![]() ![]() 'Kukkutam' (the cock) is the fulfilment, free from jealously and enmity the dandam (the stick) is the sense of renuciation the pea-cock, is the 'mulaprakruti' the seat of maya which is multi-coloured, peculiar in form and the cause of the qualities like forgetfulness etc. The light and the absence of light at the six 'adharas', viz., 'muladharam, svadhistana, manipuraka, anahata, visuddhi and ajna, are signified as twelve hands of the Lord vel is sakti Grace is knowledge the bell (in one hand) is nadam which is the revelation of the self the banner (flag) is the fame. Knowledge is divided into two, as the knowledge that perceives adn the knowledge that reveals the first leg of Lord Muruka. This is the view expressed by Saint Ramalinga Swamigal. "At the end of all the 'tattuvas' there exists a pure-gem-like pure consciousness (the consciousness of the soul) is the mind, which is full of tranquility, is the 'Cuppiramaniyam'. The third place above the 'muladhara' is called 'anahatam', it is the place where the heart is situated in vivekam', the combination of the six senses of the human body is also denoted as 'Aurmukam', and light of the six 'adharas' in the body are also called 'Arumukam'. There is a gem with six-facets situated between over eye-brows. ![]() Do the statements made in Kantapuranam expressively and externally exist internally in our body? The object of this article is to search for the esoteric principle behind it. So the question arises how the brilliance called Cuppiramaniam is accommodate in our body. ![]() 'utampule uttaman Koyil Kontan (The Supreme enshrined itself in the body) - Tirumular. 'ullam perundoyil unutampu alayam' (mind is the sanctum sansctorum and the bod the temple) - Tirumular. 'Kayame Koyilaka' (body as the temple) -Tirunavukkaravar. That is the 'flame' that emerged from the third eye of Siva ad Kantapuranam describes it as Murukan was born out of these six flames. 'The light that comes out of the Supreme' is the meaning of that term. Each one has a reason for being called so. are the names by which the Lord is indicated. Murukan, Kantan, Kumaran, Guhan, Velan, Katampan, Karttikeyan, Arumukan, Cuppiramanian, etc. It is doubly significant because new light is shed, picking up data from the much-neglected archaeological sources. Some of the Murukan sculptures belonging to the 13th to 17th century AD have been discovered in Northern Sri Lanka, which reveal the significance of Murukan worship during the Jaffna Kingdom. Some particular name of deities and vehicles and symbols of deities reflect on Maruman worship and cult, which prevailed on those days among Sri Lankan Tamils. They are mostly related to Saiva and Vaisnava religion of particular kinds and peoples of certain period. Those coins contain forms and names of deities, symbols and emblems of kings and dynasties. Sri Lankan Tamil has issued various types of coins since the 3rd century BC to 17th century AD. Definitely it is a pointer of Velan cult. Velsami or Velappan) which is rooted in the ancient name Velan appearing in Cankam literature. Even today in Tamil Nadu and Sri Lanka it is not uncommon to come across a person name (e.g. The personal names found in Sri Lankan Brahmi inscriptions that belong to 3rd century BC to 3rd century AD related to Murukan, the best example being Vel. The earliest evidence of Muruka cult orientation in Sri Lanka, in the form of graffiti marks, terracotta figurines and metallic images, have been discovered since at least the megalithic period (800 BC). Skanda) or the Tamil Murukan cult as reflected in inscription, coins, sculpture and other archaelogical artifices of the island. This paper takes into account the facets of Kaumara (i.e. In this respect the archaeological sources play a vital role. Even though Pali literary sources exalt the place of Buddhism, the due place for Hindu religious groups is also given. But at the same time, Hinduism and its sectarian groups did not disappear and received the patronage of people, especially the Tamils of the island group. By the lapse of time the heterodoxical sects commanded wider following among the masses. With the introduction ofīuddhism in the 3rd century BC, the religious history of the island took a new course. Hinduism, Buddhism etc, the various factions of Hinduism found a place in the island affairs since at least the 3rd century BC. In this paper, an attempt is made to evaluate the significance of archaeological evidence in the context of Murukan cult in ancient Sri Lanka. Nine Synopses of papers from the Second Murukan Conference Synopsis: "History of the Murukan cult in ancient sri lanka: archaeological evidence" by P. ![]()
0 Comments
Leave a Reply. |
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |