The Esoteric Edaikaadar

Edaikaadar or Edaikaatu Siddhar is one of the 18 Siddhars. He is known to have mastered the art of astrology besides the 8 maha-siddhis called the Ashtama Siddhis (great yogic powers - see here ). He is known to have won what the fate had for him and the country with his Siddhis. Of all his work, the awesome and the great work describing what happens each year in the world. It is quite esoteric that you have to believe it to understand it. It cannot be considered as a prediction or specific statement of what happens during 2005, 2006 etc, but rather it seems to me as more or less a mathematical calculation.

Well, let me explain it more clearly. Describing what would happen each in the world is not an easy task and that too in a generic way. What Edaikaadar has done, is that he has divided the time frame into 60 years, named from Prabava to Akshaya, and has given the generic happenings for each of those years. Those 60 years repeat as a cycle and each year starts from April 14 to the April 13 of the next year, i.e., the Chitirai month to the Panguni Month, in the Tamil Calendar. The following table lists the names of the years (1-60). The current year is Parthiba (14 April 2005 - 13 April 2006)

Year Name	From Apr-14	To Apr-13
Prabava	1987	1988
Vibava	1988	1989
Sukila	1989	1990
Pramogadha	1990	1991
Prajorpaththi	1991	1992
Aangirasa	1992	1993
Srimuga	1993	1994
Bhava	1994	1995
Yuva	1995	1996
Thadhu	1996	1997
Easwara	1997	1998
Vegudhanya	1998	1999
Pramadhi	1999	2000
Vikrama	2000	2001
Vishu	2001	2002
Chithirabanu	2002	2003
Subanu	2003	2004
Dharana	2004	2005
Parthiba	2005	2006
Viya	2006	2007
Sarvasiththu	2007	2008
Sarvadhari	2008	2009
Virodhi	2009	2010
Vikrudhi	2010	2011
Kara	2011	2012
Nandhana	2012	2013
Vijaya	2013	2014
Jaya	2014	2015
Manmadha	2015	2016
Thunmughi	2016	2017
Hayvilambi	2017	2018
Vilambi	2018	2019
Vigari	2019	2020
Sarvari	2020	2021
Pilava	2021	2022
Subhakridhu	2022	2023
Sobakridhu	2023	2024
Kurodhi	2024	2025
Visuvavasu	2025	2026
Parabhava	2026	2027
Pilavanga	2027	2028
Keelaga	2028	2029
Sowmiya	2029	2030
Saadharana	2030	2031
Virodhikridhu	2031	2032
Paridhabi	2032	2033
Pramadheesa	2033	2034
Aanandha	2034	2035
Rakshasa	2035	2036
Nala	2036	2037
Pingala	2037	2038
Kaalayukthi	2038	2039
Siddharthi	2039	2040
Rowdhri	2040	2041
Thunmadhi	2041	2042
Thundhubi	2042	2043
Rudhrodhgaari	2043	2044
Rakthakshi	2044	2045
Kurodhana	2045	2046
Akshaya	2046	2047

The generic predictions of the happenings in each of these years have been sung by Edaikaadar as Verses called Venba in Tamil Literature. I have posted a few of those verses with their meanings

PARTHIBA (APRIL 2005-2006)


Desamisai Parthiba Varudam Singalathar
Desathar Nesam Kedum Ananda Desathu - Rajar
Aniyayam Seivar Radham Yerum Maari
Inidhaam Vilaivum Ulavaam

meaning, during the year Parthiba, the Srilankans would have a bad time, having their internal and external relations spoiled. Kings and Rulers of other countries would do blatant injustice. Rains will batter the world. The yield on crops would be very good.

