Pranam
Skanda is seen in Rig Veda and upanishads; but thaipoosam is seen
only from Skanda puranam, a later scripture. It has many versions; war
victory; birth of skanda; parvathi curse cured; magnanimity of the mother's
VEL; etc. Tamilnadu and Kerala have widespread bhakthi movements of ardent
bhaktas; and main events of flow are seen in Malaysia and Singapore. 10th
Lunar day is celebrated with the star. Though the Skanda and Subramanya
were in the ancient scriptures of sanskrit spread down south,
tirumurugatruppadai spread the name MURUGAN. That meant aesthetic beauty.
பத்துப்பாட்டு
<https://ta.wikipedia.org/wiki/%E0%AE%AA%E0%AE%A4%E0%AF%8D%E0%AE%A4%E0%AF%81%E0%AE%AA%E0%AF%8D%E0%AE%AA%E0%AE%BE%E0%AE%9F%E0%AF%8D%E0%AE%9F%E0%AF%81>
என வழங்கப்படும் நூல்களுள் முதலில் வைத்து எண்ணப்படுவது *திருமுருகாற்றுப்படை*
. மதுரையைச்
<https://ta.wikipedia.org/wiki/%E0%AE%AE%E0%AE%A4%E0%AF%81%E0%AE%B0%E0%AF%88>
சேர்ந்த நக்கீரன்
<https://ta.wikipedia.org/wiki/%E0%AE%A8%E0%AE%95%E0%AF%8D%E0%AE%95%E0%AF%80%E0%AE%B0%E0%AE%A9%E0%AF%8D>
என்னும் புலவரால் இது இயற்றப்பட்டது. இதுகடைச்சங்கநூல்களில் ஒன்று என்பது
மரபுவழிச்செய்தியாகும். இது பிற்காலத்தில் எழுந்தநூல் என்று கருதுவாருமுண்டு;
எனினும், ஆய்வறிஞர்களில் பெரும்பாலானோர் கருத்து, இது சங்கநூல் என்பதேயாம்.
முருகப்
<https://ta.wikipedia.org/wiki/%E0%AE%AE%E0%AF%81%E0%AE%B0%E0%AF%81%E0%AE%95%E0%AE%A9%E0%AF%8D>
பெருமானைப் பாட்டுடைத்தலைவனாகக்
<https://ta.wikipedia.org/w/index.php?title=%E0%AE%AA%E0%AE%BE%E0%AE%9F%E0%AF%8D%E0%AE%9F%E0%AF%81%E0%AE%9F%E0%AF%88%E0%AE%A4%E0%AF%8D%E0%AE%A4%E0%AE%B2%E0%AF%88%E0%AE%B5%E0%AE%A9%E0%AF%8D&action=edit&redlink=1>
கொண்ட இந்நூல் 317 அடிகளைக் கொண்ட ஆசிரியப்பாவால்
<https://ta.wikipedia.org/wiki/%E0%AE%86%E0%AE%9A%E0%AE%BF%E0%AE%B0%E0%AE%BF%E0%AE%AF%E0%AE%AA%E0%AF%8D%E0%AE%AA%E0%AE%BE>
ஆக்கப்பட்டுள்ளது. "ஆற்றுப்படுத்தல்" என்னும் சொல் வழிப்படுத்தல் என்னும்
பொருள்படும். "முருகாற்றுப்படை" எனும்போது, வீடு பெறுதற்குப் பக்குவமடைந்த
ஒருவனை வீடு பெற்ற ஒருவன் வழிப்படுத்துவது எனப் பொருள்படும் என்பது
நச்சினார்க்கினியர் கூற்று.தொடக்கக் காலத்தில் வெறியாட்டு அயரும்
வேலன்,கட்டுவிச்சி ஆகியோர் தம் மீது முருகன் வந்து மேவுமாறு வேண்டுதலே
முருகாற்றுப்படுத்துதல் என்று-முருகாற்றுப் படுத்த உருகெழு
நடுநாள்(அகம்:22)பாடல்வழி அறியமுடிகிறது.இந்நூலின் வேறுபெயர் புலவராற்றுப்படை
என்பதாகும்.இதன் சிறப்புக் கருதி இந்நூலினை சைவத் திருமுறைகளுள் 11ஆம்
திருமுறையில் இணைத்து வைத்துள்ளனர்.பத்துப்பாட்டு நூல்கள் அனைத்திற்கும்
இந்நூல் காப்புச் செய்யுள் போல் அமைந்து முதல் நூலாக வைத்து எண்ணப்படுகிறது.
