இலண்டன் சைவ மாநாடு (சிறப்புமலர்)
7வது சைவ மாநாடு இலண்டன் 2004
Anuradhapura (Codrington, H.W. 1924: 24),
Poonakary (Pushparatnam, P.1998:114-119)
and Akurugoda (Bopearachchi, Osmand
and Wickremesinghe Rajah 1999: 90 – 91).
A copper coin from Virapandyan Munai in
the Poonakary region depicts a bull on its
obverse and has some other symbols on the
reverse. Here the right facing bull with a
purnakumbha below its head and two square
lines are depicted (Pushparatnam, P. 2002:
77). In the specimen from Akurugoda also
the Bull is depicted in the obverse of the
lead coin in a similar manner as in
Virapandyan Munai.
The abode of Siva namely ‘Kailasa' is
referred to as 'Kelasa' in these inscriptions
(Paranavithana, S.1970:1025). Although it
is mentioned here as a name of the cave, it
is very likely that this indicated the preva-
lence of the tradition of Siva's mountain
abode as Kailasa. However, the evidence
from Mahavamsa shows the prevalence of
the cult of the mountain during the Pre
Buddhist days (Rahula, W. 1956: 41). This
is referred to in connection with one of the
earliest visits of Lord Buddha to the island
(M.V. 1). Referring to the original mountain
deity at Sumanakuta (Sivanolipada),
Sarachandra (1966: 4 – 5) opines that we
probably have an instnce of an original
mountain deity being converted to
Buddhism and made the guardian (Sumano
Deviyo) of the sacred foot print. Perhaps
this original mountain deity could be identi-
fied with Siva although Paranavitana has
lately equated him with Kala (Yama)
Paranavitana, S 1957). It is of interest to
note that Siva is also referred to as
Kala/Mahakala in the literature (Williams,
1963: 277). The prevalence of this cult of
the mountain is also substantiated by the
earliest coins such as Panch marked coins
where a mountain is sometimes depicted. In
some other coins a crescent is depicted on
the mountains.
V
The existence of Siva Temples as far
back as the 5th century B.C has also
been mentioned in Yalppanavaipavamalai.
They are Koneswaram (at Trincomalee,
erroneously designated as the Siva Temple
at Tambalagamam by the author of this
work in the east), Santhirasegaram at
Dondra in the South, Tiruththambales
waram and Tiruththampaleswari in the north
(temples of Siva and Parvati at Keerimalai)
and Tirukketiswaram in the west. It is very
likely that besides Thirukketiswaram there
were some other temples of Siva on the
western coast also, missed by the author of
Yalpanavaipavamalai, but highlighted by
Paul E. Pieris (1922) namely Tandeswaram
and Munneswaram. Paul E. Pieris made the
following observations on these temples:
'Long before the arrival of Vijaya (the
eponymous founder of the Sinhala race)
there were in Lanka five recognized
Isvaram of Siva which claimed and
received adoration of all India. These
were Tirukketisvaram near Mahatittha,
Munneswaram dominating Salawata and
the pearl fishery, Tandeswaram near
Mantota, Tirukkoneswaram opposite the
great Bay of Koddiyar and Nakules
waram near Kankesanturai'.
Their location on the western coast of the
flourishing pearl trading centers, dating
back to many centuries before the Christian
era, and the location of other temples also
on ancient harbour sites shows that
these sites were flourishing trading centers
inhabited by the Saivites those days.
Moreover, it may be recounted that Plolemy
(Sinnatamby R. 1968) refers to Dondra as
Doggone' which means the site sacred to
the moon'. This itself is a confirmation of
the existence of the temple of Santhira
6
41
7
வது
சைவ
மாநாடு
இலண்டன்
2004
Anuradhapura
(
Codrington
H.W.
1924
:
24
)
Poonakary
(
Pushparatnam
P.1998
:
114-119
)
and
Akurugoda
(
Bopearachchi
Osmand
and
Wickremesinghe
Rajah
1999
:
90
–
91
)
.
A
copper
coin
from
Virapandyan
Munai
in
the
Poonakary
region
depicts
a
bull
on
its
obverse
and
has
some
other
symbols
on
the
reverse
.
