Page 1
IEEEEEEEE
Eftirfarande
Cult of Murug
in Easter
PERHE
|
Dr. N. Shanmu

I DET
TERRITOIRE DE
Het verharrean
n Sri Lanka Jan
Eittelia
agalingan
mengetE TENHAM

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The Cult of in Eastern
DR.N.SHANMU HEAD, DEPT. OF POLITICAL SC
UNIVERSITY OI
SRILANI
Nagalingam A
Jaffna 200

Murugan Sri Lanka
IGALNGAN CIENCE AND SOCIOLOGY F JAFFNA KA
Poolalayam

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CULT OF MURUGAN
By Dr.N.Shanmugalin
@ : Mrs. Gowri Sha
First Edition : 13.12.2
Published by: Naga
Nági Tellip
Printed by : Kalaimage
Thirunelve

IN EASTERN SRI LANKA
ngan anmugalingan
001
lingam Noolalayam, ulagiri, Myliddy South, -palai.
al Printers, ely

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INTERNATIONAL CENTRE
Chemmancher Tel : (91) 44
Fax : (91)4 Email : Off.
The Internatior Murukan - Skanda was International Conference Asian Studies , Chennai conference was held in M
Originated as worship gradually develop at present blossomed fort The main aim of the cont the knowledge gained by exchange of thoughts on 1 of entire community at lar

FOR THE STUDY OF MURUKAN-SKANDA
y, Shclinganallur P.O., Chennai-600 119, India. .450 1662, (01) 44-450 0831.(91) 44-493 0085 4-450 0959 Res. Tel. Fax: (91) 44-495 4831. : ias@xlweb.com Res: honeland@xlweb.com
--
1st Dec. 2001.
ial centre for study of established with the first
Seminar at Institute of in the year 2000. Second
auritius.
a regional cult, Murukan ped into a national cult and hinto an international one. Ference is to disseminate
mutual dialogue and free Murukan cult for the benefit
ge.

Page 5
Dr.N.Shar Sociology participat papers in the first conference he pres reveled the continu Murukan cult in Eas International Co Dr.Shanmugalingan' Unique features of K
Dr. Shan's Sociologyl Anthropo for research are reve Shan's research wo Eastern Sri Lanka is
In this co express my greet Dr.N.Shanmugalinga

mugalingan, Head, Dept. of ed and presented research two conferences. At the first ented a valuable paper which ning and changing patterns of cern Sri Lanka. At the Second nference at Mauritius s presentation dealt with the Cathirkama Cult in Sri Lanka .
deep knowledge in the field of logy and his continuous thirst aled in these presentations. Dr. k on The Cult of Murukan in
being released now.
itext I am very pleased to ngs and best wishes to
1.
Yours Sincerely,
UN -pl. (Dr. G. JOHN SAMUEL) :
chairman - ccur

Page 6
Eastern Sri Lan various ethnic groups, inclu have been living together. are the major group in Ba formation is based on a reg system. This region is popu Goddess worship and als worship. Skanda - Mu Velāuthasāmy, Kumarathan lately Muruka Kadavul in practice of this region vary modern types. Although Lanka is rich with such ri studies have been carried study analysis, the Skanda the Socio-Anthropological p
Methodology The data obtained from worshipping centres, N modern cultic groups sources of this stu temples of Mandūr. I Thanthamalai, Sithāndi
-0

ka is a region, wherein uding the tribal Veddhas,
Tamil speaking Hindus atticaloa and their social gid Kudi (Matrilinial Clan) ular for Kannakai, Mother -o for Skanda- Murukan urukan is known as -, Kumara-thambiran and - this region. The cult from ancient patterns to Batticaloa, Eastern Sri tual traditions, very little
out in this regard. This a- Murukan radiations in
erspective.
field work in Ancient lew temples and the s are the primary dy. The traditional hirukkõvil, Ukandai,
have been
1

Page 7
selected together with a depth study.
The symbol pattern, location of the Temple administration, devotees were looked historical development examined.
Participant observations have beer festival times. Interviews devotees by using judg Temple authorities were People have been v authorities gave the ir prestige.
In addition, sy been made of newly
Murukakadavu! headed malai Samy.

few recent temples for in
of worship, worshipping temple, Temple structure, - class structure of the into and in addition the of the temples was also
and
non-participant made during the annual i were carried out with the ement sampling technique.
also interviewed in detail. ery cooperative. Temple formation with pride and
stematic observations have emerged cultic group of by a new Sittar, Thanthā
02

