Thai Pongal: The Harvest Festival of South India


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Myself By T.V. Antony Raj

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Happy Pongal

The Tamils in Tamilnadu, Puduchery, Sri Lanka, and Malaysia, celebrate the festival called Pongal (பொங்கல்) or Thai Pongal (தைப்பொங்கல்). This festival marks the end of the harvest season. The farmers thank the Sun, the principal energizer that helps to reap a bountiful harvest.

In Tamilnadu and Puduchery, Pongal is a four-day festival. It begins on the last day of the Tamil month Maargazhi and culminates on the third day of the Tamil month Thai (January 13 to January 16 in the Gregorian calendar).

The Tamil word Pongal means “overflowing” signifying abundance and prosperity. “Thai Pirandhal Vazhi Pirakkum” meaning “the birth of Thai heralds new prospects” is an oft quoted popular saying among the Tamils.

The four days of Pongal are: Bhogi Pandigai, Thai Pongal, Maatu Pongal, and Kaanum Pongal.

First day: Bhogi Pandigai

In Tamil the first day of the festival, namely the day preceding Pongal, is known as Bhogi Pandigai. Telugu people in Andhra Pradesh too observe this day and call it “Bhogi“.

Bhogi Pandigai (Source - mylaporetimes.com)

Bhogi Pandigai (Source – mylaporetimes.com)

In Tamilnadu and Andhra Pradesh people light bonfires at dawn and burn the derelict items found in their household. This practice is similar to Holika in North India.

Pongal Kolam (Photo - T.V. Antony Raj)

My neighbours creating the Pongal Kolam (Photo – T.V. Antony Raj)

Next, they clean their house, whitewash and paint it if necessary, and decorate the house with banana and mango leaves and embellish the floor with kolams or rangoli (decorative patterns) drawn using brightly coloured rice powder/chalk/chalk powder/white rock powder.

In villages, owners of cattle paint the horns of oxen and buffaloes in bright colours.

Elders showering ‘bhogi pallu’ on children at a programme organised by Sri Gayatri Welfare Assocation and Cultural Youth Academy in Visakhapatnam. (Photo: C.V. Subrahmanyam / thehindu.com)

Elders showering ‘bhogi pallu’ on children at a programme organised by Sri Gayatri Welfare Assocation and Cultural Youth Academy in Visakhapatnam. (Photo: C.V. Subrahmanyam / thehindu.com)

In Andhra Pradesh, in a ceremony called Bhogi-pallu, elders shower a mix of ‘regi-pallu’, flower petals, pieces of sugarcane, coins and jaggery on children attired in colourful ‘langa-voni’ and other traditional wear. This ceremony is conducted to ward off evil eye and bless the children with abundance and long life.

Second day: Thai Pongal

The second day of the four days of Pongal is the principal day of the festival. This day is known as Thai Pongal by the Tamils. Pongal festival per se is celebrated on the first day of the Tamil month of Thai (January 14). This day is celebrated in all the states in India. This day coincides with Makara Sankranthi, a winter harvest festival, celebrated throughout India. On this day the Sun begins its six-month long journey northwards or the Uttarayanam. This also represents the Indic solstice when the sun enters Makara (Capricorn), the 10th house of the Indian zodiac.

In Tamil Nadu, Puduchery, Sri Lanka, and Malaysia it is celebrated as Thai Pongal.

In Andhra Pradesh, Bengal, Bihar, Goa, Karnataka, Kerala, Madhya Pradesh, Maharashtra, Manipur, Orissa, Uttar Pradesh it is celebrated as Makara Sankranthi.

Gujarathis and Rajasthanis celebrate it as Uttarayana.

In Haryana, Himachal Pradesh and Punjab it is celebrated as Lohri.

Assamese celebrated it as Magh Bihu or Bhogali Bihu.

Nepaesel celebrate it as Maghe Sankranti or Makar Sankranti.

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Thai Pongal - Boiling milk

In Tamilnadu, it is a tradition for the housewives to boil milk in a new clay pot at dawn. When the milk boils and spills over the vessel, the folk blow the sanggu (a conch) shout “Pongalo Pongal!” Tamils consider it an auspicious to watch the milk boil over as it connotes good luck and prosperity.

Chakkarai Pongal

Later, the women prepare Pongal by boiling rice with fresh milk and jaggery in new clay pots. When the rice is half-cooked, sugar, ghee, cashew nuts and raisins are added to the pot. This traditional preparation of sweet rice or Chakkarai Pongal derives its name from the festival.

Newly cooked rice is first offered to the Sun at sunrise as gratitude for a bountiful harvest. Women prepare savouries and sweets such as vadai, murukku, paayasam which they share with their neighbours.

Third day: Maattu Pongal

Maattu Pongal (Source: happy-2013.blogspot.com)

Maattu Pongal (Source: happy-2013.blogspot.com)

Cattle are important to life in rural India. They are a form of wealth to the rural folks.

The Tamils of Tamil Nadu celebrate Maattu Pongal (மாட்டுப் பொங்கல்) on the day following the Thai Pongal day. This day is also celebrated in Andhra Pradesh and Karnataka.

Maattu Pongal (Source - tamilrasigan.wordpress.com)

The rural folk show their affection to their cattle by applying kungumam (kumkum) on their cattle’s foreheads and garlanding them. A mixture of venn pongal (sweetened rice), jaggery, banana, sugar cane and other fruits.

Youths trying to tame a bull at a jallikattu held at Idaiyathur, near Ponnamaravathy, in Pudukottai district, Tamilnadu, India (Source - thehindu.com)

Youths trying to tame a bull at a jallikattu held at Idaiyathur, near Ponnamaravathy, in Pudukottai district, Tamilnadu, India (Source – thehindu.com)

In many parts of Tamilnadu, youth participate in adventurous game of Jallikkattu also known as Manju Virattu, or taming the ferocious bulls to test their valour.

Fourth day: Kaanum Pongal

People throng the Marina beach to celebrate Kaanum Pongal in Chennai (Phot: R. Ravindran/thehindu.com)

People throng the Marina beach to celebrate Kaanum Pongal in Chennai (Phot: R. Ravindran/thehindu.com)

Kaanum Pongal is an auspicious day for family reunions for Tamils in Tamilnadu.

The Tamil word “kaanum” means “to view”. Siblings pay special tribute to their married brothers and sisters by giving gifts as a token of their filial love. People visit relatives and friends to rejoice the festive season. People have a day out with their families on river banks, beaches and theme parks.