Here
the
right
facing
bull
with
a
purnakumbha
below
its
head
and
two
square
lines
are
depicted
(
Pushparatnam
P.
2002
:
77
)
.
In
the
specimen
from
Akurugoda
also
the
Bull
is
depicted
in
the
obverse
of
the
lead
coin
in
a
similar
manner
as
in
Virapandyan
Munai
.
The
abode
of
Siva
namely
‘
Kailasa
'
is
referred
to
as
'
Kelasa
'
in
these
inscriptions
(
Paranavithana
S.1970
:
1025
)
.
Although
it
is
mentioned
here
as
a
name
of
the
cave
it
is
very
likely
that
this
indicated
the
preva
lence
of
the
tradition
of
Siva's
mountain
abode
as
Kailasa
.
However
the
evidence
from
Mahavamsa
shows
the
prevalence
of
the
cult
of
the
mountain
during
the
Pre
Buddhist
days
(
Rahula
W.
1956
:
41
)
.
This
is
referred
to
in
connection
with
one
of
the
earliest
visits
of
Lord
Buddha
to
the
island
(
M.V.
1
)
.
Referring
to
the
original
mountain
deity
at
Sumanakuta
(
Sivanolipada
)
Sarachandra
(
1966
:
4
–
5
)
opines
that
we
probably
have
an
instnce
of
an
original
mountain
deity
being
converted
to
Buddhism
and
made
the
guardian
(
Sumano
Deviyo
)
of
the
sacred
foot
print
.
Perhaps
this
original
mountain
deity
could
be
identi
fied
with
Siva
although
Paranavitana
has
lately
equated
him
with
Kala
(
Yama
)
Paranavitana
S
1957
)
.
It
is
of
interest
to
note
that
Siva
is
also
referred
to
as
Kala
/
Mahakala
in
the
literature
(
Williams
1963
:
277
)
.
The
prevalence
of
this
cult
of
the
mountain
is
also
substantiated
by
the
earliest
coins
such
as
Panch
marked
coins
where
a
mountain
is
sometimes
depicted
.
In
some
other
coins
a
crescent
is
depicted
on
the
mountains
.
V
The
existence
of
Siva
Temples
as
far
back
as
the
5th
century
B.C
has
also
been
mentioned
in
Yalppanavaipavamalai
.
They
are
Koneswaram
(
at
Trincomalee
erroneously
designated
as
the
Siva
Temple
at
Tambalagamam
by
the
author
of
this
work
in
the
east
)
Santhirasegaram
at
Dondra
in
the
South
Tiruththambales
waram
and
Tiruththampaleswari
in
the
north
(
temples
of
Siva
and
Parvati
at
Keerimalai
)
and
Tirukketiswaram
in
the
west
.
It
is
very
likely
that
besides
Thirukketiswaram
there
were
some
other
temples
of
Siva
on
the
western
coast
also
missed
by
the
author
of
Yalpanavaipavamalai
but
highlighted
by
Paul
E.
Pieris
(
1922
)
namely
Tandeswaram
and
Munneswaram
.
Paul
E.
Pieris
made
the
following
observations
on
these
temples
:
'
Long
before
the
arrival
of
Vijaya
(
the
eponymous
founder
of
the
Sinhala
race
)
there
were
in
Lanka
five
recognized
Isvaram
of
Siva
which
claimed
and
received
adoration
of
all
India
.
These
were
Tirukketisvaram
near
Mahatittha
Munneswaram
dominating
Salawata
and
the
pearl
fishery
Tandeswaram
near
Mantota
Tirukkoneswaram
opposite
the
great
Bay
of
Koddiyar
and
Nakules
waram
near
Kankesanturai
'
.
Their
location
on
the
western
coast
of
the
flourishing
pearl
trading
centers
dating
back
to
many
centuries
before
the
Christian
era
and
the
location
of
other
temples
also
on
ancient
harbour
sites
shows
that
these
sites
were
flourishing
trading
centers
inhabited
by
the
Saivites
those
days
.
Moreover
it
may
be
recounted
that
Plolemy
(
Sinnatamby
R.
1968
)
refers
to
Dondra
as
Doggone
'
which
means
the
site
sacred
to
the
moon
'
.
This
itself
is
a
confirmation
of
the
existence
of
the
temple
of
Santhira
6
41