Page 8
m.. - .
Madurai
Jaffna
ameswarar
Tiruchendur
Y SRI L.
Thar
COLOMBO
Kathirg
Murugan Temples in Ba
SriLanka
- 03 -

... ....
ARABIAN SEA
khai Hee ".4
Trincomalee
ΑΝΚΑ
SxSithandi Vrani athạmalai - A Batticaloa
Mandur. - )
Kallady
Tirrukovil
X' ukandai
amam
tticaloa, Eastern

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Vedd

na Arathi Penkal
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Page 10
Skanda-Murukan Temple of the Eastern Region, Sri Lank
Case Study 1
Mandur Murugan Temp
The Mandūr Muruk along the Batticaloa lagoon, a the Batticaloa town itself. Th known as Thillai Mandūr or The temple is shrouded in center round the Veddhas, described below:
Myth | God after successfully defea returning East, when he was
Vāhūra hills. God in his ange with his vēl. Three bright ray each one of the rays traveled One of these reached Mandi the “Thillai trees", which cam
the Veddhas.
-0.

vle
an temple is situated bout 20 miles south of e temple is popularly Chinna Kathirgamam. myths, most of these some of these are
ating the Asuras was
encountered by the er split the hill into two us emanated from this
in different directions. ar and sheltered within se to be patronized by

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Myth II
During the Seerpathathevy left for t Nāgar), but before leavi vēl to Seerpathakulam them to cherish it. To group are given promine
Myth III
The origin of around the Veddhas its and safety used their we as symbols of worship.
Myth IV
Another myth God Skanda - Muruka soldiers after the conque temple to rob, but they w frightened soldiers fled fo their weapons. The la Sanctum Sanctorum to God residing at Mandūr.
-0

Chola rule, the queen ne Northern Kingdom (Sinha ng handed over her golden
members, and requested this day, members of this nce at all temple functions.
= the temple is centered elf, who for their protection eapons, the bow and arrow
relate to the might of the 1. Some of the European st of the East, moved to the ere swarmed by wasps, the or their lives, leaving behind ter are still kept in the pronounce the might of the

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Temple Structure
A permanent temple 1248 by King Naga, the structu replica of that in Kathirgamam. there are two shrine rooms, Theivayānai Ammān and the o In the inner courtyard there a one for Pillayar and the other There is a worshipping pla thambiran. In addition there are representing Vaļļi's brother, an Attathikku Palakar, meaning th eight directions.
Worship Patterns
Ancient and is identical to that i officiating Priest is called Kapp Kappurala of Kathirgamam. T from the Seerpathakulam. Th given equal importance, the A is chosen from the Veddha gro
-07

was put up in 1215 – ure of the temple is a In the outer courtyard
one of there is for Eher for Valli Amman. are two shrine rooms - for Nāgathambiran. atform for Kumāra
nine stone Pitas, one -d the other eight, the ose in change of the
n Kathirgamam. The ukanar, equivalent of he Priest is chosen e Veddhas are also rathi Pen for instance
p.

Page 13
The devote cooked food, fruits etc. and sweet meats in th with the people the sc God requesting for Goc
Annual Festival
The annual temple fe the hoisting of the fla cutting ceremony, whic the month of August. the deity is taken in vāganam, on its way is a while before returnin last day, following the
Murukan rests in Valli's During the procession representatives faint, being carried to the Va of the flag on the last flag, the festival is de (Vannakar) is informe which the festival has b

-es offer as in other temples , some of them cook milk rice e outer courtyard. At present -ldiers offer life poultry to the d's protection.
estival of 20 days, starts with ag and ends with the water ch falls on a full moon day in A 'Sacred box', representing
procession in a covered brought to the Valli Shrine for g to the main temple. On the he water cutting ceremony,
Shrine for the rest of the day. 4rathi Penkal and the Veddha and they recover only after lli Shrine before the lowering day, with the lowering of the clared over and the Vannimai 1 that successful manner in een conducted.
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The day ends with the ma procession to a feast prepar Vellalar, Kannkakapilla and (the authorities of the surroun
The ritual importano the administrators like Vann. strong which reinforce th administrative structure. In ac socio Political problems have administrative structure. To changed in administration or i the leading authorities said, “V traditions not only for our pre regional identity”.
On the 3rd day ceremony, the Veddhas celeb called a peravial consisting o and venison and offer the sar in earthern pots.
-09

anagement taken in Fed by the Vannakkar,
the Thesa Vannimai, ding villages).
Fe and prestige given to akar and others is so e continuity of the ddition the present day helped to maintain this a question about any temple structure one of
Ne should preserve our estige, but also for our
after the water cutting vrate by cooking what is f milk, rice sweat meats me to kumarathambiran

