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Murugan A Vedic God Harappan Tamil Script Proves

In Hinduism on October 30, 2014 at 18:57

I have posted earlier that Murugan is Not a Tamil God.

 

I have also posted with references that the Sanatana Dharma originated in the South.

 

Vaivastha Manu migrated from the South,to North, Saraswathi Valley, because of Tsunami.

 

Lord Murugan Tiruchendur.jpg

Shanmugan,Tiruchendur

 

Lord Shiva, Ganesha and Murugan migrated through the Arabian Peninsula to the West.

 

In their mission of dividing Indians , the British rewrote History through self-styled researchers like Caldwell and other covert,:German Missionaries like Max Mueller,

 

The same thing happened in Tamil, an ancient Indian language.

 

Tamil along with Sanskrit was in use in Bharat.

 

To divide the people by Aryan Dravidian Theory,Murugan, a Vedic God Skanda was turned into an independent Tamil God by misinterpreting and in some case by out right lies.

 

The finding of Tamil Script in Harappa and Sarswathi Valley, the Vedic seals in Arikkamedu and Adicha nallur in Pondicherry,Tamil Nadu nail the mischief.

 

In addition the ideograms of the Indus Script confirms that Murugan is a Vedic God.

Harappan Script for Murugan.gif.

Parpola has proposed reading a pair of signs as ‘bangles + squirrel’ (Fig.III b), interpreting it as a divine title. The second sign appears to depict a small animal perched on a tree branch. Parpola has, in my opinion, convincingly shown that this animal is the striped palm squirrel shown in its characteristic posture of hanging upside down. Two faience figurines of the palm squirrel have been found at Mohenjodaro. The Tamil word for squirrel is anil (*canil). This loveable creature is often endearingly referred to as anil pillai (pillai being the general term for ‘young one’). Parpola suggests that pillai by itself can mean ‘squirrel’ and the usage may go back to Proto-Dravidian as indicated by the words warce, verce (Gondi) and pirca (Parji) which mean ‘squirrel’ and are, according to him, cognates of pillay, Thus he reads the pair of signs as muruku pillay taken as referring to the god Murukan with the title pillay. Pillai is attested in Tamil as an appellation of Murukan, as the son of Siva.
Parpola departs in this case from his own rules of rebus, which require the finding of another meaning for the same word ( * canil), and not for an associated term ( * pillay). Further as far as I know, there seems to be no attested usage in Dravidian for pillay by itself to mean ‘squirrel’. The suffix pillai is added in Tamil to a wide variety of words to indicate the ‘young of the species” and not specifically or even mainly to the squirrel. As regards the Gondi and Parji words for ‘squirrel’ cited by Parpola, the suggested derivation from * pillay is not supported by regular phonetic correspondences.

3.2 As seen earlier, the two defining characteristics of the pictorial depictions of the Harappan deity are (a) a skeletal body, and (b) bent and contracted posture. The Dr. etyma with the nearest meanings are as follows.34

(a) ‘To be shrivelled‘ (DEDR 4972):

Ma. muratuka: to shrivel; muraluka: id., decay.

Ka. muratu, murutu, muruntu: shrink, shrivel.

Tu. muruntu: shrunk, shrivelled.

Nk. mural: to wither.

Kur. murdna: to be dried to excess.

(b) ‘To be contracted’ (DEDR 4977):

Ta. muri: to bend; murivu: contracting, fold; muri (nimir): (to stretch by) winding limbs.

Ka. murige: bending, twisting; muruhu: a bend, curve, a crooked object;

Ka. muratu, murutu, muruntu: to be bent or drawn together, state of being contracted.(DEDR 4972).

Tu. muri: curve, twist; murige: twist.

Pa. murg: to be bent; murgal: hunchback.

Ga. murg: to bend; murgen: bent; murug: to bend down.

Go. moorga: humpbacked.

(cf: Pkt. muria: twisted; old Mar. mured: to twist.)

We may infer from the linguistic data summarised in (a) and (b) that PDr. * mur/mur-V is the primitive root from which words with the meanings ‘shrivelled’ and ‘contracted’ have been derived.

3.3 We may now proceed to apply the technique of rebus to try and discover the Dr. homonyms with the intended meanings.

(c) ‘Strong, fierce, wild, fighting‘ (DEDR 4971) :

Ta. muratu: ill-temper, wildness, rudeness; muran: fight, battle, fierceness, strength.

