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Manmadhan (Tamil: மன்மதன்) (English: Cupid) is 2004 IndianTamil languagecrime thriller film directed and written by A. J. Murugan who co-directed and co-wrote the story and screenplay along with Silambarasan with dialogues written by Balakumaran. Silambarasan played dual roles for the first time in his career while Jyothika, Sindhu Tolani, Santhanam and Goundamani played the supporting roles. The film's score and soundtrack are composed by Yuvan Shankar Raja.

The film revolves around Silambarasan (Manmadan), a serial killer of incorrect girls who cheat in the name of love to avenge the death of his twin brother, Silambarasan mind changing role மொட்ட மதன்

Silambarasan and Jyothika won critical acclaim for their performances and both were nominated for Best Actor and Best Actress Category at Filmfare Awards respectively. The film was released on 12 November 2004. Manmadhan went on to run for 175 days and emerged as a blockbuster.^[3] It was later dubbed into Telugu as Manmadha.^[4] It was also remade in Kannada as Madana with Auditya and Sameksha in the lead roles.

Plot[edit]

Madhan Kumar (Silambarasan) is a well-respected and well-educated Chartered Accountant by profession, who lives in Chennai and also learns music as part-time in a musical college. Mythili (Jyothika) also learns music from the same college. Mythili gets scared seeing Madhan because once she had a dream of getting raped by him. Later on, she realizes his kind nature and they both become good friends.

But Madhan also has another side under the pseudonym Manmadhan, in which he finds and kills morally incorrect girls in Chennai. He takes the dead bodies of those girls to drainage and burns them to ashes and stores it in bottles with the names of the girls pasted over the bottle. Media attention turns towards the case of missing girls and Chennai Assistant Commissioner of Police, Deva (Atul Kulkarni) takes the charge to find the person behind the mystery.

One day, Mythili finds Madhan riding a bike with a girl at the pillion. On the next day, Mythili gets shocked to see the news that the girl whom she spotted with Madhan the previous day goes missing. Mythili thinks that Madhan is behind all the crimes in the city and informs Deva about Madhan and his whereabouts. Hence Madhan gets arrested.

During the investigation, Madhan reveals that it was his younger brother Madhan Raj (also Silambarasan) who was responsible for destroying the incorrect girls under the pseudonym Manmadhan. The story then moves to a flashback where Madhan Raj and Madhan Kumar were affectionate with each other. They lived with their Maternal Uncle Puncture Pandiyan (Goundamani). While Madhan Kumar was brave and intelligent, Madhan Raj was an innocent and sentimental person who went to Coimbatore to join in an engineering college. There he got mingled with a friend named Bobby (Santhanam). He fell in love with his collegemate Vaishnavi (Sindhu Tolani). Vaishnavi also reciprocated her love for Madhan Raj seeing his good nature. But Madhan Raj's friends informed him that Vaishnavi was having an illicit affair with her relative Seenu who also studied in the same class. When Madhan Raj asked about this to Vaishnavi, she got angry thinking that Madhan Raj did not trust her.

Madhan Raj realized his mistake and went to Vaishnavi's house to apologize, but got shocked to see her on a bed with Seenu. Now he realized that his friends were correct. He also heard Vaishnavi's conversation with Seenu that she pretended to love Madhan Raj but would like to marry him, so that she could take advantage of his innocence and sincere love which would help her lead a life the way she wanted and Madhan Raj would be like a slave for her throughout her life. Madhan Raj got furious on seeing this and killed both Vaishnavi and Seenu. He returned to Chennai for meeting his brother Madhan Kumar and narrated the whole happenings. Madhan Raj set out in search of girls cheating in the name of love to kill them. Hence the flashback ends here.

Back to the present, the police investigates about Madhan Raj and gets all evidence about his existence. Madhan Kumar, with the help of Puncture Pandiyan, is released from the case. Now Mythili apologizes to Madhan Kumar and also proposes her love towards him which he rejects saying that he does not love her and mingled with her as a best friend. Mythili leaves the place saying that she will wait for Madhan Kumar believing he will accept her love someday.

