மனிதனாக பிறந்ததில் மகிழ்ச்சி துளியும் இல்லை…முத்தரையனாக பிறந்ததற்கு இணை வேறு எதுவும் இல்லை

வரலாறு

நம் குல பெருமைகளை அறிந்து போற்றிப் பாதுகாக்க வேண்டும் அவர்கள் வழிவந்த நம் பரம்பரையினரின் நீங்காக் கடமையும் உரிமையும் ஆகும்.
நான் உலக வரலாற்றையோ, நாட்டு வரலாற்றையோ எழுதப்புகவில்லை. எனது இனத்தையும், குலத்தையும் நான் அறிந்த, என் அறிவிக்குப் புலனாகும் வரலாற்றை தொகுத்துள்ளேன்.
இது பலருக்கு கனிச்சாராய் இனிக்கலாம். சிலருக்கு எட்டிக்காயாய்க் கசக்கலாம். ஆனால் எனக்கு உண்மையன எம் இன வரலாற்றை எழுதுவதொன்றே நோக்கம்.
போற்றுவோர் போற்றட்டும். புழுதிவாரி தூற்றுவோர் தூற்றட்டும். தொடர்ந்து செல்வேன்.
வரலாறு என்பது கற்பனையாய் புனையும் கவிதையோ கதையோ இல்லை.
புதினமோ புராணமோ இல்லை.அது ஒரு புகைப்படமோ, ஓவியமோ இல்லை.வரலாற்றில் கற்பனைக்கோ, உயர்வு நவிற்சிக்கோ இடமில்லை.
இது கடந்த கால உண்மை நிகழ்வுகளின் பதிவேடு. உண்மை சம்பவங்களின் வரைபடம்.
ஒரு இனமும், சமுதாயமும், நாடும் முன்னேற அவை தங்களுடைய கடந்த கால வரலாற்றை தெளிவாக அறிந்திருக்கவேண்டும்.
தன்னை அறியாதவன், தன் இனத்தை உணராதவன், தன் சமூகசிந்தனை அற்றவன், தன் கடந்த கால வ்ரலாற்றை தெரியாதவன் ஜடமாகி, பிணமாகி பின் மண்னாகிறான்.
நாம் நம் முன்னோர்களின் ஆவணக்களை பாதுகாக்க மறந்ததினால் மற்றவர்கள் உரிமை கொண்டாட ஆரமிதுவிட்டனர்
இனியாது பாதுகாப்போம் என்ற கடமையுடன் ………
முத்தரைய குல நாகரீகத்தையும், பண்பாட்டையும், வளர்ச்சியையும் விளக்கும் வகையில் தெளிவாக உணர்ந்து மறைந்து போன அல்லது மறைக்கப்பட்ட பழைய வரலாற்றுச் சுவடுகளை நம் இளைய தலைமுறையினர் அறிய வழி செய்திடல் வேண்டும்.
அன்பும், கருனையும், பரிவும், பற்றும், பணிவும், வீரமும், விவேகமும் எம் குல சொத்து. இளைய தலைமுறையினர் இவை அறிந்து ஆர்வத்துடன் செயல்படின் வரலாற்றில் தடம் பதித்த எமது இனம் மீண்டும் காலத்தையும் வென்று நிற்க்கும் என்பதில் ஐயமில்லை.
நேற்று தோன்றிய கட்சிகள் சங்கங்கள சாதியை வைத்து காரியங்கள் சாதிப்பது அனைவரும் அறிந்ததே இந்நேரத்தில் நம் இனத்திற்குள் ஒற்றுமை அவசியமான ஒன்று…
இணையத்தில் நம் உறவுகளுக்கு நம்மாலான ஏதேனும் ஒரு தகவல் தெரிவிப்போம் உபயோகமாக …
ஒன்றுபடுவோம் .. வெல்வோம்…..
