Conversion awareness

Wholesomeness is an ideal.

To become wholesome is the evolutionary goal of life.

Each follows his own method, path, way reachable within its/his/her genetic makeup.

There can't be one single path or way.

However through passage of time following similar pathways gave better scope towards wholesomeness.

One pathway cannot be better than the other. Each pathway is the consequence of necessitation by the environment of the being.

What is most suitable to one environment need not necessarily becomes suitable to other environments. This is for all living beings.

Humans are different. Their assumption that they are on the top of this evolutionary process has been disastrous.

One set of humans who evolved in an environment of their choosing, assume that they have the best answer towards climbing the ladder towards wholesomeness.

Instead of working towards fine-tuning their biological evolutionary path to further the nearness to wholesomeness, they work towards sharing their knowledge. They do not understand that this knowledge is peculiar to their environment. 

That is the seed for conversion. Their willingness to share is one thing. To pressurise others to follow their path is conversion.  Humans like to listen to alternatives to help themselves. No human is prepared to accept an idea or a notion or a principle or a philosophy being thrust on them.

No human is prepared for conversion on his own. Life in him resists thrusting, pressurising or coercion. 

Conversion is anti-human.

They gave us a bible and took away our land is a recent African proverb. Australian aboriginals, American Indians, the entire niche living Asians resist conversion.

There is an international craving against conversion of belief or faith to a way of life. But the craving is silent. 

It is necessary to give expression to this craving for retention of the ways, paths evolved and evolving based on the needs of the niche. Evolving a path or way to meet the evolutionary needs of a place or position suitable or appropriate for a human.  

Awareness is the biggest asset. Awareness that we should remain firm with our chosen paths and beliefs that will eventually lead us to realize ourselves and set our biological evolutionary path towards wholesomeness.

Collective awareness is the answer. Africa needs it. American Indians need it. Australian aboriginals need it. Asian biological roots need it. 

An international awareness day consciousating global thinking towards self realisation through non-interference and external pressures or thrusts is a biological need and an evolutionary need.  

Waves of such pressures have been resisited throughout human history. Many many have sacrificed themselves in upholding their lives and liberty to be on their own. History is repetitive of events where attempts to direct and guide evolution failed. Nature produced stalwarts who defended the fruits of the niche.

One such person is Arumuga Naavalar. He defended the paths and beliefs indiginous to a population. He mounted a successful offensive against pressures, thrusts and coercion to change, to convert towards retardation and degeneration of the biological evolutionary process. He was nature's tool. 

Naavalar passed away 141 years ago. His iconic stature remains as an anti-conversionist. He emphasised the nature given liberty of life to independently choose its pathways and beliefs. 

We remember Naavalar for his courage and his convictions.

So we, his biological and philosophical successors, thought it fit to observe his day as the day for anti-conversion.

Since this thought, this concept, this contention is not limited to us alone, it is universal, we decided to call it the international anti-conversion day.

Sri Lanka has 25 districts.

Volunteers from 15 districts jumped at the idea when it was floated through social media. This idea in their minds was hidden. It was hibernating. When aroused they saw the need to put it across to their fellow beings.  

Kaarthikai Magha is the day for Naavalar. We declared it as the international anti-conversion day.

We had the Buravi cyclone. We had a lock-down due to the pandemic.

Those did not dampen or deter the enthusiasm of the volunteers to carry the message across. "Please allow us to evolve on our own. Please allow us to stand on the foundations laid by our ancestors most suitable to the nature and the environment we live in." 

Our volunteers thought this could also be the voice, unheard voice of those happily habitating the niches in Asia,  Africa, America and Australia.

The message reached those who saw our posters. The message was in Sinhala and Tamil languages. 

 

Jaffna cultural center

 Culture of Jaffna is Hindu culture.

Culture of Jaffna is the epicenter for cultural evolution in Sri Lanka.

Culture of Jaffna is an extension of the cultural formulations of southern Asia.

Promoting and propagating the culture of Jaffna is in turn promoting and propagating the culture of the entire southern Asia.

A center to promote and propagate the culture of Jaffna is a boon to the people of Sri Lanka.

Governments in Delhi have historically contributed to the preservation, promotion and propagation of the culture of Jaffna.