முருகாற்றுப்படை என்னும் மரபில் மாற்றம் செய்த நக்கீரர்,ஆற்றுப்படை
நூலினுக்குப் பெயரிடும் மரபிலும் புதுமையினைப்
புகுத்தியுள்ளார். பொருநன்,சிறுபாணான்,பெரும்பாணான்,கூத்தர் ஆகிய
ஆற்றுப்படுத்தப்படும் இரவலர் பெயரில் ஏனைய நூல்கள்
அமையப்பெற்றிருக்க,திருமுருகாற்றுப்படை நூல் மட்டும் ஆற்றுப்படுத்தும் தலைவனான
முருகப்பெருமான் பெயரில் அமைந்துள்ளது.
திருமுருகாற்றுப்படை ஆறு பகுதிகளாகப் பிரிக்கப்பட்டுள்ளது. ஒவ்வொரு பகுதியும்
முருகப் பெருமானின் அறுபடைவீடுகள்
<https://ta.wikipedia.org/wiki/%E0%AE%85%E0%AE%B1%E0%AF%81%E0%AE%AA%E0%AE%9F%E0%AF%88%E0%AE%B5%E0%AF%80%E0%AE%9F%E0%AF%81%E0%AE%95%E0%AE%B3%E0%AF%8D>
ஒவ்வொன்றையும்
பாராட்டுவனவாக அமைந்துள்ளது. இவற்றுள் முதற்பகுதியில் திருப்பரங்குன்றமும்
<https://ta.wikipedia.org/wiki/%E0%AE%A4%E0%AE%BF%E0%AE%B0%E0%AF%81%E0%AE%AA%E0%AF%8D%E0%AE%AA%E0%AE%B0%E0%AE%99%E0%AF%8D%E0%AE%95%E0%AF%81%E0%AE%A9%E0%AF%8D%E0%AE%B1%E0%AE%AE%E0%AF%8D>,
இரண்டாம் பகுதியில் திருச்செந்தூர்
<https://ta.wikipedia.org/wiki/%E0%AE%A4%E0%AE%BF%E0%AE%B0%E0%AF%81%E0%AE%9A%E0%AF%8D%E0%AE%9A%E0%AF%86%E0%AE%A8%E0%AF%8D%E0%AE%A4%E0%AF%82%E0%AE%B0%E0%AF%8D>
எனப்படும்
திருச்சீரலைவாயும், மூன்றாம், நான்காம், ஐந்தாம், ஆறாம் பகுதிகளில் முறையே
திரு ஆவினன்குடி (பழநி
<https://ta.wikipedia.org/wiki/%E0%AE%AA%E0%AE%B4%E0%AE%A8%E0%AE%BF>),
திருவேரகம் (சுவாமிமலை
<https://ta.wikipedia.org/wiki/%E0%AE%9A%E0%AF%81%E0%AE%B5%E0%AE%BE%E0%AE%AE%E0%AE%BF%E0%AE%AE%E0%AE%B2%E0%AF%88>),
குன்றுதோறாடல் (திருத்தணி
<https://ta.wikipedia.org/wiki/%E0%AE%A4%E0%AE%BF%E0%AE%B0%E0%AF%81%E0%AE%A4%E0%AF%8D%E0%AE%A4%E0%AE%A3%E0%AE%BF>),
பழமுதிர்சோலை ஆகிய படைவீடுகளும் பேசப்படுகின்றன.
Thirumurukaaruppadi is considered to be the first of the texts given
as decimal. It was composed by a poet named Nakkeeran from Madurai. This is
one of the last books on the subject. It is thought to have been written
later; However, most researchers are of the opinion that this is a
synopsis. The book is 317 feet long and is composed by Asiriappa. The word
"comfort" means to console. "Murukaruppadai" means to guide a person who
has matured to get a house, a poisonous narrator. This book has been
included in the 11th edition of the Vegan editions due to its special
nature. Nakkeerar, who changed the tradition of Murugaruppadai, has also
introduced innovation in the tradition of naming the river scripture. Other
texts have been composed in the name of Porunan, Sirupanan, Perumbanan and
Kuttar.
