Hinduism Vedas On Patriotism Motherland

Had some one informed our leaders that our current National Motto,Sayameva Jayate, Truth Alone Triumphs, is from Mundaka Upanishad, it might not have been chosen as our emblem!

Such is the attitude to our Motherland, deeply immersed we are in western thoughts.

What do our Scriptures say about Mother Land  and our duty to it?

Patriotism Quote, Rig Veda.jpg Patriotism Quote, Rig Veda

Many, on an overdrive to honour Hinduism, quote,


“Janani Janma-bhoomi-scha Swargadapi Gariyasi”


Translated as “Mother and motherland are superior to Heaven.

It is also reported that this verse appears in the Ramayana in the form of a dialogue between Rama and Lakshmana, and the quote is attributed to Rama(Yudddha Kanda)

This is incorrect.

The verse’s origin is unknown.

It may be noted that this verse is the National Motto of Nepal.

What do Vedas and the Ithihasas, Ramayana and Mahabharata say on Motherland and Patriotism!

The attitude of Sanatana Dharma to world  is,

Vasudeva Kudumbakam’

The whole world is Vasudeva’s(Krishna) Family.

Mata ca Parvati Devi Pita Devo Maheswaraha,

Baandavaa Siva Bhaktaasca,

Swadeso Bhuvana thrayam'(Shankaraccharya)

Shiva is my Father,

Parvati, my mother,

devotees of Shiva are my relatives,

The whole world, the three worlds, is Mine’

Tamil, another anient language of India says,

Yaadum oore,

Yaavarum Kelir’

Every land is mine,

Every one is my friend’

Such being the approach, one does not find any direct reference to Motherland.

For Hinduism, even thinking of anything less than the Universe is an aberration.

Every thing in the Universe belongs to every one.

Hence every one must be Happy.

All Shanthi Mantras insist on this  point.


ॐ सर्वे भवन्तु सुखिनः
सर 81;वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु
50;ा कश्चिद्द 69;ःखभाग्भव& #2375;त् ।
ॐ शान्तिः शान्तिः शान्तिः ॥
Om Sarve Bhavantu Sukhinah
Sarve Santu Nir-Aamayaah |
Sarve Bhadraanni Pashyantu
Maa Kashcid-Duhkha-Bhaag-Bhavet |
Om Shaantih Shaantih Shaantih ||
1: Om, May All become Happy,
2: May All be Free from Illness.
3: May All See what is Auspicious,
4: May no one Suffer.
5: Om Peace, Peace, Peace.
ॐ सर्वेशां स्वस्तिर 81;भवतु ।
सर्वेशा 06; शान्तिर् 49;वतु ।
सर्वेशा 06; पुर्णंभव 40;ु ।
सर्वेशा 06; मङ्गलंभव 40;ु ।
ॐ शान्तिः शान्तिः शान्तिः ॥
Om Sarveshaam Svastir-Bhavatu |
Sarveshaam Shaantir-Bhavatu |
Sarveshaam Purnnam-Bhavatu |
Sarveshaam Manggalam-Bhavatu |
Om Shaantih Shaantih Shaantih ||
1: May there be Well-Being in All,
2: May there be Peace in All,
3: May there be Fulfilment in All,
4: May there be Auspiciousness in All,
5: Om Peace, Peace, Peace.
ॐ शं नो मित्रः शं वरुणः ।
शं नो भवत्वर्य 50;ा ।
शं नो इन्द्रो बृहस्पति 07; ।
शं नो विष्णुरु 52;ुक्रमः ।
Om Sham No Mitrah Sham Varunnah |
Sham No Bhavatv-Aryamaa |
Sham No Indro Brhaspatih |
Sham No Vissnnur-Urukramah |


It is not just land, but state/society is also praised as mother-goddess by the Veda. The mother says “aham rastrii” in the thirdmantra of Vaagaambhrini sukta (mandala 10, sukta 25 of Rigveda). She further says she causes wellbeing and prosperity of the peoples, all actions of men and gods are inspired by her, and she is the purpose of those actions.

