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74-466: From ancient time until the mid - 20th century, Maruthanār Madam junction had been the assembly place for bullock carts from the villages in the north, south and west of the junction to start their long journey to Vanni and the south. Thus, there were a public well, stone water troughs and large trees at the junction. A total of 3604 families live in Uduvil. Out of the total population of 10,277, male population

148-428: A 2010 estimate by Johnson and Grim, Shaivism is the second-largest Hindu sect , constituting about 252 million or 26.6% of Hindus. Shaivism developed as an amalgam of pre-Vedic religions and traditions derived from the southern Tamil Shaiva Siddhanta traditions and philosophies, which were assimilated in the non-Vedic Shiva-tradition. In the process of Sanskritisation and the synthesis of Hinduism , starting in

222-559: A Protestant church was built in between Maruthanār Madam Junction and Uduvil- Dutch Road junction. A few Buddhist archaeological finds were discovered in Uduvil in 1917. But in the adjoining Eastern part (Kallākkadduwan), Northern part (Kotthiyāwatthai) and Western part (Kandarōdai), archaeological studies have revealed that Mahāyāna Buddhism existed there. The Sinhalese who claim themselves as 'Thēravāda' Buddhists failed to study 'symbolization' in Mahāyāna Buddhism. This made them come to

296-494: A Tamil written word gets its meaning. Tamil grammarian Tolkāppiyan had said: "Molipporul Kāranam vilippath thōnrā." Though the Commentators of Tolkāppiyam: Theivachchilaiyār, Nachchinārkkiniyar and Sēnāvaraiyar had explained this in their Commentaries, Tamil linguists failed to understand what Tolkāppiyan had said and they are not in a position to know all the meanings of a particular Tamil word. The Tamil word 'Vil' could also mean

370-556: A devotee clad in animal skins and carrying an ayah sulikah (iron spear, trident lance) as an icon representing his god. The Shvetashvatara Upanishad mentions terms such as Rudra, Shiva, and Maheshwaram, but its interpretation as a theistic or monistic text of Shaivism is disputed. The dating of the Shvetashvatara is also in dispute, but it is likely a late Upanishad . The Mahabharata mentions Shaiva ascetics, such as in chapters 4.13 and 13.140. Other evidence that

444-434: A diverse range of philosophies, ranging from theistic dualism to absolute monism . In Shaivism, there are ten dualistic ( dvaita ) Agama texts, eighteen qualified monism-cum-dualism ( bhedabheda ) Agama texts and sixty four monism ( advaita ) Agama texts. The Bhairava Shastras are monistic, while Shiva Shastras are dualistic. The Agama texts of Shaiva and Vaishnava schools are premised on existence of Atman (Self) and

518-542: A park or a village. The word 'udu' could also mean Shining, enlightened. Thus the composite word 'Uduvil' could mean 'Enlightened (Udu) place or house (il)' and 'Place of people with cloth.' Therefore, 'Uduvil' could mean: the place or village of Buddha Dhamma or where the Buddhist Monks live'! This may make the Sinhala 'Thēravāda' Buddhists to come to a hurried conclusion that the Sinhala 'Thēravāda' Buddhists only lived in

592-563: A prototype of Shiva. Gavin Flood characterizes these views as "speculative", saying that it is not clear from the seal if the figure has three faces, or is seated in a yoga posture, or even that the shape is intended to represent a human figure. Other scholars state that the Indus Valley script remains undeciphered, and the interpretation of the Pashupati seal is uncertain. According to Srinivasan,

666-419: A wrong conclusion that Buddhist sites mean Sinhala 'Thēravāda' Buddhist sites! From time to time Sinhala as well as Muslim traders have come to Uduvil and lived peacefully with the mainstream inhabitants. A lot of wealthy businessmen from other parts of Jaffna too have chosen to live in Uduvil for the purpose of giving better education for their children. Uduvil Girls' College , an important landmark in Uduvil

740-430: Is 4704 and the females 5573. The inhabitants of Uduvil (also called 'Uduvilār') are proud of their strong educational and cultural base. Udvilārs are mainly professionals, government servants, teachers and farmers. Presently, Uduvil village is divided into five administrative 'Grama Niladāry' Divisions. They are Uduvil North, Uduvil North centre, Uduvil Centre, Uduvil South East and Uduvil South west. Uduvil comes under