Kaanum Pongal culminates the end of the Pongal festivities for the year.

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Deepavali: The Festival of Lights


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Myself By T.V. Antony Raj

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Glow of joy! Women lighting traditional lamps on the eve of Deepavali (Photo:  K.C. Sowmish)

Glow of joy! Women lighting traditional lamps on the eve of Deepavali (Photo: K.C. Sowmish)

India, being a culturally diverse and fervent society, celebrates various holidays and festivals. States and regions have their own local festivals depending on prevalent religious and linguistic demographics.

To the Hindus, Deepavali (also known as Diwali, Dīvali, Dīpāwali, Dipabali, etc.,), is one of their most sacred festivals. The name “Diwali” or “Dīvali” is a contraction of “Deepavali”. I will use the longer word “Deepavali” in this article.

Deepavali is a “festival of lights,” symbolizing the victory of righteousness over spiritual darkness. All over the world, the Hindus celebrate Deepavali jubilantly with their families in their homes, performing traditional spiritual activities. In India, Sri Lanka, and Malaysia, people belonging to other religions too join the Hindus in the celebrations.

Goddess Lakshmi is the most significant deity during Deepavali Puja. Several other gods and goddesses are also worshipped. Various religious rituals are followed during the five-day festivities.

Deepavali is celebrated as a five-day festivity that starts on Dhanteras, celebrated on the thirteenth lunar day of Krishna paksha (dark fortnight) of Ashwin and ends on Bhau-Beej, celebrated on the second lunar day of Shukla paksha of the Hindu calendar month Kartik. However, in the states of Maharashtra and Gujarat, the Deepavali festivity begins one day earlier on Govatsa Dwadashi, and is a six-day festivity.

The month of Ashvin begins with the Sun’s exit from Virgo in the solar religious calendar. In the Sanskrit language ‘Ashvin’ means light. It is the seventh month of the lunisolar Hindu calendar.

In many cultures, people use the lunisolar calendar where the date indicates both the moon phase and the time of the solar year.

In the Tamil sidereal solar calendar, used by Tamils all over the world, Ashvin is known as Aipassi (ஐப்பசி). In the Bengali sidereal solar calendar, officially used by the Bengali people in West Bengal and Bangladesh, it is the sixth month and is called Ashbin (আশ্বিন).

The Five/Six Days of Deepavali

Deepavali celebrations is a five-day festivity spread over from Dhanteras to Bhau-Beej. In some places like Maharashtra and Gujarat the celebrations begin with Govatsa Dwadashi. All the days except Deepavali are named according to their designation in the Hindu calendar. The days are:

Govatsa Dwadashi or Vasu Baras (27 Ashvin or 12 Krishna Paksha Ashvin):

In Sanskrit, Go means cow and vatsa means calf, Dwadashi or Baras means the 12th day. On this day the cow and calf are worshiped.

King Prithu chasing Prithvi.

King Prithu chasing Prithvi.

According to Hindu mythology, Prithu was a king, from whom the earth received her name Prithvi. The epic Mahabharata and the Hindu text Vishnu Purana describe him as a part Avatar (incarnation) of Vishnu.

Prithu was the son of King Vena, a tyrant. Due to the lawless rule of Vena, an appalling famine engulfed the earth making it barren. King Prithu went after Prithvi, the earth goddess, who fled from him transforming herself into a cow. After being caught, Prithvi agreed to yield her milk as the world’s grain and vegetation that brought prosperity to the world once again.

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Dhanatrayodashi or Dhanteras or Dhanwantari Trayodashi (28 Ashvin or 13 Krishna Paksha Ashvin):

In Sanskrit, Dhana means wealth and Trayodashi means 13th day. This day falls on the 13th day of the second half of the lunar month Ashvin, and usually eighteen days after Dussehra.

Dhanventari,  physician of the  devas, and god of  Ayurvedic Medicine.

Dhanventari, physician of the Devas, and god of Ayurvedic Medicine.

According to Hindu mythology, Dhanvantari is an Avatar of Vishnu. He appears in the Vedas and Puranas as the physician of the gods devas, and is the god of Ayurvedic medicine. He is depicted as Vishnu with four hands, holding medical herbs in one hand and a pot containing rejuvenating nectar called amrita in another.

In the myth of the Samudra or Sagar manthan (Churning of the Ocean of Milk), Dhanavantari emerged bearing the pot of nectar after the Devas (demi gods) and Asssuras (demons) churned the ‘Ocean of Milk’ using the Mount Mandarachala, also known as Mount Meru, as the churning rod and Vasuki, the king of serpents, as the rope.

The Hindus pray to Lord Dhanvantari seeking his blessings for good health for themselves and others, especially on Dhanteras, his Jayanti (Birth Anniversary), along with Goddess Lakshmi, the provider of prosperity and well-being.

Lakshmi and Kuberan

Lakshmi and Kuberan (Source: amritsartemples.in)

Lord Kubera, the God of assets and wealth is also worshiped on this day by the Hindus. Dhanteras is very significant among business communities since it is customary to buy precious metals on this day.

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Naraka Chaturdashi (29 Ashvin or 14 Krishna Paksha Ashvin):

Chaturdashi is the 14th day (Tithi) of the waxing phase or waning phase of the moon.

This day signifies the victory of good over evil and light over darkness, because on this day the demon Narakasura was killed by Krishna, an incarnation of Vishnu. . This day is also known as Kali Chaudas, Roop Chaudas or Choti Diwali.

In one source in Hindu mythology, Narakasura is the asura son of the earth goddess Bhūmī-Devī (Earth) and Lord Vishnu in his Varaha (boar) Avatar. In other sources, he is said to the son of the asura Hiranyaksha. It was foretold that he would be destroyed by a later incarnation of Vishnu. So, his mother, the earth, sought a boon from her consort Vishnu for a long life for her son, and that he should be all powerful. Vishnu out of love for Bhūmī-Devī granted these boons.

Narakasura, knowing himself to be unrivalled in prowess became evil, and subdued all the kingdoms on earth and brought them under his control. Next, he set his eyes on Swargaloka (the heavens), the abode of the devas. Unable to withstand the powers of Narakasura, the mighty Indra, the lord of the devas, fled from Swargaloka. Narakasura became the overlord of both the heavens and earth. Intoxicated by power, he stole the earrings of Aditi, the heavenly mother goddess, and usurped some of her territory, while also kidnapping 16,000 women.

