of marriage functions of those days in the company of true relatives and friends gives
us nostalgia and joy, and, at the same time, the thought of how much we have lost makes us feel
very sad.

14. Marriage Practices of Ancient Tamils

Nowadays we call marriage as „Kalyanam‟ in Tamil; in Sangha period, it was known by the
names of Karanam, Varaivu kadathal, Karpumanam, Vaduvaichchadangu, Manral, Udanpokku
Manam etc. Tolkappiyam (ancient book of grammar and law) says that married life alone is one
of chastity. Our ancients established marriage as a social and legal bondage. Tamilians have
been celebrating marriage as a big auspicious function of the family.

In ancient Tamil society the bridegroom‟s party adopted several practices while accepting a
bride: by giving money to the bride‟s party; on the basis of capacity; by waging war; after a love
affair etc. Man and woman marrying without parents‟ consent had also happened. „Chastity
marriage‟ and „Stealthy marriage‟ had happened. Tolkappium records six kinds of marriage:
Brahmam, Praajaapatyam, Arsham, Deivam, Aasuram, Rakshasam, Gaandharvam and
Paisaacham. Attaining victory in war and marrying the girl, waging war for the sake of the girl,
the boy identifying the girl and waiting for her saying „Madal Eruven‟ (a kind of self inflicted
persecution), marrying the girl by subduing a bull valorously etc. were also practiced.

In case of marriage with parents‟ consent, both parties signing an agreement on palm leaf
specifying the boy‟s and girl‟s details with elderly witnesses testifying was called „Olai
Eduththal‟ (preparing palm leaf).

The practice of the boy giving gifts to the girl before marriage was in vogue from ancient times.
Literature refers to the boy‟s party giving some gift as a kind of minor compensation in lieu of
their accepting the gift of the girl. Marriage was celebrated on auspicious star days. Thus we
find that right from Sangha age, „chastity marriage‟ and love marriage were duly held as part of
Tamilians‟ lives.

30
Conducting Vedic marriage with Purohita being present and with Agni as witness was known as
„Karanam‟ („Velvi‟ – Yaga). This finds reference in „Ahananooru‟ (ancient Tamil classic) in the
verse „Uzhundu Talaippeyda‟. The verse contains details of conducting marriage on a good day,
spreading sand, erecting pandal, decorating the house by hanging garlands, food distribution etc.
Further there are references to wearing clean dress, and tying on the wrist of the girl as „Raksha‟
a string with Durva grass. The tradition of Mangalasutra („Thali‟ in Tamil) is mentioned in
Silappadikaram. This indicates that this tradition might have come into being after 2nd century
A.D. Periya Puranam refers to Mangalasutra. Further we could read about the girl‟s party going
to the bridegroom‟s place and bringing them along and extending a welcome to them with
auspicious things at the boundary of the girl‟s village.

Ascending Grinding stone (‘Ammi’) and seeing Arundhati

In the marriage rituals of Tamils, we find good reasons behind each step. For example,
ascending the grinding stone signifies the bride‟s assertion that she would be firm in chastity
like the stone; seeing Arundhati conveys the promise on the part of the bride and the groom that
they would be as alert as required for seeing a star in daytime. Tending Agni conveys the vow
on the part of the bride and the groom: „We, who are getting married, would be true to one
another and be united; may this fire burn us if I commit errors without your knowledge and
similarly if you do so without my knowledge; may this fire burn our conscience‟.

Similar is the purport of erecting plantain tree. If the plantain tree reaches the end of its life,
having served us for a long time, it would leave behind its successor for serving us; it would not
stop with itself. Similarly the marrying couple should produce progeny successively without
break to serve the society. In the marriage rituals all over the world, wearing certain symbols of
marriage is in practice; our Mangalasutra (Thali) is one such.

There was a time….

Every society wears a distinct kind of Mangalasutra. Before marriage, on an auspicious day, the
bride‟s party would go to the goldsmith‟s house or shop with flowers, fruits, betel leaf and nut,
and hand over bits of gold to him for preparing the „Thali‟. The goldsmith would then choose
another auspicious date and time for commencing his work on „Thali‟. Generally goldsmiths
would bring the „Thali‟ to the marriage party on the day before marriage, the good reason being
that the „Thali‟ should not just be in the package for long, but should adorn the bride‟s neck
immediately.

