Pillaiyar Kathai In Tamil Pdf Free
Alena Taves
Siththi Vinayagar Kovil is situated at the Maligawatte Road, Colombo10 in the close proximity of the famous Maligawatte Housing Scheme. InMarch 1982 a group of Hindu devotees known as Hindu Paripalana Sabaiheaded by its President late Mr. Sundaralingam invited the late SwamiKirupanantha Waariyar (who was in this island at that time) late Mr.V.T.V. Deivanayagam Pillai, an ardent devotee of Lord Murugan, Mr. K. K.Subramaniam, a retired Director of Sri Lanka Customs, to name a few, andin presence of a large gathering of devotees from the Housing Scheme andthe surrounding area for the foundation laying ceremony for a HinduTemple known as Karumariamman Kovil and the construction work got underway immediately.
In July 1983, during the Black July communal riots, the sixteenmonth old structure of the proposed temple was completely destroyed bythe hooligans to the ground level and thereafter the land was justabandoned and the Paripalana Sabai was defunct and took no furtheractivities in reconstructing same.
In 1986/87 late Mr. Ranasinghe Premadasa, the then Minister ofHousing & Construction, under his rehabilitation scheme used theoriginal plot of land and the foundation and reconstructed this SiththiVinayagar Kovil and the Maha Kumbhabisegam was held in June 1987 and theTemple had been handed over to the Board of Trustees and Administratorswho have been residing close to the Temple to carry out the day-to-dayactivities.
The Board of Trustees could not follow this Aagama Sastra due to anadjoining land dispute with the Electricity Board and the Court Caseended in September, 2004 of course the judgment was in favour of theTemple.
On November 1 in the same year, we performed the Paalasthapanamaccording to the Hindu rites and thereafter started a few expandingprojects, reconstruction, repairs and renovation with the availableTemple funds and also cash/material donations received from devotees andwell-wishers but in a snails pace.
Before we go further and for the benefit of the Hindu devotees andwell wishers who have never been to this Temple and not visitedearlier, we like to elaborate the layout and formation of the Kovil asfollows:
Behind the main altar Vishnu with Poomadevi and Sridevi in the leftside while Murugam with Thaivaanai and Valliamman in the right. Eitherside of the Moolasthapanam walls are Thachchanamoorthy and DhurkkaiAmman facing south and north direction respectively. Apart from theabove, we have Nadesar Sabai, Navakkregam, Vasantha Mandapam, Anjaneyarand Vairavar together with four Samaya Kuravargal statues made out ofPanchalokha. In the Vasantha Mandapam we have all deities also made outof Panchalokha. The Temple is housed in the Crown land covering an areaof approx. 4,200 sq. ft.
We perform daily six poojas. Monthly on Thithi wise we have Sathurthi(twice) Ekathasi (twice) Full Moon, offering Anna Dhanam, and New Moon(reciting Abhirami Andhadhi). Karthigai Star is also on monthly basis.
Apart from this we do special poojas on 1st of January, Thai Pongal,Maha Sivarathiri, Hindu New Year, Chithrai Poya (reciting Chithra KupthaNaayanar kathai), annual 10 days thiruvilza, Aawani Vinayagar Sathurthi,Puraththi Saturdays, Navarathiri, Gowri Noombu, Dhiwali festival,Thrikarthigai, reciting Pillaiyar Perum Kathai for 21 days.
The Students took part in various competitions such as oral, culturaldance and stage plays, handicraft work, do you know contest and similarevents in various period and have won prizes and awards for the School.
On the 25th day of October, 2009 all devotees and well-wishersgathered at the Temple, of course with the permission of the authoritiesfor a meeting and the House unanimously appointed a Thiruppani Sabai(committee) to continue with the incomplete projects andrenovation/repairs in order to have a Maha Kumbhabisegam in May/Junethis year.
An ardent Committee member, of his own initiated with a wealthybusinessman who helped us by donating 300 Tamil Calendars for 2010 whichwe disposed of to well- wishers and made a reasonable collections whichhelped us in the fund-raising programme.
Separate Bank Accounts were opened in favour of Siththi VinayagarKovil Thiruppani Sabai at The Commercial Bank of Ceylon Plc.,Panchikawatte Branch bearing Current A/c No. 1380015301 and SavingsA/c. No. 8380015302.
A 60 foot Rajakoppuram (structure only) was erected with the donationreceived from devotees and well-wishers. Individual donors have takenkeen interest in erecting a two room of which one room is for the Sundayschool library cum a change room for brides when weddings take place inthe temple. The front entrance parapet wall was done by another devoteeof this own.
Another donor undertook to do the re-wiring of entire temple whichwas not done for the past two decades, supplying all necessary materialsand also engaged his own construction staff for about a month tocomplete the assignment.
Last but not least a ceramic businessman also donated necessary floortiles worth nearly Rs. 150,000. The Sabai also received cash donationsfrom numerous well-wishers and businessmen which helped us to tide overthe financial crisis.
In fact, the Arullmigu Sri Maha Maari Amman Devasthanam (Sri PandariAmman Temple) which is situated at Thambasiddy Puloly West, Point Pedrois an ancient temple and is patronised by great Tamil and ReligiousScholars, professional personalities, scientists, educationists and menof art and culture.
The Maha Kumbabeshkam of this temple was held on April 11, 2010 and Pandit,Dr. Sivasri T. K. Jegatheeswara Kurukal (JP) (Nallai AtheenaSivachariyar), Punnalai Kadduvan and Muththamil Kurumani Siva Sri N.Sarvesvara Kurukal (Kathiramalai Sivan Temple), Chunnakam officiated theKumbabeshkam and thousands or devotees participated at this ceremony toreceive the Divine Blessings of Sri Maha Muthumari Amman.