The devas, led by Indra appealed to Vishnu, asking him to deliver them from Narakasura. Vishnu promised them that he would help them when he would be incarnated as Krishna.

Narakasura was allowed to enjoy a long reign because of the boon granted by Vishnu.

When Vishnu incarnated as Krishna, he married Satyabhama, an Avatar of Bhūmī-Devī. Aditi, being a relative of Krishna’s wife approached her for help. On learning about Narakasura’s ill treatment of women and his behaviour with Aditi, Satyabhama was enraged. Shr approached Lord Krishna for permission to wage a war against Narakasura.

As promised to the Devas and Aditi, Vishnu in his Krishna avatar, riding his mount Garuda with wife Satyabhama, attacked the great fortress of Narakasura. The battle was fierce. Narakasura unleashed all his army on Krishna. However, Krishna slew them all. He also killed Mura, Narakasura’s general. Thus, Krishna is called ‘Murāri ‘(the enemy of Mura).

Krishna and Narakasura

Krishna hurling the Sudarshana Chakra.

The desperate Narakasura launched his great weapon, sataghini, a thunderbolt, and then his trident on Krishna, but these weapons did not harm Krishna. Eventually, Krishna beheaded Narakasura with his Sudarshana Chakra, a spinning, disk-like super weapon with 108 serrated edges.

Before dying, Narakasura requested a boon that his death anniversary should be celebrated by all people on earth. This day is celebrated as ‘Naraka Chaturdashi’.

In southern India, this is the actual day of festivities.

On this day, the Hindus, all over the world, wake up before dawn, have a fragrant oil bath and dress in new clothes. In Tamilnadu, after the bath, a home-made medicine known as “Deepavali Lehiyam” is consumed, which is supposed to aid to overcome digestive problems that may ensue due to feasting that occurs later in the day. They light small lamps around their homes and draw elaborate kolams or rangolis in front of their houses. They perform a special pooja with offerings to Krishna or Vishnu, for liberating the world from the demon Narakasura on this day. The Hindus believe that bathing before sunrise, when the stars are still visible in the sky, is equal to taking a bath in the holy river Ganges. After the pooja, the devotees burst firecrackers heralding the defeat of the demon. As a day of rejoicing, housewives prepare elaborate breakfasts and lunches and meet with family and friends.

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Lakshmi Puja (30 Ashvin or 15 Krishna Paksha Ashvin):

Amavasya, the new moon day, is the most significant day among the five days Deepavali festivities and the ceremonies followed on that day are known as Lakshmi Puja, Lakshmi-Ganesh Puja and Deepavali Puja. The Hindus worship Lakshmi, the goddess of wealth, and Ganesh, the God of auspicious beginnings also known as the banisher of obstacles.

Deeyas

Deeyas (little clay pots) are lit in the homes and streets to welcome prosperity and well-being.

On this day, ink bottle, pens and new account books are worshipped. Ink bottle and pen, are sanctified by worshipping Goddess Maha Kali. New account books are sanctified by worshipping Goddess Saraswati.

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Govardhan Pooja and Bali Pratipada (1 Kartika or 1 Shukla Paksha Kartika):

In North India, this day is celebrated as Govardhan pooja, also called Annakoot.

Krishna holding Govardhan Hill to save his people.

Krishna holding Govardhan Hill to save his people.

According to Hindu mythology, Lord Krishna taught people to worship Govardhan, the supreme controller of nature, a manifestation of himself and to stop worshiping Lord Indra, the Lord of Swargaloga and also the god of Rains. Indra was furious and directed his wrath on the people by raining on them. Krishna lifted the Govardhana hill to save his kinsmen and cattle from rain and floods.

For Annakoot, large quantities of food are decorated symbolising the Govardhan hill lifted by Krishna.

In the states of Punjab, Haryana, Uttar Pradesh and Bihar, the Govardhan pooja is performed with great zeal and enthusiasm.

In Haryana Govardhan Puja forms an important part of the celebrations of Diwali. There is a tradition of building hillocks with cow dung, to symbolize the Govardhan hill. After making such hillocks, devotees worship them after decorating them with flowers. They move in a circle round the cow dung hillocks and offer prayers to Lord Govardhan.

In Maharashtra, Tamil Nadu and Karnataka, this day is celebrated as Bali-Pratipada or Bali Padyami. The day commemorates the victory of Vishnu, in his dwarf form Vamana, over the demon-king Bali.

In Maharashtra, it is called Padava or Nava Diwas (new day). Men present gifts to their wives on this day. In Gujarat, it is celebrated as the first day of the Vikram Samvat calendar.

Yama Dwitiya or Bhau-Beej (2 Kartika or 2 Shukla Paksha Kartika):

On this day, siblings meet to express love and affection for each other. Brothers visit their sisters’ place on this day and usually have a meal there, and also give gifts to their sisters.

Bhau-Beej - Sibling meeting each other on this day.

Bhau-Beej – Siblings meeting each other on this day.

This tradition is based on a story when Yama, lord of Death, visited his sister Yami (the river Yamuna). Yami welcomed Yama with an Aarti and they had a feast together. Yama gave a gift to Yami while leaving as a token of his appreciation. So, the day is also called ‘Yama Dwitiya’.

Bandi Chhor Divas (Diwali), the Sikh celebration of the sixth Nanak Guru Har Gobind’s return from detention in the Gwalior Fort, coincides with Diwali. This coincidence has resulted in celebrating the day among many Sikhs and Hindus.

Many Buddhists in India celebrated the anniversary of Emperor Ashoka’s conversion to Buddhism around the time of Diwali.

Jains celebrate the anniversary of Mahavira’s (or Lord Mahavir) attainment of nirvana on October 15, 527 BC. Many Jains celebrate the Festival of Lights in his honor.

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The Sinhalese Too Migrated to Sri Lanka from India: Postlude


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Myself By T.V. Antony Raj

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The Veddhas or Wanniya-laeto (‘forest-dwellers’) of the wanni (dry monsoon forest) are Sri Lanka’s indigenous inhabitants. According to scholars, the Veddhas of today perpetuate a direct line of descent from the island’s original Neolithic community that dates back to at least 16,000 BC.

Wanniya-laeto ('Vedda') elders of Dambana. (Source: Vedda.org)

Wanniya-laeto (‘Vedda’) elders of Dambana. (Source: Vedda.org)

For the past eighteen centuries or more the indigenous Veddha communities have been forced to retreat deeper into the ever-shrinking forests pummeled by successive waves of immigration and colonization that began with the arrival of the north Indians in the 5th century BC.

