78-637: Sholavandan is a panchayat town in Madurai district in the Indian state of Tamil Nadu , India . It is located on the left bank of the Vaigai River , sixteen miles north west of Madurai. It is one of 12 "town- panchayats" of Madurai district . The town has been variously referred to as "Sholavandan", "Solaikuruchi" and "Senagapuri". During the Sangam period , the town belonged to Pandya Kingdom . There
156-544: A Rigvedic deity with fearsome powers, was the god of the roaring storm . He is usually portrayed in accordance with the element he represents as a fierce, destructive deity. In RV 2.33, he is described as the "Father of the Rudras ", a group of storm gods. Flood notes that Rudra is an ambiguous god, peripheral in the Vedic pantheon, possibly indicating non-Vedic origins. Nevertheless, both Rudra and Shiva are akin to Wodan ,
234-485: A Siva lingam at this spot, which he called ‘Edu Senranai Tharum Edakam.’ That became the present Thiruvedagam. The Iyravadeshwarar temple in Anaiyur, nearby Sholavandan, is estimated to have been constructed around the eight or the ninth century. The Thengarai temple- termed Akhiladeswari sametha Moolanathar temple- dedicated to Lord Shiva is reported to have been built around 946-966 CE. An interesting sculpture here
312-407: A municipality . An urban centre with more than 12,000 and less than 40,000 inhabitants is classified as a nagar panchayat. The population requirement for a Town Panchayat can vary from state to state. Such councils are formed under the panchayati raj administrative system. In census data, the abbreviation T.P. is used to indicate a "town panchayat". Tamil Nadu was the first state to introduce
390-604: A German Indologist and professor of philosophy, describes the self-realized man as who "feels himself only as the one divine essence that lives in all", who feels identity of his and everyone's consciousness with Shiva (highest Atman), who has found this highest Atman within, in the depths of his heart. Rudra's evolution from a minor Vedic deity to a supreme being is first evidenced in the Shvetashvatara Upanishad (400–200 BCE), according to Gavin Flood, presenting
468-448: A couple of his specialties of this figure does not match with Rudra. Writing in 1997, Srinivasan interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. The interpretation of the seal continues to be disputed. McEvilley , for example, states that it is not possible to "account for this posture outside the yogic account". Asko Parpola states that other archaeological finds such as
546-645: A fusing of the two deities. Agni is said to be a bull, and Shiva possesses a bull as his vehicle, Nandi . The horns of Agni , who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature. According to Wendy Doniger , the Saivite fertility myths and some of the phallic characteristics of Shiva are inherited from Indra . Doniger gives several reasons for her hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare,
624-434: A householder with his wife Parvati and his two children, Ganesha and Kartikeya . In his fierce aspects, he is often depicted slaying demons. Shiva is also known as Adiyogi (the first Yogi ), regarded as the patron god of yoga , meditation and the arts. The iconographical attributes of Shiva are the serpent king Vasuki around his neck, the adorning crescent moon, the holy river Ganga flowing from his matted hair,
702-475: A manner similar to Shiva Nataraja. The similarities in the dance iconography suggests that there may be a link between ancient Indra and Shiva. A few texts such as Atharvashiras Upanishad mention Rudra , and assert all gods are Rudra, everyone and everything is Rudra, and Rudra is the principle found in all things, their highest goal, the innermost essence of all reality that is visible or invisible. The Kaivalya Upanishad similarly, states Paul Deussen –
780-647: A part of ritual. In contrast, the esoteric tradition within Kashmir Shaivism has featured the Krama and Trika sub-traditions. The Krama sub-tradition focussed on esoteric rituals around Shiva-Kali pair. The Trika sub-tradition developed a theology of triads involving Shiva, combined it with an ascetic lifestyle focusing on personal Shiva in the pursuit of monistic self-liberation. The Vaishnava (Vishnu-oriented) literature acknowledges and discusses Shiva. Like Shaiva literature that presents Shiva as supreme,
858-537: A person who went to Sholavandan would get his daily rice. "The quote became popular as Sholavandan was one of the most fertile places in Madurai, where paddy was cultivated round the clock, three seasons a year." As with much of South Tamil Nadu, bull taming or Jallikattu and cock fights, are a part of the village culture. These events are usually around traditional temple. festivals. Sholavandan houses educational institutions like Vivekananda College, Madurai ; which
