The Hindu Tradition and Thoughts PDF Free

THE HINDU TRADITION AND THOUGHTS
Author’s: M.Rajantheran & K.Silllalee
Publisher: Sakti Foundation,

No. 72-G, Pusat Perniagaan Raya Barat, Jalan Raya Barat,
41100 Klang, Selangor darul Ehsan..
© M.Rajantheran & K.Silllalee, 2013.

All rights reserved. No part of this book may be reproduced in any form or by
any means without author’s permission.
CONTENT
CIVILIZATION AND THOUGHTS
ANCIENT HISTORY OF HINDUISM
SPIRITUAL THOUGHTS OF THE TAMILS
FAITH IN VEDIC PERIOD
THE TAMILS AND SIX SECTS OF HINDUISM
THOUGHTS OF SAIVISM
THOUGHTS OF VAISHNAVISM
TEACHINGS OF SIDDHAS
MEDITATION
TEMPLE WORSHIP ORDER
HOLY FORMS AND SYMBOLS FESTIVALS AND CELEBRATIONS
FESTIVALS AND CELEBRATIONS
TEACHINGS OF HINDUISM
HINDUISM IN MALAYSIA
PRESIDENT’S NOTE
Spirituality is the greatest tool to mould mankind. Religion is the basis of spirituality.
Those people who do not have spiritual awareness are usually not interested in God
and spirituality. It will hinder one from attaining the main goal of human birth. It will
make man immerse in the material world forever.
Hinduism constitutes multifarious great philosophies. Not only does it encapsulate

many philosophies within, but it also has many scientific truths. It educates a man on
how to live as a man. Nobody can exactly give a timeframe when Hinduism began. In
this case, it is undoubted that Hinduism is the ancient religion of human society.
Hinduism constitutes all thoughts of ‘the Baratha Kanda’ or India. All types of
information is found in Hinduism and it speaks about both material and spiritual
elements. Hinduism is a unique religion that succinctly says one can attain the path of
perfection even one utters the name of God alone. In addition, Hinduism also serves a
means of preserving Indian culture and traditions. Hinduism prioritises parents and
elevates parents to the status of God.
We have to convey the great teaching of Hinduism to the people; it is our foremost
duty. That is the very reason why the Sakthi foundation has taken the initiative to get
the book published. The Sakthi foundation is also proud to make the book reach the
public. At the same time, I also would like to congratulate Prof. Dr. M. Rajendran and
K.Sillali, who produced the book in such a way it easily reaches out the public.
The Sakthi foundation is always in staunch support of these kinds of charitable work.
Dato R.S. Tanenthiran,

President
The Sakthi foundation
ACKNOWLEDGEMENT
This book entitled, ‘The Hindu tradition and thoughts’, fundamentally speaks about
Hinduism, its tradition and its thoughts. This book is written in a very simple
language which is intelligible to the people of all age groups.
Hinduism is comparable to a deep ocean. It is indeed formidable to fully explain

about Hinduism in the minutest detail. Yet we are absolutely convinced that we ought
to impart the crucial elements of Hinduism, for it is being a must at this age. If we did
not take such an initiative now, our future generations certainly would lack spiritual
awareness. It is evident that if we lose our religion and language, it might put our
prideful history an end.
Furthermore, there must not be a language barrier in comprehending religion, which is

why this book is written in three main languages; Malay, English and Tamil.
We owe our deepest gratitude to The Sakthi Foundation and its president Dato R.S.
Tanenthiranfortheir great contribution of getting this book published and makes the
book reach the common public. Alongside social awareness, religious awareness is
also important and it will mould the future generations into a better generation. We
deeply appreciate this thought of DatoR.S.Tanenthiran.
Moreover, We appreciate the blessings of our spiritual master and the founder of the
TamilnaduSithathma Yoga Foundation.
With love,
Prof. Dr. M. Rajantheran
K.Silllalee
(The University of Malaya)
CIVILIZATION AND THOUGHTS
Introduction
The term, “civilization” is referred to as, Peradaban/ Tamadun in Malay. Commonly

speaking, one tends to equate civilization and culture. However, they are both
fundamentally different concepts in essence. A norm of lifestyle accepted by people
of a certain group is considered as a culture. Civilization on the other hand, refers to
the material and spiritual lifestyle comprising of the environment, ethnicity, language
and those characteristics that form a unique identity.
Material and spiritual growth achieved by man through his mental

advancement and skills is collectively called as civilization. Growth of a civilization
is assessed through the collective record of the same over a long period of time. A
society that is said to have achieved an advanced civilization consists of four primary
aspects:
Civilized Society
Guidance on good Record of Respectable and Aspirations

code of conduct achievements amicable towards
that are relationships focussed and
praiseworthy amongst fellow sustained
humans growth
Characteristics of Civilized Populous
1. People of any civilization should possess a syntactic a semantic system of

language of their own. Since written linguistic system is paramount for not only
recording one’s own thoughts but also a mode of carrying it forward to the future
1
generations of that community, such as system is considered an essential element

in civilization.
2. Civilization is an expression of the advancement of our thoughts. The level of this

advancement could be measured from the level of growth in the lifestyle of the
people who belong to that civilization. Thought leadership of the populous of a
civilization is exhibited through their knowledge, behaviour, social fabric and
artistic expression.
3. A civilized life has it’s bearings on established experience. One would find in it,
the maturity and open-minded tolerance to accommodate new and alternate
concepts and ideas.
4. People from a civilized society exhibit a common code of conduct. And this code
is likely to be aligned with the universally acceptable code.
5. People of civilized societies should depict growth and advancement in various

specialised fields such as, medicine, architecture etc.
6. Information sharing – It is not necessary that all those who belong to an advanced
civilisation should be scholars. Large portion of such a civilized society could be
uneducated. However, there should be a sustainable mode of communication
(speeches, drama, songs, movies, television internet etc.) between the scholars and
the others in order to facilitate sharing of insights. Scholars who live in civilised
societies extract and share many ideas from the populous. Sometimes, the insights
of the uneducated become invaluable to the scholars in such societies.
7. Civilization is not based on an individual’s actions. It is rather, the achievement

of a society as a whole. Aspects of advanced civilisations include collectiveness
in actions, approach and thoughts of the populous.
8. People belonging to a civilized society should have addressed the answers to three
key questions: Firstly, the question of, where have we come from? Then, what is
the purpose of this worldly life? And lastly, what happens to us after death? In
2
attempting to address these questions, new insights surface. These insights will
introduce spiritual thinking amongst the people, leading to the concepts of God,
soul and nature. Answers to the aforesaid questions could be anything. There is
not harm in that. However, it is imperative that an advanced society should have
explored these questions.
Thereby we understand that spirituality is a key ingredient in the growth of a

civilization. Spiritual thinking cultivates the impetus for religions. What is religion?
RELIGION AND PEOPLE
Religion could be commonly defined as a framework of rules that serves to bind man
with mankind, nature and God (A.Haviland, 1988, 193 and Clifford Geertz, 1972,
398-400). This could also be taken as an insight of an individual or one’s faith arising
out of his feelings (Roland Robertson. 1997, IX & XI).
Religion is a path to mankind’s spiritual search for his advancement (Clifford

Geertz, 1966, 1-46). It also serves as a vehicle to free man from the multitude of
sorrows that he experiences in his life (A Dictionary of Social Science, 1959, 588).
Religion comprises of faith, customs, institutional framework that forms the
foundation of human life. Although mankind has various religions followings, they
all aim at one goal. That goal is to create a society of holistic man with higher
thoughts (E. Durkheim, 1926, 47 and B.Malinowski, 1948, 37-40).
Multicultural and multi-religious values of Malaysian people show, primacy

on mutual respect for these of other faith. Nandi Sutra (232) emphasises that Hindus
should not insult or degrade other religions. Further this scripture highlights the
freedom of man to follow the religion of his choice (Satguru Sivaya
Subramuniyaswami, 2004, 756).
In Malay, the term “agama” is said to have originated from the Tamil term
“Agamam”. Agamam refers to the actions that allow man to know, realise and reach
3
God (Ibid 846). People use many terms, “Iraivan”, “Kadavul”, Andavan”, Theivam”,
“Brahamam”, to denote God. Similarly, religion is called by many terms such as,
rightful path, dharma etc.
Faith in God leads people to coexist peacefully. It is noteworthy, that this

principle is highlighted in the first line of our nation’s constitution as “Kapercayaan
kepada tuhan” – to have faith in God. Faith in God plays a key role in fulfilling
man’s goal of spiritual enlightenment and to link mankind through it. This faith in
God strengthens through religions beliefs (Temples, Sanctum, Pilgrimage) and
through multitude of customs of worship (at temples and home) including, daily
meditation, festivities (B.Malinowski, 1948, 37-40).
To date, Hinduism stands linking revered scriptures, pure heritage, timeless

customs and methods of worship. Here, the path of revered scriptures refers to the
foundation based on Holy Vedas, Agamas other religions and cultural syntax and
semantics. The other path is based on the unbroken hereditary following. Latter is
based loosely on the Agamas and more on the cultural faith and customs of the
followers. The Vedic path is fundamentally based on the instructions of the Agams
and sastras. Commonly seen, the hereditary following branch of the Hindu religious
path is commonly seen amongst villagers whilst the Vedic path of Hinduism could be
seen amongst those who live in townships.
4
ANCIENT HISTORY OF HINDUISM
Introduction
Hinduism being one of the most ancient religions in the world (M.N.Srinivas &
Shaham, 1972, 358) is being practiced by a significant proportion of the population in
India and by sections across the world (Journal of Human Evolution 34 (6), 623-651).
More than 1 billion people of the 6.8 billion in the world are Hindus (Satguru Sivaya
Subramuniyaswami, 2004, 860). This religion originated well before recorded history.
Because of its pre-historic origins, there are no concrete evidences to establish the
exact date of origin of Hinduism (A. De. Riencourt, 1961, 4-5). Furthermore,
following reasons attribute to the difficulty in establishing the date of origin of
Hinduism (Sir John Marshal, 1973, vii):-
Hindu
Religion
No Originator
No Monolithic Pre History

and Global
Institution
 No one could be named as the originator of Hinduism. Instead, this religious

following has been fostered and propagated through traditions throughout the
millennia by maharishis (enlightened philosophers and sages)
 There is no monolithic and global institution or movement that oversees or
owns the customs and scriptures of Hinduism.
5
 However, some ancient scriptures of this religion dating back to 2500 BC have
been found in the Sindhu plains.
Hinduism is based not only on the Vedic traditions but also the tradition of the
followers in the subsequent ages (A. Babb Lawrence, 1975, xv; L.S.S. O’Malley,
1935, 1 dan J.Neuner, 1964, 23). These two paths sever to further strengthen the
following of Hindu religion.
Explanation on Hinduism
Hinduism highlights the advanced spiritual thinking and traditions of the Indians and
it serves as their priceless possession. It is suffice to say that Hinduism forms an
identity of the Indian life. The term “Hindu” is not the original term in the religious
nomenclature. During the ancient times, Indians referred to it using the following
terms (M. Rajantheran & L. SathiaSeelan, 1990, 12):
HINDU RELIGION
Santana Dharma – Long lasting righteous

incantations.
Vaidheeha Dharma – Religion based on the Vedas.
Brahmanism – God’s religion.
References from the Rig Vedas indicate the name “Hindu” came from the reverence to
the Sindhu River(http://www.sacred texts.com/hin/rigveda/rv10075.htm). Arabs who
lived in the north-western regions referred to those who lived beyond the Sindhu river
plains as “Al-Hind” (R. Thapar, 1993, 77). There are historic records stating that
during the 13th century, those from countries outside India have called the Indian
6
region as “Hindustan” (John Thompson Platts, 1884). Due to the aforesaid reasons, it
could be understood that the spiritual thinking of the Indians were called world-wide
as “Hindu Dharma”. However, the term, “Hindu” meaning “Him” = sorrow; “du” =
removal, referring to, “those who remove others sorrows”, has become popularised
religious identity in the parlance of all Hindus.
Ancient References to Hinduism
Ancient references to Hinduism dating back to 2500 BC have been found in the
Sindhu river plans (Bouquet, A.C. 1969, 21-22 dan Wolport Stanley, 1933, 16-23).
Sindhu River is situated in the north-western regions of India, i.e. in the region
belonging to today’s Pakistan. It is noteworthy that in 1947, before Pakistan was
formed as a separate nation, this region was within the Indian domain. In 1920, two
archaeologists, Sir John Marshall and Wheeler, discovered two ancient townships
namely, Mohenjo-Daro and Harappa (B Beck. Roger at all, 1999).
Important Findings
1) Seal of Ancient Siva worship (A. Smith Viencent, 1958, 29)
Sir John Marshall has stated that the finding of this seal proves that there has been
ancient Siva worship in this region.
It also indicates the tradition of seeing God as Father.
7
The figure situated in the centre of this seal denotes Lord Siva (Pasupathi).
The animals surrounding this figure refer to the “pasu” principle. It is noteworthy that
the principle of “Pati-Pasu” is a key aspect of Siva tradition (Sir John Marshal, 1973,
vii-x and R. C. Majumdar, 1961, 20-21). The “eyes half-closed” yoga posture and the
seated meditative state, denote God as a Maha Yogi. This posture serves to show the
power of yogic meditation to the world. The three horns on the head denote the three
divinely acts of creation, sustenance and dissolution. Thus this seal serves to
elucidate that Lord Siva undertakes the three divinely acts (B. Allchin & R. Allchin,
1968).
2) Mother Worship (Amman) Statues
Female figurines indicating Lord Mother Statues have been discovered at most houses
in the Mohenjo-daro and Harappa townships. This indicates the Amman worship of
the Hindus (P. Ramanathan, 2000, 56).
Mother worship serves to point that Lord Mother is the ruler of the world (Sen
Sailendra Nath, 1990, 28-29). It is worth mentioning that the Siva seal and the statues
of the Lord Mother points to the “Ammai-Appa” principle of Siva tradition (V. D.
Mahajan, 1990, 33-34).
8
3) Tank (Kulam)
In these plains, a common tank has also been discovered. It has 39 X 23 feet length
and breadth with depth of 8 feet. It is built with solid stepping stones as a means to
get down and it is also provided with purpose-built rooms surrounding it in order to
perform religious rites (A.L. Basham, 2002, 17-18).
(http://appiusforum.net/indusvalley.html)
According to archaeologists, the purpose of this tank seems to be to for cleansing

purposes before undertaking religious rites as opposed to for bathing (P. Ramanathan,
2000, 35).
It is a common South Indian tradition to build wells next to the Temples.