Moreover, Bharatavarsha covered he entire world.

Hindus have the concept of state and society right from remote past. The concept of nation was not prevalent in the world a few centuries ago, except in Bharat. But the sense was not political/ military in nature – it was cultural and spiritual.

Actions of every individual affect the society and every change in the society affects individuals. The actions that are inspired by this awareness are beneficial to individuals as well as the society. If that awareness is lacking, then individual interests alone inspire people’s actions and individuals’ vision becomes narrow. Then, though their actions are apparently beneficial in the short run, in the long run and at a society level their consequences can be harmful. The actions of people treating society as a goddess do not suffer from such shortcomings.

We have Sukhtas devoted to Earth, Bhusuktha, and Neelasuktha.

Some Mantras.




————-(13/9, Rigveda)

The 3 goddesses Earth, Saraswati and Vani are the givers of happiness who never become less. They are seated on their seats.One should regularly worship your motherland, the basic culture and the mother tongue because they are givers of happiness. That person who has a humanistic approach towards his land, civilization and Vani realises the greatness and he acquires all the happiness. He should indulge in those types of deeds that make the motherland, the culture and language proud.



———(15/12, Rigveda)

The householders who can do good work only if he remains like seasons.If a person (householder) moulds himself alike a season and indulges in the Karma of householder then only shall he acquire happiness. One should understand the meaning of seasons and should love his family. As a result he shall benefit monetarily and materially. A householder who practices restraint in taking care of his family only shall acquire family happiness and achieve higher social status.



———(15/12, Rigveda)

A person who desires godliness should worship gods.
A person who desires godliness should respect scholars. By doing so they can attain some knowledge and can be inspired to do good Karma. By attaining godliness one shall be blessed with happiness and growth.



(14/4, Rigveda

May all our energies become one and may all the good thoughts come together and may we become the greatest amongst the mighty.

Scholars who are intelligent, valiant who are brave, and business person who donate food, if come together and have no difference of opinion then the nation shall grow.

The intelligent on the basis of their knowledge shall become mighty and great as a result of the fusion of food and energy.





Hanuman Sheds Tears Bangalore, Govt. Blocks The Only Video

There was a comment for my Post Hanuman sheds Tears, Real Life Story in Facebook that the Idol of Lord Hanuman at Banswadi, a suburb of Bangalore sheds tears on Hanuman Jayanthi Day.

I sought information from the writer.

Anjaneya Bangalore.jpg

Hanuman, Banswadi, Bangalore.

No sooner than I posted the reply, I realised that I could Google for the information.

I did just that.

For the web search term ‘hanuman tears banaswadi’, I could get information.

This included the one from Bangalore Tourism .

I am providing the excerpt from the site.

But for Video search, the search returned with the only Video.

The catch is that the Video has been blocked by the Government Of India!

This is the search result.


This is the message for the Url..


Well, what reason could there be?

That It is Hanuman, ?

Hanuman Sheds Tears, Banswadi , Bangalore.

‘Every year on the eve of Hanuman Jayanthi which falls between December 16 to January 14 usually on a full moon-day in the month of Chaitra, this deity is attracted by a miracle; it so happens that tears come out from the idol and people flock from all parts of Bangalore to witness this miracle.

The Most important prehistory of this temple was constructed in dravidian fashion, it is 100 years old. and it has small small temples to denote their prehistory themselves and dedicated to Lord Rama, Shiva and Ganapathi within the walled compound.


Rama with Kodanda,Bow.jpg

Whom Did Lord Rama Worship?

My Posts are an attempt to unravel our History, which has been distorted ,erased beyond imagination by the Britishers and other westerners at the instance of the Vatican and the special effort of the Britishers to Divide India and rule it, by sowing seeds of mistrust, disrespect for our scriptures.


Rameshwaram, where Rama worshiped Shiva.