SECTION 10
#1732791565908936-505: A proto-Shiva would "go too far". The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion , and the pre-Islamic Indo-Iranian religion. The similarities between the iconography and theologies of Shiva with Greek and European deities have led to proposals for an Indo-European link for Shiva, or lateral exchanges with ancient central Asian cultures. His contrasting aspects such as being terrifying or blissful depending on
1014-773: A single major deity. Shiva is a pan-Hindu deity, revered widely by Hindus in India , Nepal , Bangladesh , Sri Lanka and Indonesia (especially in Java and Bali ). Saiddhantika Non - Saiddhantika According to the Monier-Williams Sanskrit dictionary, the word " śiva " ( Devanagari : शिव , also transliterated as shiva ) means "auspicious, propitious, gracious, benign, kind, benevolent, friendly". The root words of śiva in folk etymology are śī which means "in whom all things lie, pervasiveness" and va which means "embodiment of grace". The word Shiva
1092-456: A subscription raised by the merchants of the Nadar community of Thirumangalam. Sholavandan started receiving the benefits of western school education as early as 1870. The report said that "Sholavandan is one of the best schools of its grade in the district...the boys pay a fee of Rs.1-8-0. There is at this school a Sanskrit class. No school house, has however yet being built". Another mention of
1170-522: A twelfth-century inscription found in Kuruvithurai village, refers to this channel as "Parakrama Pandian Peraru". The king referred to, could be conceivably Parakrama Pandyan II The famous Saivite saint, Thiru Gnana Sambandar is associated with the banks of the river Vaigai at a spot a couple of kilometres downstream from Sholavandan. There are unauthenticated stories that during the reign of Arikesari Maravarman ( 670-710 CE)- Sambandar worshipped
1248-691: A valley - between the Nagamalai hills and the Sirumalai . Both these hills can be perhaps described as spurs of the Western Ghats . Sholavandan is also the name of a forest range under Madurai division. The hills have some tracts as reserved forests, which is classified as a dry deciduous forest . The geology of the land around Sholavandan is speculated to be hard rock, represented by the Charnockites and mixed Gneisses . Sholavandan being on
1326-402: Is a stub . You can help Misplaced Pages by expanding it . Shiva Shiva ( / ˈ ʃ ɪ v ə / ; Sanskrit : शिव , lit. 'The Auspicious One', IAST : Śiva [ɕɪʋɐ] ), also known as Mahadeva ( / m ə ˈ h ɑː ˈ d eɪ v ə / ; Sanskrit : महादेव: , lit. 'The Great God', IAST : Mahādevaḥ , [mɐɦaːd̪eːʋɐh ) or Hara ,
1404-592: Is a patron deity of farming and herding castes . The foremost center of worship of Khandoba in Maharashtra is in Jejuri . Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya . Myths about Shiva that were "roughly contemporary with early Christianity " existed that portrayed Shiva with many differences than how he
1482-675: Is a popular local myth, that a war between Chola and the Pandya kingdoms, resulted in the name. The invading Chola king, apparently got a sense of reverence and awe, seeing the intensive agriculture and scenic beauty of the village, irrigated by the Vaigai river; which reminded him of the Cauvery Delta region. He abandoned the war. The town was then named as Cholanuvandan [Cholan+Uvandan]. Uvandan means getting awed, in Tamil . Legend has it that
1560-472: Is believed to have been constructed in the thirteenth century. Rani Mangammal is believed to have constructed a "chatram" (free lodge) for pilgrims, in the single agaraharam street, around 1700 CE.. Funds collected through this chatram is also believed to have paid for the more famous Mangammal chatram of Madurai. Ariyanatha Mudaliar is said to have settled some of his relatives in Sholavandan, around
1638-853: Is everything and everywhere. Shiva is the primal Self, the pure consciousness and Absolute Reality in the Shaiva traditions. Shiva is also Part of 'Om' (ॐ) as a 'U' (उ). The Shaivism theology is broadly grouped into two: the popular theology influenced by Shiva-Rudra in the Vedas, Epics and the Puranas; and the esoteric theology influenced by the Shiva and Shakti-related Tantra texts. The Vedic-Brahmanic Shiva theology includes both monist ( Advaita ) and devotional traditions ( Dvaita ), such as Tamil Shaiva Siddhanta and Lingayatism . Shiva temples feature items such as linga, Shiva-Parvati iconography, bull Nandi within
SECTION 20
