கடவுளுக்குத் தமிழ் தெரியுமா?

மா. க. ஈழவேந்தன்

முன்னாள் நாடாளுமன்ற உறுப்பினர்(இலங்கை)

நாடு கடந்த தமிழீழ அரசின் கனடா பேராளர்.

                          

எங்கும் நிறைந்தவன் இறைவன். எல்லாம் வல்லவன் இறைவன் என்று பேசுகிறோம். அந்த கடவுளுக்கு தமிழ் தெரியுமா? என்று கேட்கும் நிலையில் இன்னும் சில தமிழர்கள் இருப்பதை எண்ணி ஏங்குகிறோம். 

செந்தமிழ் உடல் சிவநெறி உயிர் என்கிறோம். ஆனால் தமிழன் கட்டிய கோயில்களில் தமிழைக் காண்பது அரிதாக இருக்கிறது. திராவிடக் கட்டிடக்கலை , திராவிட சிற்பம், திராவிட ஓவியம் என்றெல்லாம் பெருமை பேசுகின்ற நாம் அதே கோயிலில் தமிழுக்கு இடம் இல்லையென்றால் இதன் பொருள் என்ன? கோயில் பெரிது. கோபுரம் பெரிது. சிவலிங்கம் பெரிது. நந்தி பெரிது. அக்கோயிலைக் கட்டியய மன்னனின் உள்ளமும் பெரிது என்று தஞ்சைப் பெருவுடையார் கோயிலைப் பெருமையோடு பேசுகிறோம். ஆனால் அங்கும் அரைகுறையாகத்தான் தமிழொலி கேட்கிறது.

படையெடுத்த கிறித்தவம் பைந்தமிழில் வழிபடுகிறது.  கிறித்தவ மதம் எம் நாட்டுக்குள் படையெடுத்த - புகுந்த மதம். ஒரு காலத்தில் எம் கோயில்கள் அவர்களால் அழிக்கப்பட்டன. இதற்கு வரலாற்றுச் சான்றிதழ்களும் உண்டு. ஆனால் 

இங்கு வருகை தந்த கிறித்தவர்கள் தங்கள் வழிபாட்டினை முதலில் கீபுறுவில் நடத்தினார்கள். பின்பு இலத்தீனில் வழிபட்டார்கள். இதையடுத்து  our father in heaven  என்று ஆங்கிலத்தில் வழிபட்டார்கள். ( விண்ணுலகில் வீற்றிருக்கும் இறைவன் என்பது இதன் பொருள் ). பின்பு காலத்தின் கருத்தோட்டத்திற்கு அமைய பரம மண்டலத்திலுள்ள பிதாவே எம்மை இரட்சித்து அருளும் என்று வடமொழி கலந்த தமிழில் வழிபாடு செய்தனர். பின்பு மேலும் தெளிவு பெற்ற நிலையில் இன உணர்வும் மொழி உணர்வும் தலை தூக்க விண்ணுலகில் வீற்றிருக்கும் ஆண்டவா எம்மை ஆட்கொண்டருளும் என்று வழிபடுகின்றனர். இம் மாற்றத்திற்கு தமிழால் உலகாண்ட தனிநாயக அடிகளார் முக்கிய காரணம். 

உலக மொழிகள் பலவற்றைப் பயின்றதனால் ஒவ்வொரு மொழியின் சிறப்புக்களையும் அடிகளார் கண்டு மகிழ்ந்ததுண்டு. ஆனால் பக்திக்குரிய மொழியாக தமிழே விளங்குவதை உணர்ந்து பின்வரும் முறையில் தமிழின் தனிச் சிறப்பினை எடுத்துக் கூறுகிறார். 

" ஆங்கிலத்தை வாணிபத்தின் மொழியென்றால்,பிரெஞ்சு தூதின் மொழியாகும். இலத்தின் சட்டத்தின் மொழி என்றால், ஜேர்மன் தத்துவத்தின் மொழியாகும். இத்தாலி காதல் மொழியென்றால், தமிழே பக்தியின் மொழியாகும்."

தமிழில் இரங்குவது போல வேறு எந்த மொழியிலும் இரங்க முடியாது என்பது அடிகளாரின் முடிந்த முடிவு. இதனை ஆங்கிலத்தில் பின்வருமாறு கூறுவார்.

" if latin is a language of law of medicine  french is a language of the diplomacy  German the language of science   English the language of commerce  then Tamil is a language of Bakti.  The devotion to the sacred and the Holy."

தனிநாயக அடிகளாரின் பேராசிரியராக விளங்கிய தே.போ.மீ

பின்வருமாறு மொழிகிறார்.

சொல்லிய பாட்டின் பொருளை உணர்த்தி உள்ளம் உருக்கும் தன்மை உயர் தமிழுக்கே உண்டென்ற மணிவாசகர் கருத்துக்கு வழிமொழி கூறுவது போல் பன்மொழிப் புலவர் தே. பொ. மீனாட்சி சுந்தரனார் தன் பன்மொழி அறிவின் துணை கொண்டு தமிழின் அகராதித் தன்மையை ,அதனின் குழைவை பின்வருமாறு கூறுவது எம்மையெல்லாம் உச்சநிலைக்கு அழைத்துச் செல்கிறது.

" இலத்தின் மொழி சட்டத்திற்கும், ஆங்கிலம் ஜேர்மன் பிரஞ்சு முதலியன அறிவியலுக்கும், சோவியட் மொழிகள் ஏகேசுவர வாதத்திற்கும், வடமொழி இலக்கண மெய்ப்பொருள் முதலியவற்றுக்கும், தமிழ் ஆன்மீகக் கிளர்ச்சிக்கும் மிக வாய்ப்பான மொழிகள். இம்மொழிகளை ஆழக் கற்றால் அன்றி இவற்றை உணர முடியாது. இவ்வாறே தமிழ் அருளாளர்களது தமிழ்க் கவிதைகளைப் பயிலுங்கால் நாம் அவர்கள் கண்ட அனுபவங்களை எய்துகிறோம். இறைவனோடு இரண்டறக் கலந்த அவர்களுடைய இனிய அருட்பேறுகளை உணர்கிறோம்.

"If the reality of law cannot be appreciated without the study of latin, if science cannot be fathomed without a study of english, french and German. " If monotheism cannot be understood without study of sovient languages. If philosophy and gramer cannot be admired without a study of sanskrit.  The depth of the literature of the Hymns or the sool stirring songs cannot be plumbed except through Tamil. When we read the poems of the tamil saints thanks to their poetry we experience perhaps as it were in a dream their mystic communion with God.

தனிநாயக அடிகளாரும் மறைமலை அடிகளாரும் :

 பைந்தமிழே பக்திக்குரிய மொழியென்று தனிநாயகஅடிகளார் எடுத்துரைத்துள்ளார்.

தேபோ.மீ  ,கவிஞர் இரா முருகவேள் ,பாவேந்தர் பாரதிதாசன் ஆகியோரும் தமிழ் வழிபாட்டின் தனிச்சிறப்பினை தக்கமுறையில் வலியுறுத்திச் சென்றுள்ளனர். ஆனால் 1950 இல் மறைந்த நம் மறைமலை அடிகளார், இன்றவர் மறைந்து 66 ஆண்டுகள் உருண்டோடிய நிலையிலும் தமிழ் வழிபாடு தட்டிக்கழிக்கப்படுகின்றது. எனவேதான் அடிகளார்  தான்  வாழ்ந்த காலத்தில் தமிழ் வழிபாடு பற்றி இடித்துரைத்த பேருண்மையை எடுத்துக்காட்ட விரும்புகின்றோம். இதோ அவர் மொழிந்தவை .

" Even the worship in tamil temples are conducted in sanskrit..... just imagine the sheer   bravado and cunning of these of Aryan Brahmins who in the very temples built by tamil kings and graced by tamil saivait  saints offer worship in a language (sanskrit) quite foreign and not understandable to the Tamil people. Do you think that the people who did this and disparagingly dismiss Tamil hymns, "Sudya hymns" will upon independence ever give us our rights or even dream of it."

It should be noted that Adikal was initially supportive of indian nationalism. But recognising that the nationalist elite were not sincere in their approach to the question of caste, he made a break with it in the 1920s. He lamented that "The indian people who are hopelessly divided amongst themselves and clinging to most ignorant customs, devil worship and Brahmin reverence are unfit to rule themselves."

In his distrust of indian nationalist elites, he shares a commonality with Periyar. Though there were fierce arguments between the theologian and the atheist on the possibility of a reformed Saivism, there were also collaborations between the two leaders at several occasions. It would not be unfair to expect that the contributions of Adikal be given their due by those celebrating the century of the launch of the non Brahmin movement.

தமிழ்நாட்டு வழிபாடு இன்றும் வடமொழியிலேயே நடைபெறுகின்றது . ஆரியப் பார்ப்பனரின் போலி வீரத்தையும், வஞ்சம் நிறைந்த சூழ்ச்சியையும் நாம் கவனத்தில் கொள்ள வேண்டும் இக் கோயில்கள் அனைத்தும் தமிழ் மன்னர்களால் கட்டப்பட்டவை. அத்தோடு சிவநெறி தழுவிய நம் செந்தமிழ் அடியார்களால் இக் கோயில்களில் எழுந்தருளியுள்ள இறைவன் மீது பக்திச் சுவை நனி சொட்ட பாடல்கள் பாடப்பட்டுள்ளன.   நிலைமை இவ்வாறிருக்கையில் எமக்குப் புரியாத வடமொழியில் வழிபாடு நடாத்தப் படுகின்றது. இவ்வடியார்களின் பாடல்களை சூத்திரர்களின் பாடல்கள் என்று வெறுப்போடு ஒதுக்கும் இப் பார்ப்பனர்கள் இந்தியா விடுதலை பெற்ற நிலையில் எங்கள் உரிமைகளை வழங்குவார்கள் என்று நாம் கனவுகூடக் காண முடியுமா?

( This quotation is taken from an article written by Ravi Vaitheespara titled The question of Colonialism and Imperialism in Tamil Nationalist Thought: The case of Maraimalai Adigal and Non-Brahmin Tamil Nationalism in Southern India (1876-1950) -page56. the name of the book New Demarcations. Essays in Tamil Studies. Edited by R.Cheran Darshan Ambalarvanar and Chelva kanaganayakam.