Seven hundred years ago, Jaffna provided refuge, preservation and propagation of Indian cultural talents.  When Allaudin Gilgi sent his eunuch commander Malik Gafoor to south India to plunder the wealth and Islamize the culture and people, it was the Jaffna King Kulasekara Singhai Aryan and his successor Kulothunga Singhai Aryan (1284 CE to 1321 CE) who gave refuge to artists, scholars, medicos, astronomers, astrologers and a host of other experts in the other fields of culture and tradition of southern India.

These artists, scholars, medicos, astronomers, astrologers and a host of other experts who were mainly dependent on the royal houses and aristocratic families for grants, salaries and emoluments suddenly found themselves abandoned. Malik Gafoor and his plundering goons of the then Islamic State have emptied the treasure houses in the Hindu south.

Crossing the shallow sea dividing the mainland and island was the only alternative for these artists, scholars, medicos, astronomers, astrologers and a host of other experts. Not only their lives which were the embodiment of the cultural heritage but also the palm leaf manuscripts, musical instruments, pharmaceutical aids and other supporting peripherals had to be saved. There was a benevolent Hindu King in Jaffna Kulasekara Singhai Aryan.

Kulasekhara Singhai Aryan had provided safe naval passage for those seeking refuge from the mainland. He provided them accommodation, lands and monetary grants in and around Jaffna. Senguntha Street in Nallur is one of the remnants today of the provision by the benevolent King.

Today we have a Government in Delhi attempting to empower the cultural heritage of Jaffna with a Cultural center. This support has come at a time when the cultural connection with the immediate past of Jaffna has been under stress due to a prolonged violent conflict. The cultural center abuts the Jaffna Public Library which was burnt, not by the upholders of Jaffna culture.

Indian Mauryan Emperor Asoka sent medicines to Jaffna 2270 years ago (Edict XII). Cauvery delta benevolent aristocrat Sadayappar of Kamaban fame, sent 1000 boat loads of food to famine affected Jaffna 900 years ago (Chola Mandala Sathakam). There were several such aids and contributions to the welfare of Jaffna from India through many centuries.

History repeats itself now. The Government of India has built a 12 storied cultural complex in Jaffna following the footsteps of Emperor Asoka and Sadayappar.

Jaffna shall remain grateful to the Government of India. This gratitude would be manifest in the successful maintenance and operation of the complex. Operationally, creators, artists and performers from Jaffna are duty bound to generate quality inputs to satisfy the culture-yearning populace of Jaffna. Their performances shall permeate to the lowest strata of the society to soothe their minds, soften their attitudes and create a mood of positivity towards enhancement of a cultured life and living.

Jaffna now has its cultural nerve center for post-war cultural renaissance. Construction of the cultural complex lays the foundation for a future beaming of interaction between the Government of India and the culturally thirsty Jaffna population.  

Thiruketheecharam and India

 Thiruketheecharam was in shambles.

Thiruketheecharam was destroyed beyond recognition. 

Remnants were buried under rubbles, sand dunes and overgrown shrubs.

300 years after its unholy destruction came the alert.

No one else other than the beacon of Saiva renaissance rang the bell.

Aarumuka Naavalar identified the temple for those who forgot its glorious past.

His sacrosanct writings directed the pious Hindus to rediscover the site.

That was the match stick. That was the spark of fire.

Saivaites became fire brands.

Hurdles after hurdles were surmounted before a firm hold on the site and its holy environs were entrusted to devote Saivaites.

Those devoted Saivites were none other than the Nagarathaar community of Tamil Nadu who were engaged in trading in Sri Lanka.

They were relay runners. They continued with the historical Tamil Nadu connection in the renovation upkeep and maintenance of the temple complex. History is repetitive of this holy connection. 

Mythology attributes the swirling of a Himalayan mount into the Indian ocean. This landed in Sri Lanka to become the hillock. It became the abode of Shiva. His architect savant Wiswakarma designed his abode. His son Mayan constructed the temple. Sage Kethu worshipped Shiva at the temple. Hence it is Ketheecharam. 

Sage Akathiyar was on Shiva's assignment in the south. His first camp was at  Thiruketheecharam. His formulations on Tamil grammar took shape at Thiruketheecharam. He completed his assignment at Pothigai hills in Tamil Nadu.

Temple builder Mayan had a beautiful daughter Vandothari. Vandothari grew in the holy environment at Thiruketheecharam. She was Ravanan's first love.