814-668: Is a big vegetable, fish and meat market. There is a small vegetable and fish market called 'Kīlichchanthai' at Kalaviyawatthai along the Dutch Road. There are no hotel facilities, cultural centre, sport stadium and cinema theatre in Uduvil. However the 'Northern Sangētha Sabhā' building is in construction along the K.K.S Road near the Vali South Pradēsa Sabhā main office. There are three Guest Houses and lodgings having rooms with or without air conditions and meals situated in between 'Periya Mathavady' and 'Maruthnār Madam' Junction along

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888-465: Is a complex religion and a way of life, with a diversity of ideas on spirituality and traditions. It has no ecclesiastical order, no unquestionable religious authorities, no governing body, no prophet(s) nor any binding holy book; Hindus can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic, or humanist. Shaivism is a major tradition within Hinduism with a theology that

962-454: Is available at 5 1/2 to 6 feet. There is a large tank along its Kantharōdai boundary in the north-west. Paddy is cultivated in the rainy season only. All types of vegetables, chilli, lentils, grains and tobacco are cultivated in the other seasons. The mango, jack, plantain, coconut and palmyrah trees grow freely. Availability of underground water, tank, fertility of the soil, long stretch of agricultural field etc. could have made Uduvil as one of

1036-477: Is called 'Udai' and in Sinhala 'Uda.' His interpretation is based on breaking 'Uduvil' as 'Udu + vil.' The Saivites , Protestant Christians and Catholics live in harmony for generations. Compared to other populated villages of the Jaffna peninsula, there are only a few big Saiva Kōvils and Churches . There are only three big Saiva kōvils. The oldest is the 'Uduvil Amman Temple' situated at 'Siththāwatthai' along

1110-563: Is one of the major Hindu traditions , which worships Shiva as the Supreme Being . One of the largest Hindu denominations, it incorporates many sub-traditions ranging from devotional dualistic theism such as Shaiva Siddhanta to yoga -orientated monistic non-theism such as Kashmiri Shaivism . It considers both the Vedas and the Agama texts as important sources of theology. According to

1184-474: Is possibly linked to the importance of Shaivism in ancient times are in epigraphy and numismatics, such as in the form of prominent Shiva-like reliefs on Kushan Empire era gold coins. However, this is controversial, as an alternate hypothesis for these reliefs is based on Zoroastrian Oesho . According to Flood, coins dated to the ancient Greek, Saka and Parthian kings who ruled parts of the Indian subcontinent after

1258-488: Is predominantly related to the Hindu god Shiva. Shaivism has many different sub-traditions with regional variations and differences in philosophy. Shaivism has a vast literature with different philosophical schools ranging from nondualism , dualism , and mixed schools . The origins of Shaivism are unclear and a matter of debate among scholars, as it is an amalgam of pre-Vedic cults and traditions and Vedic culture. Some trace

1332-640: Is present everywhere in the world including all non-living beings, and there is no spiritual difference between life, matter, man and God. While Agamas present diverse theology, in terms of philosophy and spiritual precepts, no Agama that goes against the Vedic literature, states Dhavamony, has been acceptable to the Shaivas. Shaivism is ancient, and over time it developed many sub-traditions. These broadly existed and are studied in three groups: theistic dualism, nontheistic monism, and those that combine features or practices of

1406-480: Is the "creator, reproducer and dissolver". The Sanskrit word śaiva or shaiva means "relating to the god Shiva", while the related beliefs, practices, history, literature and sub-traditions constitute Shaivism. The reverence for Shiva is one of the pan-Hindu traditions found widely across South Asia predominantly in Southern India, Sri Lanka, and Nepal. While Shiva is revered broadly, Hinduism itself

1480-400: Is the Hindu tradition that most accepts ascetic life and emphasizes yoga, and like other Hindu traditions encourages an individual to discover and be one with Shiva within. The followers of Shaivism are called Shaivas or Shaivites. Shiva ( śiva , Sanskrit : शिव ) literally means kind, friendly, gracious, or auspicious. As a proper name, it means "The Auspicious One". The word Shiva