This too seems to be correct, Rains battering all over the world, for the rest of the events we have to wait until April 2006

DHAARANA (APRIL 2004-2005)

Dhaaranathil Maari Arum Dharaniyil Kaedum Undaam
Oraai Seevangalukku Uyyadhu - Paarpiniyaal
Ayyamadiyumae Yakkam Kuraivaamae
Veiyar Bayame Migum

meaning, in the year Dhaarana, rains will fail, catastrophe and bad events would occur. The beings on earth would not attain comfort or salvation. The world would die of difficulties etc, divine activities like yaagams etc will reduce. Terrorist / Enemical threats would increase.

If we correlate Dharana year's happenings with this song and it seems concur with events like Tsunami etc happened

SUBANU

Sonnaen Subanuthanil Thodrum Mazhaikonjamam
Pinnae Vilaivu Perugathu Manne Munn
Mathima Kolundaam Madium NaarkaalJeevan
Sattrum Sugam Illai Than

meaning, in the year Subanu rainfall will dwindle as a result crops would not yield in the later part of the year. Moderate benefits during the middle of the year. Cattle would die in large proportions. In total, not a good year even to a small extent

CHITIRABANU

Chitirabanil Sirakka Mazhai Migundhu
Vithulla vellaam Vilayumae - Ethisaiyum
Parparukku Aagadhu Paarvendharkkolamam
Theerpaga Bhoomi Bayam Seppu

meaning, in the year Chitirabanu, rains will be good and adequate resulting in good agricultural yield. Though the year is quite good with people living a kinglike life, those involved in divine activies may have a bad time. Territorial disputes/natural land disasters/threats/fears will exist.

VISHU

Paaril Vishu Varudam Paalagarkku Peedaiundaam
Kaarpozhivadhillai Murkaalathil - Yeri
Perugadhu Pirrkaalam Peyyumae Maari
Irukaalamum Samannedru Enn

meaning, during the year Vishu, children will have a bad time, rains will fail during the early part of the year and water sources like lakes, reservoirs would not have their water levels increased. In the later part of the year rains will be good and consider the two parts of the year to be equal in giving benefits

VIKRAMA

Vikrama Aandathanil Meviya Nannmaari Konjam
Akkanuyar Kalazhiyumae - Thokka
Payirtheethaam Noyum Pazhiyumamam Pinbu
Seyirtheerndha Mazhaiyaam Seppu

meaning, during the year Vikrama, the expected rains will be lesser, crops will perish, diseases and curses will spread and during the later part of the year the rains would be remedial to the past effects

PRAMADHI

Veyya Pramadhiyil Vendhar Kodumaiyilum
Ayyakael Panjamadukkumae - Seyya
Pasukkal Meliyum Paarir kudigal
Sisukaludan Alaivaar thaer

meaning, in the year Pramadhi, even the kings will be in a torment, and heed with fear that famine will strike. As a result, all the cattle would starve, and the people of the world would make an exodus with their children.

VEGUDHANYAM

Vegudhanya Varuda Maydhaniyil Vellaam
Tharumari Perryumthaan munn - Mugil Soarndhu
Konja Mazhai Peyyum Kulavu Thazhai Thazhaikkum
Panjum Paruthi Uppu Paazh

meaning, during the year Vegudhanyam, rains will set a record though during the early part of the year rains will be less. But agricultural yields will be good, but wool, cotton and salt would be destroyed.

PRABAVA

Aadhi Pilavathil Ambuviyil Maanidarkku
Sodhanaiyai Saavu thunbam Thonumae - Needhi
tharu Pasukkal Maeya Thalaimazhai undaam
Paruthiuppu aamanukku Paazh

meaning, the during the first year Prabava, humans will see deaths, problems and difficulties. Rains will be sufficient enough to grow the grass grazed by cattle. Cotton, castor and Salt will get destroyed.

AKSHAYA

Achayathil Paaril Vilaivu Arrpamamena Sonnalum
Narrcheyalgal Mevum Nalamundaam - Ippuviyil
Maariundu Vellanmai vaavuravay Thaanvilayum
Seerananga Orum theerum

meaning, during the akshaya, though crops would give a meagre yield, good deeds would be on the rise and rains will be adequate to cultivate paddy and all things will get into order.