While handing the Thali, the goldsmith would not expect cash payment; he would receive all
food items from salt to vegetables required for his family for one day. In the third month after
marriage, the Thali would be opened and redone by adding small gold balls, Lakshmi coin, gold
pipe etc. Generally it is in the month of „Thai‟ (Thaishya/ Pushya) that most orders for Thalis
would be given.
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Gold jewellery is always weighed for payment; but Thali is an exception. Thali was not
weighed. Thali would weigh generally from 2 gms. minimum to 8 gms. maximum.

Sixteen kinds of Wealth

When the bride and the groom are blessed, it is usual to say: „May you attain sixteen and live a
grand life‟. What does this sixteen refer to? It is sixteen kinds of wealth necessary for life.

1. Undecaying education 2. Long life

3. Friendship without malice 4. Lasting prosperity

5. Lasting youth 6. Health without illness

7. Untiring mind 8. Wife with unwavering love

9. Unfailing progeny 10. Undying fame

11. Unchanging word 12. Charity free from obstacles

13. Imperishable wealth 14. Unbending Staff of Justice

15. Association with Great Servants of God 16. Devotion at the Sacred Feet of the Lord

Abhirami Andadi (Tamil hymn of bhakti) refers to these sixteen kinds of wealth.

Let us bless the newly married couple hereafter with proper understanding of meaning.

15. Music associated with us

In earlier times, radio music was alone very popular. On every morning auspicious music will be
heard on radio; Nadaswara music with accompaniment would create a divine atmosphere.
Nadaswaram, „Tavil‟ (Mridangam type instrument), „Talam‟ (cymbals) and „Ottu‟ (accompanist
pipe instrument) would all go to provide „Melatala‟ music.

When one hears this music in the temple, his mind attains the height of devotion. Each Raga in
Nadaswaram would raise a specific emotion. It plays an important role in worship through
music and in temple festivals. In the Shodasopachara Puja performed to Bhagavan, vocal music,
instrumental music, Nadaswaram, dance etc. play an important part. Nadaswaram is a constant
presence in temples right from the early morning awakening of the Lord to Ardhajamam Puja in
the night. Single and double Nadaswaram instruments are in use. Mallari is the musical item
32
connected with this. There is no script for this; the beat gives the music. When the Lord goes out
in procession, the music would be in „Gambhira Nattai‟ Raga. In Mallari, there are many types:
Start off Mallari, Large Mallari, Tirtha Mallari, Taligai Mallari, Triputa Tala Mallari, Small
Mallari, Chariot Mallari, Pancharaga Mallari, Panchatala Mallari. This Mallari is related to the
grandeur with which Bhagavan goes out in procession, similar to the majesty of „Mallas‟ and
warriors proceeding for war. The Nadaswaram music, apart from conveying the arrival of
Bhagavan‟s image on the street to the people, also enthuses those who carry the image.

16. Ragas played in Temples

At the time of opening of Temple doors: Bhupalam; Nadaswaram will be played; Tavil would
be low key.

Morning Sandhya time: Dhanyasi, Saveri, Malaya Marutam.

Noon: Devamanohari, Sri, Mukhari, Purnachandrika.

Evening 5 p.m.: Purvikalyani, Vachaspati.

6 p.m.: Kalyani.

Second „Kalam‟: Devamanohari, Sankarabharanam, Bhairavi.

Ardhajama Puja: Nilambari.

„Palliyarai‟ (Bedroom) Puja: Anandabhairavi.

During marriage, rituals would be preceded by the auspicious Nadaswara music. Raga
Sourashtra in the swing, Anandabhairavi and Sankarabharanam during exchange of garlands,
Nattaikkurichi during Mangalyadharanam, and Anandam just after tying of Mangalyasutra are
the Ragas played on such auspicious occasions. In the evening festivity of Nalangu, Kurinji is
the Raga played. Even with changing times, the divinity of Nadaswaram would in no way be
impaired.

In those days when there was no clock, villagers would know about the temple Puja timings
from the Ragas played on Nadaswaram. Musicians dedicated their Vidya to the service of the
Lord.

