Archive for the ‘Hinduism’ Category

Metallurgy Wharf Building In India Vedas Tamils

In Hinduism, Science on April 21, 2014 at 18:01

Ancient Hindus had an exhaustive knowledge of Metallurgy.


References to Gold, Silver,Bronze, Copper,Zinc, iron and Steel are found in the ancient texts.


First supply of weapons were made by India to Mediterranean  around 3000 BC.


Description English: The iron pillar in the Qutb complex near Delhi, India. Date	May 2008 Source	Original photograph Author	Photograph taken by Mark A. Wilson (Department of Geology, The College of Wooster). [1]




British records of the 18th century show that the country had 20,000 furnaces operating across the country indicating the geographical spread of this knowledge.


Purvokta – bijalohanametasyameva varnitam

Uttamadhamamadhyapabhramsanam galanavidhau

Musassaptottaracatussatabheda itiritah II

Translated as - (The melting) of the aforesaid base metals is described here only. In the melting methodology, of good, coarse, average and pig metals, 407 varieties of crucibles are mentioned.

Tasarn dvadasavargah syurjatinirnayah kramat I

Translated as - In the order of origin, there are 12 groups in them.

Lohesu ye bijalohastesam galanakarmani II

Dvitiyavargoktaruusa eva srestha itiritah I

Translated as - In the melting of base metals, it is said, that the second group of crucibles is the best.

Etesarn galane musah pratyekarn vargatassmrtah I

Tesu dvitlyavargasthamusabheda

maharsibhih II

Catvarirnsaditi prokta musakalpa yathakramam I

Tasu ya pancarrutyukta musantarmukhanamika II

Galane bijalohanarn suprasasta itiritah II

Translated as - In the melting of these (base metals), crucibles are remembered from each class of these. The crucible varieties in the second category is mentioned as forty, in order, by the great sages, in (the work) Musha-kalpa.

Amongst these, the one that is mentioned as the fifth named Antar-mukha (inward reflecting) is said to be the best in the melting of base metals.


Brhad-vimana-shastra, Musadhikaranam, Slokah 54-56, 58-60, Maharsih Bharadwaja (Post Vedic Period)

Dating of Brhad-vimana-shastra Nineteenth Century

Brhad-vimana-shastra (BVS) came into being in the modern times as a revealed text, the revelation having occurred through one Mr. Anekal Subharaya Shastry (born in 1866). An (unpublished) enquiry with the descendents of the family shows that Mr. Shastry had found the manuscript and attempted glory for himself by delivering it as a revelation. Swami Dayananda Saraswati (1824: 1888) in his A treatise on Rig-veda (1875) refers to Bharadwaja’s Vimana-shastra.


Bharadwaja’s Vimana-shastra is considered a part of Yantra-sarwaswam – All about machines.

This is one of the 40 sections that Yantra-sarwaswam is made of. One school of thought places Bharadwaja in 4th century BCE.

Tortoise Furnace

Kurmavyasatikamevamuktva sastranusaratah I

TatsvarfIpaparijfianarthamakararh sarnpracaksate II

Translated as - Having stated the Tortoise furnace, as per the scientific treatise, now let us study the shape and size, for further study.

Caturasrarh vartularh va kurmakararn yathavidhi I

Vitastidasakarn kundarn karayet bhuvi sobhanam II

Translated as - A square, circular or tortoise shaped pit of ten palms may be prepared nicely in the earth.

Bhastrikasthapanaya tu tatpurobhagatassphutarn

Kurrnangavat pancamukham pithamekarn

prakalpayet II

Translated as - For the installation of the air-blower, clear space may be marked on the front side. A tortoise like five-corned structure may be constructed.



Watch The Video.




A vast number of statements and materials presented in the ancient Vedic literatures can be shown to agree with modern scientific findings and they also reveal a highly developed scientific content in these literature.



The great cultural wealth of this knowledge is highly relevant in the modern world.


Techniques used to show this agreement include:
- Marine Archaeology of underwater sites (such as Dvaraka)
- Satellite imagery of the Indus
- Sarasvata River system
- Carbon and Thermoluminiscence Dating of archaeological artifacts
- Scientific Verification of Scriptural statements
- Linguistic analysis of scripts found on archaeological artifacts
- A Study of cultural continuity in all these categories……..


Varahamihira’s Brhat-samhita describes Vajra-lepa and Vajra-sanghata.


The Ashoka Pillar is basically a sand-stone pillar coated with Vajra-Sanghata to look like a metal pillar.