தென் இந்தியாவில் பார்ப்பனர்  நீங்கலான-தமிழ்த் தேசியச் சிந்தனையில் வல்லாண்மை என்ற பகுதியில் மறைமலை அடிகளின் பங்களிப்புப் பற்றி ரவி வைத்தீஸ்வரா எழுதிய குறிப்பு இது.

இது பக்கம் 56 ல் வருகிறது. தமிழ் ஆய்வுகள் என்ற கட்டுரைகளைத் தாங்கிய " புதிய கோடுகள்' என்ற நூலில் இச்செய்தி வெளியிடப்பட்டுள்ளது.

இந்நூல் பேராசிரியர்கள் உ.சேரன், தர்சன் அம்பலவாணர் ,செல்வா கனகநாயகம் ஆகியோரின் ஆய்வின் அடிப்படையில் வெளிவந்துள்ளது.

மறைமலை அடிகளாரின் தலை சிறந்த மாணவர் முருகவேள் உணர்த்தும் உண்மை

"மொழிகள் பலப்பலதாம் மூதுலகில் உண்டு  இழிவின்றவையுயர்ந்த வேனும்- விழிமியதுதம் நம் 

செந்தமிழ் போல் தெய்வத் திம் சிறந்த கீர்த்தி மற்ற மொழிக்கேதும் உண்டோ ஈண்டு.

"சட்டத்தில் இலத்தீனும்,  சால்புறத்தில் ஈபுறுவும், தட்பமிகு தத்துவத்தில் சமற்கிருதம்- நுட்பமிகு ஆழ்ந்த அறிவியலில் ஆங்கிலம், சேர்மன் ,பிரஞ்சு போல் சான்ற இறை மாண்பில் தமிழ்."

தமிழர் கோவில்களில் மட்டுமல்ல தமிழர் திருமணமும் தமிழில் நடைபெற வேண்டும் என்பது பாவேந்தர் கூற்றாகும். மணமக்கள் தமை

"தமிழர் வாழ்த்தும் வண் தமிழுக்கே இணையாகப் பார்ப்பான் சொல் வடமொழியா தமிழர் செவிக்கு இன்பமூட்டும்" என்ற கேள்வியைக் கேட்டு மணமக்கள் இல்லறத்தை மாத்தமிழால் தொடங்குக இன்பம் நல்கும்" என்று தெளிவோரும், துணிவோரும் கருத்துகளை வணங்குகிறார்.  இதே பாரதிதாசன் கோயில்களில் தமிழே அரசோட்ச வேண்டும் என்பதை" சொற்கோவில் நற்போற்றித் திரு  அகவல் செந்தமிழில் இருக்கும்போது கற்கோயில் உட்புறத்தில் கால் வைத்தது; எவ்வாறு சகத்திரநாமம்" என்ற வினாவை விடுக்கும் நம் கவிஞன் கோயில் படிக்கட்டின் கீழ் நின்று தமிழ் மானத்தை வடிகட்டி வடமொழியை மந்திரம் என்று உவக்கின்ற எம் மடையரைப்பற்றி எண்ணி ஏங்குகின்றார். 

வழிபாட்டில் வல்லாண்மை என்ற நூலில் அதன் ஆசிரியர் கு.ச. ஆனந்தன் தமிழ்நாட்டின் பழம் புகழ் மிக்க பழனித் திருக்கோயிலில் தமிழ் அடியோடு ஒழிக்கப்பட்ட செய்தியை எம் கண்களில் நீர் பெருகக் கூறியுள்ளார். 

மேற்கூறிய அறிஞர்கள் கூற்றுக்கு மேலாக வடலூர் வள்ளலார் கூறியுள்ள கூற்றுக்கள் எம் சிந்தனையைத் தூண்டுவதாகும். 

"புதிதாக சிலர்    சமற்கிருத மொழிக்குத்தான் கடவுளைச் சென்றடைய வல்ல அதிர்வு சக்தி உண்டென்றும் ஆதலால்சமற்கிருதத்திலேயே வழிபாடு வேண்டுமென்றும் கூறுகிறார்கள். உண்மை அதுவல்ல. எல்லா மொழி ஒலிகளுக்கும் அதிர்வு சக்தி உண்டு. படை அணிகள் பாலங்களில் அணிநடை பயிலாததற்கு அதிர்வு சக்தி பற்றிய அச்சமே காரணமாகும். இன்னும் சொல்லப் போனால் தமிழ்மொழி ஒலிக்கே சக்தி அதிகம் உண்டு." என்ற வடலூர் வள்ளலார் கூறும் கூற்று கண்ணைத் திறக்க வேண்டும். 

ஆர்.கே.சண்முகம் செட்டியார் அழுகிறார்.

தமிழனுக்குத் தேசியம் என்றால் இந்தி. அனைத்துலக மொழி என்றால் ஆங்கிலம். வழிபாடு என்றால் வடமொழி. இசை என்றால் தெலுங்கு. எங்கே தமிழ் என்று ஏங்கியவர் நம் சண்முகம் செட்டியார். இவர் இந்திய மைய அரசின் முதல் நிதி அமைச்சர்.  அண்ணாமலைப் பல்கலைக்கழகத்தின் துணை வேந்தராகவும் துலங்கியவர். தமிழிசை இயக்கத்தின் தூணாக விளங்கியவர். இவ் இயக்கத்திற்கு வலுவூட்டியவர். இவரின் ஏக்கத்தைப் போக்க ஆக்கம் காண வேண்டியது நம் கடமையாகும். 

திருமறைக்காட்டில் தேவார தமிழ் ஒலிக்கு கதவு திறந்ததே இதற்குத் தக்க சான்றாகும். எனவே 21ம் நூற்றாண்டில் ஆவது தமிழ் மக்கள் தம் அறியாமையை அகற்றி எம் கோயில்களிலும், திருமண நிகழ்ச்சிகளிலும் ,இறப்பு நிகழ்ச்சிகளிலும் 

எம் தமிழை ஒலிக்கச் செய்வோம்.

பாடையிலே படுத்தூரைச் சுற்றும் போதும் பைந்தமிழில் அழும் ஓசை கேட்க வேண்டும்.

ஓடையிலே என் சாம்பல் கரையும் போதும் ஒண்தமிழே சலசலத்து ஓட வேண்டும். 

என்று ஓர் ஈழத்துக் கவிஞர் கண்ட கனவை நனவாக்குவோம்.

 

தமிழனைத் தமிழன் ஓம்பின்

தாரணி தமிழை ஓம்பும்.!!!! 

 

 

Who am I?

(Sri Ramana Maharshi, Sri Ramanasramam

Tiruvannamalai, SouthIndia.

Every living being longs always to be happy untainted by sorrow; and everyone has the greatest love for himself, which is solely due to the fact that happiness is his real nature. Hence, in order to realize that inherent and untainted happiness, which indeed he daily experiences when the mind is subdued in deep sleep, it is essential that he should know himself. For obtaining such knowledge the enquiry, ‘Who am I?’ in quest of the Self is the means par excellence.

‘Who am I?’ I am not this physical body, nor am I the five organs of sense perception.

The five organs of sense-perception are the eye, ear, nose, tongue and the skin, with their respective corresponding functions of sight, hearing, smell, taste and touch.

I am not the five organs of external activity. The five organs of external activity are the vocal organs that articulate speech and produce sound, hands and feet that govern the movements of the physical body, anus that excretes fecal matter, and the genital organ for procreation and which yields pleasure.

I am not the five vital forces. These vital forces control respiration, digestion and assimilation, circulation of blood, perspiration and excretion.

I am not even the thinking mind. Neither am I that unconscious state of nescience, which retains merely the subtle Vasanas (latent impressions or mental tendencies), being then free from the functional activity of the sense organs and of the mind, and being unaware of the existence of the objects of sense perception.

Therefore, summarily rejecting all the above mentioned physical adjuncts and their functions, saying "I am not this; no, nor am I this, nor this," – that which then remains separate and alone by itself, that pure awareness verily am I. This awareness is by its very nature Sat-Chit-Ananda (Existence-Consciousness-Bliss).

If the mind, which is the instrument of knowledge and is the basis of all activity, subsides, the perception of the world as an objective reality ceases. Unless the illusory perception of the serpent in the rope ceases, the rope on which the illusion is formed is not perceived as such. Even so, unless the illusory nature of the perception of the world as an objective reality ceases, the vision of the true nature of the Self, on which the illusion is formed, is not obtained.

The mind is a unique power (sakti) in the Atman (Self), whereby thoughts occur to oneself. On scrutiny as to what remains after eliminating all thoughts, it will be found that there is no such thing as mind apart from thought. So then, thoughts themselves constitute the mind.

Nor is there any such thing as the physical world apart from and independent of thought. In deep sleep there are no thoughts: nor is there the world. In the wakeful and dream states thoughts are present, and there is also the world.

Just as the spider draws out the thread of the cobweb from within itself and withdraws it again into itself, even so out of itself the mind projects the world and absorbs it back into itself.The world is perceived as an apparent objective reality when the mind is externalized thereby forsaking its identity with the Self. When the world is thus perceived, the true nature of the Self is not revealed. Conversely, when the Self is realized, the world ceases to appear as an objective reality.

By a steady and continuous investigation into the nature of the mind, the mind is ransformed into That to which the ‘I’ refers; and that is verily the Self. Mind has necessarily to depend for its existence on something gross; it never subsists by itself. It is this mind that is otherwise called the subtle body, the ego, the jiva or soul (individual soul).

That which arises in the physical body as ‘I’ is the mind. If one enquires whence the ‘I’-thought in the body arises in the first instance, it will be found that it is Hrdayam or the Heart.

The word ‘Hrdayam’ consists of two syllables, ‘Hrt’ and ‘Ayam’ which signify ‘I am the Heart’ That (Hrdayam or Heart) is the source and stay of the mind. Or again, even if one merely but continuously repeats inwardly ‘I – I’ with the entire mind fixed thereon, that also leads one to the same source.

The first and foremost of all the thoughts that arise in the mind  is the primal ‘I’-thought. It is only after the rise or origin of the ‘I’-thought that innumerable other thoughts arise. In other words, only after the first personal pronoun, ‘I’, has arisen, do the second and third personal pronouns (you, he, etc.) occur to the mind; and they cannot subsist without the former.