According to their culture the Veddhas revere and venerate their ancestors. At present, the surviving dwindling Veddha communities still live in the dry monsoon forests with their uncanny knowledge of their jungle habitat. They still retain the memory of their prehistoric culture and preserve their cultural identity and traditional lifestyle, despite facing the many challenges and relentless pressure from the surrounding dominant Sinhala and Tamil communities.

In the North Central and Uva provinces of Sri Lanka, a few Veddhas have been absorbed into the mainstream Sinhala communities and on the East Coast into the Tamil communities.

The migration routes of the ancestors of the Sinhalese and other ethnic groups into Sri Lanka.

The migration routes of the ancestors of the Sinhalese and other ethnic groups into Sri Lanka.

Ancient chronicles such as the Mahavamsa, relate the origin of the Sinhalese people of Sri Lanka to the arrival of Prince Vijaya from an area either in the northeast or northwest India, and his later affiliation with people from south India. Students of Indian history argue that the lore of Vijaya should be interpreted to favour either one or the other of the northern origins, or a mixture of people from both areas.

W. S. Karunatillake (late), Professor Emeritus of Linguistics at the University of Kelaniya, Sri Lanka.

W. S. Karunatillake (late), Professor Emeritus of Linguistics at the University of Kelaniya, Sri Lanka.

W. S. Karunatillake (late), Professor Emeritus of Linguistics at the University of Kelaniya, Sri Lanka, a Sinhala linguist, supported the hypothesis that the Sinhalese
people originated in Eastern India because over 50% Sinhala words resemble words in the Bengali language. Even so, the question:

Did Vijaya and his companions migrate to Sri Lanka from Singhpur, Kalinga in northeast India, or from Sihor, Gujarat in northwest India?”

still remains unresolved.

Some scholars identify the Lála country, where Sinhabahu founded Sinhapur, with the modern Rarh region of West Bengal, India that is still called Lala/Larh. Sanskrit texts refer to it as Lata-desa. Al-Biruni, a historian, chronologist and linguist of the medieval Islamic era calls it Lardesh in the extreme hilly west of Bengal where the Hooghly district and modern Singur is located. However, some scholars identify the region as modern Gujarat.

References weigh more in favor of Vijaya’s origin to lower Indus, and Sihor, which was officially known as Sinhapur in Kathiawar peninsula in ancient times. Also, the only home to Asiatic lions (locally referred as ‘Sinh’ or ‘Sinha’) is Gir Forest in Kathiawar peninsula in Gujarat and the approach to core Gir territory is just a few miles away from Sihor. In fact, to date, lions are sighted in rural areas adjoining Sihor.

According to the history chronicled in the Mahavamsa, Prince Vijaya and his wayward followers before landing at Tambapanni, first disembarked at the haven called Suppäraka, now identified with modern Sapporo, in the Thana district north of Mumbai. If Lála country was in northeast India, how could Vijaya and his companions
dispatched from there, land at the port of Suppäraka in northwest India?

If we presume that the story of Vijaya narrated in the Mahavasa is historically correct, then, Prince Vijaya and his followers would have set sail from northwest India from a coastal harbour in Gujarat. Their contribution to the modern Sinhalese must have been erased by the long-standing interrelationship with people from Tamil Nadu for over 2,000 years.

According to the Mahavamsa, the population of Sri Lanka is heterogeneous – composed of diverse ethnic groups from India.

So far, most studies on the genetic affinities of the Sinhalese have been contradictory. Some investigators suggest a predominantly Bengali contribution and a minor Tamil and North Western Indian contribution, while others point towards a predominantly Tamil origin followed by a significant Bengali contribution with no North Western Indian contribution.

However, it is emphatically proved that the ancient ancestors of the current Sinhalese people came originally from northeast or northwest India as shown by genetic, linguistic and religious connections. After their arrival in Sri Lanka, the ancients intermarried to a minor extent with the indigenous Veddhas. Population genetic studies on the Sinhalese undertaken by various investigators show that they certainly intermarried extensively with Tamils of Southern India than with the Veddhas.

For the most part, according to the Mahavamsa, the modern Sinhalese are related to the Tamils as far back as 543 BC, with some elements of ancestry connected later with Bengalis, Gujaratis, Punjabis and Indian Moors. This is also supported by a genetic distance study, which showed low differences in genetic distance between the Sinhalese and the Tamil, Keralite and Bengali volunteers.

Because Sri Lanka lies on important sea trade routes, it has from ancient times received a constant influx of people from India and from various parts of the world, especially from the Mediterranean, Middle East, Europe, and the far-east. However, the genetic studies on the Sinhalese do not seem to show any ancestry from China or Southeast Asia.

In the 1995 study, “Genetic affinities of Sri Lankan populations” by Dr. Gautam K. Kshatriya (Source: National Institute of Health and Family Welfare, Munirka, New
Delhi, India) published in Hum Biol. 1995 Dec;67(6):843-66, the author says:

Mythological and historical sketches of the Sri Lankan population indicate that it is heterogeneous and composed of diverse ethnic groups. Ancient chronicles of Sri
Lanka relate the origin of the Sinhalese to the legend of Prince Vijaya, who arrived on the northwest coast of the island in 543 B.C. from northeast or northwest India. … Taking into consideration mythological, historical, and linguistic records of Sri Lanka, I attempt to study the degree of gene diversity and genetic admixture among the population groups of Sri Lanka along with the populations of southern, northeastern, and northwestern India, the Middle East, and Europe.

The genetic distance analysis was conducted using 43 alleles controlled by 15 codominant loci in 8 populations and 40 alleles controlled by 13 codominant loci in 11 populations. Both analyses give a similar picture, indicating that present-day Sinhalese and Tamils of Sri Lanka are closer to Indian Tamils and South Indian Muslims. They are farthest from Veddahs and quite distant from Gujaratis and Punjabis of northwest India and Bengalis of northeast India. Veddhas, are distinct because they are confined to inhospitable dry zones and are hardly influenced by their neighbors.

The study of genetic admixture revealed that the Sinhalese of Sri Lanka have a higher contribution from the Tamils of southern India (69.86% +/- 0.61) compared with the Bengalis of northeast India (25.41% +/- 0.51), whereas the Tamils of Sri Lanka have received a higher contribution from the Sinhalese of Sri Lanka (55.20% +/- 9.47) compared with the Tamils of India (16.63% +/- 8.73).