The story again moves to a shocking flashback where it is shown only to the audience that it was Madhan Kumar, who was none other than Manmadhan and he was really behind all the murders and Madhan Raj didn't have any links with the murders as he was innocent. In the flashback, after killing Seenu and Vaishnavi , he meets his brother and informs about the happenings and tells him that he regrets killing them and he did it only because he was ashamed of what they were doing and committed suicide. Madhan Kumar hence decided to take revenge for his brother's death by killing girls who cheat in the name of love, under the pseudonym Manmadhan. Kumar has hidden his brother Raj's death thereby making him be absconding so that he could escape in the case of being caught. The movie ends showing that Madhan Kumar has hidden his love towards Mythili and spared her as she was very good and innocent. He also exclaims that if his brother had loved a girl like her, he would also have lived happily and would have married her. Hence Madhan Kumar does not marry Mythili because he continues to proceed to kill such incorrect girls.

Cast[edit]

• Simbhu as Madhan Kumar (Manmadhan) and Madhan Raj (Motta) - Dual roles
• Jyothika as Mythili
• Sindhu Tolani as Vaishnavi
• Goundamani as Puncture Pandiyan
• Atul Kulkarni as Assistant Commissioner of Police Deva
• Santhanam as Bobby
• Guhan Shanmugam as Madhan Kumar's College Rival
• Brinda Parekh in a Guest appearance as a train passenger
• Sathyan as Deva's Assistant and Inspector Shakthi
• Mayuri as Malathi
• Mandira Bedi as a Psychiatrist, Special appearance
• Yana Gupta in an Item number
• V. Balakrishnan in a Guest Appearance

Production[edit]

Simbhu experienced difficulties with director A. J. Murugan during the making of his film, Manmadhan (2004) and was widely reported by the media to have 'ghost-directed' the project.^[5] Murugan was later demoted and worked in Silambarasan's directorial venture, Vallavan (2006) as an associate director, and was consequently critical of the actor's insistence on interfering with the director's role.^[6]

Soundtrack[edit]

The soundtrack, composed by Yuvan Shankar Raja, released on 1 July 2004 and features 6 songs. The lyrics were penned by Vaali, Snehan, Pa. Vijay and Na. Muthukumar. The singer include the film's lead actor Silambarasan, Anushka Manchanda from the girl-pop group Viva! and rapper Blaaze, who all sung for the first time under Raja's direction. After the release of the film, several bonus tracks, that featured in the film, but not in the soundtrack, were released again as a soundtrack, which includes pieces of the film score and the earlier released songs. All the tracks were composed by Raja.

Telugu version details-

All music composed by Yuvan Shankar Raja.

Release[edit]

Due to high budget of ₹5 crore, Manmadhan was sold at a deficit to distributors. However, the film opened with 140 prints^[8] and emerged successful despite facing competition from veterans on Deepavali weekend - Ajith's Attagasam, Vijayakanth's Neranja Manasu, Sarathkumar's Chatrapathy^[9]

The film carried an 'A' certificate with some cuts^[10] and as the production cost had over-run, exhibitors and distributors were made to cough up some money for smooth release on Deepavali weekend.^[11]

Collection reports from Chennai, Coimbatore and Salem distribution territories indicated that Manmadhan surged ahead of Attagasam in its second week with the help of strong reviews in the media, music and excellent word of mouth.^[12]

References[edit]

1. ^Rangarajan, Malathi (13 May 2005). 'Where Simbu scores'. The Hindu. Retrieved 3 February 2019.
2. ^'Simbu celebrates, producer grieves!'.
3. ^https://www.indiaglitz.com/a-look-back-to-the-last-10-diwali-tamil-news-116681
4. ^https://www.youtube.com/watch?v=UhRrq8RUZgg
5. ^'Review : (2004)'. www.sify.com.
6. ^'Simbu and his misadventures - Tamil Movie News - IndiaGlitz.com'.
7. ^'Manmadha Songs Download, Manmadha Telugu MP3 Songs, Raaga.com Telugu Songs - Raaga.com - A World Of Music'.
8. ^'Diwali- Pre-release trade buzz!'.
9. ^'Diwali waiting list!'.
10. ^'Diwali films censored'.
11. ^'Diwali films censored'.
12. ^'`Manmathan` overtakes `Attakasam`at BO?'.