But that old man proved that Sundharar is the His slave and took him.Sundharar was calling Him Piththaa (mad) and following Him. That oldman disappeared in the temple of Thiru vennai nalloor. Sundhararrealised that it is the God who came to give Sundharar His grace. Hecried to the Lord that I called you Piththaa by mistake. But the Lordsaid Using that word as the first word recite a hymn. Then Sundharasang this. Sundharar is called Van thondar because he praises the Lordas if he is cursing.
Oh mad! Oh Peruman with a crescent, Oh Graceful one, I am thinkingabout you without forgetting. Oh God of Thiru vennai nalloor in thesouthern bank of the river Pennai, how can I say I am not your slave?
Sundharar did not want to put his leg in the holy town ofthiruvadhikai where Thirunaavukkarasar was born. So he stayed in theoutskirts - sidhdhavada madam. In the night when he was sleeping, theGod appeared as an old man and put His legs many times on Sundharar shead.
Thammaanai ariyaadha saadhiyaar ularee thalaimeyrkkol piraiyaanaividaimeyrkkol vigirdhan Kaimmavin uri poorthu kari kaattil aadalvudaiyaanai vidaiyaanai karai konda kandaththu Ammanran adikkondenthalaimeyl vaiththidumen aasaiyaal vazhginra arivilaa naayeen Emmaanaiyerikedila vada veerattanathth uraivaanai iraippodhum igazhvan kolyaanee
Lord made a rice rain to fall and a big heap of rice was formed.People were astonished how that can be mobilised to Sundharar s housein Thiruvaaruur. Sundharar sang this song and short buudhaas came andtook it to Sundharar s house in Thiruvaaruur. Paravaiyaar (Sundharar swife) distributed them to all.
Neela ninaindhadiyeen umai niththalum kai thozhuveyn Vaalana kanmadavaal aval vaadi varundhaamey Koolili emperuman kundayoor chilanellup petreeyn Aalilai emm perumaan avayattiththarap paniyee Sundhararwas on his way to Thirumudhukunram (Virudhdhaachalam). Then the Godappeared in the form a old man. Sundharar asked Him what is the way togo to Thirumudhukunram. God told that this is the path tokuudalaiyaatroor and disappeared. With this pleasent shock Sundhararsang this song.
Tamil culture is the culture of the Tamil people. The Tamil people speak the Tamil language, one of the ancient languages in the world. Archaeological evidence points to the Tamilakam region being inhabited for more than 400 millennia and has more than 5,500 years of continuous cultural history. Hence, the culture has seen multiple influences over the years and have developed diversely. With Tamils migrating world-wide, the culture has become diverse and forms a significant part of the life of the people in India and other regions with significant Tamil diaspora such as Sri Lanka, South East Asia and Caribbean.
Tamil people speak Tamil, which is one of the oldest languages and was the first to be recognized as a classical language in India.[7] Various varieties of Tamil is spoken across regions such as Madras Bashai in northern Tamil Nadu, Kongu Tamil in Western Tamil Nadu, Madurai Tamil around Madurai, Nellai Tamil in South-eastern Tamil Nadu, Malaysian Tamil in Malaysia and various Sri Lankan Tamil dialects in Sri Lanka.[8][9] Tamils have a strong attachment to the Tamil language, which is often venerated in literature as Tamil̲an̲n̲ai or Tamil̲thaai ("Tamil mother").[10] It has historically been, and to large extent still is, central to the Tamil identity.[10] Like the other languages of South India, it is part of the Dravidian languages and unrelated to the Indo-European languages of northern India.[11] The Tamil language preserves many features of Proto-Dravidian, though modern-day spoken Tamil in Tamil Nadu freely uses loanwords from other languages such as Sanskrit and English.[12] The language does not have many commonly used alphabets in English language and Devanagri.[13] The existent Tamil grammar is largely based on the 13th-century grammar book Naṉṉūl based on the Tolkāppiyam and the Tamil grammar consists of five parts, namely eḻuttu, sol, poruḷ, yāppu, aṇi.[14]
Tamil literature is of considerable antiquity and the Classical Tamil literature, which ranges from lyric poetry to works on poetics and ethical philosophy, is remarkably different from contemporary and later literature in other Indian languages. The earliest epigraphic records found on rock edicts and hero stones date from around the 3rd century BC.[15] Tamil literature represents one of the oldest bodies of literature in South Asia.[16] The historical sangam era spanned from 300 BCE to 300 CE.[17] Early Tamil literature was composed in three successive poetic assemblies known as Tamil Sangams, the earliest of which, according to ancient tradition, were held on a now vanished continent far to the south of India.[18] The oldest surviving book is the Tolkāppiyam, a treatise on Tamil grammar.[19] The existent Tamil grammar is largely based on the 13th-century grammar book Naṉṉūl based on the Tolkāppiyam and the Tamil grammar consists of five parts, namely eḻuttu, sol, poruḷ, yāppu, aṇi.[20] The available literature from this period was categorized and compiled in the tenth century CE into two categories based roughly on chronology as the patiṉeṇmēlkaṇakku ("the eighteen greater text series") comprising Ettuthogai (or Ettuttokai, "Eight Anthologies") and the Pattuppāṭṭu ("Ten Idylls").[21] The Tamil literature that followed in the next 300 years after the Sangam period is generally called the "post-Sangam" literature.[22][23] The Tamil literary works from the period are the twin epics Silappatikaram and Manimekalai.[24] Another book of the era is the Tirukkural, a book on ethics, by Thiruvalluvar.[25]
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