This was achieved by totally erasing some of our texts,by having the ancient manuscripts shipped abroad, by introducing English as a Medium of instruction totally banishing India Languages, especially Sanskrit and by pseudo Indologists like Max Mueller,a  Missionary by initially trying to write honestly and later interpolating meanings of the Vedas that would make a mockery of Hinduism.

I am trying to piece together our History , thanks to the web, where wittingly or unwittingly the suppressed information about Santana Dharma is available.

It takes a considerable effort to locate them.

That has been the purpose of my Blog, apart from informing the younger generation about how they are inheritors of a Great Culture.

In this process some times information is likely to surface, which may not be palatable to some Hindus even.

For example the information that Vedas do not prohibit women from performing Sraddha or having Upanayana performed for them

Or there is no such thing temple worship.

Or there is no Caste by Birth.

Now I am presenting information about the Avatars of Vishnu,Rama here.

Similar information on other Avatars follows.

After the Vedic period there have been unsavoury pollution of Sanatana Dharam with many schools of Thoughts coming into force, some denying the Vedas, some denying God, but believing in the Vedas,then sects Saivism and Si Vaishnavam

The last one took an ugly turn with each accusing the other and one sect insulting Vishnu and another Shiva.

All are wrong and they do not carry the authority of the Vedas, notwithstanding what the Puranas say.

For a Hindu, the Vedas are The Authority, period,

Now to the question of whom did Lord Rama worship, one depends on Valmiki Ramayana and other Ramayana also by Valmiki.

Now Valmiki Ramayana is the one being accepted as the source.

Lord Rama belonged to Surya Vamsa, the Solar Dynasty.

As such Surya the Sun is their Deity.

That Surya is considered as the expression of Vishnu is another matter.\

However Lord Krishna says , in the Bhagavad Gita,otherwise.

He says He is Vishnu, not as the other way.

Adhityaanam aham  Vishnu and not as

Vishnunnam Aham Adhitya.

So Rama. following family Traditions, worshiped Surya.

Apart from this Rama worshiped Shiva a couple of times the important one being His Worship of Lord Shiva, at Rameswaram to rid of the Brahmahathi Dosha accrued by killing Ravana, a vedicV scholar.

Rama also worshiped Surya in the battle field for mental strength and victory, at the instance of Sage Agastya.

Thus was born the Adhitya Hrudayam Sloka.

Rama also seemed to have worshiped Devi though Valmiki does not mention this in Ramayana.

‘As per Patteeshwaram Ashtabhuja Durga Temple stala, it is noted that the worship of Devi Durga owes its origin to ShreeRam. In the ‘Ramayana’, as it goes, Rama went to ‘Lanka’ to rescue his abducted wife, Sita, from the grip of Ravana, the king of the Demons in Lanka. Before starting for his battle with Ravana, Rama wanted the blessings of Devi Durga . He came to know that the Goddess would be pleased only if she is worshipped with one hundred ‘NeelKamal’ or blue lotuses. Rama, after travelling the whole world, could gather only ninety nine of them. He finally decided to offer one of his eyes, which resembled blue lotuses. Durga, being pleased with the devotion of Rama, appeared before him and blessed him…

..he correctness of Ramayana is that the story is based on the Ramayana, but does not actually come in the Ramayana text of Valmiki. It is found in various Puranas. When Rama was going to cross the ocean, some texts describe that He performed worship of Durga Devi to inform her of His intentions of invading Lanka. The reason for this is that Durga was the protector of Kuvera’s island of Lanka before it was taken by Ravana. As such, it was proper etiquette for Rama, acting as a human king, to inform Durga Devi that He was about to invade her area of control. In this story, Rama acts as a yajaman, and Brahma acts as a priest who performs the sacrifice to please Durga Devi.