1554-567: Is the oldest known lingam and has been dated to between 3rd to 1st-century BCE. It is a carved five feet high stone lingam with an anthropomorphic image of Shiva on one side. This ancient lingam is in Chittoor district of Andhra Pradesh. Shaivism arrived in a major way in southeast Asia from south India, and to much lesser extent into China and Tibet from the Himalayan region. It co-developed with Buddhism in this region, in many cases. For example, in

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1628-619: Is used as an adjective in the Rig Veda , as an epithet for several Rigvedic deities , including Rudra . The term Shiva also connotes "liberation, final emancipation" and "the auspicious one", this adjective sense of usage is addressed to many deities in Vedic layers of literature. The term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics and the Puranas, as an auspicious deity who

1702-803: The Shiva Purāṇa , the Skanda Purāṇa , and the Linga Purāṇa . Most of the Gupta kings, beginning with Chandragupta II (Vikramaditya) (375–413 CE) were known as Parama Bhagavatas or Bhagavata Vaishnavas and had been ardent promoters of Vaishnavism . But following the Huna invasions, especially those of the Alchon Huns circa 500 CE, the Gupta Empire declined and fragmented, ultimately collapsing completely, with

1776-624: The Caves of the Thousand Buddhas , a few caves include Shaivism ideas. The epigraphical and cave arts evidence suggest that Shaiva Mahesvara and Mahayana Buddhism had arrived in Indo-China region in the Funan period, that is in the first half of the 1st millennium CE. In Indonesia, temples at archaeological sites and numerous inscription evidence dated to the early period (400 to 700 CE), suggest that Shiva

1850-644: The 'Mahāyāna' Buddhist Monk 'Thiruvalluvan' in his 'Kural' placed the main chapter 'Domestic Virtue' at the beginning. The three small chapters 'the Praise of God,' 'the Might of Virtue, and 'the Greatness of Ascetics' placed at the beginning of 'Kural' praise the Buddhist Triple Gem. Also, the four stanzas placed at the beginning of 'Silappathikāram' praise Buddha (1st stanza), Dhamma (second and third) and Sanga (fourth). In

1924-464: The 1st millennium BCE and earlier, while the surviving Agamas can be traced to 1st millennium of the common era. The Vedic literature, in Shaivism, is primary and general, while Agamas are special treatise. In terms of philosophy and spiritual precepts, no Agama that goes against the Vedic literature, states Mariasusai Dhavamony, will be acceptable to the Shaivas. According to David Smith, "a key feature of

1998-537: The 5th century, during the late Guptas era. These inscriptions have been dated by modern techniques to between 466 and 645 CE. During the Gupta Empire (c. 320–500 CE) the genre of Purāṇa literature developed in India, and many of these Puranas contain extensive chapters on Shaivism – along with Vaishnavism , Shaktism, Smarta Traditions of Brahmins and other topics – suggesting the importance of Shaivism by then. The most important Shaiva Purāṇas of this period include

2072-747: The Brāhmins of Jaffna peninsula are Vaishnavaites. However, there are 'Saiva Kurukals' who also perform pūjās in the Saiva temples. The old 'Kāli Kōvil' of the artisans is situated at about a quarter of a kilometer from the Amman Kōvil. It is now renovated and Kumbāpishēkam took place in mid-2012. The other big temples are 'Katpakkunai Pillaiyār kōvil' (on Uduvil - Kandarōdai Road) 'Siva Gnāna Pillaiyār Temple' on Kaithady - Mānipāy Road (near Uduvil Girls' College)and Uduvil East 'Katpaka Pillayār Temple.' The 'Murugamōrthy Kōvil' situated at Malvam, Panchamuka Pillaiyār Kōvil in

2146-542: The Chunnākam town. The Valikāmam South Pradēshya Sabhā main office is now being shifted to its new building in Uduvil (between Maruthanār Madam and Roddyālady on the KKS Road). Due to politics, in the night just before the ceremonial opening of the building, waste black oil was thrown all over its front walls and pillars. The land for this building was donated by a citizen from the village Uduvil. The Education Department Office for