Ma. muran: fight, strength.

Ko. mort: violence (of action); mordn: violent man.

Tu. murle: quarrelsome man.

Te. moratu: rude man.

(d) ‘To destroy, kill‘ (DEDR.4975) :

Ta. murukku: to destroy, kill; murunku : to be destroyed.

Ma. muruka: to cut.

Kol., Nk. murk: to split, break.

Kui. mrupka: to kill, murder.

Kur. murukna: to mangle, mutilate.

Malt. murke: to cut into bits.

(e) ‘Ancient‘ (DEDR. 4969) :

Ta. murancu: to be old, ancient; muri: antiquity.

Kol., Pa. murtal: old woman.

Nk: murtal : old woman.

Go. mur-: to mature.

The two sets of etyma in (c) and (d) taken together indicate that the original name of the deity was something like * mur/mur-V and that his essential traits were those of a fierce god, destroyer or hunter.

3.4 The legends and myths surrounding the deity have become inextricably mixed up and both sets of etyma in groups (a) to (d) apply to him. In short, the deity was both ‘a departed soul or demon’ as indicated by his skeletal body and contracted posture, and also ‘a fierce killer or hunter’ as indicated by the Dr. etyma. Furthermore, the linguistic data in (e) can be interpreted to mean that the deity was considered to be ‘ancient’ even in Harappan times.

3.5 In the concluding part of the Paper, we shall compare the traits of the Harappan Skeletal Deity as revealed by the pictorial depictions and linguistic data summarised above, with those of muruku (Murukan), the primitive god of the Tamils as recorded in the earliest layers of the Cankam poetry.35

3.6 The most striking aspect of muruku is that he had no form; he was a disembodied spirit or demon who manifested himself only by possessing his priest or a young maiden. When muruku possessed him, the priest (velan) went into a trance and performed the shamanic dance in a frenzy (veri atal). When muruku possessed the maiden (anankutal), her mother called in the priest (velan) to perform the veri dance to pacify the spirit and restore the girl to her senses.36

3.7 The second prominent trait of muruku was of a ‘wrathful killer’ indicating his prowess as a war-god and hunter.37

3.8 The only physical traits which may be attributed to the primitive muruku are his red colour (cey) associated with blood and bloody sacrifices, and his spear (vel) associated with killing enemies and hunting animals. As muruku had no material body, these two physical traits are shown to belong to his priest, velan the ‘spear-bearer’ who wore red clothes and offered red flowers in ritual worship involving the sacrifice of goats and fowls. There were no temples in the earliest times, and the worship was carried out in the open field (kalam) before a wooden altar.

3.9 Another very ancient aspect of the worship of Murukan, not alluded to in the Cankam poems, but strongly supported by Tamil tradition, is the ritual carrying of offerings on the kavati (yoke with the offerings tied to the ends by ropes). The Paharpur plaques noticed above may also be compared with the Tamil legends of muruku (the demon) and Itumpan, his kavati-bearing worshipper.38

3.10 Much of the later Tamil literature, and virtually all the Tamil inscriptions and iconographic motifs have been heavily influenced by the Sanskritic traditions of Skanda-Karttikeya-Kumara and have very little in common with the primitive muruku except the name Murukan.39 Even the meaning of his name has undergone a radical transformation from muruku ‘the demon or destroyer’ to Murukan ‘the beautiful one’, consistent with the later notion that gods must be ‘beautiful’ and demons ‘ugly’. As P.L. Samy points out in his incisive study of Murukan in the Cankam works, there is no support for the later meaning in the earliest poems. He derives muruku (Murukan) and murukku ‘to destroy’ from Dr. muru-, and endorses the identification of Murukan with muradeva (a class of demons) mentioned in the Rgveda, as proposed by Karmarkar.40

3.1 1 The muruku of the early Tamil society before the Age of Sanskritization was a primitive tribal god conceived as a ‘demon’ who possessed people and as a ‘wrathful killer or hunter’. This characterisation of the earliest Tamil muruku is in complete accord with his descent from the Harappan Skeletal Deity with similar traits revealed through pictorial depictions, early myths and Dravidian linguistic data.

* I differ with the point 3.1.1 , as the Harappan civilization is from the South.