In the sattvika puranas, the story is described that Rama prays to Durga, and Durga replies, “I am your external shadow energy. What ever you wish to do, I am your servant.” This is along the lines of the text “shrishti-sthiti-pralaya-sadhana-shaktir eka chayeva yasya bhuvanani bibharti durga” found in the scriptures. Durga Devi (Maha Maya) is the shadow energy of Lord Narayana.

In the rajasika puranas the story is described differently. When Rama calls to Durga, she refuses to appear. Then Rama pierces his eye with an arrow, and Durga Devi appears crying tears of blood.

Throughout the Puranas and various versions of the Ramayana we find a variation of three types of puja Rama did, either to Shiva, Durga or Brahma. It is likely that the variations are due to yuga-bheda, or the minor differences that occur in different ages. The Rama-lila is performed every Treta-yuga, and as such it has occurred thousands of times with many variations. We do not know from which time period the stories are recorded in each book. Thus there are many seemingly contradictory descriptions in the Puranas. It is described that Jambavan, the vanara devotee of Lord Rama, takes part in each incarnation of Rama in the same body. The cosmic cycles of time are moving like seasons, and these histories are played out in every age on schedule.

Finally, depending on Valmiki Ramayana, the sage Agastiya suggested Rama is found correct and nowhere it is found Durga worship by Rama. Only sage Agastiya adviced Rama to conquer in the battle field by worshipping the Surya, the sun-god rendering Aditya Hridayam. Rama accepted the sage Agastiya’s advice and worshipped.’

I have posted quite a few posts where Rama is shown to have worshiped Shiva many times.

And his ancestor Bhagiratha brought Ganges to Earth by severe peneance to Lord Shiva.

Based on these texts, Lord Rama worshiped Shiva and Surya.



Bhagiratha Worships Shiva, Stuthi.


PS.Let me add that Shiva and Vishnu are expressions of the Same Reality Brahman and there is no question of who is Greater.

Though comments are welcome, no comment about sectarian issues will be published.

This site is meant for Sanatana Dharam, the underlying principle being,

All Gods are One, May Every One Be Happy.

Sarvam Krishnaarppanam.

Everything Is Dedicated to Krishna.

Maatha Ca Parvati Devi Pitha Devo Maheswaraha,

Baandhavaa siva Bhalthaascha Swadeso Bhvanathrayam

My Mother is Parvati,

Father, Shiva.

Devotees of Shiva are my relatives and

All the three worlds are Mine


Read Straight Rama Story Reverse Palindrome Ramakrishna Vilomakavyam

Sanskrit is language, when handled by experts can do anything including conveying two stories separated by thousands of years, with totally different content.

An example of this adaptability of Sanskrit can be seen in Magha’s Sisupala Vadha, where the verses form a Wheel!

The Link to this Post is given at the close of this Post.

There are Sanskrit slokas which convey both the Stories of Rama and Krishna in a Single verse, in A Palindrome Format.

You read straight, you get Ramayana.

Read it in the reverse order, Krishna’s Life Story.

I am providing below the  Raghava  Yadaviyam by Venkathdhvari( 17 Century)

Krishna and Rama.jpg

Krishna and Rama.

This poetic composition, which was written by the scholar Dyvagyna Surya
Pandita in the 14th Century, is a marvelous example of palindromic verses.
It also has another speciality – This set of poems, when read forward
relate to Rama and the Ramayana, and when read in reverse relate to Krishna
and the Mahabharata.(Forward) तं भूसुतामुक्तिमुदारहासं वन्दे यतो भव्यभवम् दयाश्रीः ।”I pay my homage to Him who rescued Sita, whose laughter is captivating,
whose incarnation is
grand, and from whom mercy and splendor arise everywhere.”(Backward) श्रीयादवं भव्यभतोयदेवं संहारदामुक्तिमुतासुभूतम् ॥

“I bow before that Sri Krishna, the descendent of Yaadava family; who is a
divinity of the sun as
well as the moon; who destroyed Putana who only gave destruction; and who
is the soul of all
this universe.”..

( There are verses in Plaindrome format in other Indian Languages.