2220-546: The Jaffna Peninsula was prepared to assume the duty of 'Police Vidāne' of Chunnākam. Thus, on the request of the British Crown Administrator of the Jaffna Peninsula, Mr. Vettivēlu Abimanasingham took over the charge of the Chunnākam village also for two years and brought normalcy in the village. Uduvil Electoral District was an electoral district of Sri Lanka between March 1960 and February 1989. The district

2294-526: The KKS Road. There are three bake houses in Uduvil. One at Uduvil Periya Mathavady along the K.K.S Road, the other at Kalaviyawatthai along the Dutch Road and the third one near Nāgamāl Kōvil along the Ambalavānar Road. Cable telephone and internet facilities are available. But no public Net Cafes. There are no liquor shops or Bars in Uduvil. However, there is one Toddy Bar opened only in the day time. All

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2368-459: The North of Uduvil Girls' College, Nāgamāl temple along the Ambalavānar Road and Pēchchi Amman temple at Kollan Ōlai were built recently. Apart from these kōvils, in almost all the lands where particular families live, small kōvils are found. Most of these small Kōvils are called 'Vairavar Kōvil.' In these Kōvils, we find straight limbed 'Tiri-sūla.' In the ancient Buddhist coins of the North, this symbol

2442-551: The Purānas, literature, symbolization, symbolization of Buddha and Buddhism, music, dance, and other forms of fine arts. 'Mahāyāna' Buddhism only utilised these to propagate Buddhism and assist all the people to practice Buddhism and attain Nibbāna. However, one of the Tamil historians Dr. Ragupathy has given the explanation that 'Uduvil' means 'acacia pond.' 'Acacia' is a thorny bush. In Tamil it

2516-1031: The Shaiva Upanishads. These are considered part of 95 minor Upanishads in the Muktikā Upanishadic corpus of Hindu literature. The earliest among these were likely composed in 1st millennium BCE, while the last ones in the late medieval era. The Shaiva Upanishads present diverse ideas, ranging from bhakti -style theistic dualism themes to a synthesis of Shaiva ideas with Advaitic (nondualism), Yoga, Vaishnava and Shakti themes. The Agama texts of Shaivism are another important foundation of Shaivism theology. These texts include Shaiva cosmology , epistemology, philosophical doctrines, precepts on meditation and practices, four kinds of yoga, mantras, meanings and manuals for Shaiva temples, and other elements of practice. These canonical texts exist in Sanskrit and in south Indian languages such as Tamil . The Agamas present

2590-761: The Shaiva tradition in South India has been one of the largest sources of preserved Shaivism-related manuscripts from ancient and medieval India. The region was also the source of Hindu arts, temple architecture, and merchants who helped spread Shaivism into southeast Asia in early 1st millennium CE. There are tens of thousands of Hindu temples where Shiva is either the primary deity or reverentially included in anthropomorphic or aniconic form (lingam, or svayambhu ). Numerous historic Shaiva temples have survived in Tamil Nadu, Kerala, parts of Andhra Pradesh and Karnataka. Gudimallam

2664-477: The Sinhala literature 'Vayanthimālaya' that describes the early life of Kannaki and Kōvalan also, we find stanzas that praise Buddha, Dhamma and Sanga placed at the beginning. There are a number of Sinhala literature that praise the Triple-Gem at the beginning. Symbolizing a literature or a book by praising the Buddhist Triple Gem is the literary symbolization of Buddhism. The 'Thēravāda' Buddhism rejects completely

2738-683: The Tamil Saiva Siddhanta, one might almost say its defining feature, is the claim that its source lies in the Vedas as well as the Agamas, in what it calls the Vedagamas". This school's view can be summed as, The Veda is the cow, the true Agama its milk. The Śvetāśvatara Upanishad (400–200 BCE) is the earliest textual exposition of a systematic philosophy of Shaivism. Shaivism-inspired scholars authored 14 Shiva-focussed Upanishads that are called