#17327915659081716-467: Is kind and tranquil (Shiva). The term Shiva also appears simply as an epithet, that means "kind, auspicious", one of the adjectives used to describe many different Vedic deities. While fierce ruthless natural phenomenon and storm-related Rudra is feared in the hymns of the Rigveda, the beneficial rains he brings are welcomed as Shiva aspect of him. This healing, nurturing, life-enabling aspect emerges in
1794-535: Is known today is an amalgamation of various older deities into a single figure, due to the process of Sanskritization and the emergence of the Hindu synthesis in post-Vedic times. How the persona of Shiva converged as a composite deity is not well documented, a challenge to trace and has attracted much speculation. According to Vijay Nath: Vishnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent
1872-433: Is located at Thiruvedagam, a couple of kilometres from Sholavandan on the banks of the river Vaigai. This is an autonomous educational institution of higher learning, affiliated to Madurai Kamaraj University . Vivekanandha Matriculation Higher Secondary School, Government Girls Highers Secondary School, Arasan shanmuganar Government boys higher secondary school, MVM Matriculation school and Kamarajar higher secondary school are
1950-476: Is not affected by three Guṇas of Prakṛti (Sattva, Rajas, and Tamas)". Shiva is known by many names such as Viswanatha (lord of the universe), Mahadeva, Mahandeo, Mahasu, Mahesha, Maheshvara, Shankara, Shambhu, Rudra, Hara, Trilochana, Devendra (chief of the gods), Neelakanta, Subhankara, Trilokinatha (lord of the three realms), and Ghrneshwar (lord of compassion). The highest reverence for Shiva in Shaivism
2028-453: Is not clear from the seal that the figure has three faces, is seated in a yoga posture, or even that the shape is intended to represent a human figure. He characterizes these views as "speculative", but adds that it is nevertheless possible that there are echoes of Shaiva iconographic themes, such as half-moon shapes resembling the horns of a bull . John Keay writes that "he may indeed be an early manifestation of Lord Shiva as Pashu-pati", but
2106-476: Is of a bas relief, showing a person slitting his own throat. This sculpture has been dated to the tenth century; which is theorised to be commemorating an act of a "martyr". The Cholan king Raja Raja Chola I has been reported to have conquered the Pandyan kingdom, around 1000 CE; and after capturing Madurai and the surrounding region, renamed this place as "Chaturveda mangalam". The Jenagai Narayanaswamy temple
2184-756: Is one of the principal deities of Hinduism . He is the Supreme Being in Shaivism , one of the major traditions within Hinduism. Shiva is known as The Destroyer within the Trimurti , the Hindu trinity which also includes Brahma and Vishnu . In the Shaivite tradition, Shiva is the Supreme Lord who creates, protects and transforms the universe. In the goddess-oriented Shakta tradition,
2262-537: Is one of the four major sects of Hinduism , the others being Vaishnavism , Shaktism and the Smarta Tradition . Followers of Shaivism, called "Shaivas", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. He is not only the creator in Shaivism, but he is also the creation that results from him, he
2340-527: Is part of Theni (Lok Sabha constituency) , which is represented by P. Raveendranath Kumar of the All India Anna Dravida Munnetra Kazhagam . At the 2001 India census , Sholavandan had a population of 21,661. (males 50%, females 50%). Sholavandan had an average literacy rate of 72% (male 79%, female 65%), higher than the national average of 59.5%. 11% of the population were under 6 years of age. The main occupation of
2418-652: Is reflected in his epithets Mahādeva ("Great god"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord"). Sahasranama are medieval Indian texts that list a thousand names derived from aspects and epithets of a deity. There are at least eight different versions of the Shiva Sahasranama , devotional hymns ( stotras ) listing many names of Shiva. The version appearing in Book 13 ( Anuśāsanaparvan ) of
Sholavandan - Misplaced Pages Continue
2496-483: Is stated to trace the origin of the name of the city Madurai . Some Jain beds around the village seem to have epigraph evidence of Sholavandan. In stone beds made by Jains, inscriptions have been found in the Tamil-Brahmi script; where பாகன்ஊர் (Paganur) is thought to refer to the present village of Sholavandan Pagunur has been stated to have been established in the 200 BCE; which can perhaps be taken as one of
2574-535: Is the "creator, reproducer and dissolver". Sharma presents another etymology with the Sanskrit root śarv - , which means "to injure" or "to kill", interpreting the name to connote "one who can kill the forces of darkness". The Sanskrit word śaiva means "relating to the god Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect. It