I shall Post one from Tamil.Readers may contribute from their Languages)

तं भूसुतामुक्तिमुदारहासं
वन्दे यतो भव्यभवं दयाश्रीः ।
श्रीयादवं भव्यभतोयदेवं
संहारदामुक्तिमुतासुभूतम् ॥ १॥

चिरं विरञ्चिर्न चिरं विरञ्चिः
साकारता सत्यसतारका सा ।
साकारता सत्यसतारका सा
चिरं विरञ्चिर्न चिरं विरञ्चिः ॥ २॥

तामसीत्यसति सत्यसीमता
माययाक्षमसमक्षयायमा ।
तामसीत्यसति सत्यसीमता ॥ ३॥

का तापघ्नी तारकाद्या विपापा
त्रेधा विद्या नोष्णकृत्यं निवासे ।
सेवा नित्यं कृष्णनोद्या विधात्रे
पापाविद्याकारताघ्नी पताका ॥ ४॥

श्रीरामतो मध्यमतोदि येन
धीरोऽनिशं वश्यवतीवराद्वा
द्वारावतीवश्यवशं निरोधी
नयेदितो मध्यमतोऽमरा श्रीः ॥ ५॥

कौशिके त्रितपसि क्षरव्रती
योऽददाद्ऽद्वितनयस्वमातुरम् ।
रन्तुमास्वयन तद्विदादयोऽ
तीव्ररक्षसि पतत्रिकेशिकौ ॥ ६॥

लम्बाधरोरु त्रयलम्बनासे
त्वं याहि याहि क्षरमागताज्ञा ।
ज्ञातागमा रक्ष हि याहि या त्वं
सेना बलं यत्र रुरोध बालम् ॥ ७॥

लङ्कायना नित्यगमा धवाशा
साकं तयानुन्नयमानुकारा ।
राकानुमा यन्ननु यातकंसा
शावाधमागत्य निनाय कालम् ॥ ८॥

गाधिजाध्वरवैरा ये
तेऽतीता रक्षसा मताः ।
ये रावैरध्वजाधिगाः ॥ ९॥

तावदेव दया देवे
यागे यावदवासना ।
नासवादवया गेया
वेदे यादवदेवता ॥ १०॥

सभास्वये भग्नमनेन चापं
कीनाशतानद्धरुषा शिलाशैः ।
पञ्चानने मग्नभये स्वभासः ॥ ११॥

न वेद यामक्षरभामसीतां
का तारका विष्णुजितेऽविवादे ।
देवाविते जिष्णुविकारता का
तां सीमभारक्षमयादवेन ॥ १२॥

वैदेहीमनसो मतः ।
तमसो न महीदेवै-
र्यात्रायन्वरगोव्रती ॥ १३॥

वेद या पद्मसदनं
साधारावततार मा ।
मारता तव राधा सा
नन्द सद्मप यादवे ॥ १४॥

शैवतो हननेऽरोधी
यो देवेषु नृपोत्सवः ।
वत्सपो नृषु वेदे यो
धीरोऽनेन हतोऽवशैः ॥ १५॥

नागोपगोऽसि क्षर मे पिनाकेऽ
नायोऽजने धर्मधनेन दानम् ।
नन्दानने धर्मधने जयो ना
केनापि मे रक्षसि गोपगो नः ॥ १६॥

ततान दाम प्रमदा पदाय
नेमे रुचामस्वनसुन्दराक्षी ।
क्षीरादसुं न स्वमचारु मेने
यदाप दाम प्रमदा नतातः ॥ १७॥

तामितो मत्तसूत्रामा
शापादेष विगानताम् ।
तां नगाविषदेऽपाशा
मात्रासूत्तमतो मिता ॥ १८॥

धीरोऽनुत्या सस्मितोऽद्याविगीत्या ।
त्यागी विद्यातोऽस्मि सत्त्यानुरोधी
दीनोऽविज्ञा पात्रपद्यावसाना ॥ १९॥