External links[edit]

• Manmadhan on IMDb

Kamadeva (Sanskrit: कामदेव, IAST: Kāmadeva), Kāma or Manmatha is the Hindu god of human love^[2] or desire, often portrayed along with his female counterpart Rati. Kamadeva was son of lord Vishnu and goddess Lakshmi . Some narratives also reference Pradyumna, Krishna's son, as a reincarnation of Kamadeva.^[2]

• 4Mythology
• 5Beliefs and worship

Etymology and other names[edit]

The name Kama-deva (IAST: kāma-deva) can be translated as 'god of love'. Deva means heavenly or divine. Kama (IAST: kāma) means 'desire' or 'longing', especially as in sensual or sexual love. The name is used in Rig Veda (RV 9, 113. 11).^[3] Kamadeva is a name of Vishnu in Vishnu Purana and Bhagavata Purana (SB 5.18.15), and also Krishna as well as Shiva. Kama is also a name used for Agni (Atharva Veda 6.36.3).^{[citation needed]}

Other names used in reference to Kamadeva are Manmatha/Manmathudu (one who agitates), Atanu (one without a body), Ragavrinta (stalk of passion), Ananga (incorporeal, unmanifested, nirgun), Kandarpa (inflamer even of a god), Madana (intoxicating),^[3][4] Manmatha मन्मथ (churner of hearts), Manasija (he who is born of mind, a contraction of the Sanskrit phrase Sah Manasah jāta), Ratikānta (lord of Rati), Pushpavān, Pushpadhanva, Kusumashara कुसुमशर (one with arrow of flowers), Abhipura (also a name for both Brahma and Vishnu^[5]), and simply Kāma (desire; longing).

The great babaji Jituji maharaj is worshipped by him

Iconography[edit]

Kāmadeva is represented as a young, handsome man with green skin who wields a bow and arrows. His bow is made of sugarcane with a string of honeybees, and his arrows are decorated with five kinds of fragrant flowers.^[6][7] The five flowers are white lotus, Ashoka tree flowers, Mango tree flowers, Jasmine flowers and blue lotus flowers. The names of these flowers in Sanskrit in order are Aravinda, Ashoka, Choota, Navamallika and Neelotpala. A terracotta murti of Kamadeva of great antiquity is housed in the Mathura Museum, UP, India.^[8]

Some of the attributes of Kamadeva are: his companions are a cuckoo, a parrot, humming bees, the season of spring, and the gentle breeze. All these are symbols of spring season, when his festival is celebrated as Holi, Holika or Vasanta.^{[citation needed]}

Textual sources[edit]

Images and stories about Hindu god Kamadeva are traced to the verses of the Rig Veda and Atharva Veda, although he is better known from the stories of the Puranas.^[6]

According to Shiva Purana, Kamadeva is a son or a creation of Brahma. In other sources such as the Skanda Purana, Kamadeva is a brother of Prasuti; they are both the children of Shatarupa created by Brahma. Later interpretations also consider him the son of Vishnu.^[9] According to Matsya Purana, Visnu-Krishna and Kamadeva have a historical relationship.^[7]

Kamadeva is also mentioned in the 12th-century Javanese poem Smaradahana, a rendering of the myth of Kamadeva's burning by Shiva and fall from heaven to earth. Kama and his consort Rati are referenced as Kamajaya and Kamarati in Kakawin poetry and later Wayang narratives.^{[citation needed]}

Mythology[edit]

Kamadeva is wed to Ratī, the daughter of Daksha, created from his sweat. Rati is a minor character in many traditional dramas involving Kamadeva, and in some ways represents an attribute.^[10] The goddess Vasanta (spring), who also accompanies Kamadeva, emerges from a sigh of frustration.^[11] Kama often takes part in Puranic battles with his troops of soldiers.^[12]

Birth[edit]