Genetic Admixture of Sinhalese by Dr. Gautam K. Kshatriya

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In the 2009 study, “Prevalence of genetic thrombophilic polymorphisms in the Sri Lankan population–implications for association study design and clinical genetic
testing services” by V.H. Dissanayake, L.Y. Weerasekera, G.G. Gammulla, and R.W. Jayasekara (Source: Human Genetics Unit, Faculty of Medicine, University of
Colombo, Kynsey Road, Colombo 8, Sri Lanka.) first published electronically on July 8, 2009, is consistent with the notion that Sinhalese are closely related to other Sri
Lankans. The frequencies of the alleles observed were very similar between Sinhalese, Sri Lankan Tamils, and Moors and they were also similar to those in some ethnic groups from southern India. Excerpts from the Abstract:

“We investigated the prevalence of genotypes/alleles of single nucleotide polymorphisms (SNP) and haplotypes defined by them in three genes in which variations are associated with venous thromboembolism in 80 Sinhalese, 80 Sri Lankan Tamils and 80 Moors in the Sri Lankan population and compared the SNP data with that of other populations in Southern India and haplotype data with that of HapMap populations. … The frequencies observed were similar to data from other South Indian populations; [...]“

Both the above studies present almost a similar picture. Genetic distance analysis, despite the limitations imposed by the data, shows that modern Sinhalese and Tamils of Sri Lanka are closer to the Tamils and Keralites of south India and the upper caste groups of Bengal. They are farthest from Veddahs and quite distant from Gujaratis and Punjabis of northwest India.

Similarly, the Tamils of Sri Lanka are closer to the Sinhalese because they were always and are near to each other historically, linguistically, and culturally.

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← Previous:  Part 6 – Abhaya and His Sister Ummada Citta

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The Sinhalese Too Migrated to Sri Lanka from India: Part 4 – Tamil Brides from Madurai


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Myself By T.V. Antony Raj

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Vijaya’s ministers were quite intrepid in founding their own villages around Tambapanni. After they had founded settlements, the ministers spoke to prince Vijaya.

“Sire, please consent to be consecrated as the ruler of this land,” they said.

In spite of their request, the prince refused the consecration for want of a maiden hailing from a noble house to be consecrated as his consort at the same time.

The ministers, sent emissaries entrusted with many precious gifts, jewels, pearls, and other valuables, to the city of “Then Madurai” (the modern-day city of Madurai in Tamil Nadu), in the Pandya kingdom of the Tamils in southern India, to woo the daughter of the Pandya king for their lord, and the daughters of others for his ministers and retainers whose wives got separated from them during their voyage from the Lála country.

Since then, there are several recorded instances of intermarriage between ruling families of Sri Lanka and the major royal South Indian Dynasties, in particular, the Pandya, Chola, and the Chera.

The messengers from Tambapanni, on reaching Then Madurai laid the gifts and letter of request before the Pandya king. After consulting his ministers, the king agreed to send his daughter to the island of Tambapanni to become the consort of Vijaya. So, he proclaimed with the beat of drums:

Those citizens who are willing to let their daughter depart to the island of Tambapanni shall provide their daughters with a double store of clothing and place them at the doors of their houses. By this sign we will know that we may take their daughters to ourselves.”

The Pandya king thus obtained a hundred maidens. After compensating the families of the maidens, he sent his daughter, bedecked with all her ornaments and all that was needful for the voyage, the maidens whom he had fitted out according to their rank, elephants, horses, waggons, an so forth as dowry. He also sent craftsmen and a thousand families belonging to the eighteen trade guilds.

This multitude from Then Madurai disembarked at the port of Mahatittha (Mantota or Manthotam).

When Vijaya heard that the princess from the Pandya kingdom had arrived at the port of Mahatittha with her retinue he said to Kuveni: “Go thou now, dear one, leaving the two children behind; men are ever in fear of superhuman beings.”

When Kuveni heard this, seized with mortal fear of the yakshas she started wailing.

Vijaya then told her, “Delay not! I will give you a thousand (pieces of money).”

Kuveni leaving Tambapanni with her son Jivahata and daughter Disala

Kuveni leaving Tambapanni with her son Jivahata and daughter Disala (A still from the film ‘Wijaya Kuveni’ produced by Sugath Samarakoon).

Kuveni implored again and again, but Vijaya did not relent. Outraged, Kuveni scorned Vijaya with words of wrath and cursed him and his city of Tambapanni. She then departed from the city with her son Jivahata and daughter Disala, for Lankapura, the capital of the yakshas, knowing very well that evil would befall her.

Kuveni being attacked

Kuveni being attacked (A still from the film ‘Wijaya Kuveni’ produced by Sugath Samarakoon).

On reaching Lankapura, she left the children outside the city in the forest glades and went alone into the city. The yakshas in the city on recognizing her took her for a spy, and a violent yaksha killed Kuveni with a single blow of his fist.

yaksha, an uncle of Kuveni on her mother’s side, saw the children waiting in the glades for the return of their mother. On learning that they were Kuveni’s children, he said: “Your mother has been slain, and if the other yakshas see you they will kill you also. So, go away immediately from here!”

Sripada also known as Adam's Peak

Sumanakuta (modern Sripada / Adam’s Peak in the Ratnapura District)

They children trekked towards Sumanaküta (Adam’s Peak in the Ratnapura District). When they grew up Jivahata took his sister Disala for his wife. Their offsprings are the Veddhas of Sri Lanka.

The envoys of the Pandya king delivered their princess, the maidens, and the dowry to Vijaya. The prince offered his hospitality and bestowed honours on the envoys of the Pandya king. He distributed the maidens to his ministers and retainers according to their rank.

Prince Vijaya marries Pandya princess

Vijaya marries the Pandya princess(A still from the film ‘Wijaya Kuveni’ produced by Sugath Samarakoon).

The ministers solemnly consecrated Vijaya as their king and the Pandya princess as their queen. King Vijaya bestowed wealth on his ministers. Every year he sent a valuable pearl to his father-in-law, the Pandya king.

Vijaya forsook his former evil way of life. He reigned Tambapanni for thirty-eight years from 543 BC – 505 BC, in peace and righteousness.

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← Previous: Part 3 – Kuveni                                     → Next: Part 5 - Panduvāsudeva

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Some Mothers Still Do Have ‘Em!


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Myself . By T.V. Antony Raj
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Senthil: Tamil Cinema comedian, Tamilnadu, India.