மனிதனாக பிறந்ததில் மகிழ்ச்சி துளியும் இல்லை…முத்தரையனாக பிறந்ததற்கு இணை வேறு எதுவும் இல்லை …சிதறி கிடக்கும் என் சொந்தங்களே அணி திரள்வீர் இன மானம் காக்க….
என்றும் அன்புடன் ….

உலக முத்தரையர் சங்கம்

முத்தரையர்கள் முன்னேற்றம் அடையாததற்கு காரணம் ?

4 மார்., 2013

SATI KANNAGI OF CILAPATHIKARAM

Kannagi was a fisher woman belonging to Arayar community, a subcaste of Muthuraja and the central character of epical poem Cilappathikaram. She is worshiped as goddess Pathini in Sri Lanka by the Sinhalese Buddhists as well as, as Kannaki Amman by the Sri lanka Tamils Hindus. She is much worshipped heroine of Sillappathikaram, an Epic in Tamil, and still a role model of an ideal Indian women. She lived in 2nd Century A.D Sillappathikaram : The Tamil epics, Chilappathikaram was written in Kerala in the township of Trikkanavail Kottam. It is not clear whether this township was Thrikkanamathilakam near Kodungalur or Trikkanarvattom, the 45th division of Kochi City. There is a little fishing village of Cheriazheekal, in veneration to the Divinity resting on its oceanfront in Kerala. Two small temples stand close to each other,one dedicated to Devi and one ofthe concept of Sankara narayanan. On many counts they merit mention being temples belong to the fishing community, their age old acceptance on the religious graph of conservative worship is of extreme significance. This fishing community was originally known as 'Arasan's clearly indicating that they would have held at least chieftain status, if not regal status in their clans (Arasans literally translates as king or lord). With the passage of time the term became 'Arayan' and this lebel of identification continues to this day. Though fundamentally fisherfolk, some of them diverted to agriculture and commerce a few centuries ago, while the majority continued to earn their livelihood from the bounty of the ocean. The ancient Devi Temple faces the east and has the sea close behind it. Narrations handed down by word of mouth put the idol's age at approximately 1800 years. She is made of Krishnashila or black granite and is in standing posture with one hand holding a sword and other a pot; perhaps Amritha Kalasam or pot of nectar. They could be pointers to Her power of punishment and preservation Vethalan, her attendant is also present. Worship is done by Brahmins in the orthodox manner. The annual ten day festival of the temple is kept up with much merry making and fanfare in the Malayalam month of Medam (April/May). It is said that faith can work miracles. This Devi temple is a standing proof of it as the funds came from the poor villages. We see it today as a beautiful little granite structure complete with the copper tiled sanctum and containing within it all the mandatory features of orthodox Kerala temples, using only the accepted building materials. While the idol is of undoubted antiquity, the physical structure was renovated in 1994 at a considerable cost of Rs.12 lakhs, with the required money being raised by this community itself, though most of its members carry on a hand to mouth existence. Though devoid of carvings and murals, it stands as a beautiful example of indigenous temple architecture of this state. While poverty is not stranger to these villagers, they are rich in their devotion and dedication and offer an example for others of emulate. In turn the surcharge of divine benevolence they receive from these temples is a living experience for them. (Arayars are unique in their culture and they were initially attached to Jain / Buddhist shrines and later on to Hindu Vishnavite Temples.) The seafront stretching from Chavara to Azheekal near Ochira is inhabited by fisherfolk professing Hinduism . Their antecedents go back to the Sangam Age and to the period of the famed Sangam classic Tamil work, the 'Silappathikaram'. Legend has it that the coastal people of Thanjavur raised there voice of protest against the Pandyan king who unjustly executed the innocent Kovilan. The subsequent uncontrolled fury of his chaste wife Kannagi, her curse on the king and his kingdom and its immediate destruction in the flames that flared as a result of her consuming rage are all too well known to necessitate elaboration here Kannagi letter left the burning city behind and becoming one