Since every other thought can occur only after the rise of the ‘I’-thought and since the mind is nothing but a bundle of thoughts, it is only through the enquiry ‘Who am I?’ that the mind subsides. Moreover, the integral ‘I’-thought, implicit in such enquiry, having destroyed all other thoughts, gets itself finally destroyed or consumed, even like the stick used for stirring the burning funeral pyre gets consumed.

Even when extraneous thoughts sprout up during such enquiry, do not seek to complete the rising thought, but instead, deeply enquire within, ‘To whom has this thought occurred?’ No matter how many thoughts thus occur to you, if you would with acute vigilance enquire immediately as and when each individual thought arises as to whom it has occurred, you would find it is to ‘me.’ If then, you enquire ‘Who am I?’ the mind gets introverted and the rising thought also subsides. In this manner as you persevere more and more in the practice of Self-enquiry, the mind acquires increasing strength and power to abide in its source.

It is only when the subtle mind is externalized through the  activity of the intellect and the sense-organs that gross name  and form constituting the world appear. When, on the other hand, the mind stays and abides in the Heart, they (name and form) recede and disappear. Restraint of the out-going mind and its absorption in the Heart is known as introversion (antarmukha -drshti). The release of the mind and its emergence from the Heart is known as Bahirmukha-drishti (objeciveness).

If in this manner the mind becomes absorbed in the Heart, the ego or the ‘I’, which is the centre of the multitude of thoughts, finally vanishes and pure Consciousness or Self, which subsists during all the states of the mind, alone remains resplendent. It is this state, where there is not the slightest trace of the ‘I’-thought, that is the true Being of oneself. And that is called quiescence or Mouna.This state of mere inherence in pure Being is known as the
vision of wisdom. Such inherence means and implies the entire subsidence of the mind in the Self. Anything other than  this and all psychic powers of the mind, such as thought-
reading, telepathy and clairvoyance, cannot be wisdom.

Atma (atman) alone exists and is real. The world, the individual soul and God are, like the illusory appearance of silver in the mother of pearl, imaginary creations in the Atma. They appear and disappear simultaneously. Verily, the Self alone is the world, the ‘I’ and God. All that exists is but the manifestation of the Supreme. For the subsidence of mind there is no other means more  effective and adequate than self-enquiry. Even though by other means the mind subsides, that is only apparently so; it will rise again.

For instance, the mind subsides by the practice of pranayama (restraint and control of breath and vital forces); yet such subsidence lasts only as long as the control of breath and vital forces continues; and when they are released, the mind also gets released, and immediately becoming externalized it wearily wanders through the force of its subtle tendencies.

The source of the mind on the one hand, and of breath and vital forces on the other, is one and the same. It is really the  multitudes of thoughts that constitute the mind; and the
‘I’-thought is the primal thought of the mind, and that itself is the ego. Now, breath too has its origin at the same place whence the ego rises. Therefore, when the mind subsides, breath and vital forces also subside; and conversely, when the latter subside, the former also subsides.

Breath and vital forces are also described as the gross manifestation of the mind. Till the hour of death the mind  sustains and supports these forces in the physical body, and
when life becomes extinct, the mind envelopes and carries  them away. During sleep, however, the vital forces continue to function, although the mind is not manifest. This is according to the divine law and is intended to protect the body and to remove any possible doubt as to whether it is dead or alive while one is asleep. Without such arrangement by nature, sleeping bodies would often be cremated alive. The vitality apparent in breathing  is left behind by the mind as a ‘watchman’. But in the wakeful state and in samadhi, when the mind subsides, prana (Vital force) also subsides. For this reason (viz., that the mind has the sustaining and controlling power over breath and vital forces and is therefore ulterior to both of them), the practice of pranayama is merely helpful in subduing the mind but cannot bring about its final extinction.

Even like pranayama, Murti-Dhyana (meditation on form),  Mantra or Nama-Japa (repetition of sacred syllables or of  names of deities), and the regulation of diet, are only aids to  control the mind. Through the practice of Dhyana or Japa the  mind becomes one-pointed. Just as the elephant’s trunk, which is otherwise restless, will become steady if it is made to hold an iron chain- so that the elephant walks (goes) his way without reaching out any other object- even so the ever-restless mind, which is trained and accustomed to a name or form through Dhyana or Japa, will steadily hold on to that alone.

When the mind is split up and dissipated into countless and  varying thoughts, each individual thought becomes extremely  weak and inefficient. When, on the contrary, such thoughts  subside more and more till they finally get destroyed, the mind becomes one-pointed, and thereby acquiring strength and sustaining power, easily reaches perfection in the method of enquiry in quest of the Self.

Regulation of diet, restricting it to Satvic food (i.e. simple and nutritious food that sustains but does not stimulate the physical body), taken in moderate quantity, is of all the rules of conduct the best; and it is most conducive to the development of the satvic qualities of the mind.

Satvic qualities: Purity, Self-restraint, evenness of temper, tenderness towards all beings, fortitude, freedom from desire, freedom from hatred and arrogance are the outstanding virtues of the satvic mind.

 

ஈழத்துச் சித்தர் யோகர் சுவாமிகள்

 ( ஆத்மஜோதி நா. முத்தையாவின் “ஈழத்துச் சித்தர்கள்” என்ற புத்தகத்திலிருந்து …)

பல  தசாப்தஙகளுக்கு முன்னர் யாழப்பாணத்தில் வாழ்ந்து மறைந்த சித்த புருஷர்களில் யோகர் சுவாமிகள் மிகமிக முக்கியமானவர்.  செல்லாச்சியம்மையாரின் ஈமக் கிரியைகளுக்கும் சடையம்மாவின் சமாதிக் கிரியைகளுக்கும் யோகர் சுவாமிகள் பொறுப்பாக முன்னின்று நடாத்திவைத்தார்கள்.

 

கடையிற் சுவாமிகளின் சீடர்களில் ஒருவர் செல்லப்பா சுவாமிகள்.  செல்லப்பா சுவாமிகளின் ஒரே ஒரு சீடர் யோகர் சுவாமிகளாகும்.  செல்லப்பா சுவாமிகள் உலகத்திற்குத் தன்னைக் காட்டிக் கொள்ளாது வாழ்ந்து மறைந்துபோன மகான்.  உலகத்தோர் கண்ணுக்குப் பைத்தியகாரன்போன்றே காட்சி அளித்தார். அதனால் உலகம் அவரை விசர்ச் செல்லப்பா சுவாமிகள் யோகர்  சுவாமிகளுக்கு நான்கு மகாவாக்கியங்களை உபதேசித்தார்.  இந்த நான்கு மகா வாக்கியங்களும் சகல  சாஸ்திரங்களினதும் சாரம் கொண்டவை.  ஆதலின் இவை மகா வாக்கியங்கள் என்று அழைக்கப்பட்டன.

 அவை பின்வருமாறு :-

 ஒரு பொல்லாப்பு மில்லை :

எப்பவோ முடிந்த காரியம் :

நாம் அறியோம் :

முழுதும் உண்மை.

மாவிட்டபுரம் சரித்திரப் பிரசித்தி பெற்றதோர் தலம்.  மாருதப் புரவீகவல்லி என்னும் சோழ அரசகுமாரி குதிரை முகம் உடையவளாகவே பிறந்து வளர்ந்தாள்.  தன்னுடைய குதிரை முகம் நீங்கி மனித முகம் அமையவேண்டும் என்று கருதி ஷேத்திராடனம் செய்தாள்.  கீரிமலை நீருற்றில் ஸ்நானம் செய்த போது குதிரை முகம் நீங்கி மனித முகம் பெற்றாள்.  அச்செய்தியை நினைவூட்டுவதே மாவிட்டபுரம் என்ற பெயர்.

 இவ்வூரில் சைவ வோளாண் குலத்தில் அம்பலவாணர் என்னும் சைவப் பெரியார் ஒருவர் வாழ்ந்தார்.  இவரது தர்மத்தினி சின்னாச்சி அம்மையார் என்று அழைக்கப் பட்டார்.  இவர்களது பூர்வ புண்ணிய விசேடத்தினால் 29-5-1872 இல் அவிட்ட நட்சத்திரத்தில் ஓர் ஆண் மகவு பிறந்தது.  பெற்றார்.  இக்குழந்தைக்கு யோகநாதன் என்று நாமகரணம் சூட்டினர்.  அம்பலவாணரின் சகோதரர் சின்னையா என்பவர் கொழும்புத்துறையைச் சேர்ந்த கத்தோலக்கப் பெண் ஒருத்தியைத் திருமணம் செய்து தமது பெயரை யோசேப்பு என்றும் மாற்றிக்கொண்டார்.

 அம்பலவாணர் மஸ்கெலியா என்ற மலைப்பிரதேசத்தில் கடை ஒன்று நடத்திவந்தார்.  யோகநாதனுடைய கல்வி விஷயத்தை யோசேப்பு கவனித்துவந்தார்.  அதனால் யோகநாதன் மாவிட்ட புரத்தைவிட்டுக் கொழும்புத்துறையில் வாழவேண்டிய சூழநிலை உருவானது.  அக்காலத்தில் சைவப் பாடசாலைகள் மிகமிகக் குறைவு.  அதனால் யோகநாதனின் கல்வி கத்தோலிக்க பாடசாலையிலேயே ஆரம்பமானது.  இளமையில் துடுக்குடையவராகவும் புத்தி யுத்தி உள்ளவராகவும் வாழ்ந்து வந்தார்.  யோகநாதனுக்கு வயது எட்டாயிரும்போது தாயார் இறந்துவிட்டார்.

 சிறியதந்தையார் யோகநாதனுடைய கல்வியில் மிகுந்த ஊக்கம் காட்டினார்.  ஆங்கிலக் கல்வி கற்கும்பொருட்டு செம்பத்திரிசியார் கல்லூரியில் (St Patricks College)  சேர்க்கப்பட்டார்.  கல்லூரிப் பதிவேட்டில் "ஜோன்" என்ற பெயர் யோகநாதனுக்கு எழுதப்பட்டது.  பகலில் சிறிய தகப்பானார் வீட்டிலும் மாலையில் யாழ்ப்பாணம் கச்சேரிக்கு அருகாமையில் உள்ள தந்தவழி மாமியாராகிய முத்துப்பிள்ளை அவர்களுடைய இல்லத்துக்கும் போய்விடுவார்கள்.  மாமியார் வீட்டில் 'மோகன்' என்று அழைப்பார்கள் பாடசாலையில் கிறிஸ்து சமயத்தையும் மாமியார் வீட்டில் சைவ சமயத்தையும் படித்து வந்தார்.  யோகநாதரின் மலைப்பிரசங்கம் இவரது மனத்தைக் கவர்ந்தது.