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 17. Archakas’ Social Service
(Sri J.Krishnamurthy Sivacharya, Grandson of Chaluva Sri Rajappa Gurukkal)
(Sri Ekambareswarar Temple Puja, Kanchipuram)

Sruti, Smritis, Puranas etc. have taught us the means of the Jiva attaining Bhagavan by laying
out many methods by way of the paths of Karma, Bhakti and Gnana, and by drawing attention to
the Purusharthas (objectives of human life) of Dharma, Artha (wealth), Kama (desire) and
Moksha (Liberation). Archakas‟ role in firming up Aastikam through spread of these principles
and methods by uniting all people ranging from the top layer of the society down to the ordinary
human being is indeed great. People are divided on the basis of their individual attitudes
(Vibhinnaruchi: Loka:), their traditions and groups. Yet Archakas have established them firmly
in Aastikam in a spirit of unifying effort without allowing other religions to access them. It is
only Archakas who have protected villages through the village temples from the attack of
Naastikam.

Generally none prays for others‟ welfare. Everyone‟s prayer is limited to himself, his family and
relatives. But the scope of prayer of the Archaka, who touches the image of Bhagavan in
temples and serves him, encompasses the entire world. His service from birth revolves round the
prayer for universal welfare, „Sarve Janaa: Sukhino bhavantu‟. Archakas‟ social service has thus
been significant from ancient times.

Olden Days

Today if we see temples, grandiose with sky-scraping towers, built by kings, it was because of
Archakas who were the Gurus and the force behind them. One, who guided emperor Rajaraja
Chola in erecting the magnificent Brihadiswara Temple in Thanjavur was his Guru Archaka!
People did not live in a place where no temple was there. Development of village and town was
centred around temple. For Rajendra Chola and other Tamil kings also, it was Archakas who
were Gurus, teaching them religion and guiding their kingdoms in not swerving from the path of
dharma.

In Middle times

Gnanis like Sundaramurthy Swamigal, who lived in 7th century A.D. and Nambiyandar
Nambigal of the 11th century, who were born in Archaka lineage, were the cause of the
elucidation of the history of devotees, literature on religion and bhakti etc. Kachiyappa
Sivacharya, who authored Kanda Puranam of 10000 verses and spread the light of benediction
of Bhagavan Kumara everywhere, was a temple Archaka!

Archakas had the distinction of protecting divine images during external aggression and even
sacrificing their lives in the process. Even during British rule, there were Archakas who lost
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their lives while protecting dharma. History records the gory shooting down of Archakas in the
kshetra of Tiruvarur, when they were not cowed down by threats and torture of the British who
attempted to steal Thyagesa and his belongings.

It is clear that Archakas‟ life is one of dharmic Tapas, engaged in development of Samskrit,
Prakritam and Dravidian languages, preservation of tradition and culture, and honesty even in
poverty.

Even now, even during „Corona‟ time, the role played by Archakas in working for welfare of the
public and the world at large, without looking for personal aggrandizement, is indeed great.

Archakas‟ service is a kind of social service indeed!

18. Agraharam
(P.R.Kannan, Navi Mumbai)

In olden days, a tradition of kings and wealthy people giving grants of land, house etc. to
brahmanas was much in practice. Brahmanas built simple houses in rows in such lands for their
living. The street where they lived came to be known as „Agraharam‟. A temple was there at one
end of the street. It used to be Shiva temple or Vinayaka temple. In many villages, a Shiva
temple and a Vishnu temple were built at the two ends of the street. ‘Agra’ is the prime position
occupied by the temple, around which brahmanas lived like ‘Hara’, a garland. Agrahara can also
be interpreted to mean street having Hari or Hara temple in ‘Agra’, prime position. The Sangha
period work, ‘Perumpanatruppadai’ contains references to Agraharam.

Brahmanas were called ‘Aruthozhil Andanar’ (brahmanas of six professions) in Tamil literature,
as they were engaged only in the six activities: chanting Vedas, teaching Vedas, performing
Yagas, guiding others in performance of Yagas, acceptance of ceremonial charity (Danam),
giving of ceremonial charity. As all these activities are based on Vedas, brahmanas needed
distinct purity. Similarly, the Pujari in the temple also had to observe many restrictions imposed
by Agamas.