The story of the birth of Kamadeva has several variants in different Puranas.^[13] In the version of Mahabharata,^[14] a Prajapati named Dharma is born from the right breast of Brahma and begets three sons, Sama, Kama and Harsa.^[15] In some versions Kamadeva arises from the mind of the creator god, Brahma,^[16] yet in others he is the son of Vishnu. Kamadeva is sometimes portrayed as being at the service of Indra:^[17] one of his names is 'obedient to Indra'. Kamadeva's consort Rati, whose very essence is desire, carries a discus and a lotus, and her arms are compared with lotus-stalks.^[18]

Incineration by Shiva[edit]

One of the principal myths regarding Kama is that of his incineration by Shiva, the Madana-bhasmaDownload full new movies for free. (Kama Dahana). It occurs in its most developed form in the Matsya Purana (verses 227-255)^[19] but is also repeated with variants in the Shaiva Purana andother Puranas.^[20]

In the narrative, Indra and the gods are suffering at the hands of the demon Tarakasura who cannot be defeated except by Shiva's son. Brahma advises that Parvati should seduce Shiva, since their offspring would be able to defeat Taraka. Indra assigns Kamadeva to break Shiva's meditation. To create a congenial atmosphere, Kamadeva (Madana) creates an untimely spring (akāla-vasanta). He evades Shiva's guard, Nandin, by taking the form of the fragrant southern breeze, and enters Shiva's abode.

Manmadhan 2004 Full Movie

After he awakens Shiva with a flower arrow, Shiva, furious, opens his third eye, which incinerates Madana instantaneously and he is turned into ash. However Shiva observes Parvati and asks her how he can help her. She enjoins him to resuscitate Madana, and Shiva agrees to let Madana live but in a disembodied form; hence Kamadeva is also called Ananga (an- = without; anga = body, 'bodiless'), or Atanu (a- = without; tanu = body). The spirit of love embodied by Kama is now disseminated across the cosmos: afflicting humanity with the creation of lust. Lord Shiva agrees with Mother Parvati's proposal and their union is consummated. Their son Kartikeya goes on to defeat Taraka.^[21]

Reincarnation as Krishna's son[edit]

The myth of Kamadeva's incineration is referenced in the Matsya Purana to reveal a relationship betweenKrishna and Kamadeva.^[7] In the narrative, Kama is reincarnated in the womb of Krishna's wife Rukmini as Pradyumna, after being burned to ashes by Shiva's anger.

Beliefs and worship[edit]

Manmadhan 2004 Tamil Movie Free Download

The deity of Kamadeva along with his consort Rati is included in the pantheon of Vedic-Brahmanical deities such as Shiva and Parvati.^[23] In Hindu traditions for the marriage ceremony itself, the bride's feet are often painted with pictures of Suka, the parrot vahana of Kamadeva.^[24]

The religious rituals addressed to him offer a means of purification and re-entry into the community. Devotion to Kamadeva keeps desire within the framework of the religious tradition.^[25] Kamadeva appears in many stories and becomes the object of devotional rituals for those seeking health, physical beauty, husbands, wives, and sons. In one story^[where?] Kamadeva himself succumbs to desire, and must then worship his lover in order to be released from this passion and its curse.

Rituals and festivals[edit]

Holi is a Spring New Year Festival in Northern India and many western regions. It is sometimes called Madana-Mahotsava in Sanskrit, or Kama-Mahotsava. Some^[who?] have suggested that the replacement of Kamadeva by Krishna had its germ in the early medieval period. Initially the spring festival Holi was being held in reverence to celestial Vedic figure of Kamadeva, however it is presently dedicated to Krishna.^[26] This festival is mentioned in Jaiminis early writings such as Purvamimamsa-sutra, dated c.400 BC.^[27]

The Ashoka tree is often planted near temples. The tree is said to be a symbol of love and is dedicated to Kamadeva.^[28]

In Gaudiya Vaishnavism[edit]

In the Gaudiya Vaishnava tradition, Krishna is identified as the original Kamadeva in Vrindavana. The demigod Kamadeva also incarnates as Krishna's son Pradyumna after being burned down by Shiva. Since he was begotten by Krishna himself, his qualities were similar to those of Krishna, such as his colour, appearance and attributes.^[29] This Pradyumna is not considered identical with Vishnu's vyuha-manifestation called Pradyumna, but is an individual soul (jiva-tattva) who, owing to his celestial powers, becomes an emanation of Vishnu's prowess.