 எட்டாம் வகுப்புவரை ஆங்கிலம் கற்றார்.  மேற்படிப்புக்குப் போகாத காரணம் தாயில்லாப்பிள்ளை.  தகப்பன் மஸ்கெலியாவில் வியாபாரம்.  மாமியாருக்கு யோகன் கிறிஸ்தவ பாடசாலையில் படிப்பது விருப்பம் இல்லை.  ஆகையால் படிப்புக் குழம்பியது.  அம்பலவாணர் யோகனை அழைப்பித்து தேயிலைத் தோட்டம் ஒன்றில் வேலைக்கு அமர்த்pனார்.  மலையகத்தின் இயற்கைச் சூழ்நிலை யோகனின் மனதைக் கவர்ந்தது.  ஒருநாள் யோகநாதன் சிவனொலிபாதம் சென்று சூரியன் உதிக்கும் காட்சியினைக் கண்டு மகிழ்ந்துவந்தார், சிவனொலிபாதம் சென்று வந்த யோகநாதன் இயற்கையின் சூழலிலே தமது மனதைப் பறிகொடுத்துவிட்டார்.  அதனால் தன் பாட்டிலேயே பேசத் தொடங்கினார்.  இது எல்லாம் உண்மை.  எனது உடம்பு சிவன் சொத்து.  சிவனுக்கே அது சொத்தம்.  அவனையே தேடிப்போனோன்.  இந்த விபரித எண்ணங்களைக் கண்ட தந்தையார் இவரை யாழ்ப்பாணத்திற்கே அணுப்பிவைத்தார்.

 யோகர் சும்மா இருக்க மாட்டார்.   உத்தியோகம் தேடித் திரிவார்.  'உத்தியோகம் புருஷலட்சணம்"  என்று சொல்லும் சுவாமிகள், உத்தியோகம் பார்க்க எண்ணினார் என்பது சாலவும் பொருத்தமானதே.  இரணைமடுக் குளக்கட்டிட வேலை நடைபெற்ற காலம்.  அங்கு சென்ற போது 'பிறவுண்' என்ற பொறியியலாளர் பண்டக சாலைப் பாதுகாவலர் என்ற உத்தியோகத்தை இவருக்கு அளித்தார்.  'உங்கள் கடமையை மறவாதீர்கள்"  என்று எல்லோருக்கும் உபதேசித்த சுவாமிகள் தமது கடமையை மறப்பாரா?  நேர்மையாகவும் உண்மையாகவும் வேலைபார்த்தார்.  பொறியியலாளரிடம் ஒரு நன் மதிப்பைப் பெற்றுக்கொண்டார்.

 கொழும்புத்துறையில் சிற்றம்பலம் சம்பந்தர் என்னும் ஒரு சைவப் பெரியார் வளவில் றோட்டுப் பக்கமாக ஒரு இலுப்பை மரம்.  இந்த இலுப்பை மரத்தின் கீழேதான் யோகர் சுவாமிகளுடைய அருந்தவம் நடைபெற்றது.  இந்த இலுப்பை மரத்திற்கு அருகில் அரியாலை - நன்னியர் என்பவர் ஒரு கடை கட்டி, வியாபாரம் செய்து வந்தார்.  நன்னியருக்கு இந்தச் சுவாமிமாரைக் கண்டால் பிடிக்காதாம் நன்னியர் நல்லூர் செல்லப்பா சுவாமியை ஒரு நாள் நித்தித்தாராம்.   அவர் ஒன்றுமே பேசாமல் சென்றதற்காக கடைக்குள் அவரைக் கட்டியும் வைத்தாராம்.  அயலவர்கள் அடுத்த நாளே நன்னியரைக் கடையைவிட்டுத் துரத்தி விட்டார்கள்.  இந்தக் கடை வெறுமனே கிடந்த படியினால் யோகர் சுவாமிகள், தமது குருநாதனைக் கட்டிவைத்த அதே கடைக்குள் நித்திரை செய்வாராம்.  விடியுமுன் எழுந்து நல்லூர்ப் பக்கமாகச் சென்று விடுவாராம்.

 சுவாமிகளும் தம்மை நாடி வந்தவர்களுடைய வள்ளப் பாங்கை அறிந்து அவர்களுக்கேற்ற வகையில் புத்pமதிகள் கூறுவார்கள்.  சிலரை ஏசியும்; துரத்துவாhர்கள்.  அதைப் பொருட்படுத்தாமல் தம்மை மேலும் மேலும் நாடி வந்தவர்களை அன்புடன் அணைத்து அருளுரை வழங்குவார்கள்.   அவர்களை ஏசுவதன்மூலம் அவர்கள் வினைகளைச் சுவாமிகள் தொலைத்துவிடுகிறார்.  இவ்வுண்மையை உணர்ந்த அடியார்கள் சுவாமிகளின் மறமயக் கருணையை நினைந்து நினைந்து ஆனந்த பாஷ்பம் சொரிவார்கள்.

 'எல்லாரும் ஒருகுலம், எல்லாரும் ஒரு இனம்" என்பது சுவாமிகள் தம்மை நாடி வருபவர்களுக்க அடிக்கடி கூறும் உபதேசமாகும்.  'எனக்கும் உனக்கும் என்ன வித்;தியாசம், எல்லாரும் சமம்" என்றும் கூறுவார்கள்.  'நீயும் மனிதன், நானும் மனிதன்.  உங்கள் கடமையைப் போய்ச் செய்யுங்கள்.  இங்கே ஏன் வருகிறீர்கள்?  நாங்கள் பிச்சைக் காரர்கள்.  நாங்கள் சும்மா இருக்கிறோம்.  எங்களைத் தொந்தரவு செய்யாதீர்கள்!" என்று ஏசிக் கலைப்பதும் உண்டு.

 "கர்மவினையால் எங்களுக்கு இப்பிறவி வந்தது, நாம் ஒன்றும் அறியோம்,  நாம் ஏன் இங்கு பிறந்தோம்?  இப்பிறவியால் ஒரு பொல்லாப்பும் இல்லை,  அதனால் பாதகமும் இல்லை.  பிறப்பு வர இருந்தது, வந்துவிட்டது.  நாங்கள் ஆத்மலாபத்தை நல்லாய்த் தேடிக்கொள்ளலாம்"  என்று உபதேசம் செய்தார்கள்.

 சுவாமிகள் எல்லா மத உண்மைகளையும் அறிந்தவர்கள்.  அவர் ஒரு சமரச ஞானி.  அதனால் எல்லாச் சமயத்தவர்களும் அவரை நாடி வந்தாhர்கள்?  அவரவருக்கேற்ற உபதேசம் கிடைத்து வந்தது.  ஆனால் சுவாமிகள் தன்னை ஒரு சிவதொண்டன் என்றே கூறிக்கொள்வாhகள்.  சுவாமிகளுடைய சந்நிதியில் ஒரு சில நிமிடங்கள் இருந்தாலும் மனச் சாந்தி ஏற்படுவதை யாரும் உணரலாம்.  எந்த நேரமும் சாந்தி அலைகளையே வீசிக்கொண்டிருந்தார்கள்.  சுவாமிகளைச் சூழ எந்த நேரத்திலும் ஒரு ஆத்மீக அலை வீசிக்கொண்டே இருக்கும்.  அந்த ஆத்மீக அலைக்குள் இருந்து ஆனந்தம் பெறத் தம்மைத் தகுதியாக்கி கொண்டவர்கள் நாட்கணக்காக உணவையும் நேரத்தையும் தாகத்தையும் மறந்து தியானத்தில் ஈடுபட்டிருப்பார்.  அப்படிப்பட்ட மனோ பக்குவம் அற்றவர்களால் ஐந்து நிமிஷ நேரத்தானும் அங்கு இருக்க முடிவதில்லை.  அத்ததையோரின் பரபரப்பை உணர்ந்த சுவாமிகள் "வந்து வெகு நேரமாகி விட்டது ஓடிப்போய் உங்கள் கடமைகளைக் கவனியுங்கள்."  என்று கூறி அவர்களைப் போகச் செய்து விடுவார்கள்.  "மனிதன் ஓடிக்கொண்டிருக்கிறான்.  எப்போதான் இவனுடைய ஓட்டம் ஓயுமோ" என்று கூறுவார்கள்.

 "உலகமெல்லாம் இறைவன் சந்நிதானம், உலகெல்லாம் இறைவன் சந்நிதானம்" என்று அடிக்கடி கூறுவார்கள்.  இதனை உணராதவர்கள் கடவுளைத் தேடித்தேடி அலைகிறார்கள்.  கடவுளை அறியவேண்டும் என்று கவலைப் படுபவர்கள் இல்லை.  அவர்களுடைய கவலை எல்லாம் நிலையில்லாத பொருள்களைப் பற்றியனவாகவே இருக்கிறது."  கடவுள் உங்களை வளர்க்கிறார், நிங்கள் கடவுளை வளருங்கள்" என்று  சொல்லிவிட்டுப் பெரிதாகச் சிரிப்பார்கள்.

 "சீவபோதம் நீ என்றும், அவ்வறிவுக்கு அறிவு செய்பவன் சச்சிதானந்த சொரூபியாகிய சிவம் என்றும் அந்தச் சிவ சொரூபத்தைச் சிந்தித்துச் சிந்தனாதீதத்தை அடைந்து, சீவபோத மற்றுச் சிவமாதலே முத்தி" என்றும் கூறும் சைவ சித்தாந்தம்.  வேதாந்தமோ என்னில் "சீவ போதம் நீ அன்றெனத்தள்ளிச் சீவபோத சாட்சி நீ என்றும், அச்சீவ சாட்சியே சச்சிதானத்த பிரமம் என்றும், அப்பிரமமே நீ என்றும் அறிந்து நின் நிச சொரூபமாகிய பிரம சொரூபமாயிருத்தலே முத்தி என்றும் கூறும்."

 "சீவபோத ஒழிவிலேயே இன்பம் உதிப்பது என்பதும் இன்பாதீத முத்த என்பதும் இரு சாராருக்கும் ஒத்த முடிவு.  வேதாந்த சித்தாந்த சமரசம் இதுவேயாகும்.