The distinct street arrangement of Agraharam helped in observing such regulations. Brahmanas
were expected to live a simple life, be engaged in divine meditation and be a role model to
others in following dharma. Hence the simple requirements of their everyday living were met by
kings and local wealthy people. Temples, where all people come for worship, were built
beautifully, comfortably and grandly at great expense.

On entry into Agraharam, the divine fragrance would hit anyone. It would be a pleasing sight to
see brahmana families taking bath in nearby river and engaging in Veda Parayanam and Pujas.
The divine Vedic chant from Veda Pathasalas, the sound of Nadaswaram, the temple bell etc.,
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the auspicious sounds of Yagas, Homams, Pujas and other rituals, emanating from brahmana
houses, the movement of cows and calves etc. would transport one to Swarga.

In the afternoon Puranas would be read. In the evenings, the local bhajana Matham would
reverberate with Nama Sankirtanam. In most villages, there was the tradition of holding Purana
discourses every day . There used to be a Ramayana Sastri, who would talk on Ramayanam
every evening.

Agraharam was the treasure of Veda, Sastra, Darsana, Itihasa, Purana etc. Further it served as
the foundation of music (vocal and instrumental) and fine arts like dance. Agraharam shone as if
it was the very root of Sanatana dharma. Agraharam was adorned by Vedic (Rik, Yajur, Sama,
Atharva) scholars, writers of authoritative treatises in Samskrit and Tamil, experts in subtleties
of Yagas, masters of Dharma Sastras, Darsanas and many Vidyas, and adepts of fine arts like
music, dance, sculpture etc. Experts from Agraharams of nearby villages got together and
performed large Yagas, temple Kumbhabhishekams etc.

The houses in Agraharam were of simple row house type with common partition walls,
constructed in clay or brick with tiled roofs. A window called „Salamparai‟ in the common wall
in kitchen area along a straight line served to exchange things among houses. This helped in
transport of things even across ten to fifteen houses. A small street was there at the back of the
houses. In case of „aasoucham‟ (impurity) or other emergency, that street served for entry into
the house.

Every house had a Gosala at the backyard; Gopuja was held daily; „Sambrani‟ (aromatic agaru)
was used in the yard daily. „Konars‟ (cow tenders) would come via the back street, milk the
cows twice daily and clean the Gosala. Cattle would be taken for bath in nearby tank or river via
the back street. In the yard would be stored fodder and other cattle feed. In some homes, the
helpers would even reside there itself.

In some houses, flower and vegetable garden would be there. Daily needs of flowers- Hibiscus,
Drona (Tumbai), Durva, red and white oleander; vegetables – brinjal, ladies‟ finger, gourds,
curry leaves, „chundaikkai‟, „manattakkali‟ etc. would be met from this garden. The produce
would be pure and healthy. There was no need for separate vegetable and flower shops.

There were generally three parts in the house. In the front part, there were pyol, verandah and
corridor; in the second part were a few bed rooms, open courtyard or roof with ventilators,
verandahs; in the third rear part were Puja room, kitchen and backyard platform with hot water
chullah. Flooring of firmed up soil or lime would be maintained clean by using cowdung. In the
open backyard, tress like coconut, mango, jackfruit etc., vegetables, flower garden, creepers,
well, gosala, bath room and toilet would be there.

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The special feature of Agraharam was the closeness maintained by relatives and friends and
marked by mutual help. Whatever be the auspicious event in anyone‟s house, all the neighbours
would participate actively and help in completing successfully. The presence of Veda Patasalas
and Bhajana Matham right in the middle of the Agraharam was convenient for all the people to
enjoy the devotion of bhajans (specially during Margasirsha month), Radha Kalyanam,
discourses, music concerts etc.

Generally it was the tradition to erect temples of superior architecture and houses of brahmanas
of soil or lime construction in simple style The life of humans was simple; the Pujas and
festivals in temples were celebrated grandly. This was the culture of Agraharam giving full
expression to the brahmanas‟ lofty conviction of Bhagavan alone being eternal and humans
being transient.

It surprises us in the modern era no end that at times when physical conveniences like electric
lamp, fan, air conditioner, refrigerator etc. were not available, great scholars, writers and artists
were born in Agraharam. Even in the times of Adi Sankaracharya, 2500 years ago, when
Mandanamisra, a great Purvamimamsa scholar was there in the town of Mahishmati, the people
used the sign of parrots‟ talk of Vedanta at the front pyol of his house for identifying the house:
"स्ितः प्रमाणम् परतः श्रुितः", "जगद्ध्रुिम् जगदरुिम् िा" (Veda is by itself authoritative; no, it
needs external authority; the world is permanent; no, it is not permanent). It is interesting to note
that to this day there is a street called Mandanamisrar Agraharam in Kanchipuram.

