Text of M. Shanmugam Pillai's paper written for the First International Conference Seminar on Skanda-Murukan in Chennai, Dec. 28-30, 1998. This article first appeared in the September 1999 issue of The Journal of the Institute of Asian Studies.
The Kurava people of the Cankam Age, living on the mountains, believed that the touch of Murukan on their virgin girls troubled them (Kurinci: 174-175, Nar 288:10, Aka. 98:9-10) and to get rid of it, they should celebrate Veriyattu. This is referred to in literature as Anankutai Murukan (Puram: 299:6); girls having ananku, Netuvel anankuru makalir (Kurincip: 174-175) and in other expressions similar to these. Such celebrations to Murukan are referred to as Muruku Arruppatuttal (Aka. 22:11); Muruku ayartal (Kurunci: 362:1); Veri (Ain. 243:2; Nar. 273:4-5; Pari. 5:15); Veriyayartal (Aka. 182:17-18); Veriyattu (Tol. 63,109). In Ainkurunuru, one of the decads of ten stanzas out of the one hundred stanzas is on Veriyattu. References to this and to the Velan who celebrates this are found in Narrinai, Kuruntokai, Akananuru, Murukarruppatai etc., of Cankam classics.
In Veriyattu, the pucari is called Velan, as he carries with him Murukan's Vel. Naccinarkkiniyar, the commentator says "since he carries with him the Vel of Pillaiyar as his symbol, he is called Velan". Wearing a garland of green leaves, narai, forest mallikai and ventalai (white leaves), he dances possessed by Murukan. His chest is smeared with sandal paste (Muruku. 190-193). He is also called Patimattan and the place where the function celebrated is called Veriyayarkkalam (Muruku. 222; Kurunci 53:3; 360:1; Aka. 98:18-19;114: 1-2). This festival in celebrated at midnight, mostly at the murram (the open space inside the house) of the house where fine sand manal is spread out and beautifully decorated. C Aka. 138:10; Narr. 268:8-9). On one side of it, the cock-flag is planted, decorated with flowers and garlands, and spread with sweet smelling smoke with which god Murukan is invited to be seated. His Katampu seat and vehicle, the elephant, are sung with musical instruments - katampu amar netuvel (Perum.75), pulavarai ariyata pukal putta katampu amarntu (Pari. 19.2).
A goat is hung in a tree, sliced and its blood mixed with red tinai (millet) spread as the Pali - offering of meat. Reciting the names of Murukan, they praise him with vocal music and instruments. They throw mixed flowers and pray to him (Narr. 47:9-10: 173:1-4;322:10-12; Aka. 22:8-11; 98:18-19114:1-3; 138:7-13; 187:17-18).
Murukarruppatai describes in greater detail the Veriyattu performed by Kurava girls. In addition to the details given above, it gives more information. The performance is celebrated in a fearful place. Inviting Murukan, the place is beautifully decorated, served with different kinds of food, different kinds of musical instruments are played and prayers conducted. The cock-flag is raised ceremoniously in a proper manner and ghee and white small gingili are pasted there and the mantras for prayer are recited melodiously, throwing flowers. Each wears two different coloured cloths, one over the other. They tie red threads (kappu) round their wrists. With the blood of strong and sturdy-legged goats, they mix fresh white rice and offer it as Pali. Different kinds of cooked rice in different baskets are offered. Along with the solution of green tamarind, they sprinkle fragrant sandal paste. Garlands of cool cevvari flower and other fragrant flowers are hung around. They pray that all villages of the mountain region should have no hunger, no disease, and no enmity and should have plenty of rain and fertility. The waterfalls on one side make musical sounds and, in consonance with it, many musical instruments are played. They praise also the mighty pinimukam, His elephant, the vehicle and also His peacock.
Velan dances also along with the Kuravars and their girls, under the venkai tree, holding their hands together, drinking toddy and praying to Murukan. In this dance men hold the hands of the girls and dance to the beating the tontaka parai (Muruku. 197). Kuravai dance is mentioned in many places (Muruku. 190-197; Malaipatu. 318-322; Narri. 276:8-10; Puram.129:1-3). Murukan enjoys dancing with girls upon the boulders (Muruku.190-217).