Though I don't have a historical track of the things to prove the above songs but with the happenings we could clearly estimate that these are indeed true. We would have to wait to see if these are correct. My belief, it works!!!!

More to come until then...

Here the other parts of this post

•  Part 2 
•  Part 3
• Part 4 

The 16 and The 10

Well, whats the big deal about 16 and 10? Go ahead read about interesting fact about the 16 and the 10.

You could hear the Tamil people telling these two phrases

• "Pathinaarum Petru Peruvaazhvu Vaalga"
• "Pasi Vandhal Paththum Paranthu Pogum"

"Pathinaarum Petru Peruvaazhvu Vaalga" means Attain all the 16 kinds of wealth and prosperity and live a long life. This phrase is used when the elderly people blessing the young people, when the younger people fall at the elders feet or during some auspicious events

"Pasi Vandhal Paththum Paranthu Pogum" means When you are hungry all your 10 characters/characteristics would go away from you. This is a song sung by Avaiyar in one of her works, Moodhurai. The phrase usually is used in times of penury

But what are those 16 kinds of wealth and the 10 things/characters. Here they go

The following song enlists the 16 kinds of wealth, I dont know the exact source of the song yet, but I guess that it could be one of the Shaivaites, Appar or Gnanasambandhar

Thudhivani Veeru Visayam Sandhanam Thunibu
Dhanam Madhi Dhaanyam Sowbhagyam Bhogam Arivu
Azhagu Perumai Aram Kulam Noikalpoon Vayadhu
Padhinaaru Paerum Tharuvai Paraparanae

1. Thudhivani - Knowledge to Praise esp GODs
2. Veeru - Courage
3. Visayam - Wisdom
4. Sandhanam - Children
5. Thunibu - Daring Attitude
6. Dhanam - Money
7. Madhi - Intellect
8. Dhaanyam - Food
9. Sowbhagyam - Prosperity
10. Bhogam - Harvest
11. Arivu - brainpower
12. Azhagu - Beauty
13. Perumai - Pride
14. Aram - Good things / Truth
15. Kulam - Class in Society
16. Noikalpoon Vayadhu - Long life without any ailment/disease

I have tried to give exact meaning to the the list above, however there are words that are used synonymously sometimes, for e.g. Veeru and Thunibu may mean the same thing in some contexts, but they have subtle differences though. Same goes for Madhi and Arivu.

The above song asks the GOD (Lord Shiva) to bestow all the 16 kinds of wealth.


The following song enlists the 10 characteristics

Maanam Kulam Kalvi Vanmai Arivudaimai
Dhaanam Dhavam Uyarchi Thalanmai - Thaenin
Kasivandha Solliyarmael Kaamurudhal Paththum
Pasivandhida Parandhu Poam

1. Maanam - Dignity
2. Kulam - Class in the Society
3. Kalvi - Education
4. Vanmai - Strength
5. Arivudaimai - Knowledge
6. Dhaanam - Donating Attitude
7. Dhavam - Penance
8. Uyarchi - Rank
9. Thalanmai - Generosity
10. Kamurudhal - Romance

Thaenin Kasivandha Solliyarmael Kaamurudhal - Romance with women uttering out words that are sweet as honey

Here too I have tried to give the exact meaning, but some of them are approximate. The overall meaning of the song is that If hunger strikes a human, then all the 10 characteristics mentioned above would go away from him/her until his hunger is over. None of the above in the list takes priority until the stomach is filled.

More to come. Until then...

The Power of Aram (Truth)

Well, this time, let us take a digression by getting introduced to two great poets of the Tamil Literature, Avaiyar and Kaalamega Pulavar. Well the reason for choosing these two persons is that of the special power or talent or gift, i dont know how to say, they had; The power to sing Aram (Truth), rather more clearly if they sing Aram, things will happen as they wish to happen in their song. I would like to tell about two incidents that well explain the power of Aram, the Truth.