सम्भावितं भिक्षुरगादगारं
याताधिराप स्वनघाजवंशः ।
शवं जघान स्वपराधिताया
रङ्गादगारक्षुभितं विभासम् ॥ २०॥

तयातितारस्वनयागतं मा
लोकापवादद्वितयं पिनाके ।
केनापि यं तद्विदवाप कालो
मातङ्गयानस्वरतातियातः ॥ २१॥

शवेऽविदा चित्रकुरङ्गमाला
पञ्चावटीनर्म न रोचते वा ।
वातेऽचरो नर्मनटीव चापं
लामागरं कुत्रचिदाविवेश ॥ २२॥

नेह वा क्षिपसि पक्षिकन्धरा
मालिनी स्वमतमत्त दूयते ।
ते यदूत्तमतम स्वनीलमा-
राधकं क्षिपसि पक्षिवाहने ॥ २३॥

योषामृतेऽरण्यगताविरोधी ।
धीरोऽवितागण्यरते मृषा यो
सुनादवेणुस्वनयातनां वः ॥ २४॥

किं नु तोयरसा पम्पा
न सेवा नियतेन वै ।
पापं सारयतो नु किम् ॥ २५॥

स नतातपहा तेन
स्वं शेनाविहितागसम् ।
सङ्गताहिविनाशे स्वं
नेतेहाप ततान सः ॥ २६॥

योषादोऽनुनयेन  सः ।
स नये ननु दोषायो
नगे भाविलतापिकः ॥ २७॥

ते सभा प्रकपिवर्णमालिका
नाल्पकप्रसरमभ्रकल्पिता ।
कालिमर्णव पिक प्रभासते ॥ २८॥

नाल्पकभ्रमणमक्रमातुरम् ।
तेन पात्रनतपक्षिणे वरा ॥ २९॥

दैवे योगे सेवादानं
शङ्का नाये लङ्कायाने ।
नेयाकालं येनाकाशं
नन्दावासे गेयो वेदैः ॥ ३०॥

याने नद्यामुग्रमुद्याननेया ।
याने नद्यामुग्रमुद्याननेया
शङ्कावज्ञानुत्वनुज्ञावकाशम् ॥ ३१॥

वा दिदेश द्विसीतायां
यं पाथोयनसेतवे ।
वैतसेन यथोपायं
यन्तासीद्ऽविशदे दिवा ॥ ३२॥

वायुजोऽनुमतो नेमे
सङ्ग्रामेऽरवितोऽह्नि वः ।
वह्नितो विरमे ग्रासं
मेनेऽतोऽमनुजो युवा ॥ ३३॥

क्षताय मा यत्र रघोरितायु-
रङ्कानुगानन्यवयोऽयनानि ।
निनाय यो वन्यनगानुकारं
युतारिघोरत्रयमायताक्षः ॥ ३४॥

तारके रिपुराप श्री-
रुचा दाससुतान्वितः ।
तन्वितासु सदाचारु
श्रीपुरा पुरि के रता ॥ ३५॥

लङ्का रङ्काङ्गराध्यासं
याने मेया काराव्यासे ।
सेव्या राका यामे नेया
सन्ध्यारागाकारं कालम् ॥ ३६॥

॥ इति श्रीदैवज्ञपण्डित सूर्यकवि विरचितं
विलोमाक्षररामकृष्णकाव्यं समाप्तम् ॥

Another One.

Raghava Yadaviyam
Raghava-yadaviyam by Venkatadhvari (17th cent.) is an “anuloma-viloma kavya” that narrates the story of Rama. But the Shlokas read in the reverse relate an adventure of Shri Krishna.

वन्देऽहं देवं तं श्रीतं रन्तारं कालं भासा यः ।
रामो रामाधीराप्यागो लीलामारायोध्ये वासे ॥

“I pay my obeisance to Lord Shri Rama, who with his heart pining for Sita, travelled across the Sahyadri Hills and returned to Ayodhya after killing Ravana and sported with his consort, Sita, in Ayodhya for a long time.”