with Parashakti (the Supreme Goddess) came to reside in Chera country, in Kodungalloor, in Kerala. The temple that rose in her honour there is one of the acclaimed centres of Devi worship in India.The poor fisherfolk fled Madurai fearing royal retribution and finally came to the coasts of Kerala. One group reached Karunagappally and settled down there on the shores of the Arabian Sea.They had brought with them an idol of Kannagi Devi which they installed in a small temple on the beach. An important aspect has to be understood in this context Despite the existence of the caste system and its many vunfortunate taboos regarding religion, hundreds of years ago these fishermen enjoyed the privilege of traditional temple worship. It has to be considered with all seriousness as a great social landmark as well. Kannagi was a legendary Tamil woman, and the central character of the South Indian epic Silapathikaram. Legend has it that Kannagi took revenge on the king of Madurai, for a mistaken death penalty imposed on her husband Kovalan, by cursing the city with Disaster. Story : The story begins in the great east-coast seaport of Poompuhar. Poompuhar was the capital of Chola land and home of mighty King Karikala Valavan. This is the same King Karikala who, early in his reign, had led a victorious expedition to the Himalayas. ( Valavans just like Arayans are belong to a subcaste of Muthuraja in Tamilnadu. Both Valavans and Arayans are basiocally from fishing community of Tamilnadu & Kerala) There in Poompuhar, Kovalan, the son of a wealthy merchant in Kavirippattinam, married Kannagi, a young woman of legendary beauty and a lovely daughter of another merchant. They lived together happily in the city of Kaveripoompattinam, until, at a festival at the royal court of Karikala, Kovalan met the dancer Madhavi and fell in love with her. In his infatuation he forgot Kannagi and his home. He gradually spent all his wealth on the dancer. At last, penniless, Kovalan realised his mistake, and returned back repentantly to his uncomplaining wife Kannagi. Their only asset was a precious pair of anklets (cilambu--- hence the name of the epic), filled with gems, which she gave to him willingly. With these as their capital they went to the great city of Madurai, where Kovalan hoped to recoup his fortunes by trade. The city of Madurai was ruled by the Pandya king Neduncheziyan. Kovalan's objective was to sell the anklets in this kingdom so that he and his wife would be able to start their lives over. Unfortunately, around the time he set out to sell the anklets, one anklet (out of a pair) was stolen from the queen, by a greedy court member. This anklet looked very similar to Kannagi's. The only difference was that Kannagi's were filled with jewels and the queen's very filled with pearls, but this was not a visible fact. When Kovalan went to the market, he was accused of having stolen the anklket. He was immediately beheaded by the king's guards, without trial. When Kannagi was informed of this, she became furious, and set out to prove her husband's innocence to the king. Kannagi came to the king's court, broke open the anklet seized from Kovalan and showed that it contained gems, as opposed to the queen's anklets which contained pearls. Realizing their fault, the King and the Queen die of shame. Unsatisfied, Kannagi went Outside. She had then circumambulated the city three times. She cursed the city at each of its four gates. Then she tore off her left breast and dashed it to the ground. She commanded Agni, god of Fire, to burn Madurai, permitting only the good to escape. Due to her utmost chastity, her curse became a reality. Madurai burned. The city was set ablaze resulting in huge human and economic losses. However, after the request from the goddess of the city, she withdrew her curse. She then came to Chenkunnu ( Chenkuntoor hill) in Kerala and did penance under a tree. Kovalan appeared before her in a vimana and took her to heaven. Thus she attained her salvation. Deeming her to be an incarnation of Kali or Mother Goddess, Senkuttuvan, a Chera king, went north and brought a stone from the Himalayas to be set up as her image. It was consecrated as "ChengamalavaIli" with great pomp and ceremony. Thus Chengannur finds mention in Silappadikaram composed by Ilango Adikal, the prince who turned a monk and was none other than the brother of Senkuttuvan. 