Mauryan caves in Bihar also have a coating that gives the surface the look of glass.

S.No Sanskrit name Common Terminology Botanical name
1 Tinduka   Diospyros paniculata
2 Kapitthaka Wood apple Feronia elephantum
3 Shalmali Silk cotton Morus acedosa
4 Sallaki   Bosewellia serrata
5 Dhanvana   Dhanvana  
6 Vaca Orris root Vaca    
7 Shrivasaka Turpentine Myrrh    
8 Guggula   Commiphora roxburghu
9 Bhallataka   Semecarpus anacardium
10 Kunduruka Jasmine Cunduru  
11 Sarja   Resin    
12 Atasi Linseed Linum usikatissimum
13 Bilva Vilva Aegle marmelos



References to metallurgy may be found in the ancient Tamil literature.


A research survey at Kodumanal has unearthed the remains of an ancient blast furnace, its circular base distinguishable by its white colour, probably the result of high temperature. Around the base, many iron slags, some with embedded burnt clay, vitrified brick-bats, many terracotta pipes with vitrified mouths and a granite slab, which may have been the anvil, have been recovered.

Absence of potsherds and other antiquities has suggested that the smelting place was located outside the boundary of habitation.

More furnaces were discovered at the same site with burnt clay pieces with rectangular holes.

The pieces were part of the furnace wall, the holes designed to allow a natural draught of air to pass through evenly into the furnace. Many vitrified crucibles were also recovered from this site; one of them notable because it was found in an in situ position.

Evidence of steel making is also found in the crucibles excavated at this site.

 In addition to iron and steel, the metallurgy seems to have possibly extended to copper, bronze, lead, silver and gold objects.

 At Arikamedu, there were indications of small-scale workshops containing the remains of working in metal, glass, semiprecious stones, ivory and shell.

 Kodumanal has yielded evidence for the practice of weaving, in the form of a number of intact terracotta spindle whorls pierced at the centre by means of an iron rod, indicating the knowledge of cotton spinning and weaving.

To further strengthen this theory, a well preserved piece of woven cotton cloth was also recovered from this site.

 Dyeing vats were spotted at Arikamedu.

Many brick structures have been located at Kaveripumpattinam during on-shore, near shore and off-shore explorations; these provide proof for building construction during Sangam age.

The on-shore structure include an I-shaped wharf and a structure that looks like a reservoir.

The wharf has a number of wooden poles planted in its structure to enable anchorage of boats and to facilitate the handling of cargo.

Among other structures, there is a Buddhist vihara with parts of it decorated using moulded bricks and stucco.

Near shore excavations yielded a brick structure and a few terracotta ring wells.

Off-shore explorations located a fifteen course brick structure, three courses of dressed stone blocks, brick bats and pottery.

 At Arikamedu, there were indications of a structure built substantially of timber, possibly a wharf.

Conical jars that could have been used for storing wine and oil have been found near structures that could have been shops or storage areas

. Evidence of continued building activity are present at this site, with the most distinctive structures being those of a possible warehouse, dyeing tanks and lined pits(wiki)


Metallurgy in India

Enhanced by Zemanta

Shiva Not Mentioned In Vedas Sahasranama

In Hinduism on April 21, 2014 at 12:14

The term Shiva means  ‘Auspicious.


Shiva does not seem to be mentioned in the Vedas.


However Shiva’s Name appears in the Sri Rudra,


Shiva, one among the Trinity of Hinduism

Lord Shiva


‘Namasivaaya Cha. Sivadharaaya cha’


“His  rise to a major position in the pantheon was facilitated by his identification with a host of Vedicdeities,including PurushaRudraAgniIndraPrajāpatiVāyu, and others”


The difficulty arises when tries to identify Shiva with Iswara is the fact that Iswara means Personal God.


This term Isvara appears for the first time in Patanjali’s Yoga Sutra, where the meaning is Personal God.


Among the six systems of Hindu philosophy, early Samkhya and Mimamsa do not consider the concept of Ishvara, i.e., a supreme being, while later Samkhya, YogaVaisheshika,Vedanta and Nyaya believe in the existence of an Ishvara..


 It is in origin, The term ‘Shiva’ a nominalized adjective meaning “capable, able, being in control”, like īśa “owning, possessing” derived from a root īś- “to own, possess; rule over”, ultimately cognate with English own (Germanic *aigana-, PIE *aik-). The theological meaning “the Supreme Being” first arises in the Manu Smriti, while īśa is used as a name of Rudra somewhat earlier, in the Shvetashvatara Upanishad(c. 300 BCE), considered the first evidence of the development of that deity, the later Shiva, into a supreme, cosmological god.