Page 15
Kandashasdi' is celebrated for 6 days i the last day, during the to Valli and the devotee representing the bride p grooms party and exch a village wedding. At the cook milk rice and offer

another important festival, n the month of October. On
divine marriage of Murukan s divide into two groups, one arty and the other the bride - ange ‘Seervarisai', just as in e end of the fasting, devotees t to the 'Kannikai (Maiden).
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Case Study - 2
Ukanthai Malai Murugan 1
Ukanthai Temple is Ukanthai Malai a prominent hilly region. Murukan temple is at th is another place where King Ra rested and worshipped on his w Trincomalee.
According to anothe from Vāhūra hill, reached here hill, hill tops are favourite sites f
There is yet a thiro which, Valli and Murugan left i tops are of the Ukanthai located along the Eastern sh along which the pilgrims trave places like Panama, Kumana, i temple, Tamils and Sinhalese the breakdown of the ethnic wa
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emple
at the foot of the | area, in the Eastern e foot of the hill. This Ivana is said to have ay to Koneswaram in
er myth, the third ray and sheltered on this or Murugan temples.
3 myth according to n a boat to reside on Malai. The temple is ores of the country, I to Kathirgamam. In -vhich are close to the rived in harmony, until

Page 17
Temple structure
Valli Malai Amman temple on thi and a Vel are also fou
The temple only about 3 feet high of the Murukan's Va shrew, the Vaganam temples is a platform and this may have worship.
In front of V. holes, one of these Poikai' and are said to rule.
Worship Pattern
Regular Pujah are co are held for 15 days New Moon in July. Wo

gets its name after the Valli s hillock. An image of Pillayar nd in this temple.
for Murukan is small and is - In front of this temple instead ganam the “Myl', there is the
for Pillayar. Close to these under a tree with a fixed Vel, been the original symbol of
alli Amman temple are 8 water is referred to as 'Saravana ɔ be sunk during the Vanniyar
nducted and annual festivals and the last day falls on the rship pattern is of folk
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Page 18
tradition, yet on the first day of hoisted, but there is no kodithar
During the procession a tray dressed in silk, and henc Sāmy" At the end of the water procession is taken to Valli N.
milk rice is cooked by a few offered to the Gods.
Ascetics are said to scattered along the sea-shore. is seen here, and this is said to of one of the famous Ascetics v
-13

the festival the flag is mbam.
1, the Vel is carried in e referred to as “Pattu cutting ceremony, the achchiar shrine. Here selected people and
reside in the hillocks
A prominent Samadi o be the resting place vho lived here.

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Case Study -3
Thirukovil Chitra Ve
The temple i 50 miles south of Ba history and categori Kovil. The temple is lo a port must, have beer as Kandapānan Thur: coast is where pilgr Kathirgāmam for the ar
According to said to have worsh Koneswaram in Trinc temple at this site,
Veddhas tre where one of the rays sheltered. A murugan t site. History relate the and Pandyan rulers.

elaayutha Swamy Kovil
s in the Eastern coast, about atticaloa with a very ancient zed as the first Thiruppadai cated close to the sea, where n present and was referred to ai. Thirukovil on the Eastern rims rest on their way to anual festival.
- one myth, King Ravana is iped here on his way to omalee, he erected a Sivan
asured this place as the site which emanated at Vāhūra hill zemple was constructed at this origin of the temple to Chola
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Page 20
Temple structure
The Sanctum Sanct to the Sea, has an unusually la temple architecture is typically courtyard are two shrine ro Nagathambiran.
Administration
Tamil Inscriptions dis of the temple refers to a vast donated to the temple by thos at various times. Inscriptions refer to the manner in which
managed. Each kudi is give perform, and this contributes all those concerned for an effe
Worship patterns
Regular Pūjahs are now held traditions. The annual festiv
-15

orum faces Eastwards rge Vimanam and the Pandyan. In the inner oms for Pillayār and
scovered at the vicinity
extent of Paddy land e who ruled the region
of the Māhon period the temple should be en a special task to to the cooperation of ctive administration.
- according to agamic al is celebrated for 10