'This mythological story was composed by the poet Ilango Adigal. A fascinating, but ironic, fact about this epic is that it portrays Madhavi, Kovalan's amorous lover, as an equally chaste woman. Manimekalai, another epic, is written in praise of her. The king of the western Tamil land had a stone image of Kannagi installed in a specially built temple at the spot where Kannagi left her mortal body, and he ordered that worship of Kannagi, including the singing of her praise and the placing of flowers before her image, occur on a daily basis.Perceptions of Kannagi : Kannagi or Kannaki Amman is eulogized as the epitome of chastity and is still being worshiped as its goddess. She is praised for her extreme devotion to her husband, in spite of his adulterous behaviour. She is worshiped as goddess Pathini in Sri Lanka by the Sinhalese Buddhists as well as, as Kannaki Amman by the Sri lanka Tamils Hindus. (See Hinduism in Sri Lanka.) However, a section of the society does not approve her submissive attitude towards her husband's amorous activity and brand her as a symbol of female oppression. In fact, a statue of Kannagi, an important landmark in Chennai, was removed during the regim of the ex - chief minister of Tamilnadu, J Jayalalithaa in December 2001 during a mid night-the exact reason for the removal is not known. The statue has been reinstalled by M. Karunanidhi on 03.06.2006 Cilapathikaram : The beautiful tragic story of Jewelled Anklets, is rooted in the ordinary lives of the early Tamils of the Pandyan Kingdom in the first century A.D. and is regarded by many as the national epic of the Tamil people. The epical poem Cilappathikaram, which by its 'baroque splendour', and by the charm and magic of its lyrical parts belongs to the epic masterpieces of the world. Silappathikaram, the classical text of the Epic of The Anklet, attributed to Price Ilango Adigal. Ilango Atikal was a Jain monk. It contains 3 chapters and a total of 5270 lines. Through linguistic analysis, it has been estimated that the text was written between 1300 and 1700 years ago. Unlike other Thamizh classics, there is less confusion regarding the age of Silappathikaram which is reckoned as the middle of the fifth century. This being so, it is highly creditable that Ilango Atikal had the originality at the time to compose a work which had the literary merit and emotional appeal of contemporary fictions in the world. The classical text of the Epic of The Anklet, attributed to Price Ilango Adigal, is written in sen-Tamil, which, even in Tamil Nadu, is decipherable only to a small number of scholars. Through linguistic analysis, it has been estimated that the text was written between 1300 and 1700 years ago. A brief summary of this written text follows:It is said that Senkuttuvan, a Chera King, accompanied by his brother, ILango and his friend, the poet Mathuraik Kulavanikan Satthanar went to see the scenic beauty of the country side near the river, Periyaru. He then heard a story from neighbouring villages of a woman with a single breast who sat down in penance under a vengai tree without food or water for 15 days and then died. Intrigued and moved by the story, Cheran Senkuttuvan yearned to know more about the details. His friend, SAtthanAr, the poet, responded by saying that the name of the woman was Kannaki worshipped as the Goddess of Chastity in the villages. He narrated the story that led to the tragedy. Ilango Atikal was then asked by the King to write the story of Kannaki so that her name will be perpetuated for the benefit of mankind. Professor A.L. Basham writes in 'The Wonder that was India' that Cilapathikaram has '' a grim force and splendour unparalled elsewhere in Indian literature - it is imbued with both the ferocity of the early Tamils and their stern respect for justice, and incidentally, it throws light on early Tamil political ideas''. Today, some quarters may regard Kannagi as a suicide killer and a terrorist. Chenganoor temple : Kannaki ,the heroine of Tamil classic "Chilappathykaram" after destroying Mathurapuri reached Chenkuntoor hill and staged thapasya there. After her elivation to heaven the Chera King constructed