The Thirumurukaaruppadi is divided into six parts. Each area is admirable
for each of Lord Murugan's slaughterhouses. Thiruparankundram in the first
part, Tiruchendur called Thiruchendur in the second part and Thiru
Avinankudi (Palani), Thiruverakam (Swamimalai), Kunruthoradal (Thiruthani)
and Palamudirsolai in the third, fourth, fifth and sixth parts are spoken
of respectively.
Thaipusam actually celebrates the birthday of the Hindu deity
Subramaniam. On this occasion, Hindus show the sincerity of their faith. It
is a time for making and fulfilling vows. Devotees pray for divine help and
make vows. When their prayers are answered, they fulfil their vows.
Thaipusam has a number of meanings for Hindus, with the most spectacular
and visible one being those that come to do penance for misdeeds or being
unworthy of God. This penance takes the form of what look like incredibly
masochistic feats of atonement such as seeing the endless procession of men
who have attached limes, oranges or small silver urns to their backs and
chests with hooks directly into their skin! Some add to this by attaching
these hooks to rope which would be held by family members providing
resistance and keeping these ropes taut against the devotee straining
against it.
Others wear enormous 'kavadi's' (meaning "suffering at every step"), which
are basically ornately decorated shrines assembled upon a steel frame that
is supported around the bearers waist. Many of these kavidis weigh from
100-150 lbs and upwards and also have to be manhandled up the steps into
the temple above.
Not all worship involves self inflicted pain, and many men and women make
the walk to the Caves barefooted with a simple silver urn of fresh milk on
their head in thanks for any children born that year.
The Kavadi has various shapes and sizes, from the simple shape of a
hawker's storehouse (a wooden stick with two baskets at each end, slung
across the shoulder) to the costly palanquin structure, profusely
flower-bedecked and decoratively interwoven with peacock feathers. In all
cases the Kavadi has a good many brass bells adorning it and announcing it
as the Kavadi-bearer draws it along. As the Kavadi-bearer very often
observes silence, the bells are the only eloquent signs of a Kavadi
procession.
The two baskets hanging at each end of the Kavadi contain rice, milk or
other articles that the devotee has vowed to offer the Lord. The more
devout among them, and especially those who do it as a Sadhana, collect
these articles by begging. They travel on foot from village to village, and
beg from door to door. The villagers offer their articles directly into the
basket of the Kavadi. The Kavadi-bearer continues begging until the baskets
are full or the avowed quantity is reached, and then offers the Kavadi to
the Lord.
Some keen devotees undertake to walk barefoot from home to one of the
shrines of Lord Subramanya, bearing the Kavadi all the way and collecting
materials for the offering. They have to walk a hundred miles sometimes!
The people who place the articles in the baskets also receive the Lord's
blessings.
The Kavadi-bearer is required to observe various rules between the time he
takes up the Kavadi, and the day of the offering. He has to perform
elaborate ceremonies at the time of assuming the Kavadi, and at the time of
offering it to the Lord. He also puts on the dress of a Pandaram, a Saivite
mendicant. It consists of a saffron-coloured cloth, a conical scarlet cap,
and a cane, silver-capped at both ends. Lord Siva, the Supreme Pandaram
Himself, loves to wear this dress. The Pandaram lives on alms only. The
bare chest of the Kavadi-bearer is covered with several rudraksha malas.
The Kavadi-bearer observes strict celibacy. Only pure, Sattwic food is
taken; he abstains from all sorts of intoxicating drinks and drugs. He
thinks of God all the time. Many of the Kavadi-bearers, especially those
who do it as a spiritual Sadhana, impose various forms of self-torture.
Some pass a sharp little spear through their tongue, which is made to
protrude out of the mouth. Others may pass a spear through the cheek. This
sort of piercing is done in other parts of the body also. The bearer does
not shave; he grows a beard. He eats only once a day. The spear pierced
through his tongue or cheek reminds him of the Lord constantly. It also
prevents him from speaking. It gives him great power of endurance.
The Kavadi-bearer enjoys a high state of religious fervour. He dances in
ecstasy. His very appearance is awe-inspiring; there is divine radiance on
his face. Devotees often experience the state of feeling united with the
Lord. Sometimes the Lord enters them and possesses them for some time.
