Uduvil

The meaning of the Tamil word 'Uduvil' has been a problem for the historians and linguists. Various explanations have been given by them. On the other hand, various websites claim that the name 'Uduvil' is actually a Tamilized Sinhala word 'Uduvila.'

But the composite word 'Uduvil' is derived Tamil. The composite written word 'Uduvil' could be broken down in two ways: (i) 'Udu' + 'il'; (ii) 'Udu' + 'vil.'

In Tamil language, the words 'udu,' 'Il,' and 'vil' exist. When the basic sounds 'u' and 'i' combine, we get the compound sound 'vi.' Thus, 'udu' + 'il' becomes 'Uduvil.

According to the Tamil dictionaries, the word 'Udu' means: a star; an arrow; the point or barb of an arrow; a goat; imp. dress, attire, put on cloths;a boatman's pole; ditch round a fort; a tree- Mimosa etc.

In Tamil, 'Il' means a place; a house and some others.

The word 'Vil' means: light; a bow; imp. sell, put in sale.

But the words 'Udu,' 'il' and 'Vil' have some other meanings also. Linguists have not understood how a Tamil written word gets its meaning. Tamil grammarian Tolkāppiyan had said: "Molipporul Kāranam vilippath thōnrā." Though the Commentators of Tolkāppiyam: Theivachchilaiyār, Nachchinārkkiniyar and Sēnāvaraiyar had explained this in their Commentaries, Tamil linguists failed to understand what Tolkāppiyan had said and they are not in a position to know all the meanings of a particular Tamil word.

The Tamil word 'Vil' could also mean a park or a village. The word 'udu' could also mean Shining, enlightened.

Thus the composite word 'Uduvil' could mean 'Enlightened (Udu) place or house (il)' and 'Place of people with cloth.'

Therefore, 'Uduvil' could mean: the place or village of Buddha Dhamma or where the Buddhist Monks live'!

This may make the Sinhala 'Thēravāda' Buddhists to come to a hurried conclusion that the Sinhala 'Thēravāda' Buddhists only lived in the village at ancient time.

But, it is very important to note here that the Tamils were 'Mahāyāna' Buddhists and later adhered to Saivaism, the perfected 'Mahāyāna' Buddhist philosophy. This is the reason why we find a number of Kannaki Kōvils in the North and East of Ceylon. In 'uduvil' also there existed an ancient Kannaki Kōvil situated at 'Sitthāwatthai,' Uduvil. Later it was converted into Saivaite Amman Temple. The land adjoining on the eastern side of the temple is now called 'Pūthar Walavu.' It should have been 'Putthar Walawu.'

'Silappathikāram' is a Mahāyāna Buddhist epic. The epic 'Silappathikāram' emphasizes the married life and the epic 'Manimēhalai' the renounced life. Renounced life has no meaning and possibility without the existence of married life. Thus, 'Mahāyāna' Buddhism emphasises these two. That was the reason why the 'Mahāyāna' Buddhist Monk 'Thiruvalluvan' in his 'Kural' placed the main chapter 'Domestic Virtue' at the beginning. The three small chapters 'the Praise of God,' 'the Might of Virtue, and 'the Greatness of Ascetics' placed at the beginning of 'Kural' praise the Buddhist Triple Gem.

Also, the four stanzas placed at the beginning of 'Silappathikāram' praise Buddha (1st stanza), Dhamma (second and third) and Sanga (fourth). In the Sinhala literature 'Vayanthimālaya' that describes the early life of Kannaki and Kōvalan also, we find stanzas that praise Buddha, Dhamma and Sanga placed at the beginning. There are a number of Sinhala literature that praise the Triple-Gem at the beginning.

Symbolizing a literature or a book by praising the Buddhist Triple Gem is the literary symbolization of Buddhism.

It is very important to note here that the 'Thēravāda' Buddhism rejects completely the Purānas, literature, symbolization, symbolization of Buddha and Buddhism, music, dance, and other forms of fine arts. 'Mahāyāna' Buddhism only utilised these to propagate Buddhism and assist all the people to practice Buddhism and attain Nibbāna.

However, one of the Tamil historians Dr. Ragupathy has given the explanation that 'Uduvil' means 'acacia pond.' 'Acacia' is a thorny bush. In Tamil it is called 'Udai' and in Sinhala 'Uda.' His interpretation is based on breaking 'Uduvil' as 'Udu + vil.'

The Saivites, Protestant Christians and Catholics live in harmony for generations. Compared to other populated villages of the Jaffna peninsula, there are only a few big Saiva Kōvils and Churches.