The Kamadeva that was incinerated is believed to be a celestial demigod capable of inducing lusty desires. He is distinguished from the spiritual Kamadeva.^[30] Here Krishna is the source of Kamadeva's inciting power, the ever-fresh transcendental god of love of Vrindavana, the origin of all forms of Kamadeva, yet above mundane love, who is worshiped with the Kama-Gayatri and Kama-Bija mantras.^[30][31][32]

When Kamadeva is referenced as smara in Bhāgavata Purāṇa (book 10) in the context of the supramundane love between Krishna and the gopis (cowherd maidens), he is not the deva who incites lusty feelings.^[30] The word smara rather refers to Krishna himself, who through the medium of his flute increases his influence on the devoted gopis. The symptoms of this smarodayam (lit. 'arousal of desire') experienced by the gopis have been described in a commentary (by Vishvanatha Cakravarti) as follows:^[33] 'First comes attraction expressed through the eyes, then intense attachment in the mind, then determination, loss of sleep, becoming emaciated, uninterested in external things, shamelessness, madness, becoming stunned, and death. These are the ten stages of Cupid’s effects.'^[30] The beauty of Krishna's consort, Radha, is without equal in the universe, and her power constantly defeats the god of love, Kamadeva.^[34]

Temples[edit]

While it is believed that there are no temples to Kamadeva, and no murtis (statues) of Kamadeva are sold for worship on the market,^[35] yet there is an ancient temple of Madan Kamdev in Baihata Chariali, Kamrup district in Assam. Madan is the brother of Kamdeva. The ruins of Madan Kamdev are scattered widely in a secluded place, covering 500 meters.

Some other temples dedicated or related to this deva:

• Kameshwara Temple, in Aragalur. The Sthala purana indicates that Kamadeva woke up Shiva at this place.
• Kameshvara Temple, in Kamyavan, one of the twelve forests of Vrindavana.^[36]
• Soundaraja Perumal Temple at Thadikombu, near Dindigul, Tamil Nadu^[37]
• Harsat-Mata Temple at Abhaneri has representation of Kamadeva.^[38]

In English Literature[edit]

Letitia Elizabeth Landon's descriptive poem Manmadin, the Indian Cupid, floating down the Ganges appeared in The Literary Gazette, 1822 (Fragment in Rhyme VII.)

See also[edit]

Footnotes[edit]