Subsequently it spread amongst North Indians too. It is pervasive in common Tamil
custom and parlance to state, “I will visit the temple well and return / Return from the
temple tank” as part of their daily life style (A. Thatcinamorthy, 2005). From ancient
times, Hinduism has emphasised outer and inner purity. It’s important to realise the
role of the temple well in this context (M. Rajantheran, 2004).
9
Seal of Ancient Siva
Important
Findings
Mother Worship Tank for cleansing
purposes
(Amman) Statues
Conclusion
It is clear that the people of Sindhu plains belonged to an advanced civilization.

There are plentiful evidences to prove that these people followed Saiva tradition as
part of their lifestyle. Amongst these evidences, the Siva seal, Lord Mother Statues
and the ancient well stand out. Collective view of many scholars concludes that
people of the Dravidian lineage have been instrumental in developing this ancient
civilization (R. Rajakrishnan & M. Rajantheran, 1994, 7-8).
10
SPIRITUAL THOUGHTS OF THE TAMILS
Introduction
The Hinduism of today is a combination of the Sanatana Dharma of the Vedas and the
religious tradition of the Tamils (R. Rajakrishnan, & M. Rajantheran, 1994, 17).
Tamil civilization has been recorded since the pre-historic days of the Sangam period
corresponds to the duration from 300 BCE to 300 CE (C. Jesudasan & H. Jesudasan,
1961).
The term Sangam means, scholars’ confluence. During the period mentioned
above, the works of many Tamil kings who were also scholars and poets, were called,
Sanga Illakiyam (literature) and this period was referred to as Sangam period. Also,
Tamil language was revered as “Sanga Tamil”. Songs of Tirumurgatruppadai and
Paripaadal which were written during this period and they were written in praise of
Murugan and Visnu. These could be considered as part of the first Bakti scriptures of
Tamils.
Tirumurgatruppadai praises Murugan and the reverence of His Aru Padai

Veedu (six battle camps). Whilst in just six available songs, Paripaadal beautifully
describes five forms of Vishnu. Furthermore, a literature even prior to these works
called Tholkappiyam has references to Vishnu too (Agath. 5 & Purath. 5).
Tholkapiyam is a very ancient Tamil teiterature (BC 500). In his book, Indiath
Thaththuvak Kalanjiyam (2003. 181-185), S.N. Kandasamy, eminent scholar in
Sangam literature states with many evidences that worship of Lord Vishnu has been
an ancient Tamil tradition.
It is noteworthy that apart from Tirumurgatruppadai and Paripaadal, other

songs of the Sangam period also have cited examples of the religious tradition and
faith of the Tamils. In this manner, there are evidences showing that Siva worship as
being the most ancient religious tradition of the Tamils. In some such songs, Lord
Siva has been referred to as, “Mukkat Selvar” (Puram 6), “Karaimidatr Annal,
Kaamar Sennip Prirainuthal Vilangum Aorukan” (Puram 55:1-6), “Priava Yaakkai
11
Periyon Koyilum”(Silambu 5:169). “Nuthalvizhi Nattath Iraiyon Koyilum” (Silambu:

14:7).
Apart from these, Tamils have also had the religious tradition where they had
segmented the lands they inhabited into five namely, kurinji (mountain and
mountainous regions), mullai (jungle and jungle regions), marutham (fields and
cultivation regions), neithal (sea and sea water regions), palai (regions where kurunji
and neithal have changed from their original forms and had become dry and barren).
Tamils have also worshiped a deity assigned for each of the lands above:-
Kuriji
Seeyoon (Lord
Murugan)
Marutham Mullai
Dewa Maayoon (Lord
Dewa Veenthan (Lord
Thirumaal)
Indra)
Lands & Lord
Neital Paalai
Dewa Varunan Dewi Kotravai
(Kaali/Durga)
(¸¡Ç¢/Ð÷ì¨¸)
In the Vedic tradition, there were no customs of building temples or
worshipping idolised forms of God. However, I Tamil tradition theses are prevalent.
Rudrakkannanar, a poet of the Sangam period has sung about a damaged brick temple
of Sangam period Ahananuuru (Aham: 167). Saint Tirunavukkarasar (Thevaram,
Tiru Avudai Tiruthandaham:5) and Saint Tirumangai Azhvar (Divya Prabandam)
state that Chola Senkannan belonging to the Kadai Sangam period had built 78
temples for Lord Siva and Lord Visnu. In this regard, it could be understood that the
traditions of temple and idol worship originated from Tamil civilization.
12
Guardian Gods
Apart from this, it’s noteworthy that the religious tradition of the Tamil of the ancient
era included worship of kaval theivangal (village guardian gods). In this regard,
Tamil guardian gods were categorised as, Praise-worthy gods - Parattu theivam
(Madurai Veeran, Karuppannan Madani and such Nadukal gods); goddesses of
Chastity Paththini theivangal (Kannagi, Ochchandammai);, gods of land justice
(tradition of worshipping land, mountains, river and such natural sites); Family gods –
Illurai Theivam (special gods considered as family deities); gods of profession –
Tholitkula Theivam (Iyappanar and such deities placed at the outskirts of villages)
(Nya. Thevaneeya Paavaanar, 2000, 29-31).
Siddha Tradition
Outside the above it is noteworthy that the Siddha tradition has also been followed by
Tamils since the Sangam period. The term Siddha refers to one who has realised his
inner divinity and thereby, has achieved the heights of spiritual enlightenment (T.N.
Ganapathi, 2005, 25). It is the law of nature that all those who are born must die one
day. However, the Siddhas are those specialised community of mankind who have
overcome mortality (S.N. Kandaswami, 2003, 285) and shown that they can achieve a
higher life in immortality, proving the age old faith that man can become God
(Rajantheran. M, 2009, 14-24). Tamil tradition referred to them as “Arivar” -
enlightened ones (Kanthasamy.S.N, 2003, 289-290). There are references to them
(Siddhas) in many literature including, Tholkappiyam (Tholkaappiyam 74),
Purananuru (Puram 43:1-4, 362:22, 1:10) and Silappathiharam (10:173:177 & 183).
Aside the literature above, Sangam literature has influences of Vedic tradition
and references to Ramayana and Mahabharata. Towards the end of the Vedic period,
Vedic religion declined and Jainism and Buddhism became popular amongst people.
This influence impacted Tamil Nadu too. Manly the prevalence of subjects such as
non-violence towards all forms of life, in many literature realign to the Sangam period
13
including, Tirukkural, serve as evidence of the influence of Jain and Buddhist

preaching.
Spirituality in Tirukkural
Tirukkural, is one of the scriptures that has the most number of translations in the
world. Tirukkural stands as a proclamation of the intellectual pinnacle of Tamil race.
In this scripture, there are sections on Tamils’ religious tradition too. The first 10
kurals (verses) refers too the Supreme God. Tiruvalluvar, the author of Tiukkural has
referred to God as, “Adi, Bahavan, Iraivan, Valarivan etc (Ramalinggam Arangga,
2007, 8). Apart from this he has also referred to many religious terms including, god
names such as Tirumal, Tirumagal and god-related terms such as devas, vanulagam,
puthel ulahu, narakam, euvahai pirappu, yemen (yama), birth, death, the ways of
ending birth-death cycle etc. Thus, Tamils’ spiritual tradition has evolved into a
unique way of life.
Jain, Buddhist Influence and the Rise of Saivam and Vaishnavam

We saw I the above sections that from Sangam period to 5th century CE, Jainism and
Buddhism had huge impact in Tamil Nadu. However, these religions could not last
amongst the Tamils. In 6th century CE, the advent of Nayanmars and Alzhvars
revived and spread Saiva and Vaishnava bakthi movements and ensured that Siavam
and Vishnavam consolidate and flourish. Here the contribution of the Samaya
Kuravar Nalvar is immeasurable (D.S. Sarma, 1961, 56).
Their bakthi tradition is based on love. They produced divine songs in Tamil
and in simple style that easily appealed to the common folk. His movement lasted
until 12th century C there by firmly placing Saivam and Vaishnavam. Their southern
lands’ (Indian) bakthi movement influenced the northern lands (India) too
(Manimaran Subramaniam, 2006, 202). From 14th century CE to 17th century CE, the
bakthi movement of northern lands (India) grew into a massive people’s movement
and thereby consolidated Hinduism (Krishna Sharma, 1987, 259-265).
14
FAITH IN VEDIC PERIOD
Introduction
Religion of Vedic Era (BC 1500 – 500). Since all the principles of Hinduism are
based on the Vedas as their foundation, it is called Vedic Religion (R. Rajakrishnan &
M. Rajantheran, 1994, 11). This religion is also called as Brahmanism (Brahman –
God) (B. Walker, 1968, 393-397). Hindu Holy Scriptures could be grouped into two
categories:
VEDA
SHTRUTI SMRITI
 Shtruti – Those scriptures that have been passed down from the evolved sages at
various stages.
 Smriti – Those scriptures that have been created through commentaries catered to
explaining to the follower.
All Vedas belong to the Struti category. Hence they have never been subject to
change. It is not possible to change them either. However, Smriti has the ability to
adapt according to the change in times and the needs of the Hindus (G. Sivapalan
et.al, 2004, 261).
15
Rig
Veda
Atharvana Veda 4 kitab Veda Yajur

Veda
Sama
Veda
Branches of Vedas
Each of these Vedas are further broken down into following sub-sections (W. Morgan
Kenneth, 1953, 277-288, S. Radhakrishnan, 1977, 6390 and Satguru Sivaya
Subramuniyaswami, 1993, 688, 689, 798, 861 & 895):
i) Samhita – Incantations expressing the religious principles that are in Struti

form
ii) Bramanam – Explanations in prose format, on various mantras. And their
stage in various religious rights.
iii) Aranyaka – Incantations associated with meditation. It also explains the
spiritual principles of the incantations’ inner meanings.
iv) Upanishads/ Vedanta – Spiritual principles that espouses new insights.
Subject of higher philosophies, deep spiritual contemplation and discourses
are called Upanishads.
Oldest of the Vedas is the Rig Veda. This Vedas has been followed to-date.
Each of the natural factors (Wind, Sun, Fire, Rain etc.) has its own unique force. All
these forces are uniquely identified through a corresponding Deva or Devi (R.
Antoine, 1964, 24). However, on this basis, it is not right to state that the Hindus are
polytheistic. In reality, it is more appropriate to state that the multi-faceted actions
and forms of the God is exhibited through the Devas and Devis. Examples of these
16
personifications are Devendran, Agni Deva, Varuna Deva, Usha Devi (K. M. Sen,
1963, 47 and P. Thomas, 1956, 24).
This emphasises the principle of one and only God’s many forms at different
states. Further, it only serves to reason the concept unity in multiplicity. This
principle of unity is preserved through the law of nature called, “Rta” (A. L. Basham,
2002, 236). This line of thinking, establishes that even though God may have many
forms, He is one.
Rig Veda states that all creation have come from the same source called God.
Through this principle, it further reinforces the faith that God is omniscient. Hence, it
is important to realise that God is limitless. Finiteness is a concept derived out of the
numeracy discovered by mankind. It is an impossible task to even attempt to define
the infinite god through the man-made system of numbers. Such higher insight is
presented in the Rig Veda (Mandala 1, Stanza 164, Sutra 46). The essence of this
principle is stated in Rig Veda as, “Ekh Sat – Vipra Bahudha Vadanti”. This
translates as that the Truth (God) is one – only its interpretations are many. This
principle further drives home the fact that Hindus are monotheistic.
Vedas refer to God as Brahman. Brahman presents Himself in two states