Page 21
days, with the water c moon day in July –Augi
The story r Arrathi Pen is very po show the might of the and one night she faile pujah. The Vannakar rites to another lady. TI stood in front of the s and asked God's gra devotion changed he management deeply m her as the Arathi Pen.
Even now, d when they are in d military operations in i only God who can give

utting ceremony on the New
ust.
elating to Thangammai, the ppular and is often quoted to
God. This lady was very old d to come in time for the night became angry and gave the he old lady was very hurt, and sanctum Sanctorum for hours
ce. Murugan moved by her er into a young girl. The hoved by her piety, reinstated
evotees come to this temple fficulties particularly due to he area. They feel that it is protection.
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Case study - 4
Sithāndi Murugan Temple
This is one of Thiruppadai Kovil in the Eas any other temple in the East by the Veddhas. However myth, the temple is said to t (ascetic) and the temple "Sith: name after the founder.
Temple structure
The temple is very on either side of the main te rooms for Valli and Thei
Murugan. There is also a ten the outer Courtyard. In the symbol of worship.
Worship pattern It's a blend of agamic ar patterns . The annual festival |
-17

CD
the newly added stern region which like was initially patronized
according to another be founded by an Andi andi” probably takes its
large with 7 Kopuram , emples are two Shrine
vayanai, consorts of nple for Kumarathan in Sanctoum, Vel is the
nd traditional worship asts for 15 days. From

Page 23
the 4th day onwards, in the Valli Shrine procession around th is important to note Theivayanai remain performed in front of t
Myil Kattu where there is cultı relatives for love mai the evening of the wa the devotees holding the Vannakar and r intimation of Valli's m:
Kumaratha six days, following th heavy festivity and fo Another important Kodduthal, when eve a portion of the harve

special Pujahs are conducted and Gods are taken in a a inner and outer courtyards. It here, that the curtain infront of
drawn out and all Pujah he curtain.
a
Thiruvila is a special event, ural approval by parents and riages or even for elephant. In ater-cutting ceremony, some of "Al avadam visit the house of eturn with Seervarisai, this is arriage to Murugan.
n Chadangu is celebrated for he main festival, when there is tune telling or Kaddu Chollal
event, is the Puthir kavi ry farmer, takes in a procession st as offering to the God”.
18

Page 24
Administration
The temple is rich a of a large extent of paddy lan by kings and rich land lords dissatisfied with the admini during the annual festival the a lower rank caste grou administration. The affected anything ran away when the the procession and the devo about it. (Pumiputran, 1998).
a
19

nd is the proud owner d offered to the temple . The youth are very stration, and recently, e was a clash between p (barber) and the
group, unable to do others threw stones at tees are very unhappy

Page 25
Case study – 5
Thanthamalai Mui
This temple
province is about Thanthonriswaran t administrative links. A temple, which is the while Murugan temple Valliamman temple temple, and Krishnan is also a shrine for Mu to note here that the is a recent introductio the 1980s.
Initially Siva Siva, performed the r hands of the priests fr

rugan Temple
e in the South of the Eastern 10 miles from Kokkaddicholai emple, with which it has at the top of the hill is a Pillayar
oldest temple in this region, e is at the bottom of the hill. The
lies opposite the Murugan temple lies further away. There uthulingaswamy. It is interested xemple for Theivayanai Amman in and was constructed only in
inadiyar , devotees of the Lord eligious rites, but is now in the om Kokkaddicholai.
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Page 26
Vannakumar, manages the adr the direction from Kokkaddicho
The annual festival is ce and each festival is given in During the images of Pillayar are taken in procession initia courtyard of the main temp Pillayar temple where special only after this, the processior temple.
The temple gained 1956 when the devotees had to Kathirgamam after the ethn presence of Muthiah Swamy temple attracted ,more devotee founder of the New Cultic grou
-21

ministration, but under
lai.
elebrated for 12 days ,
charge of a village. - Murugan and Sivan ally around the outer ble, subsequently to
Pujahs are held. It is a returns to the main
importance only from
difficulties in traveling ic violence. Later, the in the vicinity of the es. This Swamy is the p of Muruka Kadavul.

Page 27
Thanthamalai Swa
Muthiah M Swamy, hails fror Bogavanthalava, a pa Lanka. He lost his fat on, the family respo shoulders. It is repor white men appeared to do service to people the family needs. Alth he did not want responsibilities. Anyw relinquish from worldly incident he became owner. Here we s
Mudalaly.
At the age appeared again and that day onwards he prepared himself to be

my - Muthiah Munivar
univar, known as Thirtha n a very poor family, art of the hill country in Sri
er while young and from then onsibilities fell on his young ted that about this time, two before him and requested him 2 and that they would look after ough he had a desire for this, to run away from family ay, he agreed that he would - life by the age or 45. After this e prosperous and an estate ee a labourer becoming a
of 45, a mysterious figure called him to do service, from
meditated at Thanthamlai and ecome and ascetic, it is said
-22.