In reverse

सेवाध्येयो रामालाली गोप्याराधी मारामोरा ।
यस्साभालंकारं तारं तं श्रीतं वन्देहं देवं ॥

“I bow to Lord Shri Krishna, whose chest is the sporting resort of Shri Lakshmi;who is fit to be contemplated through penance and sacrifice, who fondles Rukmani and his other consorts and who is worshipped by the gopis, and who is decked with jewels radiating splendour.

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Ramakrishna Viloma kavyam can be found here:

Sanskrit Poem Drwas a Wheel, Sisupala Vadha


What Is Agrahara, List Of Agraharams

Agraharam is a name given to the dwelling place of Brahmins in India.

This term is unique especially in South India.

The term Agrahara means Primary Garland.

Agraharam, Brahmins' Dwelling Place,jpg

Aerial View of Madurai,

Agraharam, Brahmins’ Dwelling Place, India,

This might denote the social status accorded to Brahmins because of their character.

Agrahara also means the primary Garland because of the lay out of the ancient indian villages/towns.

Every town /Village had, at its center,a Temple.

The streets were surrounding it in the form of a Garland..

The First street was the Agrahara, inhabited by Brahmins.

Aerial View of Madurai.jpg Aerial View of Madurai.see the structure of the streets now changed.

This comes after the Sannidhi Street,which contains more Small temples, other than the primary one,.

Then the Mada Veedhis.

This ,again is peculiar to South India.

Madam in Tamil means Balcony.

In ancient days the Mada Veedihs were the prerogative of the Kings.

Exception was Brahmins’ Dwelling Area.

After Mada Veedis came the Agrahara.

Then Mettukudi.

Other names were also used.

This as occupied by people of the other Varnas, loosely defined now as Caste,Kshatriyas, Vaisyas.

Outer most area was occupied by the Sudras.

Shudras were the off springs of Inter caste marriages and those who failed to follow The Vedic Dharma.

This was determined by disposition as well.

With the change in Brahmins vocation and their seeking their livelihood in other professions, this Agrahara has changed, the  houses having been sold to other communities.

Curiously enough, it is the Tamil, which is portrayed as anti Sanatana Dharam, which is untrue,that describes the Agrahara in details, not Sanskrit!

‘The houses had in front of them, a shed with short legs to which were tied fat calves; the houses were washed with cowdung and had idols (inside them). Domestic fowl and dogs did not approach them. It was the village of the guardians of the Veda who teach its sounds to the parrots with the bent mouth. If you (bard) reach (the place), fair faced bangled ladies who are as chaste as (Arundhathi) the little star which shines in the north of the bright, broad sky, will after sunset feed you on the well-cooked rice named after the bird (explained by the commentator as the rice called irasanam) along with slices of citron boiled in butter taken, from the buttermilk derived from red cows and scented with the leaves of the karuvembu, and mixed with pepper-powder, and the sweet-smelling tender fruit plucked from the tall mango tree and pickled.’

Agrahara List.

There are a number of places in Southern Karnataka named agrahara. These places might have, probably, originated as Brahmin villages.