(Benjamin Walker, 1968, 393-397):
Brahman
Nirguna Brahman Saguna Brahman
Nirguna Brahman is that force represented beyond thought without any

representations of name, form, colour etc (A. Parthasarathy, 2004, 318-329).
However, it is not possible for a common man to realise such a force. Only those who
17
are gifted through His grace, and spiritually advanced could realise Nirguna Brahman
(G. Sivapala et.all, 2004, 269).
Term Saguna Brahman is used when God is represented through

characteristics. In this state God is identified through many forms. That is when
personifying the all powerful God through characteristics, He represented from
Nirguna Brahman into Saguna Brahman. For example, Saguna Brahman has been
named as, “Siva” standing for “holiness or complete success” and “Vishnu” standing
for “the state of cosmic fullness”. Apart from the names, God is also identified
through symbols. None of these symbols are said to have come from whims of
common men. Rather they are to have been revealed to the great sages through God
Himself. Through the form of the Saguna Brahman, the commoner who otherwise is
unable to easily realise God and show devotion is aided with his spirituality (R.
Rajakrishnan & M. Rajantheran, 1994, 24-25).
When seen through this perspective, the true state behind the multiplicity of
names and forms of God of the Hindu tradition becomes clear. Instead, those who do
not realise this truth get tangled into wrongful preaching and end up concluding that
Hindus are polytheistic.
Rituals and Prayer Worships
Performing Yagna, Homa etc. and reciting the Vedas, sukta, mantra and essential
elements of Vedic religion. Key ingredients for initiating the Homa fire include, dry
wood, ghee, fire etc. Upon conducting the yagna, it is customary to present grains,
fruits and many other sacrificial components (in this case, except for one-sense life
forms none others will be presented in the fire) and vegetables as sacrifice whilst
reciting Vedic mantras/ suktas (A. L. Basham, 2002, 239-241).
Here, it is stated that the fire god, Lord Agni, stands as the intermediary
between the mankind living in the earth and the Devas living in the world of the
18
demy-gods (Ibid 235). Only adept priests are deemed fit to undertake such yagnas (A.
J. Dubois Abbe, 1953, 97-98).
Key essence behind undertaking Yagna include the performer reinforcing

that human life itself should be based on sacrifice and to “burn off” his demonic
characteristics thereby presenting the divine qualities to God.
Sacrificial Customs
o Mahagrathu and Srauththam – Yagna undertaken by the rulers on behalf of

everyone
o Kriya Karmani – Yagna undertaken by householder (R. Rajakrishnan & M.
Rajantheran, 1994, 20-21).
In the earlier period, people undertook yagna out of preference. Later on, due to
ignorance through many superstitious beliefs, undertaking yagna was forced upon
people as an essential ritual. With the passage of time, this started becoming a burden
on the people. Further, falseness of the beliefs that those who do not undertake
sacrificial rites will, along with their families, succumb to demonic possessions,
triggered neglect of the yagna rituals. There was gradually a shift in the thinking on
Yagna rituals that what was initially followed to attain God, became morphed into
means for subjugating evil spirits (M. Rajantheran, 2011, 64).
Because of this the Vedic thought with the passage of time shifted to spiritual
and philosophical thinking (AD 1000 – 500). During these times, there was a shift of
thinking regarding the Vedas amongst the philosophers and scholars. Hence, two
types of philosophers started emerging (A. C. Bouquet, 1969, 43-45):
i. Upanishad philosophers – Placed faith on the Vedas and embraced it fully.

However, they moved away fro the rituals. They started giving importance to God
as Saguna Brahman. They placed importance to philosophical thoughts and
spiritual principles. They gave rebirth to the Vedic teachings. They embraced the
19
ancient Vedic teachings with the adaptation to current times (S. Radhakrisnan and
A. Charles Moore, 1957, 37-96).
ii. Contemporary religious philosophers –Based on the principles of religions such as

Buddhism and Jainism, these followers shunned away from placing faith in God.
The forbade Vedic religion, concept of God, priestly tradition and sacrificial rites.
However, these philosophers retained the other residual beliefs of Hinduism, such
as, re-birth, bad and good deeds, hell and heaven etc (Ibid 250-270).
Upanishad
Back to Vedas Philosophers
- Refreshing
Spritual Movement
Revolution Jainism
Rejected Vedic
Teachings &
Culture
Buddhism
Conclusion
The Vedic religion was pushed to a secondary state due to the irresponsible acions of
those who put at stake, holiness of the religion and the well being of mankind for their
self interest. This eventuated due to the false preaching about the Vedic religion. In
latter periods, people were made to falsely believe that the Vedic sacrifices were made
to appease demonic forces. Such false preaching sowed the seed for a new thinking, as
if through a bloodless war. Hence, the Upanishadic philosophers tired to resuscitate the
Vedic religion out of demise. However, yet another group avoided the Vedic religion
by propagating that the preaching of the Vedas and their beliefs are erroneous and that it
is impossible to renew them. Hence these groups of people started introducing new
religions that completely negated the Vedas, priests and the yagna traditions
(Manimaran Subramaniam, 2006, 200). However, even these religions could not
20
completely move away from some of the basic preaching of the Vedas. Buddhism and
Jainism are such religions that formed on this basis.
These two religions that sunned the Vedas saw great following from the
people. This shift in the thinking continued from BC 500 to few centuries. It is only
after AD 5th century that Hinduism saw an awakening amongst the people (M.
Rajantheran, 2011, 67). This awakening arose mainly during the Bakti period of the 6th
century. Hinduism started flourishing again only after the advent of the Four Samaya
Kuravar, namely Tirunavukkarasar, Tirugna Chambandar, Surnadaramoorthy Nayanar
and Mankikka Vasagar, This renewal originated in Tamil Nadu and then started
spreading into northern India too (D. S. Sarma, 1961, 56). Hence, other external
religions such as Buddhism and Jainism lost their popularity and Hinduism arose again
a s a religion with a force (Manimaran Subramaniam, 2006, 202). Today, it is
noteworthy that majority of Indians are Hindus.
21
THE TAMILS AND SIX SECTS OF HINDUISM
Introduction
Records show that since the ancient times to 8th century CE, there were more than
hundred religions sects amongst the Tamils apart from Siva and Vishnu worship. It
was during this period that Adi Shankara was born during this period (788 CE to 821
CE). He was born in Kallady (Swami Tapasyananda, 2002, 14). He undertook ascetic
life since childhood and remained unparalleled in Vedanta (Ibid 28-29).
Adi Shankara who undertook pilgrimage across the entire Indian Subcontinent
aimed at removing multiplicity of religions sects and any misconceptions therewith,
amongst the people. As such, he defined the “Shan Mata” tradition as categorising the
abovementioned sects into,
Siavam
(Shiva)
Gaanaapatyam Vaishnavam
(Vinayagar) (Vishnu /
Thirumaal)
Kaumaram Sauram (Suuriyan)

(Murugan) Á¾õ
Saktham
(Sakthi)
22
Thus Adi Shankara clarified and removed the misconceptions amongst various
religions sects by pointing that the deities of these religions are all aspects of the
Saguna Brahman and thereby created unity
Gaanaapatyam
Gaanaapatyam reveres Vinayaka as the primary deity (www.wikipedia.org). Rig Veda

refers to Lord Vinayaka as Hastimukha (elephant-faced) (S. Singaravelu, 2007). As
far as Tamil Nadu is considered, Vinayaka worship has been in existence since 6the
century CE. Historic records show that in the 6th century CE, the Pallava commander
Paranjothiyar undertook a military campaign on Vathabi and returned victorious with
the statue of Vathabi Ganapathu to Tamil Land and established the staute at
ganaatheeshvaram in the village of Tiru Chengattangudi. A fundamental principle of
Hinduism is to see Vinayaka as representing the Omkara (Ibid).
Vinayaka could be seen in any Hindu temple. It is customary to do the first

pooja to Him (K. Krithika, 2010, 122). It is noteworthy that Vinayaka is referred to as
Thumbikkaiyazhvar in Viashnava sect. Vinayaka Purana elaborates on the praise of
Vikanyaka (Thapan, Anita Raina, 1997). Arugam grass is considered a key element in
His worship. Mothaka and Kolukkattai are presented as His favourite food offerings
(K. Krithika, 2010, 124). Rat named Mooshika is his vehicle (Martin-Dubost, 1997,
231-244). Vinyaka Chadurthi is celebrated as an important celebration for Him (B.
Bhattacharyya, 1956, 483). Worship of Vinayaka is very unique. His worship
includes patting on the head three times and breaking coconuts.
Vinayaka worship is very simple in practice. Strict Agamic process according

to the shastras should be adhered to, when establishing the statues of other deities.
However, it is not required to follow such procedures in Vinayaka worship.
Ganapathy is said to make his presence and acceptance as soon as a simple form of
Him is made with turmeric powder, cow-dung, clay or such material (G. M.
Subramaniam, 1995, 19). Besides He is a deity who appears not only in temples but
also at many places such as the shores of the lakes, at the foot of the Pipal trees. Even
23
though there are many Vinayaka temples in Tamil Nadu, the Katrpaga Vinayaka at
Pillayar Patti and Uchci Pillayar at Trichi are most famous.
Saktham
Saktham corresponds to the worship of Sakthi, the divine Mother. Sakthi worship has
been in existence since the period of Sindhu plains civilization (A. L. Basham, 2002).
Apart from this, it is understood from the material on the Tamil civilization of the
Sangam period, that the populous of the dry desert lands have worshiped Sakthi by
the revered name of Kottravai (A. Thatcinamorthy, 2005, 185). Devi Bagavatam
stands as the scripture containing songs of praise for the Devi. It contains puranic
stories depicting Goddess Adi Parashakthi as the primary source of all (B. Brown,
1991, 8, 17, 10, 21 & 320).
We could note the tradition of revering the Devi as a Mother. In saktham, the
mother-son relationship is held in high esteem and personal. Sakthi worship is a form
of worship where God is taken as a Mother.
In Sakthi worship, many forms of Sakthi are represented as the Three Devis.
Monsht the Three Devis, Sarasvathy is revered fro studies, Lakshmi for wealth and
Durga for bravery (S. Thilagavathi, 2010, 172). The 10-day Navarathri including the
Vijaya Dasami day is celebrated in praise of the here Devis. This festival represents
the destruction of Mahishasura (representing Ego) by Adi Shakthi (www.durga-
puja.org).
Sakthi worship includes the three elements of manta, yantra and tantra. Sri
Chakra or Mahameru Yantra worship is paramount in Sakthi worship(Brooks,
Douglas Renfrew, 1990, xiii). Saktham states Adi Parashakthi as seated in the central
point of the Sri Chakra, with her Parivara Shakthis seated at every angle providing
their blessings (Najan, 1977, 22-24).
24
These days only the people of the Bengal province mainly follow Saktham. It
is commonly seen in other provinces of India and the rest of the world, Hindus
worship Sakthi along with Saiva tradition as Sive-Sakthi worship.
Even though there are many Sakthi temples not only in India but also in the
rest of the world, Kanchi Kamakashi, Madurai Meenakshi and Kasi Vishalakshi stand
out as special ones. Navarathri, Gowry fast, Varalashmi fast, Adi Pooram are very
important functions in Shakthi worship (S. Thilagavathi, 2010, 174). Also, amongst
Shakthi Stotras, Kanagathara Stotra, Lalitha Navarathna Malai, Abhirami Andathi,
Soundarya Lahiri, Mahishasuramardhini Stotra, Mariamman Thalattu etc. are special
ones. As far as Malaysia is concerned, Sakthi worship is prevalent as Mariamman
worship.
Kaumaram
Kaumaram reveres Lord Muruga (www.kaumaram.com). There is a tradition of

revering Muruga as the Tamil God. In the Sangam literature, Muruga is worshipped
as the god of the Kurinji lands (A. Thatcinamorthy, 2005, 185). For this reason, the
common saying goes that, where there is a mountain, there will be Lord Kumaren.
Kantha Puranam scripture describes the praise of Lord Muruga. This scripture was
written by Kachciyappa Sivacharya (Ganesh Vasudeo. 1996). Kantha Puranam states
that Lord Muruga arose from the third eye if Lord Siva in order to destroy the Asura
kings Surapadman and his fellow Asuras and to protect the Devas (Siva Aathirayan,
2010, 141). Lord Muruga is taken as an alternate form of Lord Siva and his weapon,
the Vel is said to characterise Goddess Shakthi. Hence Lord Muruga is the unified
form of Siva-Sakthi.
Lord Muruga is personified with six faces and twelve hands. He is praised as
Swaminatha who taught the meaning of Pranava to his own father – Siva. He is also
revered as the guru who taught Tamil to the Saint Agasthiyar. In siddha tradition,
Muruga is worshipped as the leader of the Siddhas (M. Rajantheran, 2009, 89-91 &
Subramanyar Nyanam 500).
25
Deveyanai, Valli are the Sakthis of Lord Muruga (Siva Aathirayan, 2010,
144). His vehicle is the peacock. Muruga’s temples of special importance include the
Aru Padai Veedu including, Pazhani, Tiruchendur, Tirupparanmkundram,
Swamimalai, Tiruthani and Pazhamuthirsolai (N.V. Seyaraman, 198816-17). Also,
Marudhamalai, Vayalur, Viralimalai, Sennimalai, Kandar Kottam, Kanthagiri,
Kandasramam are also considered as special temples of Muruga worship. In
Malaysia, the Batu Cave temple is world-known. It is noteworthy that the custom of
religious offering through Kavadi procession is said to have originated from Muruga
worship. Idumpan is the first to have taken kavadi for Lord Murugan. It is Idumpan
who is to-date worshipped as the guardian deity at Murugan temples.
Thaipoosam, Vaikashi Visagam, Tiru Karthigai Deepam, Kanda Shashti are

special celebrations in festivals of Lord Muruga. Amongst the hymns in praise of
Lord Muruga, Tirumurugatrupadai of Nakkeerar, Pillai Tamil of Kuamraguruparar,
Tiruppugazh of Arunagirinathar, Kanda Shashti Kavacham, Kanda Guru Kavacham,
Shanmuga Kavacham of Pamban Swamigal are of special importance. Apart from
these, Siddha Scripture, Subramanya Gnanam 500 that descrbes the Sidda tradition
is said to have been provided by Lord Muruga Himself (Subramanyar Nyanam 500)..
Sauram
Sauram reveres Surya - Sun as the key deity. This worship is referred to, in Rig Veda.
Apart from this, Rama is said belong to the Surya clan according to Ramayana and in
Mahabharata, Karna is is described as the sun of Surya whom he worshipped as his
clan-deity. There are many Ithigasa stories such as, Hanuman studied under Surya
and Draupadi is said to have received the Amudhasurabhi form Surya when the
Pandavas were spending their time in the jungles. These days it could be seen that,
Suram, the worship of Surya is merged in Vaishnava, thereby Surya is worshipped as
Lord Surya Narayana.
26
Surya worship is Tamils’ ancient form of worship, especially that of those