There is no doubt that it would greatly enthuse us to just recall that great savants like Sri
Appayya Dikshitar, Sri Nilakantha Dikshitar, Sri Govinda Dikshitar, Sri Thyagaraja, Sri Syama
Sastri, Sri Muthuswamy Dikshitar, Sri Sridhara Ayyaval, Sri Marudanallur Swamigal and Sri
Mannargudi Raju Sastrigal (the list would go on and on) lived in Agraharams in the last few
centuries.

In Koutilya ’s Artha Sastra, the ban on sale, purchase or pledging of land like Agraharam or
articles, given in grants to brahmanas by kings is specified.

कौटिलीयेऽथयिास्त्रे
ऄध्यक्षप्रिारः -िद्वतीयमिधकरणम् ।
(एकोनसििं प्रकरणम् - जनपदिनिेिः)

"ऋि्िगािाययपुरोिहतश्रोिियेभ्यो ब्रह्मदेयान्यदण्डकारण्यिभरूपदायादकािन प्रयच्छेत्,

ऄध्यक्षसंख्यायकाददभ्यो गोपस्थािनकानीकस्थििदक्सकाश्वदमकजङ्ग्घाकाटरके भ्यश्च ििक्रयाधानिजायिन
। ७ ।"

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Similarly, the following inscription in stone tells us of the order of kings to protect properly
Agraharams given in grant to brahmanas and to punish, on the complaint of brahmanas, those
who create trouble.
"समाज्ञापयित । ििददतमस्तु िो यथैि रामोऽस्मािभः स्िपुण्या्यायनारथं कार्त्तिक-िुक्तल-द्वादशयां
भगि्पादमूले िनिेद्य भिद्भक्तािायय-िनालस्िािमनेऽपूर्वियदत्त्या उदक-पूियमितसृष्टो यतो
भििद्भरुिितमयायदया सिायज्ञाः कतयव्ाः । िातुर्त्तिद्यारहारपरीहारािन्ितरामस्तद्यथाभिच्छिप्रािेशयः
ऄिारासन-िमायङ्ग्गार-दकण्ि-क्रेिण-खानकः ऄपारम्परः ऄपिुमेध्य ऄपुष्पक्षीरसन्दोहः
सिनिधस्सोपिनिधस्सक्तलृप्तोपक्तलृप्तः । तदेि भििष्यराजिभस्संरिक्षतव्ः ।
यश्चा्मच्छासनमगणयमानस्स्िल्पपाम्यिाबाधां कु र्ययाय्कारयीत िा तस्य ब्राह्मणैरािेददतस्य स-दण्ड-
िनरहं कु र्ययायम । व्ासगीतश्चाि श्लोको भिित ।
स्िदिां परदिां िा यो हरे त िसुन्धराम् ।
गिां ितसहस्रास्य हन्तुहरय ित दुष्कृ तम् ॥
संि्सरे ि ियोदिमे िलिखतिमदं िासनम् । िक्रदासेनो्कटितम् ।"

We can find that Agraharam flourished in other Southern States like Karnataka, Andhra and
Kerala like in Tamil Nadu. We come across olden villages with names of Agraharam,
Chaturvedi-mangalam etc. in many areas. The present state of decline of the olden Agraharams
is there for us to see in all States. As brahmanas moved away from Agraharams and villages in
huge numbers and settled in cities and adopted a totally different lifestyle, brahmanas‟ dharma,
duties, social leadership and capacity to lead have all been destroyed in course of time.

The following assertion of poet Vijay conveys the call of Agraharam to come back, saying that
it would cleanse all of their sins and lead them ahead and that life in Agraharam would only lead
to good progress without doubt.

"ऄघं हरािम सिेिां ऄरंिैि नयाम्यहम्।

ऄरहारे िु िासेन िोन्नितर्त्तह न संियः॥"

Let us make all efforts to restore Agraharam to its old glory and to create atmosphere conducive
for brahmanas to reside there, protect dharma and guide the society, and let us offer our prayers
at the lotus feet of our Acharya and seek Bhagavan‟s mercy.