  • Agrahara,(near Baragur) Handikunte post, Sira taluk, Tumkur dist, Karnataka
  • Agrahara, Arkalgud, in Hassan district of Karnataka state, India
  • Agrahara, Arsikere, in Hassan district of Karnataka
  • Agrahara, Channarayapatna, in Hassan district of Karnataka
  • Agrahara, Chiknayakanhalli, in Tumkur district of Karnataka
  • Agrahara, Chintamani, in Kolar district of Karnataka
  • Agrahara, Holalkere, in Chitradurga district of Karnataka
  • Agrahara, Hosadurga, in Chitradurga district of Karnataka
  • Agrahara, Hunsur, in Mysore district of Karnataka
  • Agrahara, Kadur, in Chikmagalur district of Karnataka
  • Agrahara, Kanakapura, in Bangalore Rural district of Karnataka
  • Agrahara, Koratagere, in Tumkur district of Karnataka
  • Agrahara, Malur, in Kolar district of Karnataka
  • Agrahara, Sandur, in Bellary district of Karnataka
  • Agrahara, Shrirangapattana, in Mandya district of Karnataka
  • Agrahara, Sira, in Tumkur district of Karnataka
  • Agrahara, Srinivaspur, in Kolar district of Karnataka
  • Agrahara Bachahalli, in Krishnarajpet taluk of Mandya district, Karnataka
  • Agrahara Palya, in Bangalore North taluk of Bangalore district, Karnataka
  • Agrahara Somarasanahalli, in Kola taluk of Kolar district, Karnataka
  • Agrahara Vaddahalli, in Hosakote taluk of Bangalore Rural district, Karnataka
  • Agrahara Valagerehalli, in Channapatna taluk of Bangalore Rural district, Karnataka
  • Konappana Agrahara, town in Anekal taluk adjoining Electronics City.
  • Rupena Agrahara
  • Agrahara,(near Baragur) Handikunte post, Sira taluk, Tumkur dist, Karnataka

Tamil Nadu[edit]

  • Annalagraharam, village in Kumbakonam taluk of Thanjavur district.
  • Ganapathi Agraharam, village in Thanjavur district
  • Kondayyampettai Agraharam, a locality in Thiruvanaikaval
  • Pallipalayam Agraharam, village in Namakkal district
  • Pudupalaiyam Agraharam, village in Kanniyakumari district.
  • Kolinjivadi Agraharam, village in Dharapuram taluk of Tiruppur district
  • Agraharam, village in Vellore district
  • Thuvariman Agraharam, village in Madurai district
  • Malaipattu Agraharam, Proposed Agraharam concept approved layout, in Sriperumbudur Taluk, Kanchipuram District.
  • Sannidhi Street, Ravanasamudram, Tirunelveli district.
  • Agraharam, village in Denkanikottai Taluk of Krishnagiri District


  • There is a famous Agraharam in Thiruvananthapuram, Kerala called Valiya Sala which is the lengthiest Agraharam in India.
  • Agraharams in Palakkad district are around 96. When the count of villages in the municipal area, they are around 18 of them. The concept is similar with houses in row on both sides and a temple at one end. They may differ in shapes – some are in straight line, some are T shaped and few have multiple temples within the village.
  • There are two main cluster Agraharams in Kottakkakam (Fort) and Karamana in Thiruvananthapuram, capital of Kerala State, India. The cluster in Fort is a string of several streets outside the four entrances of the Temple of the presiding deity of Thiruvananthapuram i.e. Sri Padmanabha Swami (Mahavishnu reclining on a serpent floating on ocean (Ksheerasaagaram). South Street, West Street, Ramaswami Kovil Street(North entrance), Pazhavangadi Street(East entrance), Thamman Street, First Puthen Street, Second Puthen Street, Third Puthen Street, Deekshidar Street, Edachery Kotta Street, Chottupura Street, Otta Street etc. are the main Agraharams in Fort cluster. Similarly there are several streets in Karamana Agraharam cluster also.
  • List of Kerla Agraharams.

The agraharams were constructed according to its own principles of architecture. Each house opened out into the street and each had a vasal-thinnai, which led to the ul-thinnai, rezhi, thazhvaram, adukkalai and kottil. Many of the agraharams had small inner courtyards, which provided adequate daylight to the rooms. Some of the agraharams are;

  • Kizhakkencherry Gramam, Palakkad
  • Vadakkencherry Gramam, Palakkad
  • Thekke Gramam (Southern Village), Chittur, Palakkad
  • Padinjare Gramam, Thathamangalam, Palakkad
  • Kizhakkencherry Gramam, Palakkad
  • Kuzhalmannam Agraharam, Palakkad
  • Agraharam in Thiruvananthapuram