Page 28
that he meditated for 12 long foot. Since 10.10.1987, the firs he has not bathed, has not much so it is now knotted and He has not taken any solid foc liquid food, and that too only consumed daily. In spite of smell coming from his body, presence of a sweet fragnar
with the Munivar.
When any Cultic memb would gather in the house of speedy recovery. The Mu wedlock amongst members of wedding ceremony is simple thread with a piece of Saffror the end of this, he gives a
married life to the new couple.
The practices and the Munivar have a political touc the Munivar had once stater
-23

years standing on one t day of his meditation
combed his hair, so is about 7.5 feet long. d. He lives entirely on I very small amount is this, there is no fowl
infact, one feels the ce when in company
ver falls sick, devotees
the sick to pray for a nivar even arranges this cultic groups. The e, where groom ties a - fixed as the Thali. At small discourse about
e preachings of this n, in fact it is told that that he would change

Page 29
his clothes land once again.
One of his poems refle
Problems d. then and th Solution fou Give and ta It talk delay Difficulties i And people Shedding fe.
About the s that at the Internationa catastrophes and only order to come out o should pray to Murug manner prescribed by I is not a man, and I “Muruka Kadavuľ.
Time of Prayers Early morning 05.00 Late morning 10.30AM

only when there is peace in
ct his feelings as follows,
scuss here ere nd by
fe
ed
will stay on roads ars, fears.
same time, he also remarked, | level, there will be significant
good people will survive. In f all these troubles, people a Kadavul, according to the him. He also said that the God le should be addressed as
AM from. from.
A

Page 30
Noon
12.30 Late Afternoon 04.3 Evening
06.30
Night
08.30
On Thursdays, one must at midnight (12.30PM) ar
The period of prayer mus hour.
Dress to be worn
Males – Cheap clean clothes, v shirt. Females - Cheap clean whi
blouse.
Female children Under 12 years - Long clea blouse and a white shawl ones The prayer should be in grou should kneel down on white cle floor, with hands outstretched. be kept close to this to be used
-25

O PM from.
O PM from.
O PM from.
O PM from.
- get up from his bed ad pray.
et last atleast for 2 an
vhite veddi and white
te saree and white
in white skirt, white
Os and the members oth spread out on the
A pot of water must as thirtham.

Page 31
Mut

niah Munivar
}
-26

Page 32
m. i. » :
TUKUTSELT
:
Group Pra
stuslaulu
Methodology of Mu
-27

aying
ilus,
IIII •
>
athiah Munivar

Page 33
His Prayers are in the fo o "Muruka Kadavu
away all our d. children of one freedom to sprea live independen show us the pati Kadavul.'
o Oh Muruga Kaa
family , my devo the ability to achi
a Do not waste y
sayers.
Those who wo according to the
o You should help
a Do not loan mor
a 25% of your ea
the needy. Th distribution of w
a Muruga Kadavul,
the true innoc animals ghosts, arms, fire, wate Muruga Kadavule

orm of requests , we the Saivits must shed fferences and live like the mother. We should have the nd throughout the world, and Ely wherever we are please o to achieve this, Oh Muruga
Pavul, please grant me, my ptees, a good education and Teve a successful life.
our life by going to Sooth
rk for you must be paid ! work done.
the poor.
vey on interest.
rnings should be given to ere should be an equal ealth.
protect me, my family and ent devotees from fearful
hoonium, gun shots, fire r, please protect us, our e (Muthiah Munivar, 1998).
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Page 34
This cult originated in an is Thanthamalai. It spread in Batticaloa Town and in ne beginning. Subsequently du Idol worship temple worship, etc. was not acceptable to t therefore could not get rooted
-29

olated area, namely I certain pockets in arby villages at the je to his criticism of
wearing of holy ash he rural people and 1 in a wide area.