Citation.

http://murugan.org/research/mahadevan.htm

Temple Pillar Shows Time Margabandhu Temple

In Hinduism on October 30, 2014 at 17:00

We have Sun Dial designed by the kings for the Public in India.

A Temple in Tamil Nadu has a Pillar that shows the time of the day.

Margabandhu (Co-Traveler), a Form of Lord Shiva, Temple in Vrinchipuram near Vellore,Tamil Nadu has two Pillars in the Temple Prakara.

Virinchipuram Temple Pillar.jpg

Mrgabandhu Temple Pillar.

They have numerals marked.

Insert a Stcik in the hole provided.

The shadow of the stick falls on the numeral.

It is the time of the day.

i am informed that it is in disrepair now.

Information is welcome..

Margabandheeswarar Temple.jpg

Margabandheeswarar Temple

Main deity: Margabandheeswarar, east facing
Goddess: Maragathambihai, east facing
Sthala Vruksham: Palm
Theertham: Simha Theertham, Sooli Theertham and Brahma Theertham
Sung by: Appayya Dikshithar, Thirumoolar, Pattinathar, Appar, Sambhandhar, Arunagiri nadhar and many others

The Temple is 1300 years old.

Adi Shankaracharya had done the Beejakshara Pradhishtai to the Simha theertham of the temple.

Location.

In the Chennai-Bangalore highway, after Vellore bypass, proceed for another 10 Km till a place called Sedhuvalai and turn right for Virinchipuram. The temple is about a km from the Sedhuvalai junction.

About Three hours drive from Chennai.

Benefits of worship.

  • Taking a dip at the Simha theertham here will remove the evil effects of bad omens
  • The childless couples take dip in all the three theerthams of the temple, stay overnight with the wet cloth to receive the Lord in their dream and get the boon of a child.
  • Since Lord Shiva of this temple protected the pepper merchant Dhanabalan, the business people can have this Lord Shiva as the protector for their business.
  • Since Lord Shiva had conducted the Upanayanam and Dikshai to Lord Brahma here, this is a holy place to have Upanayanams, to get Dikshai and to start education
  • The last sunday of the Karthigai month is considered very auspicious since on that day, Lord Shiva appeared as an elderly person and conducted Upanayanam for Lord Brahma as Shivasarma.
  • By worshipping here, people get their marriage obstacles removed and get their marriages conducted here.

No Dowry Signed Inscription Virinchipuram Temple

In Hinduism on October 30, 2014 at 08:13

Dowry, the amount paid to the  Bridegroom by the Bride’s parents does not have the sanction of the Vedas or Smriti.

How ever this practice was an is being followed in certain communities in India.

The term Kanyadan , name for marriage, from the brides side , means gifting the Virgin Girl.

Virinjipuram Temple.jpg

Virinchipuram Maragathambihai samedha Margabandheeswarar temple near Vellore, Tamil Nadu

The term Panikgrahana from the Bridegroom’s side means ‘Holding the hand’

This practice of dowry has played havoc in many a girl’s life.

This obnoxious practice seems to have been in existence .at least, before 1300 AD.

And people were concerned.

Kanyddaan.jpg

Kanyddaan, Gifting the Daughter.

To such an extent an edict, sanctioned by the King and signed by the Brahmins find a place in a Temple’s inscription in Tamil.

