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The early Dravidian religion constituted a non-Vedic form of Hinduism in that they were either historically or are at present Āgamic. The Agamas are non-Vedic in origin, and have been dated either as post-Vedic texts, or as pre-Vedic compositions. The Agamas are a collection of Tamil and Sanskrit scriptures chiefly constituting the methods of temple construction and creation of murti, worship means of deities, philosophical doctrines, meditative practices, attainment of sixfold desires and four kinds of yoga. The worship of tutelary deities and sacred flora and fauna in Hinduism is also recognized as a survival of the pre-Vedic Dravidian religion. Dravidian linguistic influence on early Vedic religion is evident; many of these features are already present in the oldest known Indo-Aryan language, the language of the Rigveda, which also includes over a dozen words borrowed from Dravidian. The linguistic evidence for Dravidian impact grows increasingly strong as one moves from the Samhitas down through the later Vedic works and into the classical post-Vedic literature. This represents an early religious and cultural fusion or synthesis between ancient Dravidians and Indo-Aryans that went on to influence Indian civilisation.
Nainativu Nagapooshani Amman Temple [Tamil: நயினாதீவு நாகபூசணி அம்மன் கோயில், romanized: Nayiṉātīvu Nākapūcaṇi Am'maṉ Kōyil - Meaning: Nainativu ; Nagapooshani ; Amman (Goddess)] is an ancient and historic Hindu temple located amidst the Palk Strait on the island of Nainativu, Sri Lanka. It is dedicated to Parvati who is known as Nagapooshani or Bhuvaneswari and her consort, Shiva who is named here as Nayinaar. The temple seems to have been mentioned in the Brahmanda Purana. The temple complex houses four gopurams ranging from 20–25 feet in height, to the tallest being the eastern Raja Raja Gopuram soaring at 108 feet high. The temple is a significant symbol for the Tamil people, and has been mentioned since antiquity in Tamil literature, such as Manimekalai and Kundalakesi. The present structure was built during 1720 to 1790 after the ancient structure was destroyed by the Portuguese in 1620. The temple attracts around 1000 visitors a day, and approximately 5000 visitors during festivals. The annual 16-day Mahostavam (Thiruvizha) festival celebrated during the Tamil month of Aani (June/July) - attracts over 100,000 pilgrims. There is an estimated 10,000 sculptures in this newly renovated temple.
Thirukkovil Temple is the most significant Hindu temple in Thirukkovil, Ampara District of Eastern Province, Sri Lanka. It is dedicated to Chitravelayudhar who was once the guardian deity of Mattakkalappu Desam and this temple enjoyed the honor of Desathukkovil of the Batticaloa region. Archaeological and historical evidences suggest that Cholan, Kotte and Kandyan kings maintained strong relations with this temple in the past.
Kannaki Amman is the deified form of Kannagi, the heroine of the Tamil epic Cilappatikāram. She is primarily worshipped in Sri Lanka and Kerala, and in a minor way in few parts of Tamil Nadu. As a goddess of chastity, she is venerated by Indian Tamils and Malayalis, Sri Lankan Tamil Shaivites, and also by the Sinhalese Buddhists as Pattini Amma. In regional Hindu tradition, her tale is interpreted as the story of Durga demanding justice after the death of her husband, Kovalan, who is identified as a form of Shiva.
Karumariamman, also known as Karumari, is the Hindu goddess of smallpox, health and cure. She is also an aspect of the Hindu goddess Parvati and another form of the goddess Mariamman and Renuka. She is primarily worshipped in the villages of South India such as Thiruverkadu which is believed to be her abode.
References
- ↑ Civattampi, Kārttikēcu (1995). Sri Lankan Tamil society and politics. New Century Book House. p. 34. ISBN 9788123403953.
- 1 2 3 4 5 6 Ph.D. Ragupathy, Ponnampalam (1987). Early Settlements in Jaffna: An Archaeological Survey. University of Jaffna: Thillimalar Ragupathy. p. 217.
- ↑ Schalk, Peter (2013). "Part 3: Extension and Conclusions". Buddhism among Tamils in Tamilakam and Īlam. Vol. 33. University of Uppsala: Historia Religionum. p. 215. ISBN 978-91-554-8412-5.
- ↑ Kapferer, Bruce (2003-02-01). Beyond Rationalism: Rethinking Magic, Witchcraft and Sorcery. Berghahn Books. p. 156. ISBN 9780857458551.
- ↑ The Ceylon Antiquary and Literary Register. 1922. p. 12.
- ↑ McGilvray, Dennis B. (1974). Tamils and Moors: caste and matriclan structure in eastern Sri Lanka. University of Chicago. p. 205.
- ↑ Journal of the Royal Asiatic Society of Sri Lanka. Royal Asiatic Society of Sri Lanka. 1993. p. 137.
- ↑ Journal of the Institute of Asian Studies. Institute of Asian Studies. 1991. p. 7.
- ↑ Hudson, Dennis (1992). Jones, Kenneth W. (ed.). Religious controversy in British India: dialogues in South Asian languages. SUNY series in religious studies. Albany: State University of New York Press. ISBN 978-0-7914-0827-8.
- 1 2 3 Muttulingam, Thulasi (2016-12-19). "Politics between gods and worshippers in Jaffna's Hindu pantheon". Daily FT . Retrieved 2024-01-05.