who work in the paddy fields. It is for this reason that, to this day, the first day of Thai
month is celebrated with Surya Pongal. Tamils’ religion has become to be in
harmony with the nature. Hence, it could be seen that all sects of Hinduism worship
Surya (A. Thatcinamorthy, 2005, 185).
Lord Surya is also called as, Dityan (Leader of the Devas), Divakara (he who
brings dawn), Baskaran (He who creates light), Surya Narayanan (Deity who starts
action) and many other names. Lord Surya is the central deity amongst the
Navagrahas. It is for this reason that he is placed at the centre of the Navagraha pita
in all temples. He is said to be travelling in a chariot driven by seven horses directed
by Poosha, the charioteer. His consorts are Usha and Sayidevi. Sani and Yama are
His sons. Aditya Hriudayam is His stotra scripture.
Amongst Lord Surya temples, the Suryanarayanar temple close to Kanjanoor

and the Konark temple in Orissa are of special importance. Nowadays, there is only a
very small community which follow the Saura sect.
Conclusion
As explained, the six sects of Hinduism established by Adi Shankara have now settled
within Saiva and Vaishnava traditions. Both these have been elaborated in separate
sections in the following chapters.
27
THOUGHTS OF SAIVISM
Saiva Religion
Saiva religion places Siva as the foremost deity (Thirumanthiram, 1486). The term
“Siavam” has many meanings including redness, purity, goodness etc (S.N.
Kandaswami, 2003, 17 & A.S. Nyanasambantan, 1999, 53).
This religion has existied since the civilizations of the Sidhu plains (2500
BCE–1500 BCE). The Siva seal stands as the evidence of this fact (Sir J.H Marshall,
1973). Apart from this Sangam literature (300 BCE – 300 CE) refers to Siva through
many names including, Mukat Selvan - One with three eyes (Puram 6), Muppuram
Eriththon – One who burnt down the fortress cities of the Tiripura asuras (puram 55),
Pirai Nuthalan – one who sports the crescent moon on his head (puram 55). Al these
references prove particularly that Saiva worship ahs existed amongst the South
Indians.
Even though the Saiva tradition regards Siva as the foremost deity, the lasting
tradition of the Siva worship has bean to treat God as Father-Mother entity. The
Ardha-Nareeshwarar form denotes this concept. These apart, Vinayaka worship and
Muruga worship remain considered as the elements of Saiva tradition
(S.N.Kandaswami, 2003, 39 & Nagappan Arumugam, 2008, 35-37).
Saiva Brahmana Scriptures
Saivam considers the four Vedas (Rig veda, Yajur Veda, Sama Veda and Adharvana
Veda) as the overarching holy scriptures (Arumuga Navalar, 2007, 5-7). Apart from
these, the 14 Saiva Siddhanta sastras (scriptures that describe the traditions and
principles of Saiva religion), 12 Tirumurais (these are called Stotras), 28 Saiva
Agamas (scriptures that describe the rules for building Saiva shrines, Siva pooja rules
and Siva worship rules are considered as special scriptures by Saivam (Ibid 8-10).
28
Saiva Siddhanta describes in detail, the principles of Saiva tradition. Saiva

Siddhanta is based on the truths of the three entities. This Tri-principles stands firm
eternally; It cannot be defeated by anyone; It ahs no beginning nor end
(Thirumanthiram, 115, 2412, 2413):-
Pathi
(God)
Tri- Pasu
principles (Jiva or Atma)
Ego
Paasam Karma
Maya
1. God stands as the primary principle amongst the three. Saiva Siddhanta terms
the Lord as “Pati”. The term Pati refers to one who is the leader of the entire
universe and all beings. God is omniscient. He has neither birth nor death
(S.N. Kandaswami, 2003, 40-43). Saiva Siddhanta says, God exists as,
“within” (within the beings), “alongside” (with the beings) and “separate
from” (spread throughout the universe) (P. Muthaiya Pillai, 1989, 78).
2. The second truth is Jiva or Atma, which is called “Pasu”. Pasu is

innumerable. Like the Lord, it is also is also an entity with no birth nor death.
According to Saiva Siddhanta, there are no reasons for their creation. Hence
Saiva Siddhanta states that God did not create the beings (Ibid 44-46).
3. The third truth “Pasa”. Like Pati and Pasu, this entity also does not have birth
or death. Pasa has three branches namely, Anava, Kanma and Maya. These
three branches prevent the Jiva which is the Pasu from realising the Lord who
is the Pati. When these three types of Pasas are removed, the Atma is said to
realise the God (Ibid 46-49).
29
Apart from these, the principle of Mukthi called Veedu also has a place in
Saiva Siddhanta. I order to attain Mukthi, the Jiva has to step through its good and
bad deeds called Karma. In order to achieve this, the soul may have to take many
briths and deaths. As such, only when the Atma nullifies its good and bad deeds
through many births and deaths, that it attains the goal of Mukthi where it reaches the
benefit of getting to God.
As such, Saiva Siddhanta states there are four steps for the Atam to reach God.
They are:
Sivasaayujiyam
Sivasaaruupam
Sivasaamiipam
Sivasaaloogam
i. Siva Saloka – Living in the realm of Lord (Thirumanthiram, 1507).

ii. Siva Samipa – Living next to the Lord (Thirumanthiram, 1509).
iii. Siva Srupa – Attaining Lord’s form (Thirumanthiram, 1511).
iv. Siva Sayujua – Attaining para mukthi (Thirumanthiram, 1512).
In all the above four stages of Mukthi, the being does not merge with God. Rather it
reaches his feet and remains there in eternal bliss (Thirumanthiramaalai 300: 86,
Sivanyana Sithiyaar 2-3& Nagappan Arumugam, 2008, 370-371).
Saiva Siddhanta enumerates four paths for attaining such great boon of
Mukthi. These paths are available for all being depending on their levels of maturity
(Thevapoopathi Nadaraja, 1991, 41). It is essential to have a suitable spiritual guru
for undertaking these paths. Saiva Siddhanta states that when the being is ready, God
Himself will appear as a guru and assist with its advancement to a higher state
(Thirumanthiram 1573 & Ka.Vellaivaaranan, 2002, 609). Following lists such higher
paths and the Saiva saints who attained liberation through them:
30
Four Marga’s
Daasa Marga - Sariyai
Satputra Marga - Kiriyai
Saga Marga - Yoogam
San Marga - Nyaanam
1. Dasa marga – Showing devotion to God by taking Him as a master and

considering himself as God’s servant (Tirnavukkarasar) (Thirumanthiram,
1502).
2. Satputra marga - Showing devotion to God by taking Him as a father and
considering himself as a son (Tirugananasambandar) (Thirumanthiram, 1495).
3. Saha marga - Showing devotion to God by taking Him as a friend
(Sundaramoorthi nayanar) (Thirumanthiram, 1488).
4. San marga - Showing devotion to God by taking Him as a guru and
considering him as a student and following a gnana path (Manikka Vaasagar)
(Thirumanthiram, 1478 & 1479).
This is also called as the paths, chariya, kiriya, yoga and gnanam.
Saiva Holy Temples
When naming the temple for Saivaites, it is synonymous to the Holy temple of Tillai
Nadarajar also called as Chdambaram (Thirumanthiramaalai 300: 147 &
Thirumanthiram 2747, 2748, 2754, Thiruvasagam 2: 1-2 & 474, Thevaaram 4385 &
4393). In the north, Kasi Vishwanathar, Bhuvanaeshvarar, Amranath etc. are popular
for Siva worship. Apart form these temples; the following 12 Jyothirlinga stahalas are
popular in the Saiva world (Jabalpur Nagaraja Sarma, 2006):-:
31
Rameshwaram
Tirunagesuram Srisailam
Vaidhyanatham Soma-
nathapuram
Krishneshwaram Jyothirlinga Viswanatham

Stahalas
Bhimasankaram Thairu
ketharama
Tiryambakam Ujjaini
Omkaram
As far as Tamil Nadu is considered, there are countelss Siva temples.

Amongst these the temples denoting the five elements are very important. They are:
i. Tiruvannamalai (fire),
ii. Tiruvanaikkal (water),
iii. Kanchi (earth),
iv. Tirukalashti (air) and
v. Chidambaram (space).
The five bhutas, namely fire, water, earth, air and space form the foundation of nature.
In depicting Himself as each of them and showing grace denotes that they are created
by Him and remain under His leadership. It also shows that God is formed of nature.
Further it shows that even an atom shall not move without His consent. It is also
noteworthy here that these holy temples of five elements are situated in South India,
Apart from these the Big temple in Tanjore, called the Tatchana Kailash is world
famous. It is also called by the name, Brihadeeshwarar temple.
32
General Saiva Tradition
In Saiva tradition there is no incarnations (Avatars) by God. However, it embraces

the principle of godly games by the Lord. Tiruvilayadatr Purana arose based on this
basis. Saiva religion’s insignia are Vibhuti and Rudraksha (Arumuga Navalar, 2007,
119-121)..
In general all Siva temples have the Linga situated in the inner most- sanctum.
Only the utsava form appears with the deer and ropes (Michaels, Axel, 2004, 216)..
As an exception to this, the Chidambaram Tillai Nadaraja temple alone has the golden
Nadaraja form in the inner most-sanctum. He Nadaraja form depicts the dynamics of
the universe. Apart form this, it also denotes the five acts of the God namely,
creation, sustenance, dissolution, veiling and offering grace (A.Thatcanamoorhy,
2005, 305):-.
In all Saiva temples Dakshinamoorthy form denoting the south-facing deity, is

situated on the right side of the Linga, in the inner sanctum (L. Anna. Dallapiccola,
2002, Hudson, Dictionary of Hindu Lore and Legend).
Special events of Siva worship include, Siavarathri, Arudra darshan,

Tirukkarthigai deepam etc (B.R.Kishore, 2001, 49). In the month of margazhi
(December) it is customary in Siva temples to recite the Tiruvembavai of
Manikkavasagar.
According to the periyapuranam, the 63 Nayanmar are revered as the saints of

Saiva religion (Nagappan Arumugam, 2008, 34). The flower for Siva is Kondrai, tree
is Vilva, Vehicle is Nandi and the entrance is Kailash.
Conclusion
Even though there are differences between Saiva and Vaishnava in terms of
principles, name of the lord, form of the lord, worshipping customs, festivals,
33
insignia, holy scriptures and many such aspects, they both share the principle of single
and same God. It is based on this fait that there is an age-old saying that “Hari and
Siva are one, and those who do not know this shall eat mud”. It is important to note
that for Tamils, Saiva and Vaishnava are like two eyes. Lets us realise this and avoid
such petty religious disputes and conceptual debates and seek the grace of Lord
Almighty.
34
THOUGHTS OF VAISHNAVISM
Introduction
Vaishnavam is a religious sect that places Tirumal as the primary deity (J.
Vijayaletchumy, 1999, 1-2). Viashnavam reveres Tirumal by the holy name, Vishnu.
The term Vishnu means omnipresent Lord (Arumuga Navalar, 2007, 23). It denotes
the aspect of eternal and omnipresence.Tiurmal has many names including,
Narayanan, Maathavan, Sritaran, Patmanaban, Vaamanan, Rishikesan, Thaamootaran,
Paandurangan, Pandarinathan, Madhusoodhanan, Kesanvan, Atchuthan, Govindan,
Venkateshwaran, Vasudhevan, Gopalan, Trivikraman, Mukunthan, Krishnan, Raman,
Paranthaman, Hari, Chakarathari, Mayavan (Krishnan, 1998, 13).
Similar to the Saiva tradition, Vaishnava tradition also originated as a religious

tradition in South India (S.N. Kandaswami, 2003, 181). It is noteworthy that Tirumal
is worshipped as the God of Mullai plains in the literature from the Sangam period
(Thol. Ahathinai 5). Sanga literature refers to Him as mal and Mayon (Nya.
Thevaneya Paavaanar, 2000, 41). Apart from this, songs on Dasavatharam appear at
many places in the Sanga literature. Especially, the only six stanzas available on
Paripadal narrates five forms of Tirumal beautifully. S.N Kandasamy, eminent
scholar in literature from the Sangam period, has established in his book, India
Thathtuvak Kalanjyam, that of Tirumal worship is an ancient Tamil tradition.
Vaishnavam is commonly categorised as two (Arumuga Navalar, 2007, 23 &

A.L.Basham, 2002, 333):-
i. That it is of the Northern Sanskrit foundation based on the tradition of the Vedic
literature. According to this tradition, the individual soul reaches the boon of
liberation through His grace, by staying tirelessly focussed on attaining His feet.
This is analogous to the baby monkey hugging its mother and similarly, the soul
hugging to God reaches liberation.
35
i. That it is of the Southern foundation which reveres Tamil Vedic literature such as
Nalayira Divya Prabandham. According to this tradition, the soul leaves the entire
task of attaining liberation, to God suggesting staying in total surrender. This is
analogous to kitten allowing itself to be carried by the mother cat. This refers to the
state where the soul which has surrendered totally to God allows Him the full
responsibility of taking it to liberation.
Vaishnava Pramana Scriptures
Northern sect of Vaishnavam considers Vedas, Upanishads, Bhagavad Gita, Brahma