The dances described above seem to be a way of worshipping Murukan by the hill people. He was also worshipped by the people of other regions too. They offer tinai rice with flowers, sacrificing goats, raising cock-flag and offering them to Murukan.
BrahmĀnical worship: Process of Sanskritization
Brahmins pray to Murukan with wet clothes while bathing, with their arms raised above their heads and palms folded together, reciting the six-lettered mantras and offering sweet smelling flowers (Muruku. 184-189). At Tirupparankunram His temple is as high as Mount Meru, where the Pantiya king and his kinsmen and others come and worship. Murukan's temple is also called kottam - Murukan Kottam (Puram. 299:6).
Those who go to Parankunram for worship from Maturai carry with them the necessary materials for pucai - offering: sandal, materials for incense, lights which would not be put out by the breeze, sweet smelling flowers, mulavam, bells, strings, peacock, Kotari, pinimukam etc. (Paripatal.17:1-8). The seventeenth stanza in Paripatal refers to people praying to the tree katampu, the seat of Murukan (Kurinci. 176-177).
The sweet smelling smoke, mixing with the breeze, spreads all over the place where Murukan resides (Paripatal.14:19-20; 18:52-53; 21:50-51). The devotees pray to Him praising the greatness of His avatars, referring to His valorous achievements. They pray to Him, raising their folded palms above their heads, prostrating at his feet and touching them for blessing, praising his fame variously. The mantras praising him are listed in Murukarruppatai (253-276).
Not all are devotees of Murukan, though many may go to His temple and pray to Him. The angry ones, the evil minded ones, those who do not follow the righteous path, those who are concerned only with the pleasures in this world, and believe not in the next world will not attain His feet. The real devotees desire only his blessings and devotion to him.
Cankam literature has a few very short references to the birth of Murukan. Paripatal is the only text which gives detailed description about the birth of Murukan (Paripatal. 5:21-54). During Śiva's union with Umai, the semen which came out was split into six, due to the intervention of Intiran, and each entered into the soul of six sages and stayed into the karpam - wombs of their six wives and they delivered them on six lotus flowers in a pond on the top of the Himalayas. This incident of Murukan's avatar is mentioned elsewhere in Cankam literature in a few places (Muruku. 253-255; Puram. 458-459; Kali. 81-9).
On the day Murukan was born, Intiran became his enemy and tried to destroy him with his Vaccirayutam Halics (vajrayudha). The six at once became one with six faces and twelve hands. The devas each gave Him an instrument, separated from their bodies, to fight against Intiran: The goat, peacock, cock, bow, maran, sword, spear, kotari, malu, kanali, garland and bells. He holds them in His twelve hands and appears majestic with them (Paripatal.5:55-70).
Murukan the chief of the devas, destroyed all the avunars who were giving the devas troubles and relieved them from the avunars (Kurun.1-2; Muruku. 59-60; Paripatal.1:25-28;5:7). Among the avunars that Murukan destroyed, Curan whom he destroyed is very much celebrated. Curan in the form of a mango tree hid himself in the ocean and fought with Murukan, who entered into the sea, cut its base and smashed him. (Muruku.45-46; 50-60; 275).
The destruction of Curan is mentioned in Puram. (23:3-7), Patirruppattu (11:56), Perumpanarruppatai (456-460), Kuruntokai (1:2); Kalittokai (27:15-16; 93:25-27; 104:13-14), Paripatal (1:5; 9:70; 14:18; 18:3-4; 19:101; 21:8;28-29).
Next to be mentioned is his smashing of Mount Krauncam by hurling his Vel (Muruku. 266; Paripatal.8:29; 19:29; 19:26, 102-103). In those days, mountains were flying and roaming about and this mount was on the north Navalantivu. He pierced it with His vel and brought it down.
Intiran gave his daughter Tevayanai in marriage to Murukan who had destroyed Curan and Krauncam who troubled the devas, and saved them. (Muruku. 6,175; Paripatal. 9.9, 58). She is also referred to as Tevacenai and hence Murukan is referred to as <