One instance, is when Thiruvalluvar the wanted to publish his exemplary work, The Thirukkural. Well, here goes.

During the Sangam period, for any one to publish any work in Tamil, it is necessary that it is approved at the Tamil Sangam at Madurai. So Valluvar took his masterpiece for approval, but the lead poets (Pulavar)s at Madurai rejected his work saying that it does not follow any of the grammatical category of Tamil Literature (Venba, Aasiriyappa..). But Valluvar said he categorises it a KURAL VENBA but the intelligent poets we not ready to accept his categorisation and rejected his work. So Valluvar went sadly out of Madurai Tamil Sangam. On the way he met Avaiyar and then when they had a chat, Avaiyar came to know that Valluvar's work getting rejected at the Tamil Sangam. Avaiyar read the work and found it to be a masterpiece of all times and it should be made known to the world. So she took Valluvar with her saying that she will help him get the approval and went to meet the King of Madurai to talk about this. But the Poets and Ministers planned against Avaiyar and locked the gates locked together with 4 chains and asked her to meet the King, if possible, by breaking the chains off. This made Avaiyar very angry and intolerable at the action of the Ministers and Poets and she used her power to sing the aram for the good purpose and sang 4 songs. Here go the songs, i will rather give the meaning of the stanzas rather than paraphrasing them.

Aartha sabai nootru oruvar Aayirathu Ondraam Pulavar
Vaarthai Pathinaayirathu oruvar Pootha malar
thanda marai thiruvay Thatha kodikku oruvar
Undayin Undendru Aru

meaning, One in hundred could speak in a gathering/stage; One in thousand is a Poet; One in 10,000 will keep their word; And One in a crore (1,00,00,000) would have characteristics that they can be considered equal to GOD himself. If the above is true, let the chain break apart.

And there blew the first chain!!!

Thandamal Eevathu Thaalanmai Aduthupin sendrakkaal
Eevathu vanmai aduthupin sendrakkaal eevathu
kaarkooli aduthupin Sendrum iyyathan
echcham pol aru

Now the song about different name for different attitudes in providing help. Providing help or money just by understanding the situation of the persons is called (thaalanmai) benefaction. And providing help or money after being asked is Vanmai (donation). Providing help or money after going back again and again is Kaarkooli (roughly Alm). And like the one who would be cursed for not helping even after persistent attempts for help asked, let the chains blow off. And there blew off the second chain

Ulla vazhakku irukka ooraar podhuvirukka
Thalli vazhakadhanai thaan pesi kaikooli
Vaangum Thaan aruvaan thann kilayum
Echcham arum endral aru

This one is quite heavy in meaning and rather quite true, and it is for the Judges of the courts. What the song means is that, With the case before him, and the people of the country before him, the judge who gives a biased judgement and gets the money for it, will perish and so will his descendants and family. If this is true, let the chains blow up. And the third chain blew off.

Vazhakudaiyaan iruppa valiyarai koodi
Vazhakkai Azhivazhakku seithon
Vazhakudaiyaan Sutramum Thaanum Azhudha Kanneraal
Echcham Arum Endral Aru

This one is more heavier than the previous one. With the plaintiff before the court, the person who uses undue influence by joining hands with the stronger guy (rather hooligan) and makes the case to nothing, will perish by the effect of the tears in the eyes of the plaintiff and his people. If it is true, let the chains blow up.

And there, blew off all the 4 chains and Avaiyar met the king and then the Thirukural was put in the Por thamarai kulam (Pond with the Golden Lotus - which inside the Madurai Meenakshi amman Temple even today) and the por thamarai accepted it, making Thirukural universally accepted.

I don't know whether there is any other proof - than these songs and some picturisation of the incident in the good old movie Avaiyar - that Avaiyar blew up the chains by singing Aram. But there is one that still exists even today, the song by Kaalamega Pulavar, the place affected was Koothanampatti - near Madurai.