Senthil: Tamil Cinema comedian, Tamilnadu, India.

Actor Senthil is a popular cine comedian in the South Indian cine field particularly in Kollywood, Tamilnadu, India. He has acted in many popular movies with several leading actors and comedians.

Senthil was born on March 23, 1951, in Ilanjambore, in a small village near Mudukulathur, Ramanathapuram District, Tamilnadu. Since he was an unruly boy, he was constantly scolded by his father. At the age of 12, he ran away from home. He first worked in the shop of a cooking oil vendor. Later he worked as a bar attendant in a private wine shop. Interested in acting, he joined a drama troupe where he developed his acting skills. He received small roles in the Tamil film industry in Chennai.

The movie Malayoor Mambattiyan gave him the required exposure to propel him to stardom. He has about 185 Tamil movies to his credit. He has also acted in movies in Hindi, Malayalam etc.

He is notable for his comedy roles pairing with actor Goundamani in the vein of Stan Laurel and Oliver Hardy who were popular during the late 1920s to the mid-1940s

Senthil is one of the most-loved comedians in the South Indian film industry. His appearance on the screen enlivened the audience replete with claps and whistles; and, when he paired up with Goundamani, the cheering doubled.

Goundamani and Senthil ruled the comedy world of Tamil cinema for over two decades. They established a place for themselves in the heart of their audience by entertaining them with their perfectly timed dialogue delivery and unsurpassed body language, and witty, rib-tickling comedy.

Senthil opted to act in movies irrespective of their budget. Once he said: “I don’t believe in movies with small budgets are large budgets. There are only two types of movies – good and bad.”

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Mother, shall I put you to sleep?


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Shahina KK

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By Shahina KK

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Maariyamma is likely to be killed by her children because they cannot afford her. They will give her a loving oil bath. Several glasses of coconut water. A mouthful of mud. Perhaps a poison injection. She is just one of many old parents in Tamil Nadu dying in this way. But no one blinks at these ritual murders.

IN TAMIL, it is known as thalaikoothal. A leisurely oil bath. An exercise in love and health when given to newborn children, a ceremonial beginning to festivals, and the universal answer to pitiless summers. In Tamil Nadu’s small industry hub of Virudhunagar, however, it is the beginning of slow murder. The marker of the devastating poverty that makes a son kill his own aging mother.

Maariyamma

Maariyamma – After her friend’s son turned mercy killer, Maariyamma left her village. (Photo: G. Karthick)

Young family members of this district in southern Tamil Nadu have been pushing their infirm, elderly dependents to death because they cannot afford to take care of them. When 65-year-old Maariyamma suspected this might happen to her too, she moved out of her son’s house two years ago. “I’m not well enough to live on my own, but it is better than being killed by them,” she says. Amazingly, there is no bitterness in her voice. Or anger. “They’re struggling hard to take care of their own children,” says Maariyamma, of her sons. She places no blame. Her two sons and two daughters are farm labourers who travel to different villages every sowing and harvesting season. Seeing her children at pains to run their house, and feed and educate her grandchildren, Maariyamma knew she was a burden. She knew how it would end if she didn’t leave.

Maariyamma had seen it happen to other men and women of her age. Her neighbour, Parvathy, had been paralysed at the age of 76. “She had only one son,” says Maariyamma. “And he was working in Chennai, surviving on some menial job there. How could he afford to look after his bedridden mother?” One day, Maariyamma says, Parvathy’s son came, “did it” and went back to Chennai. “What else could he do?” she asks. Again, in place of anger or fear, there is helpless resignation. And a strange empathy for the person who might elaborately plan her murder.

Thalaikoothal works thus: an extensive oil bath is given to an elderly person before the crack of dawn. The rest of the day, he or she is given several glasses of cold tender coconut water. Ironically, this is everything a mother would’ve told her child not do while taking an oil bath. “Tender coconut water taken in excess causes renal failure,” says Dr Ashok Kumar, a practicing physician in Madurai. By evening, the body temperature falls sharply. In a day or two, the old man or woman dies of high fever. This method is fail-proof “because the elderly often do not have the immunity to survive the sudden fever,” says Dr Kumar.

OVER THE years, other methods have evolved too. The most painful one is when mud dissolved in water is forced down; it causes indigestion and an undignified death. Velayudham of Help age India says the families often take the mud from their own land, if they have any. “It is believed that this makes their souls happy,” he says.

Dorairaj, a farmer in Satur, confesses that Muniammal, a distant relative, had been killed four months earlier. She was 78, and too weak to fend for herself. She was given an oil bath, but somehow survived. After a few days, she was given the ‘milk treatment’. “When the milk is being poured, the nose is held tight,” says Dorairaj. This ‘milk treatment’ is often preceded by starvation. The household stops serving the parent solid food. “When milk is poured uninterruptedly into the mouth, it goes into the respiratory track. A starving person cannot withstand even a moment’s suffocation,” says 60-year-old Paul Raj, coordinator of a district elders’ welfare association.

Though everyone seems to be in the know, thalaikoothal officially remained unexposed until the death of 60-year-old Selvaraj, of Ramasamipuram village in Virudhunagar on 18 June this year. Selvaraj, who was bed-ridden due to an accident, died suddenly. Asokan, Selvaraj’s nephew in Virudhunagar, raised the alarm on his uncle’s death. He registered an FIR, and subsequently a woman named Zeenath was arrested for administering a poisonous injection. Prabhakar, the Virudhunagar Commissioner of Police, admits that it is hard to find any evidence. “The body was cremated and there is no scope for a re-examination of the corpse,” he says.

Zeenath has been released on bail and refused to talk to TEHELKA when we met her in her village, Ramasamipuram. Some villagers claimed that Zeenath was a ‘professional mercy killer’.

‘It’s difficult to view it simply in a legal or criminal framework,’ says district collector VK Shanmugham

A few days after Selvaraj’s death came to light, a newspaper published a report exposing more mysterious deaths in the district. When the district administration of Virudhunagar learnt how widespread the mercy killing was, it ordered an investigation. “It was shocking for all of us,” says V K Shanmugham, district collector in Virudhunagar. He soon realised that conventional state responses like arrests, warnings and interrogations would not even scratch the surface.

Thalaikoothal lay in the indefinable space between crime and desperate acts of poverty. It was social custom, a collective family decision, a ritual goodbye to a loved one who had lived a full life. Sometimes, it was the victim’s own idea. Shanmugham found that many called it a path to “eternal peace”, an escape from the violence of poverty. “It is difficult to view this simply in a legal or criminal framework,” he adds.