In Saivite traditions of Hinduism, the term is used as part of the compound “Maheshvara” (“great lord”) as a name for Shiva. In Mahayana Buddhism it is used as part of the compound “Avalokiteśvara” (“lord who hears the cries of the world”), the name of a bodhisattva revered for her compassion. When referring to divine as female, particularly in Shaktism, the feminine Īśvarī is sometimes used.

According to Purans Shiva is different from Rudra, Rudra being an Amsa, Manifestation of a part of Shiva.

Shiva has been given the following Prime Attributes in terms of functionality,

  1. Visweswara,
  2. Mahadeva,
  3. Triyambaka,
  4. Thripuraanthaka,
  5. (Thrikaakgni) Kaala,
  6. (Kallakgni) Rudra,
  7. Neelakanta,
  8. Mrthuyunjaya,
  9. Sarveswara,
  10. Sadashiva,

Rudra is one among and Chief of 11 Rudras, Ekadasa Rudras,


Rudra a manifestation of Shiva

The Rudras


he Ramayana tells they are eleven of the 33 children of the sage Kashyapa and his wife Aditi, along with the 12 Adityas, 8 Vasus and 2Ashvins, constituting the Thirty-three gods.

The Vamana Purana describes the Rudras as the sons of Kashyapa and Aditi.

 The Matsya Purana notes that Surabhi – the mother of all cows and the “cow of plenty” – was the consort of Brahma and their union produced the eleven Rudras.

Here they are named Nirriti, Shambhu, Aparajita Mrigavyadha, Kapardi, Dahana, Khara, Ahirabradhya, Kapali, Pingala and Senani – the foremost.[4] The Harivamsa, an appendix of the Mahabharata, makes Kashyapa and Surabhi – here, portrayed as his wife – the parents of the Rudras.[3][5] In another instance in the Mahabharata, it is Dharma (possibly identified with Yama) who is the father of the Rudras and the Maruts.[1]

Rudra, identified with the Puranic Shiva (pictured) is associated with the Rudras.

The Vishnu Purana narrates that Rudra – here identified with Shiva – was born from the anger of the creator-god Brahma.

The furious Rudra was in Ardhanari form, half his body was male and other half female. He divided himself into two: the male and female. The male form then split itself into eleven, forming the eleven Rudras. Some of them were white and gentle; while others were dark and fierce.

They are called Manyu, Manu, Mahmasa, Mahan, Siva, Rtudhvaja, Ugraretas, Bhava, Kama, Vamadeva and Dhrtavrata.

From the woman were born the eleven Rudranis who became wives of the Rudras. They are Dhi, Vrtti, Usana, Urna, Niyuta, Sarpis, Ila, Ambika, Iravatl, Sudha and Diksa. Brahma allotted to the Rudras the eleven positions of the heart and the five sensory organs, the five organs of action and the mind.Other Puranas call them Aja, Ekapada (Ekapat), Ahirbudhnya, Tvasta, Rudra, Hara, Sambhu, Tryambaka, Aparajita, Isana and Tribhuvana.

In one instance in the epic Mahabharata, the Rudras are eleven in number and are named Mrgavadha, Sarpa, Nirriti, Ajaikapad, Ahi Budhnya, Pinakin, Dahana, Ishvara, Kapalin, Sthanu and Bhaga.

While Kapalin is described the foremost of Rudras here, in theBhagavad Gita – a discourse by the god Krishna in the epic – it is Sankara who is considered the greatest of the Rudras. Both Kapalin and Sankara are epithets of Shiva

.In another instance, they are described as sons of Tvastr and named: Vishvarupa, Ajaikapad, Ahi Budhnya, Virupaksa, Raivata, Hara, Bahurupa, Tryambaka, Savitra, Jayanta and Pinakin.

 While usually the Rudras are described to eleven, in one instance in the Mahabharata; they are said to be eleven thousand and surrounding Shiva.

The eleven groups of hundred are named: Ajaikapad, Ahi Budhnya, Pinakin, Rta, Pitrrupa, Tryamabaka, Maheshvara, Vrsakapi, Sambhu, Havana and Ishvara..