1. ^Kāṇe, Pāṇḍuraṅga Vāmana; Institute, Bhandarkar Oriental Research (1958). History of Dharmaśāstra.
2. ^ ^abSanford, A.W. (2005). 'Shifting the Center: Yakṣas on the Margins of Contemporary Practice'. Journal of the American Academy of Religion. 73 (1): 89–110. doi:10.1093/jaarel/lfi005.
3. ^ ^abMonier-Williams Sanskrit-English Dictionary
4. ^Edgerton, F. (1912). 'A Hindu Book of Tales: The Vikramacarita'. American Journal of Philology. 33 (3): 249–284. doi:10.2307/288995. JSTOR288995.
5. ^Gopal, Madan (1990). K.S. Gautam (ed.). India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 61.
6. ^ ^ab'A study of Kamadeva in Indian story literature'. Archived from the original on January 14, 2009. Retrieved 2008-07-06.
7. ^ ^abcSanford, A.W. (2002). 'Painting words, tasting sound: visions of Krishna in Paramanand's sixteenth-century devotional poetry'. Journal of the American Academy of Religion. 70 (1): 55–81. doi:10.1093/jaar/70.1.55.
8. ^History of Indian Theatre By M. L. Varadpande. p.188. Published 1991, Abhinav Publications, ISBN81-7017-278-0.
9. ^The Book of Hindu Imagery: Gods, Manifestations and Their Meaning By Eva Rudy Jansen p. 93
10. ^Benton 2006, p. 32
11. ^Benton 2006, p. 33
12. ^Benton 2006, p. 34
13. ^Benton 2006, p. 23
14. ^Adi Parva, Chapter 66, Verses 31-33
15. ^Vettam Mani (1975). Puranic Encyclopaedia. Motilal Banarsidass. ISBN978-8120805972.
16. ^Benton 2006, p. 36
17. ^Benton 2006, p. 44
18. ^Benton 2006, p. 31
19. ^Daniel Ingalls (1968). Sanskrit poetry, from Vidyākara's 'Treasury'. Harvard University Press. ISBN978-0-674-78865-7., p.58
20. ^Klaus Klostermaier, (2000) Hinduism: A Short History. Oxford: One World Publications.
21. ^Wendy Doniger O'Flaherty, (1975) Hindu Myths: A Sourcebook Translated from the Sanskrit. London: Penguin Books, p.157-159 [1]
22. ^'A Hindoo God'. The Wesleyan Juvenile Offering: A Miscellany of Missionary Information for Young Persons. Wesleyan Missionary Society. X: 127. November 1853. Retrieved 29 February 2016.
23. ^Hooja, R. (2004). 'Icons, artefacts and interpretations of the past: early Hinduism in Rajasthan'(PDF). World Archaeology. 36 (3): 360–377. doi:10.1080/0043824042000282795. Retrieved 2008-07-06.
24. ^Arnold, A.J. (1996). Monsters, Tricksters, and Sacred Cows: Animal Tales and American Identities. University of Virginia Press. p. 186.
25. ^Benton 2006, p. 84
26. ^Journal of the Oriental Institute, p. [2], Oriental Institute (Vadodara, India)1919)
27. ^Christian Roy (2004). Traditional Festivals: A Multicultural Encyclopedia. Santa Barbara, Calif: ABC-CLIO. p. 193. ISBN978-1-57607-089-5.
28. ^Ray, N.; Datta, P.C. (1981). 'Pharmacognostic Study of the Bark of Saraca indica'(PDF). Pharmaceutical Biology. 19 (2): 97–102. doi:10.3109/13880208109070585. Retrieved 2008-07-13.
29. ^Prabhupada, A.C.B.S. (1972). Kṛṣṇa, the Supreme Personality of Godhead. p. Ch. 55: Pradyumna Born to Kṛṣṇa and Rukmiṇī.
30. ^ ^abcdSwami Sivarama (1998). Venu-gita. Budapest, Bhaktivedanta Kulturális és Tudo. p. Ch. 2: 'The gopis assemble together'. ISBN978-963-03-7649-5.
31. ^vṛndāvane aprākṛta navīna madana, kāma-gāyatrī kāma-bīje yāṅra upāsana (Caitanya Caritamrita, 2.8.138)
32. ^Miller, B.S.; Siegel, Lee (1980). 'Sacred and Profane Dimensions of Love in Indian Traditions as Exemplified in the Gitagovinda of Jayadeva'. Journal of Asian Studies. 39 (3): 622–623. doi:10.2307/2054724. JSTOR2054724.
33. ^Bhagavata Purana 10.21.3 Tika, “caksu-ragah prathamam cittasangas tata ‘tha sankalpah nidra-cchedas tanuta visaya-nivrittis trapanasah / unmado muriccha mrtir ity etah smara-dasa dasaiva syuh.”
34. ^Beck, Guy L. (Ed.) (2005). Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity. SUNY Press. p. 65. ISBN978-0-7914-6415-1. Radha is without equal in the universe for beauty, and her power constantly defeats the god of love, Kamadeva.CS1 maint: Extra text: authors list (link)
35. ^Benton, C. (2005).Missing or empty title= (help)
36. ^'Braj Mandala Parikrama in Mathura'. www.agraindia.org.uk. Retrieved 2008-07-13.
37. ^http://www.columbuslost.com/2015/03/temple-for-cupid-thadikombu-dindigul.html
38. ^Atherton, C.P. (1995). 'The Harsat-Mata Temple at Abaneri: Levels of Meaning'. Artibus Asiae. 55 (3/4): 201–236. doi:10.2307/3249750. JSTOR3249750. K. Deva suggests it is Kamadeva in the EITA

References[edit]

• Benton, Catherine (2006). God of desire: tales of Kamadeva in Sanskrit story literature. Albany, N.Y: State University of New York Press. p. 236. ISBN978-0-7914-6565-3.