2812-416: The Tamil dictionaries, the word 'Udu' means: a star; an arrow; the point or barb of an arrow; a goat; imp. dress, attire, put on cloths;a boatman's pole; ditch round a fort; a tree- Mimosa etc. In Tamil, 'Il' means a place; a house and some others. The word 'Vil' means: light; a bow; imp. sell, put in sale. But the words 'Udu,' 'il' and 'Vil' have some other meanings also. Linguists have not understood how

2886-630: The Uduvil Division is situated near the Rāmanāthan College on the Kaithady - Mānipāy Road. The Office of the Uduvil veterinary Surgeon's office is situated at 'Kotthiyālady in Chunnākam along the Putūr - Chankānai Road. Uduvil has a long stretch (about 1 1/2 km) of wide (about 3/4 km) agricultural field in the north, running east–west. Its soil is fertile. In its northern field, underground water

2960-495: The Vedas and Upanishads, the Agamas, and the Bhasya . According to Gavin Flood – a professor at Oxford University specializing in Shaivism and phenomenology, Shaiva scholars developed a sophisticated theology, in its diverse traditions. Among the notable and influential commentaries by dvaita (dualistic) theistic Shaivism scholars were the 8th century Sadyajoti, the 10th century Ramakantha, 11th century Bhojadeva. The dualistic theology

3034-640: The Vedas and are involved in extreme experimentation, while others state the Shaiva sub-traditions revere the Vedas but are non-Puranik. Shaivism was the predominant tradition in South India, co-existing with Buddhism and Jainism, before the Vaishnava Alvars launched the Bhakti movement in the 7th century, and influential Vedanta scholars such as Ramanuja developed a philosophical and organizational framework that helped Vaishnavism expand. Though both traditions of Hinduism have ancient roots, given their mention in

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3108-432: The ancient agricultural settlements in the Jaffna peninsula. Uduvil has a stretch of agricultural field in the south also. However, underground water is available at 15–25 feet only. Thus, there is no surface tank here. Tobacco, onion and other vegetables are cultivated here. No paddy cultivation is carried out in this field. Uduvil has a big vegetable and fruits market at Maruthanār Madam Junction. In Chunnākam also, there

3182-508: The arrival of Alexander the Great also show Shiva iconography; however, this evidence is weak and subject to competing inferences. In the early centuries of the common era is the first clear evidence of Pāśupata Shaivism . The inscriptions found in the Himalayan region, such as those in the Kathmandu valley of Nepal suggest that Shaivism (particularly Pāśupata) was established in this region by

3256-499: The city of Jaffna . The town is divided into three Village Officer Divisions (Mallakam Center, Mallakam North and Mallakam South) whose combined population was 6,834 at the 2012 census. This Northern Province, Sri Lanka location article is a stub . You can help Misplaced Pages by expanding it . Saivism Saiddhantika Non - Saiddhantika Traditional Shaivism ( / ˈ ʃ aɪ v ɪ z ə m / ; Sanskrit : शैवसंप्रदायः , romanized :  Śaivasampradāyaḥ )

3330-464: The construction of thousands of Shaiva temples on the islands of Indonesia as well as Cambodia and Vietnam, co-evolving with Buddhism in these regions. Shaivite theology ranges from Shiva being the creator, preserver, and destroyer to being the same as the Atman (Self) within oneself and every living being. It is closely related to Shaktism , and some Shaivas worship in both Shiva and Shakti temples. It

3404-531: The earliest clear mention of Rudra ("Roarer") in its hymns 2.33, 1.43 and 1.114. The text also includes a Satarudriya , an influential hymn with embedded hundred epithets for Rudra, that is cited in many medieval era Shaiva texts as well as recited in major Shiva temples of Hindus in contemporary times. Yet, the Vedic literature only present scriptural theology, but does not attest to the existence of Shaivism. According to Gavin Flood , "the formation of Śaiva traditions as we understand them begins to occur during