It seems to me that though Shiva is not mentioned in the Vedas directly,considering the meanings of the Attributes to the  Nirguna Brahman,

The Reality, it would seem that the term Shiva is an indicator of the Nirguna Brahman in its entirety without Name and Form but called as Shiva to

enable us to understand the Concept of Nirguna Brahman as Auspicious.

Shiva Sasranama.






Enhanced by Zemanta

Vishnu Sahasranama Origin Features

In Hinduism on April 21, 2014 at 09:40

Of all the Paarayanas the Vishnu Sahasranama is the one that  granst peace of Mind, apart from bestowing Knowledge to Brahmins, Victory to Kshatriya

, Wealth to Vaisyas and Prosperity to Sudras.


The Vishnu Sahasranam is believed to have been divulged to Arjuna  and Yudhistra by Bhishma, the Grand sire of the Mahabharata,a s he lay dying awaiting the arrival of Uttarayana for his death.


His Bhishma was granted a boon to choose his own time of Death as recognition for his having done what one can not do( Bhisma means , one who does what others can not do), that of relinquishing the desire for women in order to ensure that his father could marry a woman he wanted.


Lord Vishnu with Lakkshmi

Vishnu with Lakshmi


As Bhisma was lying in a bed of arrows prepared for him by Arjuna, Yusdhistra was asked by Lord Krishna to seek the advice of Bhishma on how to run a Government and about Dharma.


On being asked thus, Bhisma looks at Krishna and says,


“Krishna, you are the Lord and the Universe and the Personification of Dharma.


When you are here it would not be proper for me to speak on these highly esoteric Truths.


I am eager to listen to you”


Lord Krishna replies,


‘Son of Ganga, it is  most powerful and auspicious if the Dharma is taught by the One who has practiced than by the One who set


Yudhistir asks,however, first, about what would be shortest route to get the auspicious results and by reciting  whose name one would get the benefit of reciting the names of all Gods.


Kimekam Daivatham Loke Ki vaapyekam Parayanam’


‘By chanting whose Name shall I get the benefit of chanting all the Gods Names?


What Bhishma taught Yudhistir is the Vishnu Sahasranama.



 The Vishnusahasranama as found in the Anushasana Parva of the Mahabharata is the most popular version of the 1,000 names of Vishnu.


Another version exists in the Padma Purana and Matsya Purana


It is set in the Anushtup Chandas (Meter)


“1. Vishnu sahasranama is the essence of the Mahabharata;
2. Great sages such as Narada, the Alvars, and composers including Saint Tyagaraja have made repeated references to the “Thousand Names of Vishnu” in their devotional works;
3. The person who strung together the thousand names as part of the Mahabharata and preserved it for the world was none other than Sage Veda Vyasa, the foremost knower of the Vedas, who is considered an avatar of Vishnu;
4. Bhishma considered chanting of the Vishnu sahasranama the best and easiest of all dharmas, or the means to attain relief from all bondage;
5. It is widely accepted that the chanting of this Stotram gives relief from all sorrows and leads to happiness and peace of mind;
6. Vishnu sahasranama is in conformity with the teachings of the Gita.” 
  • Adi Sankaracharya, the Advaita enlightened master, in verse 27 of his hymn, Bhaja Govindam, said that the Gita and Vishnu sahasranama should be chanted and the form of the Lord of Lakshmi, Vishnu should always be meditated on.
  • The line ‘Om Namo Bhagavathe Vaasudeeya’, in the ‘Dhyaaana Sloka was composed by Adi Shankaracharya and it is the identification by which Shankara’s version is easily identified.
  • He also said that the Sahasranama bestowed all noble virtues on those who chanted it.
  • Madhvacharya, the Dvaita philosopher, said that the Sahasranama was the essence of the Mahabharata which in turn was the essence of the Shastras and that each word of the Sahasranama had 100 meanings.



Two of the names in Vishnusahasranama that refer to Shiva are “Shiva” (names # 27 and # 600 in Adi Sankara’s commentary) itself, “Shambhu” (name # 38), “Ishanah” (name #6 4), and “Rudra” (name # 114). Most notably, Adi Shankara, according to one interpretation, has not interpreted these to mean that the deity Shiva and the deity Vishnu are the same.[6] Specifically, he asserts that the deity Vishnu is Brahman itself (not just an aspect[disambiguation needed] of Brahmam).[7] Again, he notes that “only Hari (Vishnu) is eulogized by names such as Shiva“,[8] a position consistent with interpretations of the Srivaishnavite commentator Parasara Bhattar. Parasara Bhattar had interpreted Shiva to mean a quality of Vishnu, such as “One who bestows auspiciousness.”.[9] In fact, the Shri Rudram, a sacred prayer for Hindus and devotees of Shiva in particular, describes Vishnu as an aspect of Shiva in the fifth anuvaka.

