Murugan in the context of "Paripāṭal"

In astronomy, axis mundi is the Latin term for the axis of Earth between the celestial poles. In a geocentric coordinate system, this is the axis of rotation of the celestial sphere. Consequently, in ancient Greco-Roman astronomy, the axis mundi is the axis of rotation of the planetary spheres within the classical geocentric model of the cosmos.

In 20th-century comparative mythology, the term axis mundi – also called the cosmic axis, world axis, world pillar, center of the world, or world tree – has been greatly extended to refer to any mythological concept representing "the connection between Heaven and Earth" or the "higher and lower realms". Mircea Eliade introduced the concept in the 1950s. Axis mundi closely relates to the mythological concept of the omphalos (navel) of the world or cosmos.Items presented as examples of the axis mundi by comparative mythologists include plants (notably a tree but also other types of plants such as a vine or stalk), a mountain, a column of smoke or fire, or a product of human manufacture (such as a staff, a tower, a ladder, a staircase, a maypole, a cross, a steeple, a rope, a totem pole, a pillar, a spire). Its proximity to heaven may carry implications that are chiefly religious (pagoda, Temple Mount, minaret, church) or secular (obelisk, lighthouse, rocket, skyscraper). The image appears in religious and secular contexts. The axis mundi symbol may be found in cultures utilizing shamanic practices or animist belief systems, in major world religions, and in technologically advanced "urban centers". In Mircea Eliade's opinion: "Every Microcosm, every inhabited region, has a Centre; that is to say, a place that is sacred above all."

Tolkāppiyam, also romanised as Tholkaappiyam (Tamil: தொல்காப்பியம் listen , lit. "ancient poem"), is the oldest extant Tamil grammar text and the oldest extant long work of Tamil literature. It is the earliest Tamil text mentioning Gods, perhaps linked to Tamil deities.There is no firm evidence to assign the authorship of this treatise to any one author. There is a tradition of belief that it was written by a single author who is called Tolkappiyar based on the name of his work.

The surviving manuscripts of the Tolkappiyam consists of three books (Tamil: அதிகாரம், romanized: Atikāram, lit. 'Chapter or Authority'), each with nine chapters (Tamil: இயல், romanized: Iyal), with a cumulative total of 1,610 (483+463+664) sutras in the Tamil: நூற்பா, romanized: nūṛpā, lit. 'verse' meter. It is a comprehensive text on grammar, and includes sutras on orthography, phonology, etymology, morphology, semantics, prosody, sentence structure and the significance of context in language. Mayyon as (Vishnu), Seyyon as (Kanda), Vendhan as (Indra), Varuna as (Varuna) and Kotṟavai as (Devi or Bagavathi) are the gods mentioned.

Tirumurukātṟuppatai (Tamil: திருமுருகாற்றுப்படை, meaning Guide to Lord Murugan) is an ancient devotional Tamil poem in the Sangam literature genre entirely dedicated to the god Murugan. Murugan is described as the nephew of the god Vishnu, who is called Mayon or the ruler of the worlds. Authored by Nakkiranar, it is the first poem in the Ten Idylls (Pattuppāṭṭu) anthology. The poem is generally dated to the late classical period (2nd to 4th century CE), with some scholars suggesting it may have been composed a few centuries later.

The anthologies and poems of the Sangam literature have numerous references and verses to Murugan – also known as Subrahmanya, Kumara, Skanda, Kartikeya in other parts of India. The Tirumurukarruppatai poem is exclusively about different manifestations and shrines of Murugan. It describes different major temples dedicated to him in the Tamil region, six locations, the natural scenes, worship practices and the culture of the people.