A Tamil Inscription from Margabandeswarar Temple in Virinchipuram offers some respite for DOWRY, THE SOCIAL CURSE that has vexed Brahman community during the reign Devaraya II (reigned 1432–46), Vijayanagara emperor.
Agreement against Dowry by Brahmanas of the kingdom of Padaividu
This inscription refers to the Brahmana Dharma (Sacred Law of Brahmans) and specific reference to the Brahmanas of the kingdom of Padaividu (town of  Padavedu – previously known as Padaividu – now in the Polur Taluk, Thiruvannamalai district) including Karnataka, Tamil, Telugu and Lata (the old name of Gujarat) Brahmanas. An agreement, signed by the representatives of Brahmanas of the kingdom of Padaividu , vouch to conduct marriages in their families as mere ‘Kanyadhana.’ – the part of the marriage ceremony where the bride’s father only gives away the bride to the bridegroom”
..
Inscription inside the front gopura of the Virinchipuram Temple
(No.56 Inside the front gopura of the Virinchipuram temple, second inscription to the right: III – Inscriptions at and near Virinchipuram. Tamil and Grantha Inscriptions. South Indian Inscriptions)
Tamil Text
சுபமஸ்து. ஸ்வஸ்தி ஸ்ரீ . ஸ்ரீமன் மகா ராஜாதிராஜ பரமேசுவரரான ஸ்ரீ வீரபிர
தாப தேவராய மகாராஜர் ப்ரித்விராஜ்யம் பண்ணி அருளானின்ற சகாப்தம்
1347ழின் மேல் செல்லானின்ற விஸ்வாசு வருஷம் பங்குனி மாதம் 3க்கு
சஷ்டியும் புதன்கிழமையும்பெற்ற ஆநுசத்து நாள், படைவீட்டு இராஜ்யத்து
அஸேஷவித்யமஹாஜநங்களும் அகர்கபுஷ்கரணி கோபிநாத ஸன்னதியிலே
தர்ம ஸ்தாபந மையபத்ரம் பண்ணி குடுத்தபடிஇற்றைய நாள்முதலாக இந்த படைவீட்டு ராஜ் யத்து பிராமணரில்
கன்ன(டி)கர் தமிழர் தெலுங்கர் இலாளர் முதலான ஆஸேஷ கோத்திரத்து
அஸேஷசூத்தரத்தில் அஸேஷகையிலவர்களும் விவாஹம் பண்ணுமிடத்து,
கன்னியாதானமாக விவாஹம் பண்ணக் கடவராகவும் கன்னியாதானம்
பண்ணாமல் பொன் வாங்கி பெண் கொடுத்தால், பொன் கொடுத்து விவாஹம்
பண்ணினால், ராஜ தண்டத்துக்கும் உட்பட்டு பிராமண்யத்துக்கும்
புறம்பாகக் கடவரென்று பண்ணின தர்ம ஸ்தாபன மைய பத்ரம்; இப்படிக்கு
அஸேஷ வித்ய மகாஜனங்கள் எழுத்து

Translation
Let there be Prosperity! Hail! On the day of (the nakshatra) Anusham (Anuradha Star constellation) which corresponds to Wednesday, the sixth lunar day, the 3rd (solar day) of the month of Panguni (Tamil Calendar month) of the Visvavasu (Tamil Calendar year) year, which was current after the Saka (Shalivahana calendar) year 1347 (had passed),  while the illustrious maharajadhiraja-parameswara, the illustrious Virapratpa-Devaraya-maharaja was pleased to rule the earth,-the great men of all branches of sacred studies of the kingdom (rajyam) of Padaividu drew up, in the presence of (the god) Gopinatha (of) Arkapushkkarini, a document (which contains) an agreement fixing the sacred law. According  to (this document), if the Brahmanas of this kingdom (rajyam) of Padaividu, viz., Kannadigas, Tamilas, Telungas, Ilalas, etc.,of all gotras, sutras,  and  sakhas conclude a marriage, they shall, from this day forward, do it by kanyadana. Those who do no adopt kanyadana, i.e., both those who give away after having received gold, and those who conclude a marriage after having given gold, shall be liable to punishment by the king and shall be excluded from the community of Brahmanas. These are the contents of the document which was drawn up.

The following are the signatures of the great men of all branches of sacred studies:-

Virinchipuram Maragathambihai samedha Margabandheeswarar temple
Virinchipuram Maragathambihai samedha Margabandheeswarar temple is located near Vellore town in the Chennai-Bangalore Highway.
The east facing temple is around 1300 years old and is very rich in extraordinary sculptures and artistic pillars.
The legend is found in  Arunachala Puranam, Siva Rahasiyam, Kanchi puranam and many other holy books . Aadhi Shankaracharyar did the Beejakshara Pradhishtai to the Simha theertham of the temple.
The temple was venerated by Thirumoolar, Pattinathar, Thirugnana Sambhandhar, Appar, Arunagirinadhar,
Appayya Dikshithar and few others.
The holy tree is palm and the holy water tanks include Simha Theertham, Sooli Theertham and Brahma Theertham.
Citation:

Music Producing Hanuman Sapthaswara Anjaneya

In Hinduism on October 29, 2014 at 10:48

Many Hindu Temples have Stone Pillars that produce sound, the Seven Notes, Sa, Ri,Ga, Ma, Pha,Dha, and Ni.