However, this interpretation of the name Shiva has been challenged by Swami Tapasyananda‘s translation of Sankara‘s commentary on the Vishnusahasranama.

 He translates the 27th name, Shiva to mean:”One who is not affected by the three Gunas of PrakrtiSattvaRajas,and Tamas;

The Kaivalaya Upanishad says, “He is both Brahma and Shiva.” In the light of this statement of non-difference between Shiva and Vishnu, it is Vishnu Himself Who Is exalted by the praise and worship of Shiva.”

 Based on this commonly heldAdvaitan point of view which has been adopted by Smartas, Vishnu and Shiva are viewed as one and the same God, being different aspects of preservation and destruction respectively.

As many Sanskrit words have multiple meanings, it is possible that both Vishnu and Shiva share names in this instance, e.g., the name Shiva itself means “auspicious”  which could also apply to Vishnu.

The Deities Ananthapadmanabha and Shankaranarayana are worshipped by Hindus, as is Lord Panduranga Vitthala, a form of Lord Krishna with a Shiva Linga on his crown, signifying the oneness of both deities.

 Parasara Bhattar, a follower of Ramanujacharya has interpreted the names “Shiva” and “Rudra” in Vishnu sahasranama to mean qualities or attributes of Vishnu, and not to indicate that Vishnu and Shiva are one and the same God.


Vaishnavas worship Vishnu in his four-armed form, carrying conch, disc, flower and mace in his hands, believing that to be the Supreme form.

However, Smarthas do not subscribe to this aspect or personification of God, as Smarthas say that God is pure and thus devoid of form.

Additionally, they believe that God is not limited by time nor limited by shape and color. Vaishnava traditions are of the opinion that Vishnu is both unlimited and yet still capable of having specific forms, as to give arguments to the contrary (to say that God is incapable of having a form) is to limit the unlimitable and all-powerful Supreme.


In the Sri Vaishnava tradition, the Bhagavad-gita and the Vishnu Sahasranama are considered the two eyes of spiritual revelation.


In other Vaishnava traditions too, the Vishnu Sahasranama is considered an important text. Within Gaudiya VaishnavismVallabha sampradayaNimbarka sampradaya and amongRamanandis, the chanting of the names of Krishna and Rama to be superior to that of Vishnu.

Based on another verse in the Padma Purana which says that the benefit of chanting the one thousand names of Vishnu can be derived from chanting one name of Rama, and a verse in the Brahma Vaivarta Purana equating the benefit of chanting three names of Rama with one name of Krishna.

However, it is important to realize that those verses in those puranas are not to be interpreted literally, as many believe that there is no difference between Vishnu and Krishna.


These verses can be interpreted as it is more important to have pure bhakti or devotion than merely repeating the many names of God without emotion. Indeed, Shri Krishna Himself said, “Arjuna, One may be desirous of praising by reciting the thousand names. But, on my part, I feel praised by one shloka. There is no doubt about it.”

Within Vaisnavism some groups, such as Sri sampradaya, adhere to and follow the Rig Veda: V.I.15b.3, which states “O ye who wish to gain realization of the supreme truth, utter the name of Vishnu at least once in the steadfast faith that it will lead you to such realization.



Vishnu Sahasranama Wiki

Enhanced by Zemanta

Vedas Wrong Throw Upaveeda Manglasutra

In Hinduism on April 20, 2014 at 14:26

I received a communication from a member of a Facebook community.


Radha Soami Satsang Philosophy is destroying Vedic culture by luring gullible Brahmins ignorant of Vedas



Radhasaomi Satsang

They look down at all hindu elements as worthless in the name of philosophy.


please help me combat them in theory.


My relatives are giving up hinduism plucking off sacred threads and mangala sutrams in the name of this bogus philosophy’


The writer blogged about this.


Brahman is considered to be the highest reality in Vedanta


The founders of Radhasoami faith, however, came forward with a new concept. According to them, TheBrahman of Vedanta is limited to the second grand division of the creation whom they call “spiritual-material region”.


They hold that the Brahman is not the true Supreme Being or the highest reality because he is not perfectly free from mind and matter.


They assert that though spiritual components predominate in Brahman, there is Maya latent in the seed form and a Supreme Reality having the least admixture of Maya cannot be styled as the highest truth.