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 19. Poems in Sangha period literature on Veda, Brahmanas and
Three Fires (Agni Upasana)
Tamil Sangakalam (Sanga period) is said to be about 2300 years earlier from now. The Tamil
poets of Sangakalam have assembled poems composed by different poets in different places into
eight books, called “Ettuttohai” and ten books of poems called “Pattuppattu”.

The eight books of „Ettuttohai‟ are:

1.Natrinai 2.Kurunthohai 3.Ainkurunooru 4.Paditruppattu 5.Paripadal 6.Kalittohai

7.Ahananooru 8.Purananooru.

The ten books of „Pattuppattu‟ are:

1.Tirumurugatruppadai 2.Porunar Atruppadai 3.Sirupanatruppadai 4.Perum Panatruppadai

5.Mullaippattu 6.Maduraikkanchi 7.Nedunalvadai 8.Kurinjippattu 9.Pattinappalai
10.Malaipadukadam (Koottaratruppadai).

In Ainkurunooru, in the first chapter of ten poems, in the 4th poem, the poet Oram Pogiyar
complements the Chera king. He says first that the enemies stand defeated. „Defeat of enemies
strengthens the king; it is good for the country. With brahmanas (the poet uses the term
„Parppar‟, which actually refers to brahmanas, who have vision of Bhagavan in their heart-cave)
chanting the Veda, the lifespan of the king grows. Let brahmanas chant Vedas and perform
yagas.‟

In the 6th poem, „Thozhi Kootruppattu‟, the poet extols a place called Thenur in the Pandya
kingdom. He says that with brahmanas performing many yagas, the Agni makes the daytime
more brilliant.

‘Paripadal’ of Ettuttohai had 70 poems originally at the time of compiling it. Those were: in
praise of Vishnu- 8, Muruga- 31, Kotravai (Durga) -1, River Vaigai- 26; Madurai- 4. But we
have only 22 poems available now. In the 2nd poem on Vishnu, the poet Keerandaiyar says:

“O Lord whose high flag has the red-mouthed Garuda! you are the substratum in the shining
gem and other materials. Your form and your food consist of the words of the lord of yaga
uttered in the Veda; the sacrificial animal tied to the sacrificial post (yupasthambha) in yagas,
each higher than the other; the brilliant flame from the Agni in the yaga, intensified by pouring
ghee and other Havis. Parimelazhagar‟s commentary explains that Bhagavan appears in the form
of sculpture to ordinary persons, as the flame in the yaga to brahmanas, in their minds to yogis
and at all places to Gnanis.

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In the 3rd poem on Vishnu, the poet Kaduvanin Eyinanar praises Vishnu:

“You are the inscrutable import of the Veda; the substratum of the five elements.”

In the 10th poem on River Vaigai, poet Karumpillaippoodanar says:

“Some women rolled on the roller stone red coloured saffron liquid, pasty perfume mixes,
camphor etc. such that the desired intensity of the red colour, similar to the flame from the yaga
Agni on adding Havis, was achieved.” In another poem (3rd), there is clear reference to
brahmanas protecting the sacred Veda.

In the 7th poem Madurai city is extolled by saying: “The people of the city of Madurai get up
from bed by hearing the sound of the chant of Vedas and not that of the cock as people in Vanji
and Uraiyur do.”

In the beginning of the prayer song in Kalittohai, it is said: “The Lord taught the sacred Veda
with the six Angas to brahmanas.” The six Angas (Shadangas) are Nirukta, Jyotisha, Vyakarana,
Kalpa, Chandas and Siksha. The Tamil term „Andanar‟ used for brahmanas means those who
have loving compassion. Nachchinarkkiniyar, the scholar, in his commentary, writes that
„Andanar‟ actually means those who have realised „Antha‟, i.e. Vedanta, vision of the Lord.

In the 3rd part of Kalittohai, viz. „Marudakkali‟, it says: “Like the Veda-chanting brahmana, who
circumambulates the Agni with his bride with doe-like vision during marriage, the hero also
does the same.”