 

For example we have this pillar in Madurai Meenakshi Amman Temple,Suseendram Sthanumalaya temple.

 

What makes the Vanmutti Sinivasa Temple near Mayiladuthurai is that the Idol of Hanuman produces these sounds.

Hanuman, Kozhikuthi,jpg

Hanuman Kozhikothi

To my knowledge this is the only Temple Idol that produces these sounds.

There is a separate shrine for Lord Anjaneya [Hanuman] in the temple. Normally a devotee will find the shrine closed on three sides and the facing side only open. But in this kshetra one can see the back portion of the Lord also. Lord Hanuman’s tail is seen raised till His head and there is a small bell in end of the tail.

The Lord is seen standing is a ‘ullasa bhava’ with His left leg slightly folded in a easy way and His right leg is seen secured to the ground. Thandai adorns the lotus feet of the Lord. Wearing a katcham, over which a uthriyam is tightly fastened over which there is a weast ornament. The two palms are held together in a ‘pranam’ posture. His adorns ‘kankanam’ in wrists, ‘keyuram’ in the upper arm, and bhujavalaya on shoulders. Lord is seen wearing ‘yagyopaveetham’ and His neck is adorned with five different types of mala. He is seen wearing ‘kundala’ in His ears which is crowned with ‘karna puspha’ and His kesa is neatly tied with a ornamental ‘kesa bandha’. Lords ‘pingaksha’ is bright large and glowing bestowing benovalance to the devotee.

Sapthaswara Sri Anjaneya

The Lord Sri Anjaneya of this kshetra is known as ‘Sapthaswara Sri Anjaneya’. While it is known in archeology that many temples in Bharath have pillers which can produce musical tones. In all these cases there will be different pillers to produce each note. But as a peculiar case this Lord Anjaneya produces all the seven notes of ‘sa ri ga ma pa tha ni ‘when tapped at different places of the deity. This is a unique feature of this deity and probably only one in Bharat.”

Lord Srinivasa.

But there is another deity of Sri Vishnu in Athi wood in a place called Kozikuthi near Mayiladuthurai in Tamil Nadu. This deity is known by the name Sri Srinivasa Perumal. In Tamil He is known as Sri Vanamutti Perumal. This presiding deity gives dharshan to the devotees all through the year. He is the only deity in the world who is carved out of a single Athi tree and is twenty feet tall.

Taking bath in the temple Teertha cures skin diseases

How to Reach Kozhikuthi.

Airport.Tiruchi,Tamil Nadu.

Railway Station.Mayiladuturai J Rail Way Station , Nidur Rail Way Station are the very nearby railway stations to Kozhikuthi. How ever Thanjavar Rail Way Station is major railway station 74 KM near to Kozhikuthi

Bus Station.Mayiladuthurai, Kumbakonam.Buses are available.

Citation.

http://vayusutha.in/vs4/temple79.html

Ganesha With 1010 Mark By Pandavas Alwar Shiva Temple

In Hinduism on October 29, 2014 at 09:10

One does not find marks on the Deities of Hinduism except Vibhuthi,Tiruman or Kumkum in the forehead.

 

There is a temple in Alwar,Rajasthan, where the Ganesha Idol has number ‘1010’ marked.

 

Ganesha,Hinduism.jpg.

Ganesha.

 

This is assumed to have been the year the temple was built.

 

The Shiva Temple in Alwar , legend has it, that it was built by the Pandavas and the outer walls were built by Raja Jai Singh .

 

This Temple is declared as a Protected site by The Archeological Survey of India,

 

“It is also believed that the temple was built by the Pandavas. The popular religious belief tells us that Lord Shiva opposed Raja Jai Singh’s army from conquering this land. It actually prompted the king to offer his prayers to the Lord. He also took the decision of appointing priests to offer regular worship in the temple. As a part of it, a lam would always burn in the honor of Lord Shiva. On visiting the temple, you will also be able to see small, oval shaped structures in front of the temple. These mark the graces of the various priests who were appointed for worshipping the Lord. It will be a unique experience to see those graves at the foot of the stairs of the temple.”

 

How To reach Alwar.

Airport.New Delhi,133Km.Sanganeer 113 Km.

Alwar Junction.connected well with the rest of India.

Bus Station.Alwar.

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