a temple there. Devotees believe that Kannaki was the human incarnation of Parvathy and they worship her.Kannaki's Caste : There are different versions of information regarding the caste which Kannagi belonged about 1700 years agao. In spite of difference, one thing become quite evident that Kovalan's father was a marchent and that of Kannag's father was a captain / sailer / mariner. Some people say that Kvalan's father was a Fish marchent, some others say that he was a cloth marchent and another group say that he was a grain marchent. An impartial analysis of their names indicate that they both belonged to one and the same caste and they were related to a community that is connected with Sea oriented business. It was most probably fish that Kovalan's father used to get from Kannagi's father who was a ship owner / mariner / captain. The wealthy fisherfolk own their own fishing boats / ships to go deep into the sea to catch fish and sell the fish to fish marchents on the sea shore. The Kovalan's father who belongs to fishing community was a wealthy fishing marchent. It was perhaps due to this professional relation that they came close to each other and lead the matrimonial allioance between their families. Further analysis of the name of Kovalan's father MAASAATTUVAN and that of Kannagi's father MAANAAYAKAN too reveal their connection to fishing community which at present is a subcaste of Muthuraja of Tamilnadu. Maasaattuvan : It is the name of Kovalan's father. Maanaayakan : It is the name of Kannagi's father.The Mudiraj people of Andhra Pradesh are known as MAARAACHA and Goddess Ankamma worshipped by them is very specifically known as MAARAASAPU ANKAMMA. Here we must observe that there is one letter "MAA" which is comman in Maaraacha, Maanaayakan and Maasaattuvan. This MAA stands for MAHA and it can be explained as shown below: Maha + Raacha => Maharaacha => Ma(h)araacha => MaaraachaMaha + Raasa => Maharaasa => Ma(h)araasa => Maaraasa Maaraasapu Ankamma = Ankamma belonging to people of Maaraasa or Maaraacha. Similarly :Maha + Naayakan => Mahanaayakan => Ma(h)anaayakan => MaanaayakanMaha + Saattuvan => Mahasaattuvan => Ma(h)asaattuvan => Maasaattuvan The Maharaayars, the Muthuraachas, the Mahaaraachas, and the Mahanaayakaas are all one and the same community people. As we have already seen that Mudiraj / Muthuraj people had their origins in the fishing community of North Indian Kolis and who were the water management experts and also sea faring coomunity. Kovalan and Kannagi most probably belonged to Arayar sea fishing community which is a subcaste of Muthuraja in Tamilnadu at present. This can also be concluded from the following facts. They could also be from Valayar, an other fishing community, which is also a subcaste of Muthuraja in Tamilnadu & Kerala.1. Legend has it that the coastal people of Thanjavur raised there voice of protest against the Pandyan king who unjustly executed the innocent Kovilan. The majority of coastal people are normally from fishing communities.2. The poor fisherfolk fled Madurai fearing royal retribution and finally came to the coasts of Kerala. One group reached Karunagappally and settled down there on the shores of the Arabian Sea.They had brought with them an idol of Kannagi Devi which they installed in a small temple on the beach. Fishing communities normally reside near sea coasts due to their fishing profession.The fishing communities of the then Pandyan kingdom revolted against Pandyan king due to the fact that Kovalan and Kannagi belonged to their own fishing community. 3. The king Karikala, in whose Royal court Kovalan & Kannagi saw the Madhavi's dance, was from Chola dynasty and a Valavan (Valayar). Today Valayar is a subcaste of Muthuraja and they also widely used the title HAMA. The famous Queen Maha Devi Sembiyan of Cholas was often reffered as Madevi Sembiyan. 