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Karuppusamy, also known as Karuppu or Karuppannaswamy (lit. 'Black God' or 'Black') is a Tamil god in Tamil Nadu, popular among the rural social groups of Tamil Nadu and Kerala. And also Karuppannaswamy is worshipped by Tamils of Sri Lanka. He is one of 21 guardian deities of Ayyanar, and is one of 21 guardian deities in Dravidian folk religion.[2]
| KARUPPANNASWAMY | |
|---|---|
Patroller of Boundaries[1] | |
 Idol of Karuppannaswamy | |
| Other names |
|
| Affiliation | Dravidian folk religion |
| Abode | Karimalei |
| Weapon | Aruval, Spear, Gada, Sword |
| Day | Friday|Saturday |
| Mount | Horse |
Temples of Karuppaswamy edit
Karuppu Samy temples are found in outside of villages. Whole villages contribute to maintenance of temples. These temples do not have gopurams and have large statues of deities with large eyes, holding weapons like bows and arrows, swords, sickles and other weapons. There are statues of eight Matrikas and a hound, a lion and a horse with a main statue of Karuppu Samy.
Worship of Karuppaswamy edit
Karuppu Samy worship is based on an ancient ancestral clan-based worship system in Hinduism. Here, most officiating priests are non - Brahmanas, and derive from local lineages that had initiated the cult generations ago. The worship pattern is non-Vedic or non-Agamic through folk tales, songs and arts of Villu Paattu, Karakattam, Koothu, etc. The local priests offer flowers and vibhuti (holy ash) to worshippers and plays a role of a oracle. Various people within the clan system are identified to play to the role of oracle on an annual turn basis. They undertake a vrata and maintain chastity and purity during the period. During the festivals, oracles get into Trance state of Sami Adudhal and deliver counselling messages to the group assembled there without bias. In some temples before the oracles deliver counselling messages, oracles stand on top of a aruval (Specifically Forms of Periyakaruppu,Muthukaruppu and Muppiliyaan). The normal problems addressed are family problems, financial troubles and local community and social issues for resolving within the community group with the agreement of local ancestral god through oracle. Whenever the wishes of the people are granted, they give their offerings to him based on what they vowed to offer.[3]
Karuppu Samy is worshipped in Trinidad and Tobago, Guyana, Fiji, Mauritius, Réunion, Seychelles, Guadeloupe, Singapore, Malaysia and Martinique as Sangili Karuppan, Sangani Baba.
Annual festivals of Karuppu Svami edit
The village committee would decide on when the annual festival be conducted. The time of the year when this would fall varies with villages and their local customs. Generally, the mass convention assembly of a large number of related family members is organized during spring for 2 days. The beginning of this festival will be with hoisting of a flag and tying a Kaappu. After this time, villagers cannot go out of the village but come in from a different village and after a festival ends, people can go out of the village and go to a different village.
Trance edit
Trance is a important phenomenon that occurs in Karuppu Swami worship. This phenomenon essentially enables the deity to possess the body of a human, who then goes on to display physical traits of the deity. This is usually done at major festivals or prayers, and is considered to be a clear sign of the physical presence or blessing of the deity. Some practitioners willingly invoke the deity into their bodies, while for others it happens without their control. Trance is also used as a platform for devotees to communicate with the deity and vice versa, to provide solutions and advises for a multitude of topics.
Forms Of Karuppannaswamy edit
According to traditional folk opinion,
- Sappani Karuppannaswamy
- Muththu Karuppannaswamy
- Sangili Karuppannaswamy
- Sonei Karuppannaswamy
- Vettai Karuppannaswamy
- Punugu Karuppannaswamy
- Maada Karuppannaswamy
- Aandi Karuppannaswamy
- Veera Karuppannaswamy
- Periya Karuppannaswamy
- Sameiya Karuppannaswamy
- Chinna Karuppannaswamy
- Khottai Karuppannaswamy
- Maaradi Karuppannaswamy
- Malaiyala Karuppannaswamy
- Aagaaya Karuppannaswamy
- Maaya Karuppannaswamy
- Mandu Karuppannaswamy
- Maasaana Karuppannaswamy
- Santhana Karuppannaswamy
- Nondi Karuppannaswamy
Worship in Indo-Caribbean Dravidian folk religion edit
In Caribbean Shaktism in Guyana,[4] He is Sangani Baba. In the Indo-Caribbean community of Trinidad and Tobago, Guyana, Suriname, Guadeloupe, and Martinique, Sangani Baba is worshipped as a powerful deity.