If thalaikoothal is seen as a crime, an entire village is accomplice. Community members and relatives not only support the practice, several even arrive a day before the auspicious oil bath to meet the aged parent one last time. Everybody knows the man or woman is going to die.

“Nobody questions or reports it to the police. They don’t even see it as a crime. It is a kind of accepted practice,” says Dr Lakshmi, a physician in Karyappetti village. Over 75, Dr Lakshmi recollects that she has been hearing of this practice of killing the elderly for 34 years.

Community pardon

Community pardon: In many villages, thalaikoothal is not a crime, but a social custom.

The practice is not confined to a particular caste or community. “The poor do it, whatever their caste,” says Chandra Devi, the district Welfare Officer. Most residents are seasonal farm labourers, livestock shepherds or migrant workers in small factories in the nearby industrial hub Sivakasi. Their mobile lives make it virtually impossible for them to stay home to care for their parents.

Killing is indeed a brutal solution to financial burdens, but community members claim there is no alternative. “It does not mean that they do not love their parents,” says Chellathorai, the president of Paneerpetty village Panchayat.

Kasi: When he suspected his sons saw him as a burden, Kasi moved out.

Kasi: When he suspected his sons saw him as a burden, Kasi moved out.

Paul Raj, of the district elders welfare association, recently requested the district collector for government protection for the elderly. “The aged in these villages are highly vulnerable. We demand government’s immediate action.” Raj, however, realises that while police forces can protect an aged woman from her children, what they really need is protection from penury. “If the seniors had some income, they would not be considered so burdensome,” says Raj. “For example, if they got more pension, or at least got it regularly, it might give some respite.”

Kasi, a daily wager, moved out of his son’s house after his wife died. He’s not sure if he’s 65 or 70, but his shock of white hair, equally white handlebar moustache, and soil-black wrinkled skin are testament to his long and arduous life. Kasi had decided to leave when he watched his children grow tired of tending to their father’s every need. “I’m very fond of them, and can’t imagine they will try to kill me,” he says. “But anyway, I didn’t want to push them to any extreme step.” Whether he too would have been invited for that chilling oil bath some years down, Kasi doesn’t know. And he didn’t stick around to find out.

ACROSS VIRUDHUNAGAR, even as elderly men and women leave their homes, they make excuses for their children. “My son was struggling with his own life,” says Kasi. They put up a brave front. “I’m surviving fine with the ration rice at 2 per kilo,” says a reed-thin Maariyamma. They starve, and sigh, but do not complain. Thalaikoothal is to them not cowardly murder, but a brave farewell. Kasi and Maariyamma do not see how extreme it is, how dramatic. For them, it is a sort of practical love that is simply about survival.

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shahina@tehelka.com

Re-posted from Tehelka Magazine, Vol 7, Issue 46, Dated November 20, 2010

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Rights activists hit out at attacks on Sri Lankans


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By V.P. Raghu

March 20, 2013 – Deccan Chronicle

Chennai: The attacks by fringe groups on Sri Lankans arriving in Tamil Nadu, in the name of protests against human rights violations against island Tamils, has drawn criticism from rights activists in the state.

At least five cases of attacks on visiting Lankans were reported in the state in the last one month. This is apart from the attack on Sri Lankan institutions in Tamil Nadu. “I condemn such acts. Such kind of violence cannot be justified. These acts of terror against individuals should not be tolerated,” noted Dr. V. Suresh, national general secretary, PUCL.

Echoing Suresh’s views, another human rights activist, A Marx, said nothing could be gained by attacking visiting tourists and Buddhist monks. “While students are taking the protest in the right direction, some groups are indulging in violence,” noted Marx. These violent groups fear that the students will push them out of the protest arena, he said, adding, “So, to stay in the picture, they indulge in violence, which is highly condemnable.”

Attack on Buddhist Monks from Sri Lanka

Tamilnadu Police accompanying Buddhist monks and pilgrims from Chennai Central railway station up to Gudur in the state of Andhra Pradesh to ensure their safety. (Photo: dinakaran.com)

Pointing out that all Sri Lankans of Sinhalese origin, are not anti- Tamil, Suresh said many Sinhalese human rights activists had been fighting for the Lankan Tamils’ cause for years. “The house of senior lawyer J. C. Weliamuna was bombed for supporting Tamils in Lanka,” he recalled.

A senior official from Tamil Nadu police said almost all the accused in these cases had been arrested. “11 persons were arrested in the case of February 21 attack on Sri Lankan MP’s vehicle in Nagapattinam.

In connection with the attack on the Lankan monk on March 16 at Thanjavur, 12 persons were arrested. All the three persons connected with the attack on the Buddhist monk at Chennai central station on Monday, were secured,” the official pointed out.

In Trichy on February 26, the police had to intervene when a bus carrying Sri Lankan nationals was targeted. Similarly on March 3, vehicles carrying Sri Lankans from Chennai airport to Egmore were blocked on GST Road by a group. The police had to escort the Lankans to their destination.

Re-posted from Deccan Chronicle

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Politically Motivated Activists Bring Shame to Tamils of Tamilnadu


Here is the news that appeared in the Deccan Chronicle on March 17, 2013.
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Lankan monk roughed up in Thanjavur temple

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Student Monk  from Sti Lanka roughed up at Brihadeeswarar temple in Thanjavur, Tamilnadu, India.

Student Monk from Sti Lanka roughed up at Brahadeeswarar temple in Thanjavur, Tamilnadu, India. (Photo: Deccan Chronicle)

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Thanjavur: A Buddhist monk from Sri Lanka, currently pursuing archaeological studies in Delhi University, was rou­ghed up by some activists of pro-Tamil Eelam outfits at the world renowned Big Temple here on Saturday.

The Lankan had come here as part of a 20-member team, comprising students of postgraduate diploma in archaeology in Delhi University, on a study tour to the 1,000-year-old Brahadeeswarar temple.

As the students were going around Big Temple, a group of activists belonging to various outfits, including the MDMK and Naam Tamizhar Katchi, singled out the Sri Lankan national, clad in saffron robes, and beat him up, the police said. The attackers also raised slogans demanding that he leave Tamil Nadu immediately.

Besides the lone Sri Lan­kan, four Myanmaris were also part of the team while others were Indians, sour­ces said.