3478-785: The early 7th century, the Chinese Buddhist pilgrim Xuanzang (Huen Tsang) visited India and wrote a memoir in Chinese that mentions the prevalence of Shiva temples all over North Indian subcontinent , including in the Hindu Kush region such as Nuristan . Between the 5th and 11th century CE, major Shaiva temples had been built in central, southern and eastern regions of the subcontinent, including those at Badami cave temples , Aihole , Elephanta Caves , Ellora Caves (Kailasha, cave 16), Khajuraho , Bhuvaneshwara, Chidambaram, Madurai, and Conjeevaram. Major scholars of competing Hindu traditions from

3552-407: The eastern side of the temple is now called 'Pūthar Walavu.' It should have been 'Putthar Walawu.' 'Silappathikāram' is a Mahāyāna Buddhist epic. The epic 'Silappathikāram' emphasizes the married life and the epic 'Manimēhalai' the renounced life. Renounced life has no meaning and possibility without the existence of married life. Thus, 'Mahāyāna' Buddhism emphasises these two. That was the reason why

3626-744: The effect of discrediting Vaishnavism, the religion it had been so ardently promoting. The newly arising regional powers in central and northern India, such as the Aulikaras , the Maukharis , the Maitrakas , the Kalacuris or the Vardhanas preferred adopting Shaivism instead, giving a strong impetus to the development of the worship of Shiva . Vaishnavism remained strong mainly in the territories which had not been affected by these events: South India and Kashmir . In

3700-549: The epics such as the Mahabharata , Shaivism flourished in South India much earlier. The Mantramarga of Shaivism, according to Alexis Sanderson, provided a template for the later though independent and highly influential Pancaratrika treatises of Vaishnavism. This is evidenced in Hindu texts such as the Isvarasamhita , Padmasamhita, and Paramesvarasamhita . Along with the Himalayan region stretching from Kashmir through Nepal,

3774-474: The establishment of Police Station, it was administered by 'Village Headman.' From 1963, 'Grama Sevaka' and later 'Grama Niladāry' took over the village administration. Vettivēlu Abimanasingham of Sitthāwatthai, Uduvil, served continuously as the 'Police Vidāne' and 'Village Headman' of Uduvil for a period of 33 years from 1930. In the mid-'30s, because of violent clashes between two communities of Chunnākam village, nobody from Chunnākam village or any other part of

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3848-408: The existence of an Ultimate Reality ( Brahman ) which is considered identical to Shiva in Shaivism. The texts differ in the relation between the two. Some assert the dualistic philosophy of the individual Self and Ultimate Reality being different, while others state a Oneness between the two. Kashmir Shaiva Agamas posit absolute oneness, that is God (Shiva) is within man, God is within every being, God

3922-609: The field. It is visible from Uduvil - Kandarōdai Road. It was earlier a 'Kannaki' Temple. The stone image of Kannaki is placed in front of the Kody sthambam. The annual 11 days festival of the Amman temple ends on the day of 'Citthirai paruvam.' That is Full moon day of the month 'Citthirai' (April - May). In the 19th century, a campaign to convert Kannaki temples into Amman temples was initiated by Arumuga Nāvalar and Vaishnavaite Brāhmins were allowed to perform pūjās in these Saiva temples. Almost all

3996-1011: The god (Shiva) with Tantra practices and Agama teachings. There is a considerable overlap between these Shaivas and the Shakta Hindus. Scholars such as Alexis Sanderson discuss Shaivism in three categories: Vedic, Puranik and non-Puranik (esoteric, tantric). They place Vedic and Puranik together given the significant overlap, while placing Non-Puranik esoteric sub-traditions as a separate category. Shaivism sub-traditions subscribe to various philosophies, are similar in some aspects and differ in others. These traditions compare with Vaishnavism, Shaktism and Smartism as follows: Shaiva manuscripts that have survived (post-8th century) Nepal and Himalayan region = 140,000 South India = 8,600 Others (Devanagiri) = 2,000 Bali and SE Asia = Many —Alexis Sanderson, The Saiva Literature Over its history, Shaivism has been nurtured by numerous texts ranging from scriptures to theological treatises. These include

4070-622: The jurisdiction of the Mallākam Court. It comes under the Administrative Division of the 'Vali - South' Divisional Secretariat , the local government body of the 'Vali- South' Pradeshiya Sabha and Chunnākam Police. Telephone number of the Chunnaakam Police Station is: 021 224 0323. The meaning of the Tamil word 'Uduvil' has been a problem for the historians and linguists. Various explanations have been given by them. On