 சுவாமிகளுடைய உபேதசங்களை எல்லாருக்கும் பரப்பவேண்டும் என்று அடியார் கூட்டம் விரும்பியது.  சுவாமிகளிடம் மாத வெளியீடு ஒன்று வெளியிடுவது பற்றி அடியார்கள் விண்ணப்பித்தார்கள்.  சுவாமிகளும் அதற்கிசைந்து நாம் எல்லோரும் சிவதொண்டர்கள்,  நாம் சொய்வது சிவதொண்டு, ஆகவே எமது வெளியீடம் "சிவ தொண்டன்"  ஆக இருக்கட்டும் என்றார்கள், 1935 ஆம் ஆண்டு மார்கழி மாதம் முதலாவது இதழாகிய சிவ தொண்டன் திரு க.கி. நடராசன் அவர்களை ஆசிரியராகக் கொண்டு வெளிவந்தது.  சிவதொண்டனுக்கு நிலையம் ஒன்று காங்கேசன் துறை வீதியில் 4.11.53 இல் உருவானது.  அந்த நிலையத்தின் மேல்மாடியில்  இருக்குட' தியான மண்டபத்தில் சுவாமிகளுடைய ஆத்மீக அலையை இன்றும் அனுபவிக்கலாம்.

 "உலகத்திலுள்ள மற்றெந்த வஸ்துவிலும் மதம் என்பது உண்மையாகவும் தெளிவாகவம் உறுதியாகவும் பிறர்க்குக் கொடுத்தலும் கூடும்.  பெறுதலும் கூடும் ஆகவே முதலில் ஆத்மஞானியாக வேண்டும்.  கோயில் கட்டுவது, தொழுகை இடங்கள் நிர்மாணிப்பது, பொது வழிபாடு என்று  இன்னவைகளிலே மதம் தங்கியிருக்கவில்லை.  அது புத்தகங்களிலும் காணப்படமாட்டாது.  மதம் என்பது ஆத்மானுபூதியே ஆகும்.

 சுவாமிகள் தமது அடியார்கள் எங்கெங்கு இருந்தார்களோ அங்கங்கெல்லாம் செல்லுவார்.  யாருக்கும் அறிவித்தல் கொடுக்க மாட்டார்.  இருந்தாற்போல் ஒரு அடியவருடைய வீட்டில் தோன்றுவார்.  கேள்வியுற்ற அடியவர்கள் எல்லாரும் அங்கு வந்து கூடுவர்.  அவர்களுக்கெல்லாம் நல்லுபதேசம் கிடைக்கும்.  சில சமயம் கண் மூடிச் சிவயோகத்திலே ஆழ்ந்துவிடுவார்.  அன்பர்களும் தியானத்தில் மூழ்கி ஆனந்தம் பெறுவர்.  இரண்டு வருட காலம் சுவாமிகள் கொழும்புத்துறை ஆச்சிரமத்தைவிட்டு எங்கும் சென்றதில்லை.  சுவாமிகள் பூதவுடலை எந்த நேரத்திலும் உதறித்தள்ளலாம் என்று அடியார்கள் எதிர் பார்த்தனர்.  அதற்குரிய காலமும் நெருங்கியது.  24.03.1964 செவ்வாய்க்கிழமை அதிகாலை ஆயிலிய நட்சத்திரத்தில் சுவாமிகள் மகாசமாதி அடைந்தார்கள்.  சுவாமிகளுடைய குருபூசை ஆயிலிய நட்சத்திரத்தில் வெகு சிறப்பாகக் கொண்டாடப்பட்டு வருகின்றது.

 "எவ்வுயிரும் பெருமான் முன்னிலை யென்று கருணைசெய் கடவுள் உள்ளும் புறம்பும் உள்ளார்."

 

 

Kathirgamam

(A village where Sithars lived)

Kathir refers to paddy. Gamam is called Kiramam,  which means a village. Combining both, we can infer that it as the village where paddy is grown. Veddha community who are beloved to be the decent of Kuveni was chased away from North western Sri Lanka when Vijyakumaran divorced his first wife Kuveni and married a princess from Madurai. Kuveni and children moved to the fotests in Uva province. This how the legendary story of Veddah community known to the Singhalese people as per Mahavamsa..

Veddha is a hunting and farming community. They used spear for hunting and for self protection. They worshiped spear as  the symbol of their god. It is believed that Spear is the symbol of Murugan and started as the icon worshiped by Veddahs. Moreover legendary story about the love affair between the Veddah girl  Valli , the second wife of Murugan  and Murugan took place in the farm land in Kathiragamam.  Murugan’s brother Ganesha (Elephant) helped him in his love affair with Valli. The scene of the Murugan Valli story was written in the environment of Kathirgamam in Yala sanctuary, paddy fields, Veddha community, Elephants and Peacocks .

It is traditional practice which exits even now that girls from Veddha community take part in pujas by serving prasadam to God Murugan.  The temple for Murugan in Kathirgamam is located 228 Km south east of Colombo and about 20 km East from Tissmahargama..

Kathirgamam is located within Yala games santuary. The area was once infested with Elephants and wild animals. A river named Maanikka ganga flows through this village. The river which originates from Namunukula  mountain range in Sri Lanka's province of Uva and flows 114 km down through Yala sanctuary in the south to the Indian ocean near Kirinda .

Namunukala  is 2,035 meters (6,676.5 ft) high. The name means "Nine Peaks". One time only hanging bridge was available to cross the bridge and reach Kathirgamam temple. Subsequently a bridge was constructed for easy crossing of the river. The river flows near a Ganesh temple which is about 3 km from the main Murugan temple.

 From 1972, devotees started walking more than 400 miles from Selvasnathi temple in Northern Lanka, through Mullaitivu.  eastern coastal area via Trincomalee, Batticaloa, Pothuvil Oakanda to Kathirgamam. They call it Paatha yatra and consists on Tamil and Sinhala murugan devotees. According to Sinhalese, historians, Kathirgamam temple was  constructed  1st century BC   by King Dutugemunu. Dutugemunu the eldest son of Viharamahdevei, wife of Ruhuna king Kavantissa. She ruled Kirinda an area near the Yala games sanctuary. Before going to war with the Tamil Chola king Ellalan in Anuradhapura, Dutugemunu meditated in the bank of the river Mannikka ganga, prayed for blessings from Murugan and went to the battle.  When he won the war, he became a strong devotee of Murugan.

There are several curtains that hang in the moolasthanam to hide the Yantra. The priest who does the puja is called Kappurala. Unlike in many Murugan temples in other provinces the priest ties his mouth with a white cloth when performing Puja. Similar practice exists in Sellnatahy murugan temple in Northern province. There is no idol taken out in procession in an Elephant, after the Puja. No one knows what is behind the curtain which only shows the painted picture of Karthigeya with his consorts.  Some are of the view that it is a Yantra that is worshipped generates vibrational energy. This vibration is ideal for meditation by sithars. This was the main reason as to why Kathirgamam is a place many sithars existed. The builder of the temple is not known although many assumptions are made by the Tamils and Singhalese.

There are many interesting stories that happened in Kathirgamam, which prove the greatness and purity of the temple. During 203 AD, Babaji Nadaraj born in South India, at the age of eleven went to Kathirgamam in search of his  guru  Boganathar sithar. Under a banyan tree Babaji meditated for six months. At the start he meditated for 24 hours and later he reached a level of meditating continuously for 48 days. The banyan tree under which the Babaji meditated was cut down by a person, he became mad and committed suicide. There is a small black stone statue on the outside veethy of the main Kathirgamam temple of this deathless Saint Babaji who introduced Kriya Yoga to humanity as well as  Devayanai worship and a temple for her exists there now..

Kalyangiri Swami was responsible for Kathirgamam to become popular in India, during 16th century, He was called Muthulinga swamigal in Lanka. After Kalyanagiri swamigal,” Paalkudi baba”   became popular. He was a Brahmin from  Allahabad. Since he had the habit of drinking milk very often, he got the name Palkudi baba .

 A king who had no children , prayed at Kathirgamam , promising that if a child is born to him, he will donate the child to the temple. A beautiful daughter by the name Balasundari was born to the king. The king took the daughter to Kathirgamam and left her there to serve God. She became a nun for the temple. The Kandyan king Rajasinghe came to know about the beauty of Balasundari and send a request for her to marry him. She refused the king’s request to marry him. He ordered few of his soldiers to go to Kathirgamam, arrest and bring her by force to him.  Balasundari prayed to God Murugan to save her. God fulfilled her request.. At that time British forces invaded the Kandyan kingdom, arrested the king and took him as prisoner to Velore in Tamil Nadu. The king ultimately died in Velore.  She lived until she became old and after her assistant Mangalpuri swamigal lived in Kathirgamam. There is  a  memorial for her in the temple.

During the British rule, an administrative officer who worked in the Badulla Kachchcri;  as Justice of peace, suffered from a serious illness.  He was worried that he did not get any promotion because of his illness.  His sickness could not be cured. He prayed to God Kathiragamam and went to the temple. He met Paalkudi Baba and prayed  explaining his sickness. While one day when he was talking with the devotees about the greatness of Kathiragamam God, a madman  met him, and said “when you return to Badulla Kachcheri, you will get a transfer order to go to North. As per the mad man’s prediction he was transferred to the northern province, where he met an Ayurvedic physician and had treatment. His sickness was cured and became strong devotee of God Kathirgamam.

In my experience in Kahirgaman, when I went with my parents, sister and brother  during 1950’’s to fulfill a vow, the temple was crowded and there was no place to keep our baggages and sleep. We were tired after travelling 350 miles from Puttalam, by Train, Bus and cart and had no place to sleep. My father was a Murugan devotee as our house in Jaffna house was closer to the Nallur Murugan temple. He prayed to Murugan of Kathirgamam. He pleaded to lord Murugan by saying “ Muruga, I have come to see you  from a long distance with my family. Please do not leave my family alone. At that time an old man with holy ash and sandle wood pottu in his forehead, approached my father   and said “ Aiyah do you want a place to keep your things and rest? Come with me I will show you a room. You will be safe there” My father could not believe it.. The old man disappeared after few minutes after getting us a room to rest. My father searched for him to thank him but could not meet him. He thought that it was Kathirgama Murugan who helped him.