Sutra etc. as primary scriptures. They refer to these scriptures as Prastahana Treyam
too. On the contrary, the Southern sect reveres the Nalayira Divya Prabandham by
the Panniru Azhvars, as the primary special scriptures (S.N. Kandaswami, 2003, 187-
188). Apart from these, Ramayanam, Mahabharatham, Srimad Bhagavatam,
Vaishnava Agamas, Vishnu Pruranam, Paripadal also are considered as special
scriptures in Vaishnavam.
Vaishnavam is based on the foundation of Vedantic principles. Vedanta says

God is only the inner truth, others are false forms (Bramma Sudra, 2). Adi Shankara’s
(788 CE – 820 CE) Advaita (non-dual) principle strengthens this faith. In this sense,
Advaitam says, everything on earth originated from God and hence, anything outside
Him is untrue (N. Suppu Reddiyaar, 1982, 10). And that they are all false images. As
such Advaitam establishes the principle based on “Ekham Sat” – that is, the principle
of God is one (A.L.Basham, 2002, 328 & A. Parthasarathy, 2004, 332).
Apart from this, Ramanujar’s (1017 CE – 1137 CE) Visishtadvaitam is also

noteworthy in Vaishnavam (Laxmi Narasimman, 2009, 96). Visishtadvaitam speaks
of three truths. They are (Arumuga Navalar, 2007, 23):-
36
Three Truths
Ishvara Sith Asith
i) Ishvara = God/ Brahman

ii) Sith = Soul/ Atma/ Jiva
iii) Asith = Inanimate objects/ lifeless things
It states that both Sith (Jivatma/ Souls) and Ishvara (Paramatma/ God) are the same
essence and that the Jivatma originated from Paramatma. After taking many births
and attaining wisdom by undergoing many experiences through them, the Atma
realises that it is part of God (A. Parthasarathy, 2004, 332). The Atma that achieves
such realisation attains liberation by merging with God (S.N. Kandaswami, 2003,
189-191). Visishtadvaitam states that Brahman is one. He lives as Sith in Atma and
Asith in inanimate objects. Atmas that take life without realising that they originated
form God. All these principles are stated as principles in Vaishnavam through
Visishtadvaitam (A. Parthasarathy, 2004, 332).
Yet another Vedanti, Madhva (1199 CE) established the Dvaita principle. He
is considered as bring born to completely refute Shankara’s Advaitam (SNK, 3:267)
(S.N.Kandaswami, 2003, 267). Madhva’s preaching is Dvaita – Dvi means two. It
states how God, soul and inanimate objects remain in two states (A. Parthasarathy,
2004, 331). According to Dvaita tradition, following states are differentiated &
(Swami, 4):
1) Soul – God
2) Soul – Soul
3) Soul – Inanimate objects
4) Inanimate objects – God
5) Inanimate objects - Inanimate objects
37
Madhva’s principle is that all these five states are self-conflicting ones (Ibid, 269).
Davitam states, Paramatma, Jivatma and the world of objects – are permanent entities
without creation by anyone. It further states that if Karma is removed, then liberation
can be attained (Swami, 4).
Vaishnava Holy Temples
For Vaishnavaites, Tiruvarangam in Tirchirapalli and Tirupathy in Andhra are very

important shrines. Tirumal appears in lying in sleep form in Tiruvarangam (Yoga
Nidra – Anantha Sayana) and Standing form in Tirupathi (A. Arivoli, 1990, 27-34 &
35-45).
Apart form these, 108 Divya Desams and Navapathys are revered as important
holy sites in Vaishnavam (Ibid, 24, 202-206).
Srivaigundam
Iraddaithirupathi Suuryan Thiruvaraguna
(Vadakku Koovil) Mangai
Keethu Chandran
Iraddaithirupathi
(Terku Koovil) Thirukkooluur
Raagu Anggaarakan
NAVAPATHIGAL
Perunggulam Thiruppuliyanggudi
Sani Puthan
Tenthirupperai Aalvaar
Sukkiran Thirunagari
Guru
Similarly, Krishna temple in Guruvayur in Kerala, where He is called as

Guruvayurappan, is also very popular amongst the Vaishnavaites. In the north,
eminent holy temples include, Badhrinath, Sangu Narayanan temple, Puri Jagannath,
Dwaraka Krishna temple.
38
Vaishnava Tradition
Vaishnava tradition is based on the principle of incarnation (Avatar). Srimad

Bhagavatam states that Tirumal took ten avatars namely, Matsya (fish), Kurma
(Tutle), Varaha (Boar), Narasimma (Lion man), Vamana (Dwarf), parasurama, Rama,
Balarama, Krishna and Kalki (A.L. Basham, 2002, 302-307 & Arumuga Navalar,
2007, 24). Tirumagal who is Maha Lakhsmi, is revered as Tirumal’s consort. In
Tirumal temples, the sanctum of Maha lakshmi is referred to as Mother’s sanctum (N.
Suppu Reddiyaar, 1982, 279 & Swami 14-15). Apart form this, Bhumi Mata who is
also called as Bhudevi, Sakthi who is also called as Neeladevi are also considerd as
Tirumal’s consorts (Krishnan, 1998, 11).
Vaishnava insignia include, holy earth, conch shell, chakra and Tulsi garland
(Nya. Thevaneya Paavaanar, 2000, 41). Similar to Saivaites worshipping Siva through
Linga form, Vaishnavaites worship Tirumal through Salgrama form. Common forms
of Thirumal in Vaishnava temples include standing, seated and lying forms (A.
Arivoli, 1990, 23).
In all Vaishnava temples, Hanuman, also called as Anjaneyar has a separate

sanctum with speciality. In Vaishnava worship, special festivals in include, Vaikuntha
Ekadasi, Krishna Jeyanthi, Rama Navami, Deepawali, Saturdays falling on the
Puratasi (September). It is customary to sing Tiruppavai by Andall (Sudi Kodutha
Sudarkodi) during the month of December at Vaishnava temples (Sujatha, 2001,
1967).
Eminent Vaishnava religious leaders are called as Azhvars. Amongst them 12

Azhvars are key (Krishnan, 1998, 16-17):
39
1. Poihaiyazhvar 2. Andall
3. Peyazhvar 4. Tirumangaiyazhvar
5. Bhutathalzhvar 6. Tirupanazhvar
7. Nammazhvar 8. Kulasekarazhvar
9. Tirumisaiyazhvar 10. Madurakaviyazhvar
11. Periyazhvar 12. Thondaradipodiyazhvar
Tulsi is preferred by Thirumal (Nya. Thevaneya Paavaanar, 2000, 41); vehicle is

Garuda; abode is Vaikuntha/ Tirupatrkadal (A.L. Basham, 2002, 300).
Conclusion
Even though Saivam and Vaishnavam show difference in spiritual elaborations,

Godly names, Godly forms, worshipping methods, festivals, insignia, holy temples
and many such subjects, in basic foundation, they both refer to the one God. In order
to reinstate this fact that the age old saying that, “Hari and Siva are the same – those
who don’t know this eat soil (and not food)” originated. It is important to keep in
mind that Saivam and Vaisnavam are like two eyes in Tamil tradition. Realising this
fact lets us leave petty disputes and debates and seek the grace of eternal God.
40
TEACHINGS OF SIDDHAS
Introduction
In Tamil tradition, Siddha philosophy is a very ancient one. This philosophy includes,
human birth, its secret, purpose of life, principle of nature, immortality and such
countless subjects within itself (Sami Sithambaranaar, 2001, 13&14). Ancient Tamil
tradition refers to Siddhas as “Arivar”and “Nirai Mozhi Manthar” (Tholkappiyam,
Seyyulil Sutram 165 & Purathinaiyiyal 75, Kurunthohai 130, Kural 2&28,
Tirumaniram 25).
Siddha
Siddhas are those who have subjugated the Siddham (Kalluli Siddhar Padal 22).
They are said to have attained the eight siddhis, that are rare to be obtained through
severe Yoga and austere practices (M. Rajanthean, 2009, 23). The term ‘Siddhu’
refers to ‘Wisdom’ (T.N. Ganapathi, 2005, 25). Hence they possess the wisdom to
know the three phases of time (past, present and future) and immortal life (S.N.
Kandaswami, 2003, 285). They are said to have won over death (C. Srinivasan, 2006,
32-36). They have posited rare and great insights in order to ensure that mankind
becomes enlightened with higher spiritual wisdom by attaining the absolute truth
(Aranga Ramalingam, 2004, 8). They had attained divine state; they exhibit higher
purity and divinity (T.N. Ganapathi, 2005, 25). They had proven the old adage that
man can become God. Siddhas live a life of eternal joy by revering their soul as Siva
(Tirumandiram, 1979).
Siddhas give importance to the internal meditational worship involving

realising God within themselves, instead of the external ritualistic mode of worship.
However, many amongst them consider external form of worship as a key step in
them spiritual ascent. Today, temples of fame in Tamil Nadu such as, Pazhani,
Tiruppathy, the Big Temple of Tanjore were built by Siddhas.
Siddhas have written many rare medicinal scriptures. They are experts in
astrology too. They excelled in alchemy. Not all Siddhas share the same principles
(Marshall Govindan, 2007, 69). Amongst them many are Siddhantis, Vedantis,
41
Tantrics, who follow Sakta philosophies. Some of them are tolerant of both,
Siddhanta and Vedanta(M. Rajanthean, 2009, 63-78). They are reformist thinkers
(T.N. Ganapathy, 2003, 2-4); independent thinkers; they have put forward
revolutionary insights against the social conflicts that have remained ossified in the
past (Marshall Govindan, 2007, 70). They are intolerant of racial or religious
differences. Humanity has been their life breath.
Siddha Tradition
Tamil Nadu is commonly referred to as the Land of the Siddhas. In this tradition,
eighteen Siddhas are deemed as the Primary Siddhas (Karuvoorar’s Ashtama Siddhu,
Nijanantha Bhodham,. Abhithana Chintamani). This includes, Agasthya, Tirumular,
Kalanginatha, Kakapusunda, Bhogar, Pulippani Siddha, Gorakakr, Machcamunivar,
sivavakkiyar, and many such Siddhas.
There are many evidences pointing that Siddhas considered jungles, mountains
and caves as their dwellings. To-date, places such as Podigai Hills, Kolli Hills,
Saduragiri, Himalayas are famous homes of the Siddhas (P. Kamalakannan, 2006,
26). They have left behind songs in simple language, their experiences from Yoga
and Gnana practices (S.N. Kandaswami, 2004, 286). At the same time, in order to
protect the spiritual secrets, they have used secret languages (cryptic language) in
their songs (Aranga Ramalingam, 2004, 8).
Ashtama Siddhi and Immortality
When referring to the Siddhas great abilities, Ashtama Siddhis take important place
(C. S. Murugesan, 2005, 3). They are (Tirmanthiram 640-711):-
42
Isaattuvam
Vasittuvam ‫‏‬Anima
Paragamiyam ATTAMAASITTI Magima
Praapti Lagima
Karima
1. Anima: Ability to reduce anything to the size of an atom;

2. Mahima: Ability to enlarge anything to a massive size;
3. Laghima: Ability to make anything weightless and levitate;
4. Garima: Ability to make anything extremely heavy;
5. Prapti: Ability to know all three phases of time (past, present and future) and
be anywhere;
6. Prakamya: Abilitiy to transmit the soul from one body to another
7. Vasitva: Ability to subjugate anything
8. Isitva: Ability to create anything.
It could be inferred that the immortal life is the epitome of Siddhas’ accomplishments
(C. Srinivasan, 2006, 32-36). In this respect, Ramalinga Vallalar (1823 CE – 1873
CE) who lived in the present era has not only shown proven this fact but also
elaborately shown the techniques for achieving the same to the others through his Tiru
Arutpa. (Vallalar, 134 Maranamilla Peruvazhvu 1:2110). Immmortality refers to a
state where the gross body transforms into the body a light and lives forever. In
supporting the process of achieving immortality, Siddhas have realised and explained
the secrets of the Yoga tradition and the process of activating the six Adhara Chakaras
that support it (M. Rajanthean, 2009, 56-62).
Siddha Tradition in Malaysia
Research works show that Siddha tradition was introduced in Malaysia during the
latter part of the 18th century through Siddha Medicine (Ibid 164). Later on, this
43
tradition became popular among the Malaysian people through the Nadi Astrology.
This custom started in during the 70’s and became popular during the 80’s.
Nadi Astrologers read the Siddhas’ graceful verses written in the ancient palm
leaves. As such, it constitutes the direct reading by the Siddhas themselves. Hence,
the Siddha tradition attracted the peoples’ attention as it gave the impression that the
Siddhas spoke face-to-face with them, hearing their grievances and resolving them.
On this basis, many institutions based on the Siddha Tradition originated in Malaysia
using the holy names of Agasthya and many other Siddhas (Tamilmani Subramaniam,
2005/2006 & Vishnu Krishnan, 2006/2007). This increased the number of scholars
on the Siddha tradition in Malaysia too. It is noteworthy that it was in Malaysia that
the first World Conference on Siddha Tradition was held in 2007 (M. Rajanthean,
2009, 173).
Conclusion
Siddhas have living for eons. Even in present times, some people have attained this
state. It is the Siddha view that if we follow the Siddha tradition and practice it with
commitment under the guidance of a competent guru, they we could also attain
Siddhahood. Siddha tradition has started becoming very popular among the people of
the present world. Movements with Siddhas’ names, Services that happen under their
names, Siddha tradition and Yogasanas that are rapidly spreading in the Western
countries, scholarly seminars on research topics and their publications serve to
support this claim that Siddha tradition is becoming very popular.
44
MEDITATION
Introduction
The act of focussing the mind and staying in that sate is commonly referred to as
meditation (N. Tammanna Seddiyaar, 2003, 7). There are many views with respect to
the techniques of performing meditation which is mostly done with closed eyes. It is
quite natural for some people to be sceptical with questions as to “Why do some
people like you willingly undertake it?” and “Is it necessary?” etc.
What is Meditation?
What joy do they (those who meditate) get in sitting at the same spot with closed
eyes? What really are they doing through this act? Is it wasteful act? Or is it a
useless action of researching within (navel-gazing). Due to laziness instead of
looking out? Or is it a way of escaping (escapism) from world problems/ issues?
Alternatively, is it a process of self-addiction (self-intoxication)? For such questions
you could answer as (William Hart, 2005, 5):-
 “It is a spiritual search (spiritual-retreat) aimed at internally realising the