Page 35
Case study – 6
Kallady - Thirucher
This is one o located along the Seafrom Batticaloa used observe the Kandasha with restrictions on tra travel to India and were
closer home.
The temple stone was placed und symbolished Skanda - of the deity was Bharathiar from Souti housed in a small shrin stone image in the Sa Indian architects who v from India.

nthur Murugan
f the very recent temples also
shore. In the past, devotees to travel to Thiruchenthur to sdi fast. However, at present vel devotees find it difficult to e forced to patronize a temple
had a humble beginning, a ler a Palmyrah palm, which
Murugan. In 1966, an image presented by Sudhananda i India which was initially e room. At present there is a nctum Sanctorum curved by vere specially brought for this
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Page 36
The original founder officiating Priest, he is Swamy Omkaranatha Sara initial training in the Sh
Divine life society.
Worship pattern
Two unique features are id pattern namely, 1) Pujah is conducted in
from Thiruppukal, Ka Kantharanupu thy.
2) The devotees are allo
directly to the God in the This is a practice preval temple, Punnaicholai, B long time.
Administration The management of the government servants. Anot
- 31

- of the temple is the
popularly known as aswathy, who had his vananda tradition of
entified in the worship
Tamil reciting verses antharalangaram and
-wed to offer flowers e Sanctum Sanctorum.
ent in the Kali Amman -atticaloa from a very
temple is by retired her important feature

Page 37
is the fact that socia been considered, and should show no distir religion or even sex a
of the God.

I needs of the people have d devotees are told that they action between caste , class, and that all are equal in front
-32

Page 38
Case study -7
Urani, Kumaraththan Te
There is an old Tem at Urani, a nearby village in In the past this was a forest is said to have been patroni: It is now developed as a co
who settled down have disco form of a Vel. The people temple in 1959 to house this
In 1960 the Temple v an image of Murukan was he Sanctorum. The original s where normally the Pali Peec
Daily Pujah is condus festival for five days in celeb Even now, Veddhas fro
Kalluvankerni visit this Templ
-33

mple
ole for Kumaraththan the Batticaloa town. area and the temple zed by the Veddhas. lony and the people
vered a stone in the
constructed a small Vel like stone.
was Sanskritized and used in the Sanctum tone Vel is placed
Jam is housed.
cted, and an annual prated in September. om nearby village e site and have their

Page 39
celebrations includi like ritual dances an Priest arrives to the
pujahs.
The devotees areas and when que Temple, they remark him as Kumarathan,

ng Kadduchollal, Veriyadal d only after this the Agamic next to conduct the festival
i are from the neighbouring stioned about the God of the ted, the Veddhas referred to but we call him Murugan”.
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Page 40
Analysis and Conclusio 1) Tribal veddha Association
form the various case stu Murugan temple in Eastern Veddha Association with mo
|(i) The importance giver
Murugan Temples.
a) The role given to
festival procession
more ancient templ temple is an examp (1993) says the Ve right to ambush a they permit the pri only when due re
them.
b) The officiating pries
is the Kappuvana caste and he is t Kappurala of Kathir

: The data collected dies of the skandaSri Lanka suggests a st of them, for eg.:
| to veddhas at all.
the Veddhas in all s particularly in the es. Mandur Murugan le for this As Harrigan ddhas have even the procession, and that pcession to continue cognition is given to
t in the older Temples ar from the Veddha he equivalent of the gamam.
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Page 41
c) Valli Amma
given promi separate sh She is also during festi Theivayanai
the murugan d) The Arathip
during festi origin. They those who a in Kathirgam
selected for t e) Importance is
God of the V in a separate for this G telling), . Ver dance) and close resem Sangam lit (1950) says, Dravidian wo

n of the Veddha caste is hence, by housing her in a Fine in the outer courtyard. - given special recognition sals. On the other hand, Amman, had no place in temples until recently. enkal who wave the oil lamp vals are also of Veddha
are young children and are ve yet to become of age, but nam only adult women are
his purpose. s given to Kumarathan, the 'eddhas, this God is housed a shrine. During the festival od, Kaddulcholal (fortune iadal (Uncontrolled ritual offering of venison have a iblance to that cited in erature as Vithiananthan
which is a typical form of rship.
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Page 42
2) Totimic Symbol of Worsi
Most of the muru East have no image of Sk sanctum sanctorum. At n there is only a sacred ba the festival possession. TI practice at Kathirgamam. speculation, that the V Murugan is contained in th
Even in the oth Vel is available in the s Specially at the Urani Kur a Vellike stone represent
The report by A relation to the worship of to. According to him, the !
wild always had a fear for animals. They, therefore the lance as symbols of
-37

1p
gan temples in the Inda murukan in the tandur, for example IX which is taken in his is identical to the There is of course a el the emblem of le box.
her temple only the sanctum sanctorum.
marthan temple only ed Murugan.
Arumugam I(1980) in Vel is worth referring Jeddhas living in the - their lives from wild e used the arrow, Norship, requesting

Page 43
for protection fror example of D
worship. As Santh some what simil referred to in early
3) Traditional Admir
The ad designed to accor The people in-ch Vannakar. the K. of stones) and th keep accounts) a very rigid system
Even th are all very rigidly rigid administrativ reinforce the cont of worship.