Long ago there was sanctity in the temple. Devotees crossed the Manicka ganga (river) on a hanging bridge. There were no big hotels. Ramakrishna mission provided resting place and free food for devotees.  Many business men  from south, provided rice and vegetables free of cost to the Mission. But political leadership upset the free service provided by the mission. Hotels were constructed. in due course, Liqueur and Non vegetarian food were served.  In 50’s, devotees walked 11 miles and also went by cart from Tissamaharagama, a village west of Kathiragama.  But things changed and bus service is now available. up to the door steps. It is the respect and love for him that is required by Kathirgama Murugan. Many Sithars (Yogis) and great men lived, meditated and attained samadhi. there and great vibrational energy exits in that environment.

Sella Kathirgamam is a place where Ganesh temple is located 3 miles northwest of Kathirgamam  by the side of Manicka ganga stream. As per the legendary story Ganesh was instrumental for the Murugan Valli love affair and it is this place where Valli met the elephant when Murugan was courting Valli, Kumbuk trees provide the shade for the devotees.

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Murugan Worship and Temples in Sri Lanka

Though there are innumerable temples for Murugan (Karthigeyan) in Tamil Nadu, some temples have different types of thala vrikushas. Apart from the mango tree and the  lotus plant, the trees attached to the Murugan temples are the following: Marudham or Queen's Flower Panneer or Indian Lavender, Punnai , Nelli, Mahizham, Pala or Jak) fruit tree.  Marudham is the sacred tree in the Dandayudhapani temple at Marudamalai in Coimbatore District in Tamil Nadu. It is known as Arjuna in Sanskrit. Perhaps this hillock and the nearby place are named after the marudham grove in that region. The tree has bunches of small flowers. People worship the sthala viriksha and make offerings too god.

There are lot of references made to the tree Marutham in Ayurveda as its barks are useful for heart diseases. It is good for people suffering from asthma. Fractured bones get strengthened when it is taken with honey. Dysentery is stopped by taking the decoction of the bark powder of marudham. Young ladies who fear pimples, its paste is a good medicine. Even the sting of scorpion is cured when its ashes are applied on the place of the bite. As it is an anti-microbial agent, it purifies the environment.

Panner is very sacred to Murugan in Tiruchendur as the vibhudhi (sacred ashes) prasadam is given to the devotees by the temple priests only in the panneer leaves. The white flowers are small in shape with a lovely fragrance. Panneer tree is sacred to Siva and Vishnu in some temples. As it blooms at night, the whole surroundings are well scented. It used for archana and in garlands to deities. This tree has some medicinal effects too. The wood of the tree is used to stop dysentery as well as to make nice furniture. The pustular swelling of the children is cured when the paste of the panneer leaves are applied.

Though punnai flowers are very closely associated with Siva as one of the eight flowers offered to Him during morning offerings, the punnai tree is the Sthala viriksha of Murugan in the form of Subramaniaswami in Peacock in Cuddalore district. It is an indigenous tree and its blooming denotes prosperity. There are many references in puranas to Punnaga vanam (the forest of punnai tree). It has been a practice in villages in ancient times if the tree failed to bloom in time, the local women would dance around the barren punnai tree and kick the same at the bottom of the tree and surprisingly it would start blooming. Punnai flower juice cures venereal diseases and boils. Nervous disorders could be treated with its flowers. The powder made out of the punnai leaves is good for getting relief for giddiness and head ache. The juice taken from its bark is useful to stop internal and external bleeding. It is surprising to note that the intra-muscular injection of the oil taken out of punnai seeds reduces the pain in leprosy. Though this green colour oil does not have good odour, it reduces and cures pain in joints, muscles, ulcers and skin diseases. The punnai fruits give a gum.

Mahizham is the sthala vriksha for Siva, Vishnu and Murugan and sacred not only to the Saivites and Vaishnavites but to Jains and Buddhists too. Mahizhzm trees find their place in the Amaravati and Sanchi stupas. It is an emblem of Neminatha, a Jain Tirthankara and he attained jnana (enlightenment) under this tree.. It is the sthala vriksha of Sri Kandaswamy temple at Tirupporur in Kanchipuram District and Sri Kulandaivel temple at Poombarai in Madurai District. This tree has small but very sweet smelling flowers. Even if it dries, the smell remains. There are many myths associated with this tree. It is believed that the tree blooms if women eat under its shade or beautiful women spits on it. In Indian society, it is a boon to get a male child. It is believed that the women who do not have male children beget a male child if they tie a small cradle to the tree after going round the temple. Similarly, people tie threads to the branches of the sacred tree if they want their wishes to be fulfilled. They untie the thread after the fulfilment of their wishes.

Pala is one of the three important fruits, the other two being plantain and mango. In Kollimalai in Salem District is famous for the Murugan temple. The sacred tree of the temple is pala. It is not known to many that the leaves of pala are as auspicious as banana leaves. It is interesting to note that this tree that jack fruit is depicted in the early Buddhist sculptures. The shade of this tree is so sacred that all Gods, Agamas, Sastras and Vedas are said to have gathered under its shade. It is believed if one waters this sacred tree with one pitcher of water, it is equal to have performed abisheka to all the gods.

Hinduism has often been coined as an "environmental friendly" religion. Hindus regard everything around them as pervaded by a subtle divine presence, may it be rivers, mountains, lakes, animals, flora, fauna, the mineral world, as well as the stars and planets. It is so because the Divine reality is present as Prana/Shakti energy, power, in every electron, particle, atom, cell and in every manifestation of matter. It is its very fabric. Just like the sparks of a fire are of the same essence as the fire they come from, so is the entire creation, of the same essence as the Divine. Just as Hindus greet each other saying "Namaste", which means: I recognize and salute the Divine within you, so do they recognize the same Divine essence, in all around them. 

Mountains play an important part in Hinduism. Thiruvannamalai, Palani, Marudhamalai, Thirukalukuntram are some of the mountains where Hindu Gods in temples are located in Tamil Nadu. Many mountains consist of minerals and generate vibration from crystals. Herbal trees are in abundance in the mountain in Palani and around 3000 B.C, when the world was waking up to evolution, it witnessed the presence of Siddhar Bogar, a powerful astrologer, and a yogi who had mastered the science of medicine perfectly. Bhogar was an expert in siddha medicine and it is said that according to the last wishes of his guru, Bhogar proceeded to China to spread the knowledge of siddha sciences. His journey is said to have been made with the aid of an aircraft; he demonstrated to the Chinese the details of the construction of the aircraft and later built for them a sea-going craft using a steam engine.

Rivers such as Ganga, Jamuna. Narmada, Indus, Kaveri are well respected by Hinduism but people do not care and pollute the river. The ashramams are built by the side of the river and Rishis take a bath in the morning before starting meditating. The river water that flows through the medicinal herbs in the mountain range of Himalayas, act as disinfectant. The River Ganges or Ganga is perhaps the holiest river in any religion. Besides being a sacred river, Ganga is also worshiped as a deity in Hinduism, Ganga water is used in various religious ceremonies of the Hindus. Even Science has proved that Ganga water is pure and bacteria free. Gangajal can be kept for years without any problem. In the banks of the Sarasvati River, Vedas flourished  during vedic period and its name is mentioned 72 times in the Rigveda, appearing in all books except for book four. Between 6000 and 4000 B.C., the Saraswati flowed as a great river and it disappeared in the course of time due to climatic changes.. Rivers constitute the lifeline of any country and some of the world’s great civilizations (Indus Valley, Mesopotamian, and Egyptian) have all prospered on banks of river systems. Hindus consider rivers as sacred and have personified them as deities and sung their praises in their religious literature, the VedasThe river Saraswati, during its heydays, is described to be much bigger than Sindhu or the Indus River.

 Among the various Hindu deities, Karthigeyan is  worshiped mainly by the Tamil community in countries like Tamil nadu, Sri Lanka, Singapore, Malaysia, Re Union . With the migration of Tamils to the western world many Murugan temples have originated in the name of Murugan temples such as Nallur, Selvaasnathi, Kathirgamam , Thiruchendur  to cater to the people from those areas.

God Murugan’s name means beauty and He is considered as a Dravidian God. People say that Murugan worship started from the time of the Gupta period in North India. The origin of worshipping Murugan  is similar to  Worship of Hermes by Asyrians.  This is similar to Ra ( the Sun)  by Egyptians .  

Land division and worship  

 Idol worship in Tamilnadu is based on the division of land and the work done by the people from that area.  Four of the geographical regions are described as  landscapes that occur naturally in the Tamil areas. These are: Kurinji  - mountainous regions, associated with union, Mullai - forests, associated with waiting, Marutham - cropland, associated with quarreling, and  Neytall - seashore, associated with pining. The fifth - Pālai  or desert, associated with separation -  They were described in the Tolkappiyam as being naturally existing landscapes. Murugan is worshiped by hunters who hunt using spears (Vel), bow and arrows in mountainous areas. It is the means to supply food as energy for their life.  Hence Murugan temples are mainly found on the top of rocks such as Palani. Marutamalai. Viralimalai

The vehicle for Murugan is the peacock.  Murugan is also called Alagan ( Beauty) and Peacock is a beautiful bird. Legendary stories are written about how the peacock and cock came into existence. Ganesh the eldest brother of Murugan played an important part in the love affair of Valli (Veddah girl) and Karthigeyan. The story centers around a farming village Kathirgamam in a jungle in southern Lanka. A historical temple of Kathirgmam exists in that village, looked after by Hindus, Muslims and Buddhists. The river Manickka ganga flows through that village.  As Valli was a Veddah girl ( Hunter’s daughter), puja is done in a typical Sinhalese style with Sinhalese  damsels dressed like Veddah girls, serving Prasadam. The mouth of the priest is tied with a cloth and puja carried out and only he is permitted to enter the inner sanctum where a holy Yantra is kept. Devotees believe that a strong Yantra exists in the heart of the temple, and once in a way it is taken out in a box on procession on the back of an Elephant.

According to legend, Karthgeyan, the second son of Siva and Parvathy  has two wives, namely Deivayani, with North Indian Ariyan connection and Valli with the Dravidian link. Deivayani represents spirituality and Valli the love within the soul.

Devotees of Murugan carry Kavadi ( Carrying stick), climbing the rock.  Some devotees pierce their cheeks with sharp spears. They shave the head symbolizing the incident that took place between Karthigeyan and his father Shiva over a Mango fruit. In anger Karthigeyan shaved his head because he lost the contest with Ganesh and went and meditated with only a loin cloth to hide his genitals.