truth”; or
 “It is an attempt of self-search” (self-searching/ self examination); or
 A path for realising God; or
 A way to attaining liberation; or
 A path of achieving peace; or
 “Meditation is an endeavour aimed at experiencing the great joy within the
self under the guidance of a guru”; or
 “A process of knowing oneself” (introspection/ introversion).
45
Whatever the definition may be, in common, many consider meditation as a process
of liberating or withdrawing oneself from the world. This view is not totally
incorrect.
The objectives of undertaking mediation are many and amongst them this is
one. However, its not correct to state that this is the only objective. Thus it is not
right to state that meditation is a process of withdrawing from the world or running
away fro the worldly problems (Ibid).
Worldly norm – Common Belief
The life that we live has accustomed us to commonly believe that only the external
world is real. It is for this reason that we are trained to believe that those who are
well-travelled are more experienced in life than those who have not. Hence, we
consider it to be a mark of respect to introduce someone as he who has experience in
having been to many countries (M. P. Gurusamy, 1998, 88-92).
Man has gone beyond the moon and is aiming for the planet Mars. Thus we
believe that the extent of one’s external experience is a measure of his wisdom.
Therefore the belief that the level of wisdom is directly proportional to the experience
that one accumulates by travelling the farthest, has become deep-rooted within us
(Ibid 88). As a result, the faith that the truth can only be sought outside, has become
ossified within us (Shakti Aiya M. Selvarasan, 1995, 10).
State of Reality
However, it is an obvious truth that one cannot know anything without knowing
himself (Shakti Aiya M. Selvarasan, 1995, 6). We will know what needs to be done if
we could firstly realise that the worldly distractions have tied us from knowing what
is going on within ourselves. In acting without knowing this we continue to
accumulate sorrows (Thirumanthiram, 2315).
46
Such an act is analogous to walking into a restaurant and ordering any food that we
like without knowing how much money we have (M. P. Gurusamy, 1998, 88-99).
What Needs to be Done?
We should help the true self that remains hidden within ourselves. In order for doing
this we must first know ourselves. Knowing ourselves means, we should first draw
in out mind that is limitlessly distracted externally (P. R. Thomas, 2007, 8). When we
do this, we will be able to see the continued flow of thoughts in our mind. Through
meditation, the uninterrupted flow of thoughts could be channelled to a one-pointed
state (A. Parthasarathy, 2004, 227). Even though this may be hard in the beginning,
with practice one can accomplish it.
The focussed mind will remain in clarity. Thence, we will gradually realise
our true state. Through this, we will come to know, who we are, what is the
relationship between us and nature, the body and the mind. Through this way, the
purpose of our lives will become clear. We will get to know what are our true
strengths and weaknesses (Shakti Aiya M. Selvarasan, 1995, 6).
On this basis, the ways of strengthening the strong aspects of our soul (Atma)
and the manner though which we could remove our weaknesses will be clearly
known. This one will gradually gain the ability to know the good and evil. This
realisation will develop the mental state of equanimity. It will also show ways of
knowing us within. This with time, one could attain the most advanced state of
mental maturity (A. Parthasarathy, 2004, 227-228).
47
Conclusion
Meditation first allows one to know himself. On this basis then it allows him to know
the world. Is it not true that one who knows himself and the world would certainly
make a life for himself that is more advanced and with integrity? Let us contemplate
on how good the lives of such men would be. Hence, should there be another better
reason to undertake meditation?
48
TEMPLE WORSHIP ORDER
Introduction
It is an old adage that one should not live in a place which does not have a temple. As
far as Hindus are concerned, temple worship is considered paramount. Temple stands
as a place where the omnipresent divine force takes a special expression (Najan, 1973,
15).
It is also referred to as Kovil, Koyil, Tiru Thalam and Kshetram. The term
Alayam or temple (A = Atma or soul + Layam = staying in bliss) means the place
where the soul resides in eternal bliss. The term Koyil (Ko = leader, Il = home)
corresponds to the home where God, the cosmic leader and supremo dwells(Kaavya,
2008, 1).
With respect to the Hindu tradition, the worship that takes place at the temples
are aimed not only at the benefits for the individual but also for the betterment of the
entire mankind. This boundless love and the sense of global brotherhood form the
foundation of spirituality (S.Rm Ranjitam, 1998, 116).
Before Going to the Temple
One must take bath and purify the body and wear clean clothes (Komathi
Thiruvasagam, 1990, 147). Prior to going to the temple, one must undertake home
worship (S.Rm Ranjitam, 1998, 118).
One should not sidestep the home worship by giving importance to the temple
worship. When going to the temple, one must ensure that his mind is pure. Mentally
chanting God’s name when going to the temple helps with this. Instead of going
empty-handed to the temple, one may take with him, flowers, fruits, garland, oil,
camphor, beetle leaf, palm seed, coconut etc. Since at present times, the aforesaid
items are available at the temple premises, they could be bought from there too. It is
49
no harm if one is unable to buys any of these things. It is sufficient if one could go
with pure thoughts and love for God (Najan, 1973, 181).
The Rituals That Should be Undertaken at the Temple
As soon as one goes to the temple firstly he should remove and leave the foot wear at
the designated place, and then wash his hands and feet, rinse his mouth and sprinkle
water on the head, thus purifying the body. After this, considering the Raja Gopuram
or the Mulavar Gopuram as God, one must raise both hands above his head
worshiping God (Komathi Thiruvasagam, 1990, 147).
Once within the temple premises, one must first prostate and worship in front
of the flag pole (kodi maram). Following this, one must go around the temple either
chanting the name of the main deity of that temple or reciting songs in that deity’s
praise (Najan, 1973, 181).
In many temples in Malaysia, the deity’s vehicle (vahanam), sacrificial altar

(Pali pita) and the flag pole are situated right opposite to the inner sanctum. The flag
pole is not usually situated in front of the main hall. As such, one must go inside the
temple, prostate and worship on the side of the flag pole, then do a round inside the
temple (Kaavya, 2008, 1). Alternatively, after going around the outside of the temple,
one must go inside and worship the flag pole (first round). (Commentary: Ravinatha
Kurukkal, Pathumalai Tiruthalam, 21/2/2011, 1.00pm). Following this, passing the
flag pole, if it is a Siva temple, then one must seek the permission from Nandidevar
(Sacred Bull), Lord Siva’s vehicle, prior to commencing the prayers. If the temple is
that of other deities, their respective vehicles must be approached for seeking their
permission (Najan, 1973, 181) .
Prayers must commence with worship of lord Vinayaka, who is situated on the
left of the main sanctum. At Vinayaka’s sanctum, one must undertake the head tap
by both hands and revered squats (thoppukaranam) (Komathi Thiruvasagam, 1990,
147 . One should not perform this at the sanctum of other deities (Note: If the temple
50
is that of Vinayaka, then the afore said ritual must be performed in front of the inner
sanctum). After this, one must go around the main sanctum and say prayers to the
main deity. This is stated according to the rules of the Agamas. However, in
Malaysia, there is a custom of worshipping the main deity only after worshipping
Lord Muruga on the left hand side of the main sanctum. However, this is not against
the Agamic rules (Commentary: Ravinatha Kurukkal, Pathumalai Tiruthalam,
21/2/2011, 1.00pm).
Following this, one must recite devotional songs in praise of the main deity
(Kaavya, 2008, 22) and worship Him (Lord Siva – Thevaram, Tiruvasagam, Panch
puranam; Amman – Abhirami Anthathi, mahishasuramarthini Stotiram, Lalitha
Navaratna Malai; Tirumal – Nalayira Divya Prabandham,; Vinayaka – Vinayaka
Ahaval; Muruga – Tirupugazh, Kanthar Alangaram, Tirumurugatruppadai, Kantha
Shashti Kavacham etc.)
One must raise both hands above the head and worship when the flame is held
at the deity in the sanctum. Then considering the flame as God’s grace, one must
wave his hands three times at it and hold it at his eyes (Najan, 1973, 142). One must
receive the sanctified items (Tiruneeru (holy ash), Tiruman, Sandal paste,
Kunkumam) with respect by holding the left palm underneath the right and daub it on
the forehead after holding it at his eyes. Similarly holy water and other sanctified
items must be received and consumed with reverence. It is considered disrespectful to
either waste such items, spilling or throwing somewhere inconsiderately (Kaavya,
2008, 22).
Then for the third time one must go around the temple worshiping the
remaining deities. In doing so, one must complete the third round by worshipping
Dakshinamurthy, Durga, Nayanmars or Azhvars and subsequently going around the
nine planets once or three times (Najan, 1973, 182).
Finally one must come to the Sandeswarar’s sanctum and worship Him.
Sandeswarar is said to be in eternal Siva-meidtation. Hence there is a custom of
waking Him up by clapping the hands. Then one must seek His forgiving should
51
there be any error in one’s worshipping and at the same time, seek His blessing on the
requests made. One should not go around Sandeswarar’s sanctum (Kaavya, 2008, 20).
Non-Siva temples may not have the aforesaid sanctums. Hence, it is sufficient
in such cases to go around the temple with divine thoughts. Then one must get back to
the flag pole and prostate in front of it. Agamic rules prohibit one from doing this
closing worship anywhere other than in front of the flag pole. Subsequently, either at
the flag pole or other places in the temple, one must sit down and mentally chant the
divine names (Om Nama Sivaya, Om Namo Narayanaya, Sri Rama jeyam,
Govindham, Om Sakthi, Om Saravanabavaya Nama, Om Gam Ganapathy Namaha
etc.). It is also fruitful to do meditation for a short while (Kaavya, 2008, 22).
Upon completing the worship, one should sit down at the temple entrance for a
short period before leaving. There is a belief with respect to the Siva temples that
those who leave Siva temples after worshipping are accompanied home by 7
immortals (Chiranjeevis) as a respect to us. Hence, in order to appreciate their
gesture by saying, “You stay, we will take leave and return”, one is advised to sit at
the temple for a short while and leave (Najan, 1973, 183).
Other Matters of Interest
When worshipping at the temple, males must adopt sashtanga posture (8 parts of the
body must touch the floor), females must adopt panchanga posture (5 parts of the
body must touch the floor) (Kaavya, 2008, 16 & 13). Where possible it is advisable
for one to wear clothes that are aligned with the temple tradition; where this is not
possible, one should where clothes not too glamorous.
During temple worship, one should refrain from revering anyone else other
than God. Making donations for temple construction activities based on one’s abilities
or providing personal assistance, serving free food to the devotees and such acts are
said to invite divine grace to the doer (S.Rm Ranjitam, 1998, 118-19).
52
It is commonly stated that “Stealing Siva’s wealth leads to destruction of ones

entire clan”. Stealing anything that belongs to the temple, claiming ownership,
processing it or using them inappropriately will invite great sin. Special deeds at the
temple include, lighting lamps, making flower garland and offering, cleaning the
temple, offering the items for bathing the deity statues etc.
One should tell (the priest) the name, star and rasi etc. when making an
offering. Where these details are not known, one could simply give only the name
and make the offering. One should refrain from wearing black coloured clothes.
However, there is an exception to this for those devotees at the start of undertaking
their fast and pilgrimage to the Sabarimala for Iyappa Swami(Najan, 1973, 183-184).
Agamic rules advice refraining from going to the temple during instances of
death (in the family), days when menstruating etc (Kaavya, 2008, 22). However, in
the recent times, those with revolutionary thinking in spirituality accommodate
entering the temples during the aforesaid instances. Further, following in some
worship shrines ignores such instances. Some temples such as Mel Maruvathoor Athi
Parasakthi temple in Tamil Nadu have adopted novel procedures including changing
the tradition that only males should do the pooja in the inner sanctum, rather they
allow female priests too.
During temple pooja, one should not indulge I any activities that would disturb
anyone. One should not go between the deity and His vehicle. One should not
embrace the statues of the deities. One should refrain from dirtying the temple
premises, throwing rubbish, spitting etc. One should not use unholy words or one
should also not seek God’s grace to harm to others (Kaavya, 2008, 22). In general,
one should learn to stay focussed in the worship of the deity.
Conclusion
Temple worship is a holy tradition created by our ancestors, sages, holy men and
elders. We should use it appropriately. One should adopt a custom of going to the
53
temple with his family at least once a week. The question, Is it necessary to go to the
temple in order to worship God? Is similar to one asking is it necessary to go to
school in order to study? Temple is a unique place that helps us by providing the
fundamentals for our spiritual advancement in an organised manner. Further, in
Malaysia, temples are considered as symbols of identity of our race. Is it not our duty
to assist our future generations with the advancement of their lives through the
temples?
54
HOLY FORMS AND SYMBOLS
Introduction
Hindus follow the tradition of seeing God form two perspectives namely, the formless
(swaroopam) and in form (thadathham). In this, the formless is beyond man’s thought
and imaginative capacity. Thadaththam is the state of God provided by Him due to
His grace towards all beings personified through holy form, holy name, vehicle,
colour (Poetry & Colour), divine acts, holy sites (S.N. Kandasamy 71-72).
This is also stated in the Vedas as, God being worshipped as Nirguna Brahman
and Saguna Brahman (Benjamin Walker, 1968, 393-397). In this, Nirguna Brahman is
devoid of any name or form. This stands beyond man’s thought and word
(A.Parthasarathy, 2004, 318-329). Worshipping God as Saguna Brahman started in
order for man to get closer to God through devotion (G. Sivapalan et.all, 2004, 269).
In Saguna Brahman worship, God has form, holy name, quality etc. Such
forms were not just outcome of man’s imagination. They were established based on
the divine sightings by rishis, sages, intellectuals and philosophers. It is these
advanced seers who established the rules for worship of Saguna Bahman through
forms (Ibid).
Amongst the four stages for attaining God in Hinduism namely, Chariyai,
Kiriyai, Yoga, Gnana, Chariyai and Kiriyai were created based on form worship of
God. Hinduism shows this as an easy way to reaching God (Thirumanthiram, 1502,
1495, 1488, 1478 & 1479). The holy forms and other divinely insignia thus
established remain with us as a precious treasure that has been preserved as a
continuation of a very long tradition.
55
Meaning of Divine Form
Godly forms thus established by spiritual sages could be seen in many forms.
However, they all represent the one God A.L. Basham, 2002, 236). God represented
through various forms is same as a man being a child to his parents, husband to his
wife, father to his children and grandfather to his grandchildren. Various forms of
God (Vinayaka, Muruga, Siva, Ambika, Vishnu) enlighten us with many different
philosophies (R. Rajakrishnan & M. Rajantheran, 1994, 24-25).
It is the hypothesis of researchers that the entire tradition of the Indian

