'The light that comes out of the Supreme' is the meaning of that term. Each one has a reason for being called so. are the names by which the Lord is indicated. Murukan, Kantan, Kumaran, Guhan, Velan, Katampan, Karttikeyan, Arumukan, Cuppiramanian, etc. It is doubly significant because new light is shed, picking up data from the much-neglected archaeological sources. Some of the Murukan sculptures belonging to the 13th to 17th century AD have been discovered in Northern Sri Lanka, which reveal the significance of Murukan worship during the Jaffna Kingdom. Some particular name of deities and vehicles and symbols of deities reflect on Maruman worship and cult, which prevailed on those days among Sri Lankan Tamils.
They are mostly related to Saiva and Vaisnava religion of particular kinds and peoples of certain period. Those coins contain forms and names of deities, symbols and emblems of kings and dynasties. Sri Lankan Tamil has issued various types of coins since the 3rd century BC to 17th century AD. Definitely it is a pointer of Velan cult.
Velsami or Velappan) which is rooted in the ancient name Velan appearing in Cankam literature. Even today in Tamil Nadu and Sri Lanka it is not uncommon to come across a person name (e.g. The personal names found in Sri Lankan Brahmi inscriptions that belong to 3rd century BC to 3rd century AD related to Murukan, the best example being Vel. The earliest evidence of Muruka cult orientation in Sri Lanka, in the form of graffiti marks, terracotta figurines and metallic images, have been discovered since at least the megalithic period (800 BC). Skanda) or the Tamil Murukan cult as reflected in inscription, coins, sculpture and other archaelogical artifices of the island. This paper takes into account the facets of Kaumara (i.e. In this respect the archaeological sources play a vital role. Even though Pali literary sources exalt the place of Buddhism, the due place for Hindu religious groups is also given. But at the same time, Hinduism and its sectarian groups did not disappear and received the patronage of people, especially the Tamils of the island group. By the lapse of time the heterodoxical sects commanded wider following among the masses. With the introduction ofīuddhism in the 3rd century BC, the religious history of the island took a new course. Hinduism, Buddhism etc, the various factions of Hinduism found a place in the island affairs since at least the 3rd century BC. In this paper, an attempt is made to evaluate the significance of archaeological evidence in the context of Murukan cult in ancient Sri Lanka. When Sanskrit shlokas or lyrics are rendered in a popular medium like music ( and not in the original chandas) such deviations happen.Nine Synopses of papers from the Second Murukan Conference Synopsis: "History of the Murukan cult in ancient sri lanka: archaeological evidence" by P. That is why we distinguish between Samskrit and Prakrit languages. Nor do the different castes speak any language in the same manner! Such differences are a part of life. Even Kannada is not spoken in the same way in Bengaluru, Mysuru, Tumakuru. Ultimately, it is the way a language undergoes changes in expression from region to region. Of course, MSS was known to take great pains to master the lyrics correctly. In the classical compositions, where Sanskrit words are used, Tamilians tend to pronounce them in a Tamilised form or idiom- which could annoy others.
Among male singers, Balamuralikrishna alone could render the lyrics in any language without mutilating the words and without deviating from the Raga. As far as I have been listening to Carnatic music, it was only Mani Krishnaswami who could do justice to Sanskrit lyrics. Listen to the way she renders Bhaja Govindam, perhaps the easiest of Shankara's devotional compositions Notice how the change of Ragas mars the spirit of the Shlokas. It is also because the Sanskrit lyrics do not lend or bend easily to the musical notation, except in the original chandas in which they are composed. MSS was a great artiste, but her Samskrit pronunciation was not great, though correct.
Listen to her rendering of Hanuuman Chalisa it is grammatically correct, as taught by Dakshin Bharat Hindi Prachar Sabha but listen to the rendering by Rajan Sajan Mishra or Pandit Jasraj you will notice the immense difference. It would be correct according to the book, but not according to the usage or idiom of native speakers of those languages. R Nanjappa 3y gautham MSS sang songs in many languages, but in languages other than Tamil, her pronunciation was not great.
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