They envisaged the highest and the first grand division of creation as the region of the true Supreme Being who is absolutely spiritual and totally free from mind and matter.


Such a Supreme Being they have named as Radhasoami. In view of the said difference between Radhasoami and Brahman, the meaning of the word is not Krishna or the Lord of Radha. 


A casual observer however gets confused and straightway starts interpreting it for Krishna as Farquhar did when he observed :


“It is necessary also to realize that the real meaning of Radhasoami is Krishna as Lord of Radha (His cowherd mistress in the latest cycle of myth) that

Soami is only a curious phonetic misspell of Swami. 


My answer.


These interpretations come from a half-baked understanding of the Vedas.


From what is posted on their site, i get the impression that they may not know Sanskrit at all, let alone the Veda such is the misinterpretation.


Nowhere does the Vedas proclaim that Brahman contains Maya or ‘ he is not perfectly free from mind and matter’,


Brahman perse is described by the Neti Nyaya or the process of excluding things, like


Not this, not his, neither tall nor small etc.


It is not described by direct by positive Attributes, excepting by the Realized qualities (which we are capable of perceiving) Sat,Chit,Ananda,


Pragyana Brahma, Sathyam Gnaam Anandham Brahma..


May is a concept that has been used to understand the manifestation or the differentiation of the Reality to enable one to understand the Reality.


Acquisition of Knowledge,unlike in the Western Philosophy, is a negative Concept,


The removal of ignorance is Knowledge , not the acquisition some thing from outside as you are a Part of The Brahman which is Knowledge personified.


You appear to be different from Brahman  because of Avidya or Ignorance.


Avidya at the Universal level it is called Maya.


When your basic premise is wrong , your conclusions are also equally wrong.


As I noted earlier, the site abounds in inaccuracies down to out right lies on the Vedas.


One may have to write a rebuttal for every sentence they have provided.


One should never take umbrage under Lord Krishna to criticize the Vedas for Lord Krishna is The Veda and as Vyasa He compiled it.


The philosophy of Radhasoami Satsang is either a fraud being perpetrated to fill in some one’ coffers or the ravings of  a delinquent or a clever ploy to

discredit the Vedas or a combination of all these


As to people discarding Upavedeeda, well it is your funeral.


As to Mangala Sutra, it is not a concept if the Vedas.


If some one wants to become a spiritual pervert, we can not do any thing about it.


Vedas are not The Bible to threaten people into believing it nor Shankaracharya a Christ who is proselytizer.






God of my thoughts







Enhanced by Zemanta

Meenakshi Led Britisher By Hand His Grave Faces Her

In Hinduism on April 20, 2014 at 08:07

In response to a Post I have written some time back ‘The Saint who spoke from the Grave’,I received a feedback from a Reader that Goddess



Meenakshi saved a British Collector from an accident of nature by leading him by her hand.





Though I belong to Madurai as ancestral Home, I have not been  aware of it.


By searching I found the information that this story is true and Meenakshi led  , Collector Rous Peter (1786-1828)  of Madurai, by hand.


And as desired by Peter his grave was built ,in such a way, that his were facing Meenakshi temple!



Peter Pandian’

It is believed that Rous Peter respected and treated people of all faiths equally and this attitude towards the people earned him the popular name ‘Peter Pandian,’ says Ambai Manivannan, lecturer, Department of Tamil, Thiagarajar College .

B. Raja, Joint Commissioner Meenakshi Amman Temple, says that Rous Peter donated a set of golden stirrups studded with diamonds and red stones to the temple. He quotes R.C. Shenoy from the book “Madura” where there is a reference to the donation made by Rous Peter.

Similarly, in the Meenakshi Sundareswarar Temple’s ‘Sthala Varalaru,’ there is a reference to an interesting incident where Goddess Meenakshi is believed to have saved Rous Peter from a fatal incident.

Apparently Rous Peter had the habit of going around the temple before beginning his daily chore. As District Collector, he was in charge of the temple ’s administration too.

The story goes that one night when the city experienced lightning and thunder, a three-year-old girl appeared at his residence and dragged Rous Peter by his hand outside the house. Soon after, the building collapsed.

His last wish

 According to Mr.Manivannan, following the incident, Rous Peter donated golden stirrups to the temple. He also wished that after his death he should be buried in a position that enabled his eyes to face the temple.


Meenakshi led by Hand



Enhanced by Zemanta

Get every new post delivered to your Inbox.

Join 2,414 other followers

%d bloggers like this: