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Worship of Sacred Feet and Feet as Lotus

Worship of Sacred Feet and Feet as Lotus

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Published by hari18
Indus and Dravidian origin of the worship of feet
Indus and Dravidian origin of the worship of feet

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Categories:Types, Research, History
Published by: hari18 on Sep 09, 2012
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09/09/2012

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1
Sacred Feet, Lotus-Feet (P
ā
da and Pad-mam) and theDravidian Honorific Title ‘At
  
ikal
  
K. Chandra Hari
1
 
Sacred Feet 
is a rare and unique worship tradition of the Hindus. Origin of the sacred feet tradition and the later day association of Lotus with the feet of Hindu Gods can be traced to the ancient Dravidian homonym for time and feet i.e. K 
ā
l. In the mother worship of time K 
ā
  
i-amm 
ā
became Pad-m 
ā
where Pad was the sanskritization of K 
ā
l.Thus gods of time and the sacred feet got associated with Lotus. Origin of P 
ū
-ja likewise can be traced to the Dravidian worship of genitalia as goddess of time.Siddha’s referred to genitalia as ‘P 
ū
’ or flower and thus P 
ū
 ja became the term for worship. Later day use of flowers in worship is an aberration or a substitute invented for worship of goddess of time as genitalia.The sacred feet in turn led to the honorific title ‘At 
  
ikal 
  
’ for the Gods and Chieftains. Tiru- Ati or Tiruvatikal meant the Supreme God. ‘At 
  
i’ in fact meant the bottom or feet and unless guided by some special rationale, Ad 
  
ikal could not have been a honorific title.Tiru-At 
  
ikal in Sanskrit became Sr 
ī 
pad and its variants.
In honor of the Sacred Feet
Present note is a continuation of the discussion on rationales rendered by the Dravidianroot ‘k
ā
l’ to the later evolved Hindu worship of time as K
ā
la.‘K
ā
l’ signified the quarter that made up the four fold ‘N
ā
l
 
’ meaning the day of moon byits stellar occupation. 4 x ¼ = 1 is also reflected in ‘N
ā
l’ which is the Dravidian numericterm for four (4). N
ā
l-k
ā
l thus meant 1 naks
 
atra and in the colloquial usage N
ā
l-k
ā
limeant Dravidian ‘Kannu’, the general term for cattle but proverbially suggesting theWater Bufffalo. ‘Kannu’ in turn signified Moon when read as ‘Ka
ĦĦ
u’ meaning the eye,Moon had been the eye in the sky as the lunar-phases mimicked the opening andclosing of eyes. It is likely that the Dravidian name ‘Ka
ĦĦ
an’ has its origin as significativeof Moon. Water Bufffalo thus could have been a motif representing the Moon as thelatter also rose from the heavenly waters at the horizon.The dual meaning of the term Ka
ĦĦ
an by the interchange of
Ħ
with n is interesting asthe ‘Kannu’ meant cattle and Kannan alias Ka
ĦĦ
an as a result received sanskrtizationas ‘Go-p
ā
lan’. Kannan is also known to have a moon-like face and puranic conceptionsrelated to Krishna suggests origin from astronomical myths. Vedic allusions to Moon as
1
 chandra_hari18@yahoo.com, 09 Aug 2012, Karkitakam, Bhara
Ħ
i
 
2
‘Go’ or cow may also be noted. Dravidian equivalent for ‘Go’ i.e. K
ā
li is also the MotherGoddess of time and means ‘four footed’ with the implicit ‘n
ā
l’ often attached in modernuse as ‘n
ā
l-k
ā
li’. Also, K
ā
li-amma may have received sanskritization as Go-m
ā
t
ā
and inturn lead to the worship of the cow.Influence of the above ideas can be traced in the portrayal of Krishna also. Krishnameant Dravidian ‘Karuppan’ – the black God notion arising from the homonyms of timeand black. Lord of time or death as the black one may had its origin from K
ā
la andKal
 
am, the latter meaning the floor drawn out for worship with blackish charcoal (Kari).K
ā
l
 
a-r
ā
tri in fact means the darkest night or black night. Association of black and timemay also be noted in historical Dravidian names like Kari-K
ā
lan. Kari had been ahomonym for burning out (Kariyuka = burned, Kari = charcoal, black) and thus similar inaction to time which cause everything to die out and thus death and black weresynonyms in Dravidian conceptions.
Worship of time becaming worship of feet
It emerges that the Dravidian ‘K
ā
l’ had been a homonym that stood for time and feetand thus the worship of time became homologus with the worship of feet. K
ā
l
 
a with lareplaced by l
 
a indicated the bull and thus bull became the vehicle of time K
ā
la. Floordrawn out around the ‘K
ā
l’ i.e. the pole erected for worship, became Kal
 
am from whichKal
 
ari evolved.
Feet became Flower and Lotus
Feet or K
ā
l became ‘Poo’ as the female genitalia in Tantra received the symbolism offlower. Mother Goddess became K
ā
li-amma and in turn led to
Pad-m
ā
where
Pad 
stoodfor K
ā
l and led to the association of Lotus with the worship of time. Feet in turn becameLotus itself as seen profusively in the later descriptions of Hindu Gods. Pad-m
ā
in turnbecame a homonym of genitalia as seen in Padma-vati for which later Dravidianequivalents like Alamelu also evolved.
P
ū
-Ja meant Worship of Female Genitalia
The word P
ū
 ja or P
ū
-chey has its genesis from the t
ā
ntrik ritualistic worship of femalegenitalia which had the connotation ‘P
ū
’ or flower in the siddha tradition. Thus theequivalence of sex worship and time worship led to the tradition where in feet is treatedas sacred. In the case of male genitals, the words Muthu, Ma
Ħ
i etc had been in use andled to god names like Muthu, Mani, Muthusvami, Manisvami etc. Muthappan andMuthuswami etc were also Gods of Time. T
ā
ntrik notions of the above kind led to thesacred association of pearl and coral stone, ‘muthu’ represented the God and‘pavizham’ the Goddess by virtue of the colors, white and red, involved in ritualistic

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