2652-471: Is the head of Nagar Panchayat. The NAC members of the Nagar are elected the several wards of the nagar panchayat on the basis of adult franchise for a term of five years. One third of the seats are reserved for scheduled castes, scheduled tribes, backward classes and women. The Councillors or Ward Members are chosen by direct election from electoral wards in the nagar panchayat. Alongside the elected officials,
2730-406: Is thought of now, and these mythical portrayals of Shiva were incorporated into later versions of him. For instance, he and the other gods , from the highest gods to the least powerful gods, were thought of as somewhat human in nature, creating emotions they had limited control over and having the ability to get in touch with their inner natures through asceticism like humans. In that era, Shiva
2808-599: Is used as an adjective in the Rig Veda ( c. 1700–1100 BCE ), as an epithet for several Rigvedic deities , including Rudra . The term Shiva also connotes "liberation, final emancipation" and "the auspicious one"; this adjectival usage is addressed to many deities in Vedic literature. The term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics and the Puranas, as an auspicious deity who
2886-632: Is used as an adjective to characterize certain beliefs and practices, such as Shaivism. Some authors associate the name with the Tamil word śivappu meaning "red", noting that Shiva is linked to the Sun ( śivan , "the Red one", in Tamil) and that Rudra is also called Babhru (brown, or red) in the Rigveda. The Vishnu sahasranama interprets Shiva to have multiple meanings: "The Pure One", and "the One who
2964-676: The Mahabharata provides one such list. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa . The Shri Rudram Chamakam , also known as the Śatarudriya , is a devotional hymn to Shiva hailing him by many names. The Shiva-related tradition is a major part of Hinduism, found all over the Indian subcontinent , such as India, Nepal , Sri Lanka , and Southeast Asia , such as Bali, Indonesia . Shiva has pre-Vedic tribal roots, having "his origins in primitive tribes, signs and symbols." The figure of Shiva as he
3042-547: The Nirukta , an important early text on etymology, which says, "Agni is also called Rudra." The interconnections between the two deities are complex, and according to Stella Kramrisch: The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination. In the Śatarudrīya , some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest
3120-503: The Bactria–Margiana Culture . According to Anthony, Many of the qualities of Indo-Iranian god of might/victory, Verethraghna , were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda . He was associated more than any other deity with Soma , a stimulant drug (perhaps derived from Ephedra ) probably borrowed from
3198-464: The Linga Purana , present the various aspects of Shiva, mythologies, cosmology and pilgrimage ( Tirtha ) associated with him. The Shiva-related Tantra literature, composed between the 8th and 11th centuries, are regarded in devotional dualistic Shaivism as Sruti . Dualistic Shaiva Agamas which consider Self within each living being and Shiva as two separate realities (dualism, dvaita ), are
Sholavandan - Misplaced Pages Continue
3276-492: The third eye on his forehead (the eye that turns everything in front of it into ashes when opened), the trishula or trident as his weapon, and the damaru . He is usually worshiped in the aniconic form of lingam . Shiva has pre-Vedic roots, and the figure of Shiva evolved as an amalgamation of various older non-Vedic and Vedic deities, including the Rigvedic storm god Rudra who may also have non-Vedic origins, into
3354-403: The 1890s decade. Sholavandan features prominently in the movie Pattikada Pattanama where Sivaji Ganesan and Jayalalithaa played the lead roles. It is also featured in the movie Karimetu Karuvayan starring Vijayakanth . Intensive agriculture of paddy, seems to have shaped the culture of Sholavandan. Retired professor and archaeologist V Vedhachalam, has documented a popular saying that
3432-522: The 1st millennium CE and through the 13th century, particularly in Kashmir and Tamil Shaiva traditions. Shaivism gained immense popularity in Tamilakam as early as the 7th century CE, with poets such as Appar and Sambandar composing rich poetry that is replete with present features associated with the deity, such as his tandava dance, the mulavam (dumru), the aspect of holding fire, and restraining
3510-562: The BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers. The texts and artwork of Jainism show Indra as a dancer, although not identical generally resembling the dancing Shiva artwork found in Hinduism, particularly in their respective mudras. For example, in the Jain caves at Ellora , extensive carvings show dancing Indra next to the images of Tirthankaras in