Sangani Baba is often associated with the color black, which symbolizes his fierce and protective nature. He is considered a guardian deity, offering his devotees protection, prosperity, and guidance. His worship in Indo-Caribbean Shaktism has elements of Hinduism that have been passed down through generations. [5]
Devotees offer various items to Sangani Baba as part of their worship. These offerings can include Vedic items such as camphor, butter, cloves, and ghrita. However, non-Vedic offerings such as cigarettes and alcohol are also made to him in these regions, reflecting the Tamil nature of the worship. [6]
Sacrifices of black chickens and black goats are made as part of rituals dedicated to Sangani Baba, showing the offering of life and the seeking of his blessings and favor. These practices reflect the deep connection and devotion of the Indo-Caribbean community Sangani Baba. [7]
In Indo-Caribbean Shaktism, Sangani Baba is revered as a deity who can provide counsel and guidance. During festivals and special occasions, individuals chosen as oracles enter into a trance-like state, known as Svami Adudhal. In this state, they channel the messages and advice Sangani Baba to the assembled devotees, addressing their personal and community concerns and solving them. [8]
Worship in Sri Lanka edit
Many people in Sri Lanka believe in Hindu Gods Amman, Kali Amman, Lord Murugan, Lord Ganesh, Lord Shiva, Lord Vishnu. Both Tamils and Sinhalese engage in religious observances regardless of caste or nationality.
Among them, especially the Tamil people have been worshiping powerful village deities like Mariamman, Kaliamman, Munyandi Sami, Karuppannaswamy, Sudhalei Madaswamy, Madurai Veeran, Veerabathran for a long time. They are known as clan deities or village guardian deities
Sri Muthumariamman Temple, Matale is well known Hindu temple among Tamils in the Sri Lanka. "'Which is one of the main Hindu temple connected with history of Indian origin Tamils of Sri Lanka"'. [9]
In Sri Lanka, Karuppu Swami is one of most famous guardian deities (among Indian Tamils of Sri Lanka), lots of people worship him as a Kuladevata and also as a village guardian god. [10]
Karuppu Swami is worshipped by both vegetarian and non-vegetarian ways in Sri Lanka.
Sri Lankan Tamils believe that Karuppa Swami is a powerful protector against evil spirits. Karuppu Svami worship brings blessings to the people who are often afflicted by inauspicious forces. Karuppu Swamy rituals are performed to provide protection from diseases and to overcome certain obstacles to economic development for those who have been childless for a long time.
Devotees of Ayyappan worship Pathinettampadi Karuppu Swami as a guardian deity, because of Karuppu Swami is a guardian deity of Ayyappan. Ayyappan devotees are doing special poojas for Karuppu Swami. it's very famous among Tamils. it's called as the Karuppu Swami Puja (Mandala poojai). People believe that Karuppu Svami (Karimalai Sangili Karuppu Svami) is in Karimalai Gopuram, Sabarimala Temple, in Kerala.
Sri Lankans Tamils worship various forms of Karuppu Swami. Such as Pathinettampadi Karuppu Svami, Sangili Karuppu Swami, Periya Karuppu Swami and Chinna Karuppu Swami, Muthu Karuppu Swami, these are widely famous forms of Karuppu Swami.
Especially, the Sri Lankan people are engaged in religious rituals without caste and religion discrimination.
Among these, a minority worships their caste deity near their home, but they do so subject to certain cultural norms.
Pictured above is an iconic stone replica. This is known as Nadukal Valipadu in Tamil and is a very common way of worshiping the God among the Tamil people. It is very traditional and has a very long history. And even today, people are engaged in worship activities through such traditional methods.[11]
See also edit
References edit
- ^ Possessed by the Virgin: Hinduism, Roman Catholicism, and Marian Possession in South India. Oxford University Press. 2018. ISBN 978-0-19-061509-3.
- ^ Bloomer, Kristin C. (2018). Possessed by the Virgin: Hinduism, Roman Catholicism, and Marian Possession in South India. Oxford University Press. p. 291. ISBN 978-0-19-061509-3.
- ^ "Karuppuswamy-a village deity of Tamil Nadu". researchgate.net. Amirthalingam Murugesan.
- ^ "Kali/Mariamma Worship in Guyana: A Brief Overview" (PDF). Dr. Marcelo Moura Mello.
- ^ "The Importance of Dee (Deeha) Baba Worship in Hinduism (Sanatan Dharma)" (PDF). Dipika. Narottam Das.
- ^ "The Importance of Dee (Deeha) Baba Worship in Hinduism (Sanatan Dharma)" (PDF). Dipika. Narottam Das.
- ^ "The Importance of Dee (Deeha) Baba Worship in Hinduism (Sanatan Dharma)" (PDF). Dipika. Narottam Das.
- ^ "The Importance of Dee (Deeha) Baba Worship in Hinduism (Sanatan Dharma)" (PDF). Dipika. Narottam Das.
- ^ "Proceedings of First International Conference & Gathering of Elders". iccsus.org. hon. V. Radhakrishnan.
- ^ "Proceedings of First International Conference & Gathering of Elders". iccsus.org. hon. V. Radhakrishnan.
- ^ "Proceedings of First International Conference & Gathering of Elders". iccsus.org. hon. V. Radhakrishnan.