There are only three big Saiva kōvils. The oldest is the 'Uduvil Amman Temple' situated at 'Siththāwatthai' along the field. It is visible from Uduvil - Kandarōdai Road. It was earlier a 'Kannaki' Temple. The stone image of Kannaki is placed in front of the Kody sthambam.

The annual 11 days festival of the Amman temple ends on the day of 'Citthirai paruvam.' That is Full moon day of the month 'Citthirai' (April - May).

In the 19th century, a campaign to convert Kannaki temples into Amman temples was initiated by Arumuga Nāvalar and Vaishnavaite Brāhmins were allowed to perform pūjās in these Saiva temples. Almost all the Brāhmins of Jaffna peninsula are Vaishnavaites. However, there are 'Saiva Kurukals' who also perform pūjās in the Saiva temples.

The old 'Kāli Kōvil' of the artisans is situated at about a quarter of a kilometer from the Amman Kōvil. It is now renovated and Kumbāpishēkam took place in mid-2012.

The other big temples are 'Katpakkunai Pillaiyār kōvil' (on Uduvil - Kandarōdai Road) 'Siva Gnāna Pillaiyār Temple' on Kaithady - Mānipāy Road (near Uduvil Girls' College)and Uduvil East 'Katpaka Pillayār Temple.'

The 'Murugamōrthy Kōvil' situated at Malvam, Panchamuka Pillaiyār Kōvil in the North of Uduvil Girls' College, Nāgamāl temple along the Ambalavānar Road and Pēchchi Amman temple at Kollan Ōlai were built recently.

Apart from these kōvils, in almost all the lands where particular families live, small kōvils are found. Most of these small Kōvils are called 'Vairavar Kōvil.' In these Kōvils, we find straight limbed 'Tiri-sūla.' In the ancient Buddhist coins of the North, this symbol was used in combination with some other symbols to symbolize 'the Triple Gem' of Buddhism. Daily Lamp Lighting in these Kōvils are carried out by the family members. Until very recently, no Brāhmins were allowed to perform poojas in these family temples!

There are two old Catholic churches (one in the North-Uduvil and the other in Malvam) and one old Protestant Church (Uduvil Girls' College) in Uduvil. Very recently a Protestant church was built in between Maruthanār Madam Junction and Uduvil- Dutch Road junction.

A few Buddhist archaeological finds were discovered in Uduvil in 1917. But in the adjoining Eastern part (Kallākkadduwan), Northern part (Kotthiyāwatthai) and Western part (Kandarōdai), archaeological studies have revealed that Mahāyāna Buddhism existed there. The Sinhalese who claim themselves as 'Thēravāda' Buddhists failed to study 'symbolization' in Mahāyāna Buddhism. This made them come to a wrong conclusion that Buddhist sites mean Sinhala 'Thēravāda' Buddhist sites!

From time to time Sinhala as well as Muslim traders have come to Uduvil and lived peacefully with the mainstream inhabitants. A lot of wealthy businessmen from other parts of Jaffna too have chosen to live in Uduvil for the purpose of giving better education for their children.

Uduvil Girls' College, an important landmark in Uduvil was the first ladies boarding school in Asia. This school was founded in 1824 by American Missionaries.[5][6][7][8] The college currently has over 1300 students. There are several primary and other secondary schools in Uduvil.

Popular secondary schools near Uduvil are Rāmanāthan College, Mānipāy Memorial College and Skandavarōdaya College. Rāmanāthan Academy of Fine Arts (University of Jaffna) is also located in the neighbourhood of Rāmanāthan College along the Manipay-Kaithady Road.

The Vali - South Pradēsha Sabā main public library is located at Periya-mathavady (Uduvil), it is called Uduvil Public Library. Another Branch library is located at Maruthanār Madam Junction, Uduvil.

Before the establishment of Police Station at Chunnākam in 1947, village administration of Uduvil was under 'Police Vidāne.' After the establishment of Police Station, it was administered by 'Village Headman.' From 1963, 'Grama Sevaka' and later 'Grama Niladāry' took over the village administration.

Vettivēlu Abimanasingham of Sitthāwatthai, Uduvil, served continuously as the 'Police Vidāne' and 'Village Headman' of Uduvil for a period of 33 years from 1930. In the mid-'30s, because of violent clashes between two communities of Chunnākam village, nobody from Chunnākam village or any other part of the Jaffna Peninsula was prepared to assume the duty of 'Police Vidāne' of Chunnākam. Thus, on the request of the British Crown Administrator of the Jaffna Peninsula, Mr. Vettivēlu Abimanasingham took over the charge of the Chunnākam village also for two years and brought normalcy in the village.

9°44′N 80°00′E