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General History
The continuity of the idea that ‘Vendha’, mentioned by the Tolkappiyam as the god of the Maruts, is Indra is the evidence. The fact that Tamil grammar books, Nikandus and Chitrikaya books like Pallu have consistently emphasized this in a unanimous voice is a strong proof of this.
Indra’s weapon was called Vajram (Vachiram). Although it is mentioned as Vairapadi and Vairavel in the literature after the Sangam period, the Vadamozhi Puranas have described it as a multi-pronged weapon. Even the mythological story that the Vajrayutham was made of bone9 is said to have preceded the metal age.
The image of the god of the five senses (the five senses) equivalent to the five elements; the god of the food consumed by the five senses; the god of the creation resulting from the food – can be applied to Indra. It is on this basis that the life force containing creativity is referred to as Indriya. The human body is sometimes compared to the universe and called it Pindakosam – Andakosam (microcosm – macrocosm).
Indra was considered to be the one who not only created the world but also formulated the laws of life for living beings. This is the basis for the belief that Indra had composed the grammar of language called ‘Aindra’.
Who is Devendra?
“Is it a mistake of the Vedic period that our ancestors believed that Indra was the only god?” – Bharathi’s Paadikal
“Aindhavithan Aanandha Akalvisumpu Larkoman Indrane Salung Kari” – (Thirukkural – 25)
The primordial god is Indra. Thirty percent of their first Veda, the Rig Veda, is composed of songs about Indra. They are songs that ask, ‘Give us rice, give us liquor (liquor), and destroy our enemies.’ According to the Puranas, Indra is the god of the gods. His parents are sage Kasipa and goddess Aditi. His wife is Indrani. His weapon is a scythe. There is no other good information about Indra in the Puranas. But in the early literature of the Aryans, he is an incomparable god. Above all, he is the god of rain, thunder, and lightning. So, the rain god of the Aryans is Indra.
The god of ploughing is rain. In Tamil tradition, Vendan has been the rain god. The god of agricultural rituals has also been Vendan. When the Aryan mixture occurred in Tamil land and Hinduism was built, the Tamil Vendan and the Aryan Devendran were combined. This also happened when the Tamil Muruga and the northern Subramaniam were combined. This also happened when the Tamil Kotravai was transformed into a power for Shiva. So, the original god of the Mallas, the ploughmen, was Vendan, then he became Devendra (Deva + Indra), he became the god of the Vellama, and the Mallas, the ploughmen who made the Vellama, became Devendra’s kula Vellama in his memory. Whatever the names, they were ancient, old Tamils. Peasants. Those who did agriculture.
To thank Indra, the rain god, we celebrate the festival of Bhogi for giving rain. Indra is called ‘Bhogi’. He enjoys the pleasures of the heavens. That is why Indra is called Bhogi. The day before the harvest is the day to thank Indra. That is Bhogi.
The next day, what we call Pongal today, is the harvest day. The day when the new crop is made into Pongali and offered to the sun is Pongal. On one side, it is the harvest and on the other side, it is the beginning of the new plowing. The rain worship of the rain god-following Indra and the worship of Indra-following the Vedas merged with each other and culminated in the Indra festival. It took about three hundred years for Indra, who was introduced during the Sangam period, to become a respected rain god. The worship of Indra took root in Tamil society around 1800 years after the death of Silappadhikaram and Manimekalai (2nd century AD). There are references to the Indra festival in Silambam and Manimekalai. The custom of offering sacrifices to Indra was established to ensure the success of the Mallar rule and to get rid of hunger, disease and enmity. The separation of Kovalan Madhavi took place during an Indra festival.
The Mallars, who were Tamil farmers before the Sangam period, still practice the rituals of the Palasthamizh Vendan period. One of these rituals is the sapling planting festival. This is an important activity of the Mallariya civilization. Although this is also found among the Indra festival rituals, the sapling planting festival is a purely Tamil ritual. There is no history that agriculture was given a special place in the Vedic tradition.
The scholar Dr. The. Gnanasekaran, who coined the cultural term ‘Mallariyam’, has written many books on this. I will give some notes from them.
The sapling planting festival is divided into three types. One is the sapling planting festival. Two Ponner Putum Festival. Three Sapling Planting Festivals.
The seed planting festival, also known as the Sapling Festival, is held for ten days starting from the 14th day of the month of Ani and ending on the 23rd day. The spreading of paddy seeds in the previously prepared kazhani is celebrated as the Sapling Festival. First, the ritual of soaking the paddy seeds and making them sprout is performed. Water is taken from the river to soak the seed paddy.
This is old evidence that proves that they are riverside people. The ritual of putting paddy seeds in a jute sack, tying it, putting it in a pot and immersing it in water, and taking it out the next day when it sprouts is the ritual of making the seed paddy sprout.
The Ponner Putum Festival and Sapling Planting Festival start on the 14th day of Ani and end on the 23rd day. Temple priests plant the sapling made of gold, and the Mallar people and village leaders start the sapling planting. All these are pure Tamil rituals. Not only that, but it is also a ritual that shows that the Mallas still maintain the ancient Tamil agricultural customs of about three thousand years. It can be seen from the rituals of these Mallas that a remnant of ancient Tamil society still lives today.
Okay. Why did the worship of Indra, which was a very common custom, disappear from Tamil life? What is the reason for its non-existence like Shaivism and Vaishnavism? Also, what is the relationship between paddy farming and the Mallas called Devendras?
The royal hereditary title of Devendrakula Vellalar has come into effect in Sri Lanka since January 2011. All the Mallas living in Sri Lanka (including Jaffna district) should henceforth wear this name, according to the order set by the “World Devendrakula Vellalar Peravai” towards these people.