The Coast Veddas (Tamil: கரையோர வேடர்கள், romanized: Karaiyōra Vēṭarkaḷ, Sinhala: වෙරළේ වැද්දන්, romanized: Veraḷē Væddan), by self-designation, form a social group within the minority Sri Lankan Tamil ethnic group of the Eastern province of Sri Lanka. They are primarily found in small coastal villages from the eastern township of Trincomalee to Batticalao. Nevertheless, they also inhabit a few villages south of Batticalao as well. They make a living by fishing, slash and burn agriculture, paddy cultivation of rice, basket weaving for market and occasional wage labor. Anthropologists consider them to be partly descended from the indigenous Vedda people, as well as local Tamils. Residents of the Eastern province consider their Vedar (Tamil for "hunter") neighbors to have been part of the local social structure from earliest times, whereas some Vedar elders believe that their ancestors may have migrated from the interior at some time in the past.

They speak a dialect of Sri Lankan Tamil that is used in the region. During religious festivals, people who enter a trance or spirit possession sometimes use a mixed language that contains words from the Vedda language. Most Vedar are Hindu Saivites and worship a plethora of folk deities, as well as the main Hindu deities such as Murugan, Pillaiyar and Amman. They also maintain the ancestor worship tradition of the interior Veddas. Clan divisions, if they still exist, do not play an important role in choosing of marriage partners or place of domicile. Most identify themselves as a caste among the Tamils as opposed to a separate ethnic group. Their economic conditions have been impacted by the Sri Lankan civil war.

Kaumaram (Tamil: கௌமாரம்) is a Hindu denomination that primarily venerates the Hindu deity of war, Kartikeya, also known as Kumaran, Murugan (in South India), Arumugan, and Subrahmanyan. Devotees of Kumaran, called Kaumaras, also revere members of his family: Parvati, Shiva, and Ganesha, as well as his consorts, Devasena and Sundaravalli, the daughters of Vishnu in Tamil tradition. The important theological texts relating to Kumara are a part of the Shaiva agama canon. This sub-tradition is found among the Tamils, Kannadigas, and the Vedda, in South India, Sri Lanka, and among the Tamil diaspora worldwide. The love story of Kumara/Murugan and his wife Valli, a girl from a local tribe, is popular in Tamil Nadu, where Kumara acquired the status of a patron god of the Tamil people.

Nakkīraṉãr, sometimes spelled Nakkirar or Nakkiranar, was a post-Sangam era Tamil poet. He is credited with the devotional poem to the Hindu god Murugan in the Pattuppāṭṭu anthology, titled Tirumurukāṟṟuppaṭai. In the historic Tamil tradition, he is believed to have also authored a second poem in the Sangam collection titled Neṭunalvāṭai, as well as a detailed commentary on Iraiyanar Akapporul (lit. Grammar of Stolen Love). However, according to the Tamil literature scholar Kamil Zvelebil, the Tirumurukāṟṟuppaṭai and the Neṭunalvāṭai were likely authored by two different Nakkirar, and Nakkīraṉãr and the older Nakkīrar were different individual. It is uncertain as to which century Nakkiranar lived, much like the chronology of the Sangam literature. Scholars variously place his works between 3rd and 8th century CE, with Zvelebil suggesting late classical.

Nakkīraṉãr's poem Tirumurukarruppatai is the most ancient known bhakti genre poem of 312 akaval verses on Murugan (also known as Subrahmanya, Kumara, Skanda, Kartikeya in other parts of India). The Tirumurukarruppatai is held in "very high esteem" in the Murugan tradition as well as the Murugan's father Shiva tradition. It is of interest to history, architecture and religious studies because it describes different temples of Murugan in ancient Tamil Nadu, devotional practices, and the theological legends. The author paints in words the scenes of nature near these temples, towns, and the culture of ancient South Indian Hinduism.

The Tiruppugal (Tamil: திருப்புகழ், Thiruppugazh, IPA/Tamil: [tiɾupːuɡaɻ], meaning 'Holy Praise' or 'Divine Glory'), sometimes spelled Thiruppugazh, is a 14th-century anthology of Tamil religious songs dedicated to Murugan (Kartikeya), the son of Shiva, written by the poet-saint Arunagirinathar (Tamil: அருணகிரிநாதர், Aruṇakirinātar, [aɾuɳaɡiɾɯn̪aːdaɾ]). The anthology is considered one of the central works of medieval Tamil literature, both for its poetical and musical qualities, and for its religious, moral and philosophical content.