Kathirgamam (A village where Sithars lived)

Kathir refers to paddy. Gamam is aclled Kiramam  which means viallage. Combining both we can infer it as the village where paddy is grown. Veddha community who are belived to be the decent of Kuveni was chased from North western Sri Lanka when Vijyakumaran fell out with his wife Kuveni. He marries a pricess from Madurai. Kuveni and children moved to the fotrests in Uva province. This how the legendray story of Veddah community known to the singhalese people. Veddaha are hunting and farming community. They used spear for hunting. They worshiped spear as  the symbol of their god. It is believed that Spear the symbol of Murugan started as theicon worshiped by Veddahs. Morover legendary story about V the love affir between the veddah girl  Valli and Murugan took place in the farm land in Kathiragamam.  Murugan’s brother Ganesha (Elephan)t helped him to get married to Valli. The ecne of the Murugan Valli story was written the environmnet of Kathirgamam in Yala santuary, paddy fields, Veddha community, elephants. It is traditional practice which exits even now that girls from Veddha community take part in pujas by sereving prsadam to God Murugan.  The temple for Murugan in Kathirgamam is located 228 Km south east of Colombo. ‘Gamam means farming village area. Kathir, which means paddy. Hence Kathirgamam means a village where paddy is grown. The area was once infested with elephants and wild animals. A river named Maanika ganga flows through this village. From 1972, devotees started walking more than 400 miles from Northern Lanka, along the eastern coastal area via Trincomalee, Batticaloa, Pothuvil to Kathirgamam. According to Sinhalese, historians, Kathirgamam temple was  constructed  1st century BC   by King Dutugemunu. Dutugemunu was the son of Viharamahdevei, wife, of Kavantissa. She ruled Kirinda an area near the Yala games sanctuary. Before going to war with the Tamil Chola king Ellalan in Anuradhapura, Dutugemunu meditated in the bank of the river Mannicka ganga, prayed for help from Murugan and went to the battle.  When he won the war, he became a strong devotee of Murugan.

There are several curtains that hang in the moolasthanam to hide the Yantra and the priest who does the puja is called Kappurala. Unlike in mnay Murugan temples in other provinces the priest tie shis mouth with cloth when performing Puja. Thjere is no idol taken out in procession after the Puja. No one knows what is behind the curtain which only shows the painted picture of Karthigeta.

There are many interesting stories that happened in Kathirgamam, which prove the greatness and purity of the temple. During 203 AD, Babaji Nadaraj born in south India, At the age of eleven went to Kathirgamam in search of his  guru  Boganathar sithar. Under a banyan tree Babaji meditated for six months. At the start he meditated for 24 hours and later he reached a level of meditating continuously for 48 days. The banyan tree under which the Babaji meditated was cut down by a person, he became mad and committed suicide. There is a small black stone statue on the outside veethy of the main Kathirgamam temple of this deathless Saint Babaji who introduced Kriya Yoga to humanity as well as  Devayanai worship and a temple for her exists there now..

Kalyangiri Swami was responsible for Kathirgamam to become popular in India, during 16th century, He was called Muthulinga swamigal in Lanka. After Kalyanagiri swamigal,” Paalkudi baba”   became popular. He was a Brahmin from  Allahabad. Since he had the habit of drinking milk very often, he got the name Palkudi baba .

 A king who had no children , prayed at Kathirgamam , promising that if a child is born to him, he will donate the child to the temple. A beautiful daughter by the name Balasundari was born to the king. The king took the daughter to Kathirgamam and left her there to serve God. She became a nun for the temple. The Kandyan king Rajasinghe came to know about the beauty of Balasundari and send a request for her to marry him. She refused the king’s request to marry him. He ordered few of his soldiers to go to Kathirgamam, arrest and bring her by force to him.  Balasundari prayed to God Murugan to save her. God fulfilled her request.. At that time British forces invaded the Kandyan kingdom, arrested the king and took him as prisoner to Velore in Tamil Nadu. The king ultimately died in Velore.  She lived until she became old and after her assistant Mangalpuri swamigal lived in Kathirgamam. There is  a  memorial for her in the temple.

During the British rule, an administrative officer who worked in the Badulla Kachchcri;  as Justice of peace, suffered from a serious illness.  He was worried that he did not get any promotion because of his illness.  His sickness could not be cured. He prayed to God Kathiragamam and went to the temple. He met Paalkudi Baba and prayed  explaining his sickness. While one day when he was talking with the devotees about the greatness of Kathiragamam God, a madman  met him, and said “when you return to Badulla Kachcheri, you will get a transfer order to go to North. As per the mad man’s prediction he was transferred to the northern province, where he met an Ayurvedic physician and had treatment. His sickness was cured and became strong devotee of God Kathirgamam.

In my experience in Kahirgaman, when I went with my parents, sister and brother  during 1950’’s to fulfill a vow, the temple was crowded and there was no place to keep our baggages and sleep. We were tired after travelling 350 miles from Puttalam, by Train, Bus and cart and had no place to sleep. My father was a Murugan devotee as our house in Jaffna house was closer to the Nallur Murugan temple. He prayed to Murugan of Kathirgamam..“ He cried saying “ Muruga, I have come to see you  from a long distance with my family. Please do not leave my family alone. At that time an old man with holy ash and sandle wood pottu in his forehead, approached my father   and said “ Aiyah do you want a place to keep your things and rest? Come with me I will show you a room. You will be safe there” My father could not believe it.. The old man disappeared after few minutes after getting him a room to rest. My father searched for him to thank him but could not meet him. He thought that it was Kathirgama Murugan who helped him.

Long ago there was sanctity in the temple. Devotees crossed the Manicka ganga (river) on a hanging bridge. There were no big hotels. Ramakrishna mission provided resting place and free food for devotees.  Many business men  from south, provided rice and vegetables free of cost to the Mission. But political leadership upset the free service provided by the mission. Hotels were constructed. in due course, Liqueor and Non vegetarian food were served.  In 50’s, devotees walked 11 miles and also went by cart from Tissamaharagama, a village west of Kathiragama.  But things changed and bus service is now available. up to the door steps. It is the respect and love for him that is required by Kathirgama Murugan. Many Sithars (Yogis) and great men lived, meditated and attained samadhi. there and great vibrational energy exits in that environment.

Sella Kathirgammam is a place where Ganesh temple is located 3 miles northwest of Kathirgammam  by the side of a stream. As per the legendary story Ganesh was instrumental for the Murugan Valli love affair and it is this place where Valli met the elephant when Murugan was courting Valli, Kumbuk trees provide the shade for the devotees.

Nallur Murugan  Temple - Jaffna

The name Nallur refers to good village. There are  many villages  in Tamilnadu by the name Nallur. Even in near Poonahari there is a village by the name Nallur along Paranthan Ponahari Road. But history of Jaffna peninsula speaks about Nallur Rajathani that was ruled by last king Sangiliyan. When we speak about Jaffna we cannot ignore the richest and well organized Nallur Murugan temple. The significance in that temple is, for several years, the ticket for a  Pooja is charged the same amount.. From the revenue received from devotees, Yearly many additions were done to the temple. Gopurams were built. Road diversion were done for easy travel of the chariot called Theer . The other significance of the temple is that punctuality is maintained in conducting activities. Unlike in other Murugan temples a  golden spear is used as the idol.

Nallur Kandasamy temple is located two miles from Jaffna town  along the Point Pedro road. The temple has a long history and was attacked several times. Today it is a popular rich temple and patronized by large number of devotees.. Historians are of the view Ukirasingan when ruling fell in love with the princes Maaruthapiravalli who came to Keerimalai on pilgrimage from Tamil Nadu. He built a Murugan temple in Mavidapuram as per her request. He changed his capital from Kadiramalai to Singainagar. One time a place called Nallur in Poonahiri was the capital. Some historians are of the view the first Nallur Kandasamy temple was built in Nallur Poonahari, a place between Paranthan and Poonahari. The name Nallur means a good town and it got its name from  a village in Tamilnadu.

On the orders of Selvarayan’s son Pandi Malavan,  Pandyans appointed a King for Jaffna and Prince Singai Aryan arrived in Jaffna in 1200 AD. He founded the Arya Chakravarthi dynasty, which lasted 403 years. The prince Singai Arian came with religious priests to the Jaffna Kingdom and established a kingdom for himself with high walls, administrative set up, judiciary, army barracks and place for horses and elephants to be trained. He was called Koolankai Singaiarian. He made an educated Brahimin Buvanekubahu as the chief minister for the Kingdom.  First in remembrance of the Sivan temple he worshiped in Madurai, he built the Kailasanathar Sivan temple in Nallur. As per the book Kailasmaalai, the temple was built in 870 AD Buvanekabahu. There is confusion in that date whether it is 948 or 1248 AD. There is nothing wrong in saying that Buvanekubahu built the temple during 948 AD in a place called Muthirai Santhai, on Point Pedro road, closer to the existing temple. The location was called “Kurrukal valavu” (Land of the chief priest). The temple continued to be popular until 13nth century.

 Buvaneku bahu was the name given to Senpaga Perumal, a Kerala prince from Panicker  caste. Panickers are teachers of a martial Kalari art in Kerala. He was the adopted son of Parakiramabahu the 6th king who ruled Kotte. Senpaga Perumal being a good warrior and Brahmin, served the King as a mercenary. The King started looking him after and adopted him as his son.  Senpaga Perumal was sent to capture  Nallur.,He destroyed the temple that existed at Kurukkal valavu. To avoid getting a bad name from people he reconstructed the temple in the same place and ruled the area by the name of Sri Sangabothi Buvanekabahu. Even today his name is honoured in the prayers said in the temple.

During 1478 Kanagasuriyan and then his first son  Singai Pararajasekeran  ruled the place.  To get protection from God, he established temples around the  Nallur kingdom.  To mention, in the west he built the powerful and popular Veera Maha Kali Amman temple worshiped by Sangili king. Sangili fought with the Portuguese in the vicinity of the  Veeramaha Kali Amman temple.  In the North Satanathar Sivan temple, In the East Viyilil Ularntha Pillayar temple exposed to sun light  and in the west Kailasapillayar temple.   

