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I intend writing some subhashithanis in Sanskrit language with Tamil and English translations. This type can be explained as 'Easy sayings', ''Proverb like quote' etc. First let me try one such subhashithani. Subject to good reception, I intend quoting some more.

"AcharyA; Padham Adhadhthe
Padham Sishyasya SwamedhayA
Padham Sa Brahamacharibi:
Padham Kalakramanaecha"

'ஆச்சார்யா: பாதம் ஆதத்தே!
பாதம் சிஷ்யச்ய ச்வமேதயா!
பாதம் ஸ ப்ரம்ஹசாரிபி:!
பாதம் காலக்ரமண ஏநச'!!

"ஆசிரியர் சொல்லிக்கொடுப்பதால் வருவது நான்கில் ஒரு பங்கு.
மாணவனின் சுய திறமையால் வருவது நான்கில் ஒரு பங்கு.
நண்பர்களின் சேர்க்கையால் வருவது நான்கில் ஒரு பங்கு.
மீதி இருக்கும் கால் பங்கு வித்தை காலப்போக்கில் மட்டுமே வரும்."

In the process of learning any vidhya, 1/4th of the Vidhya (any subject of learning) comes from Guru (Teacher); 1/4th from the students' self-intelligence and grasping; 1/4th from co-students (in the company of other students) and the balance 1/4th only in due course.

The expression '1/4th comes in due course' worth special mention. Any vidhya one can learn only 3/4th at the maximum. The balance 1/4th, he may get only in due course (as the passage of time, after real exposure etc.).

"அவரவர் இச்சையில் எவை எவை உற்றவை
அவை தருவித்தருள் பெருமாளே!"
_ திருவக்கரை திருப்புகழ்
"அவரவர் இச்சையில் எவை எவை உற்றவை
அவை தருவித்தருள் பெருமாளே!"
_ திருவக்கரை திருப்புகழ்

Arunagirinathar always addresses Lord Subramanya as `Perumal'. Normally we use the term Perumal only for Lord Vishnu.

Arunagirinathar has lived in 14th century, AD after Azhwar and Nayanmar period. Has he attempted integration of Saiva and Vaishava through this term `Perumale'.

Can anybody in this forum enlighten us more on this.

All the best
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Shri RV ji,

Thank you for your immediate response.

As you rightly pointed out, six centuries back, there were saiva- vaishnava conflicts and Arunagirinathar had done yeomon service in
this direction. Arunagirinathar has sung about all aspects of Shanmadham, essence of advaitham and he is not opposed to any kind of worship. The family arrangement - Sivan & Hari as Inlaws - was very convenient for him. He will praise one of the gods/deities in their family and quote Muruga's relationship with them.

Mr. Krishnan Anantharaman has posted in this website that he will post some series on Thiruppugazh. When he will be able to post them and how the subject will be dealt with by him are yet to be seen. We may have to await his reaction.

Coming to the subject of 'Subhahithani', I construe myself that there may only be very limited readers and the exercise is not worth it.

Thanks & Regards.

"அவரவர் இச்சையில் எவை எவை உற்றவை அவை தருவித்தருள் பெருமாளே!"
_ திருவக்கரை திருப்புகழ்
Good Day Shri ..G Soundara Rajan ji ,

Please DO CONTINUE the good work ! It is interesting ! We have late pick ups and quick drops of threads in this forum !

Great work , the translation in tamil & english will definitely make the meanings clear !

The first one itself will be an eye opener for some of us who have had too much dependence on either the guru or / self ( presently the internet ) or in company of friends ( cool man !) and passage of time ( oh! how much time we lose and don't learn any effective morals ! ) ..

All the Best !
'Perumal' came from 'peruman'. 'Peruman' came from 'sriman'. Another related word in Tamil is 'Piran' ('piratti' for feminine form).

Kamban uses the pure Tamil word 'Iya' meaning master, leader, boss/chief etc. in his work, in the place of piran or peruman. (Kannapiran, Bhattarpiran, Ramapiran etc. and Sivaperuman, Murugaperuman etc.)

But, using 'perumal' for Muruga is a rare instance. If I am correct, Arunagiri lived in late 16th /early 17th century.

The Saiva-Vaishnava conflict or even enmity was rife only until 14th century and its beginning and ending require deep study.
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A Sanskrit verse to ponder


A Sanskrit verse to ponder

Pitha Rakshathi Kowmarae
Bartha Rakshathi Yowvanae
Rakshanthi Varthakae Puthra
Sthree Swathantriyam Na:

Father to protect her in her childhood
Husband to protect her in her youth
Son to protect her in her old age
A woman can have no independence.


A verse that reiterates that a woman has no independence, at the same time offers to her the scope of unlimited freedom within prescribed limits. Oh, what boundless freedom - the freedom of not having to go for active work outside the home, the freedom of not having to decide, the freedom of not having to bow before any other person and the safe freedom experienced within the protective hands of someone!

A verse that seems to be on the restrictive side, at the same time unrestricts its wings and beckons one to comprehend the various facets of the meanings it exhorts. A verse with a rhythm that cannot be found even in songs, excels in its poetic flavour to the extent that even they unused to the pronunciation of Sanskrit can understand and relish.


If today's women going to work outside for a sake of a paltry few thousands of rupees, think that this money earned out of their sweat gives us independence to stand on their own legs - then, deceived are today's women, who instead of being at home and bowing before our own kith and kin, go out and bow and bend before strangers - our officers, managers, senior colleagues at the office and elsewhere.

'அவரவர் இச்சையில் எவை எவை உற்றவை அவை தருவித்தருள்
பெருமாளே! - திருவக்கரை திருப்புகழ் '
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