3. Chilapathikaram also talks about Vettuva Vari - the dance of the Vettuva community. The vettuva vari section of CilappatikAram deals with the worship of the Goddess. The Vettuvas of Tamilnadu and Vadderas of Andhra Pradesh are one and the same. Veddaras also known as Valmikis in some parts of A.P. Vettuvas belong to a subcaste of Muthuraja in Tamilnadu and Kerala. Chilapathikaram was written by a Jain monk and Jainism was widely accepted by the people of Muthuraja related subcastes in those day. Mostly the heo and heroines of the epic belonged to Muthuraja or allied subcastes.Another point to be noted here is that " Kannagi tore off her left breast and dashed it to the ground". Such an extreme violent action of tearing her own breast could be expected to be done only by a woman belonging to a warrior class community such as Arayars. Webmaster Kokolu Anka Rao Year : 2005EMAIL OF M.B. SHIVAKUMAR FROM KERALA CONFIRMS THAT KANNAGI WAS AN ARAYAR BORNM.B.Shivakumar Gen: secretary, Araya samajam state committee. (Founder, A.C.E.Trust and Sree kannaki central school). “The thiru chengannur shivarathry and parisam vaippu “is completing 1808 years on 10th march 2013.This holy devotional ritual is performing by the Araya community of karunagappally who are known as “Alappattu Arayans”.Alappadu is a coastal region of karunagappally in kollam district. The word “Arayan is derived from Arasan. (Arasan is literally known as “king or Lord).Araya community reserves top priority to the traditional values based on the ancient “Mutharasan kings “and their capital” Kaveryppattanam”( Thanchavoor) of Chola kingdom which they have been migrated from. It is believed that the Goddess Sree Parvathy Devi has been incarnating in Araya Community in every thousands of years. Kannaki, Thiraisar madantha and Sree Matha Amrithananthamayi Devi are supposed to be the incarnations of Sree Parvathy Devi. Kannaki was the most powerful incarnation in the ancient time. She was born as the daughter of araya chief Manaikkan in the Kaveryppattanam. She was wonderfully gifted with beauty and loftiness of character. She got married to Kovalan, a scion of a wealthy family of traders. Kovalan lost all his wealth and valued possessions due to his misconduct. He felt sorry for the bitter things happened in their life. He woke up from a deep slumber to realities and decided to go to Madurai to begin a new life. Kannaki offered one of her anklets (The Chilambu) to Kovalan to meet their immediate needs. It was not life but, the death that was awaited him in the Pantya capital. For a goldsmith working for the queen implicates Kovalan in theft of queen’s own chilambu and the Pantya king ordered Kovalan to be killed for the theft. (It was the goldsmith who had stolen the chilambu). Kannaki learns of the terrible fate of her husband and roused to fury. She went to the king’s presence demanding justice. The king tried to justify his action but, the irate Kannaki throws down her remaining chilambu in the royal court, proving beyond a doubt from the gem stones that shot out of it that what Kovalan had with him was not the stolen chilambu of the queen which had pearls in it. The king falls down dead at this demonstration of the injustice he had dealt out and burnt the city of Madurai with the fire of chastity. The people of that area was scattered to different areas, then migrated along the banks of Vaigai River to the coastal line of Chengannur of Chera kingdom. When new land is formed in the western part of Chengannur coast the people migrated accordingly to the costal line and some people reached in the coastal region of Karunagappally, who are believed to be the ancestors of the present Arayans. The King Chenkuttuva had constructed a temple in memory of Sree Kannaki at Chengannur during A.D.205. since, then the” Alappattu Aryans” are performing “Thiru Chengannur Sivarathry” and “Parisam Vaippu”. As far as the Arayan community is concerned, the parisam vaippu is not only a traditional ritual but also a grand marriage of their daughter sree parvathy Devi with the Lord Shiva. Parisam vaippu is the most ancient Hindu devotional ritual in the world which shows the Araya community is closely related with the God. The Tamil word “parisam” means dowry. The ritual “Parisam vaippu” is performing on the day of Shivarathry at Chengannur temple by the arayans by means of the father of kannaki. It is a traditional right of Arayans givingparisam to their daughter during their marriage. The ritual “Parisam Vaippu” and shivarathry celebration have been registering in record book by the administrator of the Chengannur temple since A.D 205.
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