Before the Murugan temple was built in the present place, there was a Muslim  Yogi and a Fakir by the name of Sikandar who was respected by people of all religions. He guided and fought with Tamil soldiers when Portuguese attempted to destroy the Murugan temple. He died in the war.  A vel was planted in the place where he died and people trust a tomb is there inside the  present Murugan temple in the place he was buried. There is separate access for the Muslims to this tomb. Muslims are permitted to sell camphor and things for Puja and have access to the tomb of the Fakir. 

One time in Tamil nadu, the Tamils who became Muslims from the Hindu religion, because of the invasion of Muslims in Tamil nadu, called themselves as the Kantahsaibu group and migrated to  Kodikamam, Usan, Mirusivil and Eluthumattuval to do business.  The name Usan ( Hussain) signifies that it was a  Muslim area once. Because they could not do business successfully in those areas, they moved to the present Nallur temple area and built a mosque.  

In 1620, like  other Hindu temples, the Portuguese after cunningly defeating king Sangili, destroyed the Murugan temple to the ground. They built a Catholic church in the place where there was the Murugan temple. During 1658 the Dutch captured  Jaffna from the Portuguese . They introduced protestant religion in Jaffna. They destroyed the Catholic church and built a Church of their religion. During 1734 a small temple was built in the land near Yamunari. They established a Vel and worshiped it.  A person by the name Don Juan Ragunatha Maapana Mudaliyar, used his influence with Dutch administration and got legal permission to build the temple in the present location. Krisnayar Suppiar was  of assistance to Ragunatha Mudaliyar to build the temple. When he saw the Muslims getting settled in that area, he tried to buy the land from them but failed. As a protest they polluted the wells used by Muslims by dropping the meat of pigs. The Muslims had no other alternative but to sign a contract in that area. to move out from Naavanthurai to Sonaga theru and established their businesses. Many Muslims live there They gave  permission for Muslims who wanted to worship through a door in the west of the temple.

In 1773 Aruumuga Navalar wanted to replace the Vel and build the temple using black stones but that was not agreed upon . Moreover sacrificing a goat and applying its blood to the wheels of the cart during car festival was to be stopped. This  action was taken to ensure that when the cart moves in the crowd no one gets killed as such it is done as a sacrifice to prevent any accidents happening during the car festival. Now during Poongavanam festival, Venison is served in Prasadam. This is done in Kathirgama as well.  He also filed a case on the temple to show the accounts and won the case in his favour. The location where  cart  is parked is called “Theradi” .   The location became  popular because of Yogar Swami and Kadai swami meditated at Theradi.

Due to the ethnic war many people migrated different countries. The younger generation of the people who migrated are not aware of the past history of  the temple sin Jaffna and how the temples were destroyed by the Portuguese, Dutch and the Sri Lankan army.

Nallur temple was destroyed four times during different period but survived all attacks. Incidentally Karthigeya is considered as a War lord. In the south the Singhalese worship Karhthigeya at Kathirgamam. They believe that his second wife Valliammah was from Vedda community. Legendary stories and the  beliefs go a long way in any religion.  

Maviddapuram temple at Tellipalai

Maviddapuram menas the horse face cahnged to normal fcae. Maviddapuram temple, many years ago was a small place of worship.  According to legend, the temple was built by the Chola princess, Maruthapura Veeravalli, who had been cured of her ailments and her horse-like face had disappeared after bathing in the Keerimalai tank. It is at this kovil that the chariot stands to this day retaining much of its former splendour. The Chola Princess Maruthapuravalli from Tamil nadu was cursed and to cure her curse travelled to Kerimalai and prayed for healing. The water of Keerimalai had curable properties. The king Ukiramasingan when he saw her fell in love with her beauty, wanted to marry her and kidnapped her. by force.  On her request he completed Kanthavel Murugan temple. The king got down the statues through Kankesanthurai for the temple and that is how the port got its name as Kankesan referring to Murugan.  During 785 AD the temple was established. The title Ma in Tamil refers to horse. Since Maruthapuravalli’s face                                                                                                   appeared like a horse and was cured, the temple got its name as Maviddapuram. The temple festival starts one week before Nallur Kandasamy Kovil festival and ends on Adi Amaavasai with the water cutting ceremony. Five carts are used in the car festival. The temple is highly orthodox and low caste people were not permitted to enter the temple. The area was inhabited by educated people and the place is called Tellipalai.

It is believed that god Shanmuga performs a secret dance on the fifth day of the Annual festival and thousands of people gather to witness this unusual and appealing sight. The climax of this festival which falls on the last day, the 25th day, is the water cutting ceremony or the well-known Adi Amavasai Theertham at Keerimalai in the waters of the Palk Strait, ever famous for its curative purposes.  in May of 1872, a son Yogar was born to Ambalavanar and Sinnachi Amma not far from the Kandaswamy temple in Maviddapuram. He became a yogi and is respected by many.

A dent appeared in the management of the temple owned by an orthodox Brahimin priest when low caste people from that area demanded entry into the temple with the help of Peking communist party. It started in 1968 as a non violent request but turned into a violent political issue. Educated people like professors were against the temple entry. Many said that a temple is a place for worship for all categories of people. The reason given by the temple owner. A Brahimin was that cleanness and purity of the temple will be lost It is more than purity, the temple high priest wanted to control the temple so that no one could ask for the temple accounts. It should be noted that Murugan is the God of the hunters, who could also be considered as low caste people who hunt and eat meat and fruits.

Selvasanithi temple (Sella Kathirgamam)

 The other popular Murugan temple in the Jaffna peninsula is Selvasanathi temple near Thondamanaru river. This temple is well patronized by the Vadamaratch population. Since travel to Kathirgamam took a long time, they called this temple as a duplicate and named it Sella Kathirgamam. Traders used Point Pedro ,  Valvettiturai ports for trade, so they worshiped  Murugan and gave of their wealth to the temple. The method of puja here is similar to Kathirgamam as the priest ties his mouth with a cloth during the puja.. This may be for avoiding pollution or following the tradition. There are 18 resting places called madams in the temple. Yogis have meditated under the tree and the area attained sanctity. Karunakara Thondaman was sent to Vadamaratchi to procure salt supplies by Kulathunga Cholan, who reigned in Chola Nadu. The temple by the side of the newly cut waterway was the place of worship of the settlement that was found in the locality. In order to transport salt from Navatkuli to the port, to export to Tamil Nadu, Thondaman deepened the canal and named it Thondaman aaru.    

The annual  800 miles walk along the Esatern coast  called Ptha Yantra by the Murugan devotees to Katargama starts from Sellsanathi temple. The rituals during Puja is similar to Kathotgammam wgere the priest ties his mouth with acloth.                   

Murugan Temples in Eastern Province

Many parts of the Eastern province have thick forests and Veddah’s lived in these forests. They lived in places like Thambuvilla and Thirikovil. Eastern Sri Lanka is a region where various ethnic groups, including the tribal Veddas, have long been living together. Tamil speaking Hindus are the majority group in Batticaloa; their social formation is based on a rigid kuti (matrilineal clan) system. This region is known for Kannakai (Pattini) Mother Goddess worship and also for Skanda-Murukan worship. Skanda-Murukan is known as Vēlāyutacāmi, Kumaratan, Kumāratambirān and lately Muruga Katavul in this region. The cult practice of this region varies from ancient patterns to modern types. Although Batticaloa district in Eastern Sri Lanka is rich in such ritual traditions, few studies have been carried out in this regard. This study analyses these Skanda-Murugan traditions in a socio-anthropological perspective. The traditional temples of Mantur, Ukantai, Tanta malai, and Ciittanti. God Skanda after successfully defeating the Asuras was returning east, when he encountered the Vākūra Hills. The God in his anger split the hill into two with his Vēl. Three bright rays emanated from this, and each one of the range traveled in different directions. One of these reached Mantūr and sheltered within the tillai trees, which came to be patronized by the Veddas. During the Chola period, Queen Cīrpātatēvi left for the northern kingdom (Cinka Nakar), but before leaving handed over her golden vēl to Cīrpata family members, she requested them to cherish it. To this day, members of this group are given prominence at all temple functions.


The origin of the temple is centered on the Veddas, who for their protection and safety used their weapons the bow and arrow as symbols of worship.
Another myth relates to the might of God Skanda-Murugan. A detachment of Portuguese soldiers after the conquest of the East advanced toward the temple to loot it, but they were attacked by wasps. The frightened soldiers fled for their lives, leaving behind their weapons, including muskets and swords. The latter are still kept in the sanctum sanctorum as reminders of the power of the God residing at Mantūr.

A permanent temple was built in 1215-1248 by King Nāka., and its structure  is a replica of the temple in Katirkāmam. In the outer courtyard there are two smaller temples. One of these is for Theyvayānai Amman and the other for Valli Amman. In the inner courtyard there are two shrine rooms: one for Pillaiyār and the other for Nākatampiran. There is a worshipping platform for Kumāra Tampiran. In addition there are nine stone pillars ās, each one representing Valli's brother and the other eight the Attatikku Pālakar, meaning those in charge of protection of the eight directions.
Patterns of worship at Mantūr are ancient and virtually identical to those in Katirkāmam. The officiating priest is called Kappukanār, equivalent of Kappurāla in Katirkāmam. The priest is chosen from the Cīrpata kulam (clan). The Veddas are also given equal importance; for instance, the Ārāti Pen or the woman performing the lamp rituals is chosen from the Vedda group.

Ukantai Murugan temple is at the foot of the Ukantai Malai, a remote rock-hill on the coast at the intersection of the Eastern and Southern Provinces. Here the Murugan temple is at the foot of the hill, while his sweetheart Valli occupies the peak. This is another place where King Rāvana is said to have rested and worshipped on his way to Kōnēcvaram in Trincomalee. The theme of taking rest is reflected in the name Ukantai, for it is said that here Lord Murugan and others 'sat down' (utkantār) and rested.

According to another myth, the third ray from Vākura Hill reached here and came to rest on this hilltop, making it a favorite site for Murugan worship. There is yet a third myth according to which, Valli and Murugan arrived in separate stone boats (which still rest on the beach) to reside on top of the Ukantai Malai. The temple is located along the eastern shores of the country, along which the pilgrims walk to Katirkāmam. In places like Pānama and Kumana, which are close to Ukantai, Tamils and Sinhalese lived in harmony even down to the present day.

The devotees offer as in other temples cooked food, fruits etc. Some of them prepare milk rice and sweet meats in the outer courtyard. At present soldiers as well as local villagers offer live poultry to the deity requesting his protection.

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