n wild animals. This is living urkheim's (1961). Totimic ana (1995) says, this is also ar to the kanthali worship - Tamil literature.
istrative structure.
ministrative structure is mmodated the Kudi system. arge of administration, the apudakaran (one in change he Kannakkalar ( one who re all expected to follow a of administration.
e caste based ritual roles
defined and followed. This ve system only helps to inuity of traditional patterns
-38

Page 44
4) Changes within the tradi
Traditions are being ma this one can witness marl
i)The process of sansk
some of these temp good example of this the influence of both
rule. ii) In spite of the process
temple still continue traditions as well, for
with agmic worship th of Myil kaddu Thiruvil. practiced with the si
before. iii) Sanskiritisation of the
the introduction of n the hoisting of the fla annual festival. b Kodisthambam to tie i
-39

ition
aintained, yet within ked changes.
ritisation is evident in ples. Thirukovil is a s, which came under chola and pandayan
s of Sankritisation the
to maintain the folk eg; At Sithandi along he age old social role a is cherished and is ame significance as
temples had lead to ew customs, namely ng on the first day of out there is no he flag, instead a

Page 45
fresh branch of a fi even the water observed accordi
Mandur.
iv). In some of these te
of the ancient Ve festival for eg : In Kumarathan is obs the main festiva festival at Sithand following the main
5) New Cultic Groups
The development
Muthiah Munivar v
tradition is a new in
appears to have religions practiced Islam, Christianity Sathiya Sai B

Fee is used for this purpose, -cutting festival is also ng to folk traditions at
Emples there is a separation ddha rituals from the main
mandur; Veddha pujah for served on the 3rd day after al. Likewise Kumarathan hi is celebrated for 6 days festival.
of a new cultic group by vithin the Skanda-Murukan nnovation. Muthiah Munivar gathered the best in all in the Eastern region like and other cultic groups like aba, Gurumaharaj to
-40

Page 46
counter balance and at cult spread rapidly in Batticaloa, but now some form this group bec condemned temple wors ash etc. It is now confir where the cult was initia other pockets in the town
6) Modern Tradition
The tradition at Kaladd unique to Skanda worst conducted in Tamil and e devotees when they ar flower directly to the d
sanctorum.
7) Youth Agitation
Recently an upraisal by caste based administrat temple. The incident at annual festival this year i
-41

tract devotees. This
certain pockets of e of them are leaving ause the Munivar ship, wearing of holy med to Thanthamalai lly started and in few
area.
u Murukan temple is nip. Here Pujahs are direct participation by e permitted to offer eity in the Sanctum
the youth against the ion structure of these
Sithandi during the s an example of this.

Page 47
Sociological factors change within continuit
1) Geographical Isolatio
The temples are loc isolated villages or in temples have little ad As a result changes parts of the country h the temples. Man
Ukanthail are good
Therefore in these preserved to this day.
2) Unchanging social
(Vannakar) administr
i) Those who hol
administration enj associated with the system. They havet

pehind continuity and
cated in hilly areas or in
forest areas, hence these ccess to the outside world.
taking place in the other ardly reach these areas or dur. Thanthamalai and examples of this isolation. temples old traditions are
structure of kudi based
ation
ld positions in temple oy all the privileges kudi based administrative
1owever
-42

Page 48
given importance to t as well, this has maintenance of old tr Veddhas have me population and now ic Vedda vellalar. This h them and to maintain
ii)
In the ancient days ir to kings and rulers at Now in the absence importance is give |heads. This has help
with the temple and le
3) Socio - political need
The Eastern region at prese The people with no help ha to look up to the gods fo circumstances its natural tha
-43

che Veddha traditions
contributed to the raditions. Further, the rged with the main dentify themselves as as helped to stabilize their identity.
mportance was given - all temple functions. of kings, the place of n to administrative sed to maintain a link pcal administrations.
ent is a war torn area. ave no alternative but er help. Under these at the people look

Page 49
upto a warrior god an this need. It is interes forces also come t fowls, requesting th.
return.
Even the nev Munivar pray to tt protection, and prote surroundings from all
4) Strong religiosity and
The religious custor change as devotees existing practices. hence their strong rel change did not arise.
5) The impact of the stro
Folk traditions still do right to conduct pujal

d Skanda-Murugan fulfilled ting to note, that the security
Mandur temple, offering at their lives be safed in
v cultic group of Muthiah he God asking for their ction of the people and their
forms of danger.
innocence of the devotees
ns does not yield for any
are quite content with the The people are poor, and igiousity, as such a need for
ng folk traditions of the East
minate in the East, even the a in Tamil or offer of flowers
-44