3588-578: The Germanic God of rage ("wütte") and the wild hunt . According to Sadasivan, during the development of the Hindu synthesis attributes of the Buddha were transferred by Brahmins to Shiva, who was also linked with Rudra . The Rigveda has 3 out of 1,028 hymns dedicated to Rudra, and he finds occasional mention in other hymns of the same text. Hymn 10.92 of the Rigveda states that deity Rudra has two natures, one wild and cruel (Rudra), another that
3666-506: The Nandi bull, the Indian zebu , in particular, as the vehicle of Rudra and of Shiva, thereby unmistakably linking them as same. Rudra and Agni have a close relationship. The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual transformation into Rudra-Shiva. The identification of Agni with Rudra is explicitly noted in
3744-573: The Sholavandan Anglo Vernacular school is found in another report in 1877. Sholavandan was one of the villages featuring prominently in a controversy over the legality of a traditional Hindu custom of swinging devotees from the hook in temples; which appeared in the English press in late October 1891. Sholavandan and the neighbouring villages, got increased access to Vaigai water after the construction of Peranai regulator in
3822-591: The Supreme Goddess ( Devi ) is regarded as the energy and creative power ( Shakti ) and the equal complementary partner of Shiva. Shiva is one of the five equivalent deities in Panchayatana puja of the Smarta tradition of Hinduism. Shiva has many aspects, benevolent as well as fearsome. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Kailasa as well as
3900-681: The Vaishnava literature presents Vishnu as supreme. However, both traditions are pluralistic and revere both Shiva and Vishnu (along with Devi), their texts do not show exclusivism, and Vaishnava texts such as the Bhagavata Purana while praising Krishna as the Ultimate Reality, also present Shiva and Shakti as a personalized form an equivalent to the same Ultimate Reality. The texts of Shaivism tradition similarly praise Vishnu. The Skanda Purana, for example, states: Vishnu
3978-464: The Vedas as Rudra-Shiva, and in post-Vedic literature ultimately as Shiva who combines the destructive and constructive powers, the terrific and the gentle, as the ultimate recycler and rejuvenator of all existence. The Vedic texts do not mention bull or any animal as the transport vehicle ( vahana ) of Rudra or other deities. However, post-Vedic texts such as the Mahabharata and the Puranas state
SECTION 50
#17327915659084056-444: The antiquity of the Sholavandan. The Tenkarai irrigation tank has been reported to have been dug by Chezhiyan Senthanm (620 to 640 CE). A barrage to feed water into this tank from the Vaigai river is also attributed to this period. An inscription has been noted, which records the renovation of the "Kallanai" ( kall -stone, anai -bund) during the period of Pandyan Srivallabhan.(1175-1180CE) According to V. Vedachalam, an archeologist,
4134-547: The banks of the river Vaigai would presumably have Alluvial soil . The fertile soil around Sholavandan could be due to this land being a part of an alluvial plain . This town appears in history from the Sangam period itself. A hillock in Anaipatti, a few kilometres from Sholavandan has a large cave: with hundreds of Jain beds with inscriptions carved in the Brahmi script. These are dated to 300 BCE. One of these inscriptions
4212-506: The beginning of the Shaiva tradition focused on the worship of Shiva as evidenced in other literature of this period. Other scholars such as Robert Hume and Doris Srinivasan state that the Shvetashvatara Upanishad presents pluralism, pantheism , or henotheism , rather than being a text just on Shiva theism. Self-realization and Shaiva Upanishads He who sees himself in all beings, And all beings in him, attains
4290-602: The earliest evidence of documented inhabitation. Thenur a village near Sholavandan, has been reported to have been mentioned in Sangam texts. A rock cut inscription in the nearby Samanamalai hillock, dated also to 200 BCE, has reported one interpretation of the Tamil Brahmi script to include the word Thenur. A gold treasure found in Thenur, has been assigned a date of around 300 BCE: which could be another byte of information on
4368-441: The earliest seeds of theistic devotion to Rudra-Shiva. Here Rudra-Shiva is identified as the creator of the cosmos and liberator of Selfs from the birth-rebirth cycle. The Svetasvatara Upanishad set the tone for early Shaivite thought, especially in chapter 3 verse 2 where Shiva is equated with Brahman: "Rudra is truly one; for the knowers of Brahman do not admit the existence of a second". The period of 200 BC to 100 AD also marks