Kaalamega Pulavar, a great poet during that time had also the power of Aram. Normally great poets of that era would not intend to save any wealth. Their intention would be to sing some songs in praise of the kings or Gods and get the money, gold, red carpet welcome and other valuables from the kings. But they never saved it for their own purpose rather they would help the kith and kin with that wealth earned, and they would come to pecuniary after that. This is one of the reason that some many songs have been sung in the Tamil Literature. And apart from that some would never even mind to have a neat appearance.

And Kaalamega Pulavar is one such person. He would travel to places and sing songs in praise of the king and get part in the contest of skill in Tamil literature, win prizes and donate to the poor and needy. Eat and sleep at places called Sathiram (A cottage), where food and shelter was provided for free. And he had another habit of eating betel leaves and having a bunch of them in pouch tied to his hip. The characteristic of betel leaves is that it would stop the hunger for brief periods of time. And this would be useful for him until he reaches the next sathiram.

And once when he went to the place called Koothanampatti, near Madurai, he went to field where betel leaves where cultivated. And hoping that it would help if he gets some of the leaves. So he asked the farmer cum owner of the field for some leaves. That farmer on seeing his appearance being like a beggar. Shouted at him to go away and saying that the beggars have started begging even at the cultivation field itself. And Kaalamega Pulavar, did not mind then thinking that he is shouting for some reason and cleared off the place.

Later he walked he way to Nagapattinam, when he was terribly hungry and when he looked into the pouch in his hip for betel leaves, the reserves were over and there were no betel leaves. And damn, hunger made him more frustrated and then he remembered someone shouting for asking betel leaves and from where he was, that is Nagapattinam a distant place from Madurai, he sang his Aram which went like this. Rather a powerful one!!!

Koothanampattiyilae Vada-Kizhakku Moolayilae
Poothaanamaai Pudhu kodikaal undu panna
Ilai Karuga Sedi Karuga Kodi Karuga

meaning, In the north east part of Koothanampatti where land is cultivated with the mercy and grace of earth, to establish plantation. Let the leaves, plants and climbers incinerate.

And that was it, all the crops were just charred like anything. And even today no cultivation is possible in that area. Only a plant called Vellai Erukan (i dont know the name in English for that), that would survive extreme conditions and is not edible even to animals, would grow even today. I am not going to justify the reason for what he did, but it is a proof for the power of Aram.

And the interesting part happened next, when he was in search of a Sathiram for getting food to fill his tummy. He went in search of a sathiram, and he asked the kids who were playing Gilli (the older Indian version of cricket, played with a small stick and a small round stone or betel nut etc), in a rather poetic sense, "Siruvargaal, Ingae Saapaadu Engae Virrkkum" (Where the food would be available/sold). The kids in the playful mood said "Thondai-la thaan ayya vikkum" ( it would hiccup in your throat). Here the words "Virrkkum" and "Vikkum" sound similar but have different meanings the former meaning availability for Sale and the later meaning hiccup.

This really fuelled fire to the already enraged Kaalamega Pulavar and he started off with the song and began writing on the wall

"Paaku tharithu vilaydum palagarrkku naakuth
Thirithu poga kadavathu"

meaning, "let the tongues of the kids who play with the betel nut here be cut off". By the time he wrote "naakuth" (normally in Tamil songs, the last word of a line would end with a syllable that the word in the next line starts with), the bell in the sathiram rang indicating that food is ready to be served. Kaalamega Pulavar in great hunger left immediately hoping to complete after taking his food. And when he returned after his food to complete what he left incomplete, he found surprised for having it to be complete. It went like this.

"Paaku tharithu vilaydum palagarrkku naakuth
Thamizh Manakkum Nann naagai"

meaning, "Let tongues of the kids spell the fragrance of good tamil in the town on Naagai (Nagapattinam)". Kaalamega Pulavar on seeing the shrewdness of the kids, blessed them and went on his way.

More to come, until then...