4144-538: The last centuries BCE , these pre-Vedic traditions became aligned with the Vedic deity Rudra and other Vedic deities, incorporating the non-Vedic Shiva-traditions into the Vedic-Brahmanical fold . Both devotional and monistic Shaivism became popular in the 1st millennium CE, rapidly becoming the dominant religious tradition of many Hindu kingdoms . It arrived in Southeast Asia shortly thereafter, leading to

4218-475: The neighbourhood of Rāmanāthan College along the Manipay-Kaithady Road. The Vali - South Pradēsha Sabā main public library is located at Periya-mathavady (Uduvil), it is called Uduvil Public Library. Another Branch library is located at Maruthanār Madam Junction, Uduvil. Before the establishment of Police Station at Chunnākam in 1947, village administration of Uduvil was under 'Police Vidāne.' After

4292-555: The origins to the Indus Valley civilization , which reached its peak around 2500–2000 BCE. Archeological discoveries show seals that suggest a deity that somewhat appears like Shiva. Of these is the Pashupati seal , which early scholars interpreted as someone seated in a meditating yoga pose surrounded by animals, and with horns. This "Pashupati" ( Lord of Animals , Sanskrit paśupati ) seal has been interpreted by these scholars as

4366-457: The other hand, various websites claim that the name 'Uduvil' is actually a Tamilized Sinhala word 'Uduvila.' But the composite word 'Uduvil' is derived Tamil. The composite written word 'Uduvil' could be broken down in two ways: (i) 'Udu' + 'il'; (ii) 'Udu' + 'vil.' In Tamil language, the words 'udu,' 'Il,' and 'vil' exist. When the basic sounds 'u' and 'i' combine, we get the compound sound 'vi.' Thus, 'udu' + 'il' becomes 'Uduvil. According to

4440-625: The paramount position in ancient Java, Sumatra, Bali, and neighboring islands, though the sub-tradition that developed creatively integrated more ancient beliefs that pre-existed. In the centuries that followed, the merchants and monks who arrived in Southeast Asia, brought Shaivism, Vaishnavism and Buddhism, and these developed into a syncretic, mutually supporting form of traditions. In Balinese Hinduism , Dutch ethnographers further subdivided Siwa (shaivaites) Sampradaya " into five – Kemenuh, Keniten, Mas, Manuba and Petapan. This classification

4514-422: The period from 200 BC to 100 AD." Shiva was originally probably not a Brahmanical god, but eventually came to be incorporated into the Brahmanical fold. The pre-Vedic Shiva acquired a growing prominence as its cult assimilated numerous "ruder faiths" and their mythologies, and the Epics and Puranas preserve pre-Vedic myths and legends of these traditions assimilated by the Shiva-cult. Shiva's growing prominence

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4588-410: The proposal that it is proto-Shiva may be a case of projecting "later practices into archeological findings". Similarly, Asko Parpola states that other archaeological finds such as the early Elamite seals dated to 3000–2750 BCE show similar figures and these have been interpreted as "seated bull" and not a yogi, and the bull interpretation is likely more accurate. The Rigveda (~1500–1200 BCE) has

4662-459: The second half of the 1st millennium CE, such as Adi Shankara of Advaita Vedanta and Ramanuja of Vaishnavism, mention several Shaiva sects, particularly the four groups: Pashupata, Lakulisha, tantric Shaiva and Kapalika. The description is conflicting, with some texts stating the tantric, puranik and Vedic traditions of Shaivism to be hostile to each other while others suggest them to be amicable sub-traditions. Some texts state that Kapalikas reject

4736-475: The shops close by 9 pm. Main Post Office is situated at Chunnākam. A number of private courier services also have branches there. Almost all the Banks of Sri Lanka have their branches at Chunnākam. Some private insurance companies also have their Branches at Chunnākam. Mallakam Mallakam ( Tamil : மல்லாகம் , romanized:  Mallākam ) ( Sinhala : මල්ලකම් ) is a town in northern Sri Lanka located approximately 10 kilometres (6 mi) north of