4446-400: 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 bovine interpretation is likely more accurate. Gregory L. Possehl in 2002, associated it with the water buffalo, and concluded that while it would be appropriate to recognize the figure as a deity, and its posture as one of ritual discipline, regarding it as
4524-537: The figures in a group dance can be interpreted in many different ways. Of several Indus valley seals that show animals, one seal that has attracted attention shows a large central figure, either horned or wearing a horned headdress and possibly ithyphallic , seated in a posture reminiscent of the Lotus position , surrounded by animals. This figure was named by early excavators of Mohenjo-daro as Pashupati (Lord of Animals, Sanskrit paśupati ), an epithet of
4602-475: The foundational texts for Shaiva Siddhanta . Other Shaiva Agamas teach that these are one reality (monism, advaita ), and that Shiva is the Self, the perfection and truth within each living being. In Shiva related sub-traditions, there are ten dualistic Agama texts, eighteen qualified monism-cum-dualism Agama texts and sixty-four monism Agama texts. Shiva-related literature developed extensively across India in
4680-504: The highest Brahman , not by any other means. — Kaivalya Upanishad 10 Shaiva devotees and ascetics are mentioned in Patanjali 's Mahābhāṣya (2nd-century BCE) and in the Mahabharata . The earliest iconic artworks of Shiva may be from Gandhara and northwest parts of ancient India. There is some uncertainty as the artwork that has survived is damaged and they show some overlap with meditative Buddha-related artwork, but
4758-514: The invading king found the village and its flourishing agriculture cultivation, even more agriculturally prosperous then the historically famous Tanjore villages: and called this town as "Chinna Tanjai"( Tamil : சின்ன தஞ்சை ). Sholavandan lies on the left bank of the river Vaigai. The river turns from its easterly direction, to bend and travel in a north–south direction at Sholavandan - before turning south east and flowing towards Madurai city. Sholavandan can be stated to be lying in some sort of
SECTION 60
#17327915659084836-423: The later Hindu deities Shiva and Rudra. Sir John Marshall and others suggested that this figure is a prototype of Shiva, with three faces, seated in a " yoga posture" with the knees out and feet joined. Semi-circular shapes on the head were interpreted as two horns. Scholars such as Gavin Flood , John Keay and Doris Meth Srinivasan have expressed doubts about this suggestion. Gavin Flood states that it
4914-529: The local schools. And also many other primary schools were started few years back, A primary school is started two years ago in rayapuram couple of kilometers from sholavandan which is Zee public school(CBSE curriculum). Elected in the 2016 Tamil Nadu state assembly election , K.Manickam of the All India Anna Dravida Munnetra Kazhagam represents Sholavandan in the Tamil Nadu Legislative Assembly . Sholavandan assembly constituency
4992-483: The multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara." An example of assimilation took place in Maharashtra , where a regional deity named Khandoba
5070-402: The other major crops. Thenkarai village, which lies across the river Vaigai from Sholavandan is sometimes called a small "coconut island". Panchayat town A nagar panchayat ( transl. 'town council' ) or town panchayat or Notified Area Council (NAC) in India is a settlement in transition from rural to urban and therefore a form of an urban political unit comparable to
5148-408: The panchayat town as an intermediate step between rural villages and urban local bodies (ULB). The structure and the functions of the nagar panchayat are decided by the state government. Each Nagar Panchayat has a committee consisting of a chairperson or president with ward members. Membership consists of a minimum of ten elected ward members and three nominated members. The Chairperson or President
5226-523: The people is agriculture which benefits from access to the irrigated water of the Vaigai river, through the Peranai regulator in Dindigul District . Sholavandan used to be very famous for its Betel leavess , which were exported to other states in the sub-continent. Rice is the major crop grown; the extensive paddy fields , around Sholavandan are a visual evidence. Bananas and coconuts are
5304-506: The premises, and relief artwork showing aspects of Shiva. The Tantric Shiva ( "शिव ") tradition ignored the mythologies and Puranas related to Shiva, and depending on the sub-school developed a variety of practices. For example, historical records suggest the tantric Kapalikas (literally, the 'skull-men') co-existed with and shared many Vajrayana Buddhist rituals, engaged in esoteric practices that revered Shiva and Shakti wearing skulls, begged with empty skulls, and sometimes used meat as