The monk was escorted safely to the local archaeological office from where the students left in a van to Tiruchy en route to Chennai. But, when the van was nearing Tiruchy, some unidentified persons pelted stones and slippers on it near Ariyamangalam. Though the van was damaged, the occupants escaped unhurt.

The police escorted the visiting students to the airport. Later, the Sri Lankan national left for Chennai by flight.

Twelve activists were taken into custody in connection with the incident.

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Video – Here is a video clip posted on Nakkheeran Web TV:

 

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Deccan Chronicle - Monday, March 18, 2013

Attack on Mahabodhi society warded off

Police personnel deployed in front of Mahabodhi society in Egmore after a group of men tried to attack the building. (Photo - Deccan Chronicle)

Police personnel deployed in front of Mahabodhi society in Egmore after a group of men tried to attack the building. (Photo: Deccan Chronicle)

Chennai: In yet another attack on Sri Lanka-linked establishments in Tamil Nadu, a group of men tried to vandalise the Mahabodhi society in Egmore on Sunday.

The police arrested 18 cadres of Naam Tamilar Katchi in connection with the attempt to break into the society office in Kennet Lane opposite the city police commissioner’s office. Anticipating trouble, city police had deployed a small team of armed police to guard the society.

According to eyewitnesses, a group of around 20 people reached Kennet Lane around noon and broke open the lock of a gate of the society.

“There were three only policemen who, however, prevented the protesters from doing further damage even as they sought additional personnel to handle the situation. Over 50 policemen were rushed to the spot.

The agitators were picked up before they could enter the society building where a number of visiting Sri Lankans, mostly Buddhist monks, stay on their visits to the city,” the police said. All arrested were remanded to judicial custody.

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The Interview – Reel to Real !!!


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Myself . By T.V. Antony Raj

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This is Indian politics

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The Tamil movie titled “Muthalvan” (Tamil: முதல்வன், English: The Chief) a political thriller produced, co-written and directed by S. Shankar features Arjun Sarja, and V. Raghuvaran in the lead roles. This film was Shankar’s production debut. The film features an award-winning soundtrack composed by maestro A. R. Rahman.

Pughazhendi, an ambitious TV journalist (played by Arjun Sarja) working for “Q TV,” interviews Aranganathan, the Chief Minister of the state (played by Raghuvaran) after a spate of communal riots. The questions posed by the journalist are tough, and the flabbergasted Chief Minister challenges the journalist to occupy his seat and be the Chief Minister for a day to understand the enormity of the office. After a slight  hesitation, Pugazhendi agrees to be the Chief Minister of the state for a day.

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The young journalist Pugazhendi after taking over the mantle of the Chief Minister for a day does a great job, and subsequently orders the arrest of the unscrupulous Chief Minister Aranganathan.

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This high-budget film released on November 7, 1999, won positive reviews and was successful at the box office.

The film was dubbed and released in Telugu titled “Oke Okkadu.

Two years later, in 2001, it was remade in Hindi as “Nayak: The Real Hero” (Hindi: नायक, Nāyak) starring Anil Kapoor as the journalist Shivaji Rao and Amrish Puri as the Chief Minister Balraj Chauhan and once again directed by S. Shankar.

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After viewing the films “Muthalvan” and “Nayak” most Indians, including me, lauded the superb characterization of the Chief Minister enacted by the veteran actors Raghuvaran in Tamil, and Amrish Puri in Hindi; after that, we never gave them a second thought for the next six years.

On Friday, October 19, 2007, Karan Thapar interviewed Narendra Modi, the Chief Minister of Gujarat on CNN-IBN’s “Devil’s Advocate” program. Thapar questioned Modi about the Godhra Train Burning incident that occurred in the morning of February 27, 2002. In this incident, 58 passengers were burnt to death due to a fire inside the Sabarmati Express train near the Godhra railway station in Gujarat. Sensing that the question cornered him, the Chief Minister abruptly walked out of the interview.

Director Shankar is indeed a prophet of the modern Indian cinema proving that incidents depicted on films could become real.

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Unicode Technical Note #21: Tamil Numbers


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Myself By T.V. Antony Raj

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Recently, I found the Unicode Technical Notes that provide information on a variety of topics related to Unicode and Internationalization technologies. The website stresses that these technical notes are independent publications, not approved by any of the Unicode Technical Committees, nor are they part of the Unicode Standard or any other Unicode specification and publication and does not imply endorsement by the Unicode Consortium in any way. These documents are not subject to the Unicode Patent Policy nor updated regularly.

Being a Tamil, Unicode Technical Note (UTN) #21: Tamil Numbers by Michael Kaplan, fascinated and impressed me.

Originally, Tamils did not use zero, nor did they use positional digits. They have separate symbols for the numbers 10, 100 and 1000. Symbols similar to other Tamil letters, with some minor changes. For example, the number 3782 not written as ௩௭௮௨ as in modern usage but as ௩ ௲ ௭ ௱ ௮ ௰ ௨.

This would be read as they are written as Three Thousands, Seven Hundreds, Eight Tens, Two; and in Tamil as மூன்று-ஆயிரத்து-எழு-நூற்று-எண்-பத்து-இரண்டு.

௧ = 1
௨ = 2
௩ = 3
௪ = 4
௫ = 5
௬ = 6
௭ = 7
௮ = 8
௯ = 9
௰ = 10
௰௧ = 11
௰௨ = 12
௰௩ = 13
௰௪ = 14
௰௫ = 15
௰௬ = 16
௰௭ = 17
௰௮ = 18
௰௯ = 19
௨௰ = 20
௱ = 100
௨௱ = 200
௩௱ = 300
௱௫௰௬ = 156
௲ = 1000
௲௧ = 1001
௲௪௰ = 1040
௮௲ = 8000
௰௲ = 10,000
௭௰௲ = 70,000
௯௰௲ = 90,000
௱௲ = 100,000 (lakh)
௮௱௲ = 800,000
௰௱௲ = 1,000,000 (10 lakhs)
௯௰௱௲ = 9,000,000
௱௱௲ = 10,000,000 (crore)
௰௱௱௲ = 100,000,000 (10 crore)
௱௱௱௲ = 1,000,000,000 (100 crore)
௲௱௱௲ = 10,000,000,000 (thousand crore)
௰௲௱௱௲ = 100,000,000,000 (10 thousand crore)
௱௲௱௱௲ = 1,000,000,000,000 (lakh crore)
௱௱௲௱௱௲ = 100,000,000,000,000 (crore crore)

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