4810-422: The terms such as "Shiva, Mahadeva, Maheshvara and others" synonymously, and they use iconography such as the Linga , Nandi , Trishula (trident), as well as anthropomorphic statues of Shiva in temples to help focus their practices. Another sub-group is called esoteric, which fuses it with abstract Sivata (feminine energy) or Sivatva (neuter abstraction), wherein the theology integrates the goddess (Shakti) and

4884-401: The village at ancient time. The Tamils were 'Mahāyāna' Buddhists and later adhered to Saivaism, the perfected 'Mahāyāna' Buddhist philosophy. This is the reason why we find a number of Kannaki Kōvils in the North and East of Ceylon. In 'uduvil' also there existed an ancient Kannaki Kōvil situated at 'Sitthāwatthai,' Uduvil. Later it was converted into Saivaite Amman Temple. The land adjoining on

4958-475: Was challenged by the numerous scholars of advaita (nondualistic, monistic) Shaivism persuasion such as the 8th/9th century Vasugupta, the 10th century Abhinavagupta and 11th century Kshemaraja, particularly the scholars of the Pratyabhijna, Spanda and Kashmiri Shaivism schools of theologians. The Vedas and Upanishads are shared scriptures of Hinduism , while the Agamas are sacred texts of specific sub-traditions. The surviving Vedic literature can be traced to

5032-492: Was facilitated by identification with a number of Vedic deities, such as Purusha , Rudra , Agni , Indra , Prajāpati , Vāyu , among others. The followers of Shiva were gradually accepted into the Brahmanical fold, becoming allowed to recite some of the Vedic hymns. Patanjali 's Mahābhāṣya , dated to the 2nd century BCE, mentions the term Shiva-bhagavata in section 5.2.76. Patanjali, while explaining Panini's rules of grammar, states that this term refers to

5106-427: Was renamed Manipay Electoral District in July 1977. The district was named after the towns of Uduvil and Manipay in Jaffna District, Northern Province. The 1978 Constitution of Sri Lanka introduced the proportional representation electoral system for electing members of Parliament. The existing 160 mainly single-member electoral districts were replaced with 22 multi-member electoral districts.[1] Manipay electoral district

5180-418: Was replaced by the Jaffna multi-member electoral district at the 1989 general elections, the first under the PR system, though Manipay continues to be a polling division of the multi-member electoral district. The Valikāmam South Divisional Secretariat is situated near Periya-mathavaddy in Uduvil North. The Police Station, Post Office, Valikāmam South Pradēshya Sabhā Head Office and main Railway Station are in

5254-411: Was the first ladies boarding school in Asia. This school was founded in 1824 by American Missionaries. The college currently has over 1300 students. There are several primary and other secondary schools in Uduvil. Popular secondary schools near Uduvil are Rāmanāthan College , Mānipāy Memorial College and Skandavarōdaya College. Rāmanāthan Academy of Fine Arts ( University of Jaffna ) is also located in

5328-500: Was the highest god. This co-existence of Shaivism and Buddhism in Java continued through about 1500 CE when both Hinduism and Buddhism were replaced with Islam, and persists today in the province of Bali. The Shaivist and Buddhist traditions overlapped significantly in southeast Asia, particularly in Indonesia, Cambodia, and Vietnam between the 5th and the 15th century. Shaivism and Shiva held

5402-431: Was to accommodate the observed marriage between higher caste Brahmana men with lower caste women. Shaivism centers around Shiva, but it has many sub-traditions whose theological beliefs and practices vary significantly. They range from dualistic devotional theism to monistic meditative discovery of Shiva within oneself. Within each of these theologies, there are two sub-groups. One sub-group is called Vedic-Puranic, who use

5476-578: Was used in combination with some other symbols to symbolize 'the Triple Gem' of Buddhism. Daily Lamp Lighting in these Kōvils are carried out by the family members. Until very recently, no Brāhmins were allowed to perform poojas in these family temples! There are two old Catholic churches (one in the North-Uduvil and the other in Malvam) and one old Protestant Church (Uduvil Girls' College) in Uduvil. Very recently

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