5382-511: The presence of Shiva's trident and phallic symbolism in this art suggests it was likely Shiva. Numismatics research suggests that numerous coins of the ancient Kushan Empire (30–375 CE) that have survived, were images of a god who is probably Shiva. The Shiva in Kushan coins is referred to as Oesho of unclear etymology and origins, but the simultaneous presence of Indra and Shiva in the Kushan era artwork suggest that they were revered deities by
5460-733: The proud flow of the Ganga upon his braid. The monist Shiva literature posit absolute oneness, that is Shiva is within every man and woman, Shiva is within every living being, Shiva is present everywhere in the world including all non-living being, and there is no spiritual difference between life, matter, man and Shiva. The various dualistic and monist Shiva-related ideas were welcomed in medieval southeast Asia, inspiring numerous Shiva-related temples, artwork and texts in Indonesia, Myanmar, Cambodia, Laos, Vietnam, Thailand and Malaysia, with syncretic integration of local pre-existing theologies. Shaivism
5538-595: The situation, are similar to those of the Greek god Dionysus , as are their iconic associations with bull, snakes, anger, bravery, dancing and carefree life. The ancient Greek texts of the time of Alexander the Great call Shiva "Indian Dionysus", or alternatively call Dionysus "god of the Orient" . Similarly, the use of phallic symbol as an icon for Shiva is also found for Irish, Nordic, Greek (Dionysus ) and Roman deities, as
5616-468: The sixteenth century; during the reign of Viswanatha Nayak . This is locally stated to be the origin of the Mudaliar settlement, colloquially termed "Mudaliar Kottai". In 1757, Hyder Ali captured Sholavandan, on his way from Dindigul to Madurai, reportedly "sweeping of the whole of the cattle and moveables in the surrounding country". This invasion was reportedly at the invitation of Puli Thevar and
5694-592: The start of the Kushan Empire. The Shaiva Upanishads are a group of 14 minor Upanishads of Hinduism variously dated from the last centuries of the 1st millennium BCE through the 17th century. These extol Shiva as the metaphysical unchanging reality Brahman and the Atman (Self), and include sections about rites and symbolisms related to Shiva. The Shaiva Puranas , particularly the Shiva Purana and
5772-575: The state government appoints officers to facilitate the administration and functioning of Nagar Panchayats. Such as chief executive officer or Secretary, Superintendents, Engineers, Health Inspectors, etc. These officers are appointed based on specific rules and regulations set by the state government. The structure and the functions of the nagar panchayat are decided by the state government. Each Indian state has its own management directorate for panchayat towns. This article about government in India
5850-464: The then ruler of Madurai, Barkadthullah. Under the British rule, Sholavandan started receiving some benefits of a settled administration. In 1856, the Madurai collector reported on the construction of a new road connecting Tirumangalam, Madurai to Sholavandan; to "save the necessity of bandies going from the southward to Dindigul, coming into Madura". This road construction was apparently started with
5928-680: The transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3, 6.45.17, and 8.93.3. ) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts , but he is never associated with their warlike exploits as is Indra. Indra himself may have been adopted by the Vedic Aryans from
6006-424: Was the idea of this aniconic column linking heaven and earth among early Indo-Aryans, states Roger Woodward. Others contest such proposals, and suggest Shiva to have emerged from indigenous pre-Aryan tribal origins. Shiva as we know him today shares many features with the Vedic god Rudra , and both Shiva and Rudra are viewed as the same personality in Hindu scriptures . The two names are used synonymously. Rudra,
6084-582: Was widely viewed as both the god of lust and of asceticism. In one story, he was seduced by a prostitute sent by the other gods, who were jealous of Shiva's ascetic lifestyle he had lived for 1000 years. Prehistoric rock paintings dating to the Mesolithic from Bhimbetka rock shelters have been interpreted by some authors as depictions of Shiva. However, Howard Morphy states that these prehistoric rock paintings of India, when seen in their context, are likely those of hunting party with animals, and that
#907092