Raman came to Sri Lanka to rescue his wife Seetha. He had to kill so many lives in the process. Raman came to Thiruketheecharam to worship Shiva to redeem him from the sins of mass killings. 

Guardian of Sivanolipathamalai, now Adams peak, King Maniyakkan was ruling from Kelani in the south. He worshipped at Thiruketheecharam before reaching Jaffna to resolve a palace coup.

Kalinga prince Vijayan was washed ashore off the coast in Sri Lanka. He managed his way to the Iyakka throne at Anurathapura by marrying the Tamil Iyakka clan princess Kuveni. Subsequently King Vijayan sought to marry another Tamil princess from the Pandya Kingdom. She came with a retinue. Thiruketheecharam was renovated by sculptors from Pandya Kingdom for the solemnization of the Anurathapura - Pandyan alliance.

Kings from Chera country came to Manthai for trade. They contributed to the upkeep of Thiruketheecharam through the Jaffna Kings.

Poothan Thevanar, the Tamil Sangam poet of fame from Sri Lanka, was a regular worshipper at Thiruketheecharam.

Few centuries of Jain and Buddhist influences in southern India was overturned in favour of Saivaism and Vaishnavism by Naayanmaar and Aalwaar respectively.

Pioneer Saint Thirugnanasambandar followed by Saint Suntharar of the Saiva renaissance era sung to praise Shiva at Thiruketheecharam.

Successive Pallava Kings from Kanchipuram contributed to the upkeep and maintenance of Thiruketheecharam through Jaffna Kings.

Chola's contribution to the renovation has been inscribed in granite to be seen even today.

Arya Chakravarthis of Nallur regularly brought sculptors from Tamil Nadu to renovate and maintain the infrastructure.

Nayakka kings of Tanjore and Madurai along with Raja of Ramnad channeled their resources through the Jaffna Kings towards upkeep and maintenance of Thiruketheecharam

You had a glimpse of the Indian connection to Thiruketheecharam. It has been continuous since the dawn of history. 

The sand dune, covered shrub laden site has been excavated by renowned archeologists from Sri Lanka, India, China, USA, Canada and UK. They have confirmed what mythology and literature recorded. You heard of mythology. You heard of literary evidence. You heard of archaeological evidence.

Such was the glorious past of Thiruketheecharam. Attempts to destroy the temple complex by aliens have been foiled. Sri Lankan and Malaysian Saivaites were in the forefront to contribute to the restoration of the nearly forgotten temple.

It was Ganapathy Sthapathy and his father from Tamil Nadu who drew the architectural plan for the restoration. They come from the family of Viswakarma, the progenitor, precursor, and the hallowed predecessor who designed the temple originally for Shiva. Their ancestors were the architects for the Rajaraja Cholan's Great temple of Thanjaavoor.

Sri Lankan Tamils were fortunate that Shiva inducted Sir Kanthiah Vaithianathan, a foreign service bureaucrat, a confidant of the first Prime Minister of Sri Lanka, then a Minister to serve Him as President of Thiruketheecharam Temple Restoration Society for a prolonged period. He renounced his worldly needs to dedicate himself up to his last days to renovate Thiruketheecharam. 

From the Himalayan connection to the latest Nagarathaar contribution, India played its role in the renovation, upkeep and maintenance of the temple in association with the devotees of Thiruketheecharam.

Conscious of the historical past, the Government of India has now contributed its might in the reconstruction of this massive temple complex. Four hundred million Indian rupees, never allocated before for any cultural complex in Sri Lanka has been allocated by the Government of India. This amount was for the infrastructure. For the granite sculptured in India to be erected at Thiruketheecharam by Indian sculptors. Complementing the immense contribution through many decades by Sri Lankan and Malaysian Saivaites, India's share is a valuable addition reminding of the Pandya, Chera Pallava Chola Nayakka and Nagarthaar contributions of the historical past.

Global Saivaite community, for whom the Nayanmaar's praise is the forerunner, salutes the holy efforts of the Indian Government for its timely contribution to the Thiruketheecharam restoration process.

Jaffna - Short history

Buried in antiquity and myth, literary and archeological evidence of the early history of Jaffna is emerging with new finds.

The earliest inscription, found recently at Anaikoddai off Jaffna is in Tamil script. Jaffna has had continuous Tamil presence since antiquity.