civilization could be explained trough the single holy form of Lord Nataraja. In this
respect, let us now see with some examples what philosophies are represented through
the elements of God’s holy form.
Three Eyes
This signifies the three flames namely, the right eye corresponding to the sun, left eye
corresponding to the moon and the eye in the forehead signifying wisdom.
56
Protective Hand
God’s hand showing protection denotes removal of fear and providing protection to
those who have surrendered to Him.
Boon-giving Hand
This hand denotes the principle of giving boon. It shows God’s grace.
Elephant Face
57
Lord Vinayaka’s elephant face is the formation of Om- the Pranava mantra. When
Vinayaka’s elephant face is closely observed this principle will become clear. The
elephant face denotes that Vinakaya’s Omkara form. Amongst the mantras,
Pranavam stands as the primary one. Similarly Vinayaka is also the primary god for
all. Vinayaka’s elephant face indicates that God exists also as the sound form of
mantra. Elephant’s large head indicates advanced wisdom too (G. M. Subramaniam,
1995, 56-61). Hence, it should be noted that Vinayaka wisdom is the source of
everything. It is for this reason that Tirumular reveres Vinayaka as “Gnana Kounthu”
in Tirumandiram.
Big Tummy
Vinayaka’s big tummy denotes that He subjugates the entire cosmos within Himself
(K. Kruthika, 2010, 124). This is a philosophy-based explanation. It is analogous to
how a mother carefully carries her baby in her tummy. It denotes the philosophy that
God protectively holds everything within Himself (G.M. Subramaniam, 1995, 67).
Tusk
The right hand holding the tusk indicates the creative task. His tusk was used as a
writing instrument for writing Mahabharatha (K. Kruthika, 2010, 124). A writing
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instrument is used for creating something. In this regard it denotes the philosophy of
Vinayaka’s act of creation (G. M. Subramaniam, 1995, 70).
Apart from this, the tusk also is shown as representing the primacy of
education. In order to write Mahabharatha, Vinayaka broke His tusk that added to his
graceful looks. Through this He imparts that one should be ready to make any
sacrifice in order to accomplish knowledge and wisdom. Furthermore, it also imparts
the philosophy that one should sacrifice self interest and self importance for the
betterment of the world (http://shivsaitours.com).
Spear (Vel)
Vel is the symbol of wisdom. It is for this reason that it is also referred to as Gnana
Vel. The step of the Vel is long and deeply rooted in the earth, the top part is broad
and the apex is sharp. The philosophy of Vel is that one’s knowledge should be like
the Vel, deep, broad and at the same time pointed and sharp (N.V. Seyaraman, 1988,
15). It is this principle that saint Mankikkavasagar states as, “Azhnthu ahandra
nunniyanE” (Sivapuranam).
Drum (Damrugam)/ Conch Shell (Sangu)
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These also denote the creative act. The drum and the conch shell are capable of
producing sound. Since something is created from another, it signifies the creative
act.
Fire and Disc (Chakra)
These denote the act of dissolution. At the same time, chakra also denotes that time is
cyclical and that it is held by God. This explains that God is stands devoid of the
limitations of time and at the same time He conducts the transition of the very time
span.
Sacred Bull (Nandi)
Nandi is situated as the vehicle in Siva temples. Most commonly, a small Nandi is
situated inside the temple and a large one outside. The Nandi outside is called as
Aadikara Nandi. Nandi denotes spiritual principle. When the Aadikara Nandi situated
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outside removes its ego, it loses its arrogance that it is big. In thus transformed
shrunk state (state of shrunk ego) it attains the boon of residing within the temple of
God. Nandi philosophy shows that when one’s ego is dissolved, he could reach God
(Najan, 1973, 172).
61
FESTIVALS AND CELEBRATIONS
Festival
As far as the Malaysian Hindus are concerned, the three festivities, namely,
Deepavali, Thaipoosam and Pongal are the most celebrated ones. Even though the
Malaysian Hindus celebrate the other Hindu festivals, these three are the most popular
ones. Further, with respect to Malaysia, these three festivals are associated with the
identity of the Malaysian Indians (M. Rajantheran & S. Manimaran, 1994, 4-5). In
Hinduism, festivals are given primacy not merely on the basis religion – rather they
are taken as celebrating brotherhood and goodwill with everyone. Furthermore, these
religious festivals pave way for the non-Hindus belonging to other religions to
understand Hindu worship, culture, beliefs etc.
Deepavali
Deepavali festival is very popular among the Malaysian Indians. The word Deepavali
is a combination of two words. It could be de-coupled into “deepam” and “aavali”.
“Deepam” means the lamp and “Aavali” means row. Hence, Deepavali means row
of lamps (Paanan, 1992, 84). On this basis, the Deepavali festival corresponds to the
philosophy that God as the eternal flame removes the darkness of ignorance from all
beings thereby enlightens higher wisdom in them (S. Manimaran, 2006, 27-29).
Deepavali festival is celebrated in the Tamil month of Ippasi (period falling

during the end of October or beginning of November). This festival is celebrated
during the new moon thithi. In preparation for this festival, houses are cleaned; food
items such as Murukku, Kallurundai, Laddu and such many food items are prepared.
On the day of Deepavali, new clothes are provided to be worn. Cards with Deepavali
wishes are also posted. However, during these days sending wishes through mobile
messages and emails are becoming quite popular among the Malaysian Hindus.
During the festival it is a custom to invite relatives, friends etc. for the feast.
Ancestors and elders are honoured on the night before Deepavali. During this, their
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photos are served with the food items that they like (M. Rajantheran & S. Manimaran,
1994, 6-9).
On the Deepavali day, everyone should get up early morning before sunrise.
Firstly they will undertake and oil bath. All family members will take oil bath with
gingerly oil. It is believed that on that day, Maha Lakshmi will reside in the oil and
Ganga Devi in water. This ritual is called as Ganga snanam (the Ganges is the holy
river of the Hindus; it is believed that taking bath in the Ganges removes all sins.
Taking oil bath on Deepavali day is equivalent to taking bath in the Ganges) (Paanan,
1992, 84). Then lamps will be lit at the pooja room and the house. Following this,
God worship will be held. Then the new clothes placed in front to the God images
will be worn. This prayer is held to thank God for His grace. Following this,
youngsters and children will seek the blessings of the elders and the aged (M.
Rajantheran & S. Manimaran, 1994, 12). On that day, the entire family wil go to the
temple and worship God. Even though Deepavali festival is a religious worship, it is
traditionally centred around the home.
On the festival day, going to the homes of relatives, friends and them coming
to our homes; parents and elders giving monetary gifts to their children; celebrating
with fire crackers and sparklers form many of the special aspects (Paanan, 1992, 85).
It is common in Malaysia for people of other races to visit their Hindu friends. Thus
it serves as a festival strengthening friendship and brotherhood amongst the multi-
cultural communities. The Malaysian government has given recognition to
Deepavali as a special festive day and it has made this day a public holiday too.
Thaipoosam
Thaipposam is a festival celebrated at the temple. Among the Malasian Indians,

Thaipoosam is celebrated as a very popular festival. The great festival fo Thaipoosam
is celebrated at the temples of Lord Muruga. In Malaysia, Thaipoosam is held with in
grand scale at the Batu caves in Selangor, the Epo Kallumalai temple and the
Thanneermalai temple in Penang. Among these, the holy site at Batu caves stands as
63
the primary one. In recognition of Thaipoosam, the Malysian government has given
public holidays in some provinces. Thaipoosam is celebrated in the Tamil month of
Thai (January), in full moon thithi and on the day of the Poosa star. The “Thai”
month’s name and “Poosa” star’s name are combined giving the name of this festival
(R. Rajoo, 1984, 158-169).
Thaipoosam is a very ancient Tamil festival. References on Thaipoosam

appear on songs of Sanga literature period (B. C.E. 300). In Sanga literature denotes
that Thaipoosam was celebrated as Lord Muruga worship by the people belonging to
the Kurinji land (mountain and mountainous region). It is based o this fact that the
Lord Muruga temples are seen situated in mountains, hills, caves etc. Skandha
Puranam narrating the reverence of Lord Muruga refers to the holy day of
Thaipoosam as the day when Lord Muruga was born and subsequently when he won
the battle with Surapadman the Asura king. Hence Thaipoosam is celebrated as the
day when the Asura, the darkness of ignorance is defeated by the light of enlightened
wisdom of God’s grace.
In Thaipoosa celebrations, Kavadi is a key aspect. It is made of wood and

steel and beautifully decorated. It contains items to be offered to Lord Muruga,
namely, milk, scented water, flowers, sugar and many such items. During tis period,
pictures, statues of Lord Muruga, and those of the other deities also carried on the
Kavadi. Among the Kavadis there are many including, Paal Kavadi, Panneer Kavadi,
Pushpa Kavadi, Sandana Kavadi, Alangara Kavadi, Machcha Kavadi, Seval Kavadi
(M. Rajantheran & S. Manimaran, 1994, 6-9).
Making offering is also a key element in Thaipoosam. Devotees make many