Page 50
directly to the deity by permitted only within the e must be emphasized that at Kali temple, Punaich introduced into Kaladdy non-availability of a per: Navalar in the Eastern reg causes for non- sankritisa on the other hand it is note Navalar himself failed in to the installation of the sanctorum at Nallur Murug
SriLanka.
6) Regional Identity
The ritual traditions of it somewhat related to regi rise of Tamil nationalis interest to preserve th increased. The field data o
is evidence of this.
-45

- the devotees have xisting folk traditions. It its the existing tradition olai that have been
Murugan temple. The sonality like Arumuga gion may be one of the tion of the temple. But e worthy that Arumuga elation to his objection
spear in the sanctum gan temple in Northern
Ehe Eastern region is onal identity. With the tic movements, the nese traditions have -btained from Vannakar

Page 51
7) Kathirgamam web ar
A common web of from Kalthirgamam ir Lanka and this is ma Yathirai (Pilgrimage which the devotees during the annual fes journey along the se temples on their way
The existing totimic e Vel like stone Vel in link between these te given to Valli in the E the uniqueness of t the east having Kathirgamam. This i the gerontological 1984). Even in difficu says, Karai yathirai tradition from Battica

nd the Valli-Veddha link
worshiping pattern extends n the south to the East of Sri intained via the annual karai from the North and East)
undertake year after year stival. They always make the a coast stopping at Murugan
elements like the sacred box,
all these temple, indicate a emples. The ritual importance Eastern region contributes to he Skanda-Murugan cult in
similarities to that in s also a cultural solution to problems, (Shanmugalingan ult times, as Harrigan (1997)
is continuing as a living
aloa.
-46

Page 52
In toto this new proto-megalithic origin Kailasapathy (1968) refe worship of Murugan as ve it is indigenous to the further stated that at i survived as a cult in mour as Druidism did in Roma and the ritual tradition Muruga worship are survi region of Sri Lanka. Im
Valli in this region reflec involvement in Skanda Mu
It is further observed tha are more accommodat changes and the novel isolated villages, cha oppositions. It is interesti ancient worshipping cer Malai have paved the way
-47

data reiterate the
of Murugan. er to the Cult and ery ancient and that
Tamil country. He the later stage it ntainous areas, just in Britain. Symbols s of the ancient ving in the Eastern aportance given to ts , the Dravindian urugan cult.
at the urban areas cing towards the
practices. But in nges faces stiff ng to note that the hters like Ukandai - for juxtaposition

Page 53
of ancient and mod worshipping patter forest ecology is he traditions and there centres , a unique ci
REFERENCES
Arumugam, S - An Sri Lanka (2nd editie
Arumuga Navalar - Perumanin Pirapant Essays compiled by p5, Jaffna. (N.D)
Durkheim. Emile - Religion , Paris., 29
Kailasapathy. K - Oxford University Pi

ern modes of rituals and ns. Here the isolated pful to this new blend of
by making these cultic ultural system.
cient Hindu Temples In Dn) Colombo ,1992.
Arumuka Navalar at Tirattu, Collection of | T. Kailacapillai , Part I,
forms
Elementary 61.
Tamil heroic poetry, ress, 1968.
-48

Page 54
Harrigan, Patric - Indige the Yasksha Gotra a Kataragama , Bhakti, ti Journal of Katargama De IV, No 1, 1993.
On foot by faith to Katar Leader, June 8, Colombo
Muthaiah Munivar- Sait Kadavulai Vanankum Mu methods of God by religion). Leaflet Publish Akkaripattu 1998.
Pumiputran - Sithan Pinnani (Background incident)., Sunday Thina United News papers Ltd.,
Santhana , N - Kathirga Colombo , 1995.
-49

enous Peoples of nd the Story of me News Letter - Evotees Trust, Vol
gama, The Sunday
· 1997.
va Samaya Makkl raikal (worshiping people of Saiva ed at Multi offset,
di Sambavathin
of Sithandai 'kkural – Sep .13, Colombo 1998.
ma Pirapantangal,

Page 55
Shanmugalingan, N. Mullai Region-S Regional Tamil Con
1984.
Vithiananthan - TI historical social a thesis approved for of Philosophy in the
1950.

- Aging in Traditional ociological study, ference, Mullaithivu,
he Pattupatu - a nd Linguistic study,
the degree of Doctor e University of London
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