In Purananooru, poet Muranjiyur Mudinaganar, while praising the king Cheraman Perunchotru
Udiyan Cheraladan, refers (2-22, 23) to „Muththi‟ (three Agnis) worshipped by brahmanas twice
a day. Poet Avur Mulankizhar, in 166th poem in Purananooru, says about king Gowniyin
Vinnandayan that he performed many yagas and obtained many victories in wars. He adds that
he adopted Diksha during yaga period and his wife acted as yagnapatni and that the king fought
against the nihilism of Buddhists and followed Vedic religion keenly.

20. Discourse of Jagadguru Sri Kanchi Paramacharya

Daily Routine

Shall we find out how our ancestors spent their time?

Sri Adisankara Bhagavatpadacharya in his „Durvasana Pratikara Dasakam‟ says:

प्रातिैददक कमयतस्तदनुसद् -िेदान्तसंििन्तया

पश्चाद्भारतमोक्षधमयमननात् िािसष्ठरामायणात् ।
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सायं भागिताथयददव्कथया रािौ िनददध्यासनात्
कालो गच्छित नः िरीरमरणं प्रारब्धकण्ठार्त्तपतम् ॥
In the morning they would discharge the duties ordained as per Vedas; thereafter reflect on the
noble teachings imparted by Vedanta – listening to or reading Prasthanatraya Bhashya Patha.
(Ten Upanishads, Srimad Bhagavadgita and Brahma Sutras are collectively called
Prasthanatrayam. Sri Adi Sankara has authored Bhashyas (commentaries) for these texts.) After
that they would read or listen to the epic story of Mahabharata – Mokshadharma Parva and
Yogavasishtam (contains essence of Vedanta and Upanishads taught by Maharishi Vasishtha to
Sri Rama). They used to read at least five chapters of each.
They would then observe Maadhyaahnika rituals, Vaisvadevam, take food and some rest. In the
evening, after bath and Vedic rituals, they would give or listen to discourse on Puranas like
Srimad Bhagavatham, Bhagavan‟s attributes, his stories of incarnation etc., followed by
meditation on Parabrahman in the night; they thus organized their lives in a manner full of
divinity till they dropped their bodies on exhausting Prarabdha karma.
When one is doing a job, he should perform all Vedic rituals of his dharma as far as possible; on
retirement, without looking for another job, he should hand over the family responsibilities to
his successors happily and attempt to perform Grihya karmas. By this, his line of progeny will
reap many benefits. All family members should cooperate with one another in this.

Cow Protection

I shall give you an instance of how our forefathers loved cattle and protected them.

It is said that human beings should perform thirtytwo dharmas for deliverance; it is also
sometimes stated as sixtyfour. One of them is „Aatheendu Kutri Niruvudal‟. What is it?

When we have itching in our body, we scratch by bending our hands as required. When the cow
suffers from itching, it scratches using its rear legs. This may not always be effective in
accessing the required spot for scratching. For the cow to be able to conveniently scratch any
part of its body, they used to erect a stone block; that act of service is called „Aatheendu Kutri
Niruvudal‟. These blocks were erected suitably on the path of the cows; this way they could
relieve themselves of itching.

Our country has thus thought of even minor aspects in the matter of serving the cow as supreme
dharma; whereas we are now allowing cows to remain as skeletons and to go to slaughterhouse;
this is great infamy for us.

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 21. Names of a few Agraharams
The original Tamil edition of this book provides eight tables of villages in respect of the
following Talukas, giving an idea of the category of brahmana population – General, Vadama,
Prathamasakha, Sozhiya, Ashtasahasram, Gurukkal, Vaishnava, Maadhva, Telugu – in those
villages.

1. Cheyyar Taluka
2. Arcot Taluka Solingar
3. Chetpet Taluka – 8 Banner
4. Vandavasi
5. Valaja
6. Combined North Arcot- Arani Taluka
7. Vellore and Gudiyatham Talukas
8. Cheyyar Taluka

It has been stated that the details in the above tables were provided by Vellore Brahmasri
Ganesa Sastrigal and that if Veda Vidvans could collect such data from Grihasthas, those data
would be included in the next edition.

Further tables have been given of names of (1) 84 villages, taken from vathima.com and (2)
villages of Tiruchi, Karur, Thanjavur, Mayiladuthurai and Tiruvarur districts, taken from
thanjavurparampara.com.

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