Saathanaar, Mahanamar and Xuanzang (Hiuen Tsang) concur on the visit of Buddha to Jaffna during the reign of Mahotharan of Naga clan. Further south were Iyakka clan kings. Across the sea in the north were kings from the Chera, Chola and Pandya clans. All these Tamil royal houses were connected to each other through marriages. They had very cordial relationships marred by occasional warfare.

Jaffna became Buddhist subsequent to the visit of Buddha. Several sites of Buddhist archeological remains confirm the Buddhist social and religious order of Jaffna.

Through his three visits to Sri Lanka and many visits to South India (see travel notes of Xuanzang), Buddha influenced the entire southern India along with Sri Lanka to embrace Buddhism.

On learning of the attainment of Buddha at Kusinara, Naga king of Jaffna went to Kusinara to pay homage and bring back relics.

Saathanar mentions the visit of Bikkuni Manimekalai from Poompuhaar in Chola country to Jaffna in Naga country. She visited twice. Also Saathanar mentions about pilgrims reaching the Sivanolipatha Malai or Paathapankaya Malai (now Adam’s Peak) by Buddhist pilgrims from Chola, Chera and Pandya kingdoms. This travel was facilitated by the Jaffna kings.

Anurathapura King Gajabahu visited the Chera country to attend the consecration of Kannaki (Paththini) temple. He introduced Paththini worship in Sri Lanka. His father in law, Mamallan Naga, a king of the Naga country succeeded Gajabahu.

Several Naga kings from Jaffna adorned the throne at Anurathapura. Dathusena’s son, Mugallan and later a prince Manavarman had the support of the Jaffna Kings in regaining their throne with the help of Pallavas of Kanchipuram.   

Pallava Kanchipuram lost its Buddhist environment. Pandya Chola and Chera kings became Saivaites. Manavarman brought the Saiva revival to Sri Lanka. His mentor Narasimma Pallalvan reconstructed the Siva temple at Thennavaram (Dondra head). Except for pockets of Buddhist influence, Jaffna, Anurathapura, Rohana kings became Saivites with Manavarman taking Vaathapi Ganapathi worship to villages in Rajarata.

Chola invasions reinforced Saiva traditions in Sri Lanka. Jaffna Kings promoted Saiva faith. So much so, the Buddhist influence among the population in the south became nominal. Buddhist theological traditions found minimal royal support.

Magan of Kalinga and Chandrabanu from Java ruled from Jaffna providing royal support for Saiva tradition and culture. Except for a short period of Buddhist revival during Nissanka Mallan of Kalinga tradition, Saiva cultural influence permeated throughout Sri Lanka.

With the help of Arya Chakravarthi royal house in Jaffna, Parakramabahu II brought Buddhist theologists from Chola country. Visuthi Marakkam was one of the many Buddhist theological texts produced by the Tamil Buddhists from Chola country to the benefit of Buddhists in the south.

Jaffna kings helped in the emergence of the Sinhala script and grammar (adaptation from Tamil grammar book Veera Choliyam) by sending their linguists to the royal houses in Polonnaruwa, Dambadeniya and Kurunegala. Subatisaya, a Sinhala text, speaks of the value of learning Tamil to those specializing in Sinhala grammar.

Even though there were occasional confrontations between the southern royal houses and the Jaffna royal house, there was mutual recognition and respect between the two. Fourteenth century Moroccan traveler Ibn Batuta records the ease of access for him in the southern areas with an insignia ring given to him by the Jaffna king.

In meeting the aggressive Portuguese, Dutch and the English, the royal houses of Jaffna, Kotte and Kandy worked hand in gloves. Jaffna royal houses provided safe passage to Nayakka soldiers in defending the Kandyan and Kotte Kingdoms.

Jaffna royal house kept the royal treasure of Kotte in safe custody in addition to providing refuge to Kote King Veethi Bandara. Kailaya Vannaiyan and Pandara Vanniyan collaborated with the Kandyan royal house in meeting the challenges of the Dutch and the English.

From time immemorial, Jaffna has been a center for promoting the cultural homogeneity of the entire island of Sri Lanka. Jaffna never lost its Tamil colour or identity. However the best of the cultural and social traditions of Sri Lanka were protected by Jaffna royal houses, continuously from the known Mahotharan to recorded Sankili through 2000 years.