In *Palani*, Tamil Nadu, India, Thai Pusam is celebrated with
grandeur. Thousands of devotees flock to Palani and attend kavadi.
According to palani.org, "The number of kavadis reaching Palani for Thai
Pusam is about 10,000. For Pankuni Uttiram, 50,000 kavadis arrive. It is
kavadi to your right, kavadi to your left, kavadi in front of you, kavadi
behind you, kavadi above you and kavadi below you."
In *Vaikom*, Kerala, India, Thai Pusam festival is conducted with Kaavadis
at Udayanapuram Subramanya temple. Devotees take panchamritha kaavadi, paal
kaavadi, bhasma kaavadi etc.
In *Karamana*, Thiruvananthapuram, Kerala, India, Thai Pusam festival is
conducted at Satyavageeswara temple. The utsava moorthy is taken in
procession on a vahanam(mount). There is nel(Paddy)parai alappu or Nel
alavu, as a ritual performed for good luck and prosperity.
The largest Thaipusam celebrations take place in *Singapore*, *Mauritius*
and *Malaysia*. It is a public holiday in several states in Malaysia,
including Selangor, Penang, Perak, Johor, Putrajaya and Kuala Lumpur.
Thaipusam celebrations in Malaysia and Singapore are known for
their festive fervor. The most famous Kavadi pilgrimage on the Thaipusam
day takes place at the Batu Caves in Malaysia, where a large number of
devotees head towards the Murugan temple in procession carrying the
'Kavadi'. This festival attracts over a million people each year at the
Batu Caves, near Kuala Lampur, which houses several Hindu shrines and the
42.7 meter high statue of Lord Murugan that was unveiled in January 2006.
Pilgrims need to climb 272 steps to access the temple on the hilltop. Many
foreigners also take part in this Kavadi pilgrimage. Notable among them are
Australian Carl Vedivella Belle, who has been taking part in the pilgrimage
for more than a decade, and German Rainer Krieg, who went on his first
Kavadi in the 1970s.
The temple at Batu Caves, near Kuala Lumpur, often attracts over one
million devotees and tens of thousands of tourists. The procession to the
caves starts at the Sri Mahamariamman Temple, Kuala Lumpur in the heart of
the city and proceeds for 15 kilometers to the caves, an 8-hour journey
culminating in a flight of 272 steps to the top.
In Malaysia, although rare, scenes of people from different ethnic groups
and faiths bearing "kavadi" can also be seen. Interestingly, Thaipusam is
also increasingly being celebrated by the ethnic Chinese in Malaysia.
Thaipusam is also celebrated at another cave site, the Sri Subramaniar
Temple in Gunong Cheroh, Ipoh, Perak and at the Nattukottai Chettiar Temple
along Jalan Waterfall in Penang. Temple secretary P. Palaiya Sri
Subramaniar Temple in Gunong Cheroh reported that about 250,000 devotees
participated in the festival 2007, including 300 kavadi bearers, while
15,000 came with milk offerings.
Though Kartikeya finds mention in Atharva veda and Chandogya
upanishad, and also in Mahabharata, this story first only occurs in skanda
puraNam, which is credited at a later period (7th CE)
The main attraction of this festival is a form of dance called “Kavadi
Attam”. There are two different myths about kavadiyattam. One tells that
this is the dance of Lord’s servants encouraging him to start the war with
the demon as he had the divine spear with him. According to this, the word
“Kavu” means a temple or divine place, and “Adi” means servants.
In kavadiattam, the dancers will bear an arch-shaped structure decorated
with flowers. Dancers will keep this heavy structure on their shoulders and
will dance to the rhythm of drums. According to some other version, kavadi
denotes burden and the dancers are taking all their burdens on their
shoulders and dance to appease Lord Subrahmania. The dancers will have to
follow certain rituals before participating in kavadi attam. They should
observe penance for 41 days by avoiding alcoholic liquor, non-vegetarian
food, etc. According to this belief, the Lord will enjoy their dance and
remove the burdens from their shoulders.
Famous Subrahmania Temples in Kerala Harippad Subrahmania Temple Aleppy
district Kuzhur Subrahmania Temple Thrissur
Vytila Subrahmania Temple Ernakulam Perallassery Subrahmania Temple Kannur
KR IRS 28121
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