types of offerings including, carrying Kavadi, giving charity, shaving their heads,
carrying the milk pot etc. Hence, Thaipoosam is also celebrated as a day when the
devotees make their offerings to Lord Muruga.
In Malaysia, on the first day of Thaipoosam at the holy site of Batu caves,
Lord Muruga is taken on a procession along with His consorts Valli and Deivayanai
in a silver chariot, from the Sri Mahamariyamman temple of Kuala Lumpur towards
the Batu caves. Once the silver chariot has reached the Batu caves, the main deity –
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Lord Muruga is displayed at the Vasantha Mandapam. Following this special prayers
are held for the Lord Muruga form at the Vasantha Mandapam and the one at the
mountain cave. Then the rooster flag is raised indicating the start of the Thaipoosa
festival. After this the devotees will start making their offerings.
Those devotees carrying the Kavadi should undertake fast for the period of
one Mandala (48 days). Those who cannot do this must undertake the fast for at least
3 days. Before making the Kavadi offering, the devotees must perform some rituals.
Among these, taking bath in the river and cleansing the body is the most important
ritual. Devotional songs are sung when carrying the Kavadi and climbing the
mountain; the sounds of the drum beatings and other musical instruments are played;
the mantra chant of ‘Vel Vel’ is raised (Belle, Carl Vadivella, 2003). There is also the
custom of devotees seeking God’s grace through archanas at the mountain cave
sanctum. Once the Thaipoosam is completed, on the third day, Lord Muruga is once
again taken on the silver chariot to the Sri Mahamariyamman temple of Kuala
Lumpur.
Holy Day of Pongal
The holy day of Pongal is a very ancient Tamil festival. This is celebrated as the
harvest day. India is an agricultural country. Hence, it is traditionally celebrated by
Indians as a way of thanking the God represented as nature giving His grace to
agriculture. This festival is very popularly celebrated in Tamil Nadu. The Indians in
Malaysia who share the same tradition celebrate Pongal in grand scale here too. Even
though in the present context Pongal is celebrated as a cultural event, it has strong
religious connotations too.
The holy day of Pongal is celebrated in the Tamil month of Thai (January). It
is customary to call this holy day as Makara Sngrathi too (M. Rajantheran & S.
Manimaran, 1994, 22-30). The Hinud calander segments a year into two as
Uthirayanam (15 January – 14 July) and Thatchanayanam (15 July – 14 January).
During the Uthirayana period, the sun transitions from the southern direction to the
65
northern direction. This period is considered as very holy. It is for this reason that
Thai Pongal is celebrated on the first day of Uthirayanam (Paanan, 1992, 102).
Pongal festival is celebrated for four days. First day is Bogi festival. On this
day, the old items are discarded and new ones are brought in for use. It is in reference
to this act of “Pokkuthal” (discarding) that the festival of Bogi is celebrated. In
Malaysia the custom of discarding the old items leading to Bogi is not practiced. In
reality, the essence of Bogi festival is that one should discard the negative thoughts
from one’s mind (R. Rajakrishnan &S. Manimaran, 2006, 62).
Second day is Surya Pongal. On this day everyone will rise early in the
morning, take bath and undertake the preparation for doing the Pongal at the entrance
of the house. At this time, string of mango leaves and sugar cane will be tied (Paanan,
1992, 102). Colourful designs will be drawn on the ground. Milk will be poured into
the new pot of rice and when it boils and spills out, everyone in the family will
happily chant “Pongalo Pongal”. Then rice grain, sugar, jaggary and ghee will be
mixed with milk and cooked. This cooked mix will then be offered to the Sun god.
Then the food that was offered will be given to everyone as prasadham. Ponga
festival is celebrated in the same fashion at the temples too (S. Manimaran, 1995,
293).
Mattu (cattle) Pongal is celebrated on the third day. This day is celebrated in
showing gratitude towards the cattle that are instrumental for the agricultural work.
On the day of Mattu Pongal, cattle are bathed and elaborately decorated. Then
worships are held at the cattle shed and then the cattle are fed with the Pongal food
(Paanan, 1992, 103).
On the fourth day, Kanum Pongal or Kanni Pongal is celebrated. On this day,
unmarried women do the Pongal and worship God. This festival is celebrated by the
unmarried women undertaking prayers seeking for a husband suitable to them (M.
Rajantheran & S. Manimaran, 1994, 29).
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Conclusion
All Hindu festivals are based on religious principles. Thanking God is the primary
objective of the Hindus. At the same time, such festivals also give importance to the
principle that man must give up negative characteristics and increase the good ones in
him.
67
TEACHINGS OF HINDUISM
Introduction
Hinduism gives importance to rational and practical living. It has never given
prominence to those principles, no matter how complex they are, which do not have
practical application. It is not considered as a great sin if Hindus do not fully adopt its
principles or rules (religious conformity). However, it gives due importance to
spiritual advancement and code of conduct of man in his worldly life
(S.Radhakrishnan, 2009, 53). A Hindu considers his daily worship and rituals as key.
However, one’s inner purity and conduct are given more prominence (in Hinduism).
Thus in Hinduism, purity of the mind is given more prominence than poojas, rituals
and festivals. It could be further posited that God is said to reside within the lotus of
the heart of one who has given primacy to his inner purity, even if he is not adept with
the religious scriptures, than those who are well-versed in all the scriptures, but live
devoid of inner purity. (Bhagavad Gita, St 40)
The term Dharma stands for good deeds. Etymologically, the term ‘Dharma’
has originated from the root word ‘dhr’. The term ‘dhr’ means adopting something
without changing its true nature. (Dharma is right action. Dharma formed from the
root ‘dhr’, to hold, means that which holds a thing and maintains it in being). On this
basis, Dharma is taken to mean a collection of laws of conduct that keeps a society
within and set boundary, preventing it from slipping from its basis of living. Every
society contains its own rules of Dharma. This Dharma which maintains the
traditional beliefs and the code of conduct of each society has Truthfulness or
Satyamas its foundation (M. Rajantheran, 2004, 263-264).
Purushartha / Four Endeavors
In human life, needs and desires constitute the basis of many undertakings and
actions. In this, some urge for many types of comforts and sources of joy in their
lives. Each man will have his own desires, ways to fulfilling them and face
68
challenges in achieving them. Such desires could be either useful or harmful. But
one tirelessly fights to achieve what he has desired. Because, when man achieves
what he has desired for, he gets satisfaction and becomes happy. Hence, one’s desires
reflect his characteristics (M.Rajantheran, 2004, 263-264).
Hinduism is based on the realization that no man is without desires. Hence

Hinduism shows the acceptable ways of achieving and experiencing one’s desires.
On this basis, I order for man to fulfil his needs and wants, Hinduism emphasises on
four principles, namely Aram (righteousness), Porul (materiality), Inpam (sensuality)
and Veedu (liberation). Man is expected to experience all four of them. Form birth to
his death, man’s life and his actions are contained within these four endeavours. I
Sanskrit language, these are called Purushartha. In addition to allowing man to fulfil
his desires in having an accomplished life, they are also capable of showing him the
grace for his afterlife (T.M.P. Mahadevan, 1984, 190-200 dan A.John Dowson, 1979,
81).
Purusharta
Aram
Porul
Inbam
Viidu
Aram (Dharma)
Aram is that which establishes one’s life conduct and life. Aram or Dharma stands
for not only the correct code of conduct based on spirituality, but also refers to an
establishment considering the rights and welfare of all living beings. It is the primary
objective of each being on this earth to understand, imbibe and adopt Aram in its life.
Porul (Ardha)
Purul constitutes the foundation for the fulfilment of man’s essential needs and to
consolidate his interests in economic, political or managerial goals. Through porul,
69
one gains social command and economic strength. Economic and political strength
(titles, political positions etc.) should be obtained through the rules of Dharma.
Inbam (Kama)
Inbam is attained through marital and social life. Man gains the right to enjoy the
beneficial outcome of his dharmic conduct. At the same time, he should enjoy them
only within the bounds of dharma. Further, Hinduism states that by not wasting his
resources that he has gained through righteous ways, and instead using them for
charitable deeds, man finds the path to enlightenment. It is laudable to spend the
resources that one has gained through righteous ways on, his parents, spouse,
children, relatives, the aged ones, the religious ones, the poor ones, events that lead to
spiritual enlightenment, donations and charity etc. Furthermore, Hinduism states that
it is non-dharmic to spend beyond one’s means.
Veedu (Mukthi)
Mukthi stands for the attainment of a state of spiritual ascent. One’s life should be
aimed at leading him on the path to attain Mukthi. Soul’s main purpose is to get freed
from birth-death cycles and to attain the boon of liberation o veedu. The mukthi that
the soul attains is an endless and permanent state. Hinduism states that the primary
goal of each soul born as man is to attain mukthi (R. Rajakrishnan & M. Rajantheran,
2004, 22)..
Asirama Dharma
Hinduism has not stopped only with the aforesaid four foundational goals. Instead, it
has provided four stages of attaining them without excluding them from the worldly
life. Human life is depicted as a journey towards attaining the highest goal of Mukthi.
Hence, the soul has to impeccably plan this journey to attaining its real goal. In this
regard, Hinduism has placed in the forefront, the Asirama dharma which allows the
attainment of the above-mentioned four foundational goals. Asirama dharma
categorises man’s life journey into four stages of Bramacharya, Grahastha,
Vanaprastha and Sannyasa (M.Rajantheran, 2004, 263-264).
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Sannyasa
Vanaprasta
Grahasta
Bramacharya
Bramacharya
Man’s life preceding marriage. This is the first stage. In the Bramacharya stage of
life, one is trained to lead a righteous life based on dharma in both, external and
internal perspectives. During this period, man sharpens his intellectual abilities
through read knowledge and experiential knowledge. Further, the importance of
righteousness is also taught. Apart from this, man learns all subject matters required
for his worldly life during Bramacharya period (Shrikant Prasoon, 2009, 203-205).
Grahastha
This period is when man involves in family life. Hinduism states marital life is
paramount for each man. An ld adage states, “there is no other righteous way than
marital life”. However, some are exceptions to this. They are either born or
dedicated lives to the spiritual search for the betterment of the world. One should
establish his family life only with his own wealth. One is obliged to gain wealth
through his education and skills that he has gained during the period of Bramacharya.
A lonely man is not considered as a complete being. A man will possess higher
manliness and lesser womanliness. A woman will possess higher womanliness and
lesser manliness. Marriage is instituted in order to balance this and to complete a man
and woman. Man and woman attain this completeness through marriage. Wedded
couple attain the right to have marital life (R. Rajakrishnan & M. Rajantheran, 2004,
13). Hinduism strongly condemns adultery. Primary duties in Grahastha asirama are
to protect one’s family and fulfil their needs. Married ones who are Grahasthas have
the responsibility to shoulder those who are in all stages of lives. Because, it is they
are the ones who are obliged to protect and fulfil the needs of those belonging to the
71
remaining stages of Asirama dharma, namely, Bramacharyas, Grahasthas and

Sanyasis (M.Rajantheran, 2004, 263-264).
Vanaprastha
Vanaparastha is the third stage of Asirama attained by those who have fulfilled their
family duties. Having brought up their children, providing them necessary education
and having fulfilled all their duties as prescribed by one’s marital life, the husband
and wife become eligible for ascending to this third stage of life. Those in this stage
are respected as intellectuals. Further, they attain the status of preaching and advising
the others (Shrikant Prasoon, 2009, 207-208). Married couples who have attained
Vanaprastha are those who have become freed from the need to seek wealth and those
who have fulfilled the material needs of their families. People who reach this stage
should aspire for freedom from matters relating to family attachments, material life,
worldly linkages and by refraining from giving importance to desires they should
embark deeply on spirituality, self-search and divine enlightenment. In this state, they
should transform themselves into leading simple lives instead of glamorous lives (R.
Rajakrishnan & M. Rajantheran, 2004, 13).
Sannyasa
In the Asirama dharma, Sannyasa is the last stage. One could undertake Sannyasa
dharma when he has accomplished clarity of spirituality and wisdom. Those adopting
the Sannyasa dharma remains as a beacon for those in belonging to other Asirama
stages and he lives as an example of an enlightened being. Those undertaking
Sannyasa should sacrifice themselves as servitudes to God and spend their time on
spiritual activities. Only those in such status become generous in nature. In reality, it
is they who should be considered are the precious resource of a nation and a society
(M.Rajantheran, 2004, 255).
Conclusion
The four key objectives and four Asirama dharmas described above remain even
today as the key undertakings of Hindus in journey of life. Those belonging to the
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various sects of Hindus adopt these undertakings according to their rules and
regulations. In this manner, Hinduism not only shows the obligations that one should
embrace when he of material life prepares himself for the spiritual life, but it also
brings with grace, various followings in Hinduism under one basic constitution.
73
HINDUISM IN MALAYSIA
Introduction
Among the Indians living in Malaysia, 80% are Hindus. Malaysians belonging to the
other races refer to the Malaysian Indians as Indians or Hindus. Hence, Hinduism
remains as a key identifier of Malaysian Indians. The remaining 20% Indians belong
to Islam, Chrsitianity, Bahai and such other religions (S. Manimaran, 2006, 208).
There exists a long cultural link between India and Malaysia (G.Coedes, 1968,
14-35). However, Hindu tradition of the South Indians that was brought to Malaysia
during the period of British rule is most prevalent to date I Malaysia. However, the
Chettis of Malakka is an exception to this. The Hindu rituals adopted by them are
followed from the period of the Malakka Sultans (14th century).
The religious sect of the Malaysian Hindus could be categorised into two
broad categories namely, Saiva and Vaishnava. Apart form this, Malaysian Hindus
adopt traditional religious practices too. Furthermore, a segment of the Malaysian
Hindus also adopt the religious practices created by religious elders, Yoga
meditational techniques, philosophical principles, norms of generally accepted
religious practices (S. Manimaran, 2006, 208).
Recognition of Hinduism in Malaysia
According to the 3rd clause of the Malaysian Federal Constitution (Perkara 3,

Perlembagan Persekutuan Malaysia/ Malaysian Federal Law) Islam is the official
religion in Malaysia. At the same time, those belonging to other religions have the
liberty to practice their own religions (Perkara 11, Perlembagan Persekutuan
Malaysia/ Malaysian Federal Law). Since Islam is the dominant religion of this
country, there is an Islamic welfare ministry operates under a minister in the Prime
Minister’s office. Hence, all aspects of Islam come under the government.
74
In Malaysia many centres under the government are also operating officially to further
the importance of Islam. However, since the other religions including Hinduism do
not have the official recognition of the government, they do not have a ministry or
prominence.
Hinduism – Separate Organisation and Activities
In Malaysia, Hindus have been undertaking their religious activities and welfare
through private entities. Hindus are having to operate exclusively. Further, the funds
that are spent on Hindu religious activities are raised either privately or obtained
through the donations from the devotees. They do not receive any funds from the
Government for this work.
Hindu Religious Welfare Centre
As fare as Malaysia is concerned, there is no official organisational centre either to

manage or to organise the Hindu religious activities. In Malaysia, the Malaysian
Hindu Society and the Malaysian Hindu Council are considered as the constructive
centres representing the Malaysian Hindus. However, neither of these two centres
have legal rights to bring all Malaysian Hindus under their stewardship or influence.
Operational Control Centre
None of the temples or religious groups is controlled by a separate entity.

They are free to determine their own actions. The only restriction is that their actions
should be within the bounds of the laws of the National Registered Entities of 1966
and 1984.
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Challenges
Malaysian Hindus have been establishing temples in order to further their religious
activities even before Malaysia got its independence. Here, many temples are ore
than 100 years old. Because at the time these temples were built, there were no laws
to register them and hence they still remain unregistered at the National Registry.
These include the temples built on the government lands too. This situation continues
due to the government not making any lands freely available. It is such temples
which were greatly affected during the temple de-construction activities.
Because there is no official centre to provide stewardship for Hinduism in

Malaysia, the Hindus of Malaysia have been going to the temples and religious
movements in order to fulfil their spiritual and religious needs.
There is no authoritative organisation to impart religious education in the

country. Even though many Hindu centres have the right intention on imparting the
Hindu religious teachings to the people, lack of proper syllabus and qualified teachers
have created a situation of inability to fulfil these needs of the Malaysian Hindus.
In reality, many temples in this country face many challenges including, lack
of funding to conduct religious classes, lack of qualified teachers, lack of class rooms,
need to give prominence to temple worship and rituals etc.
Due to similar challenges many religious organisations are at a sad state of

being unable to continue with religious education. Mostly the Hindu teachers are
doing this as volunteer service rather than a profession.
Temples should be constructed only according to the rules of the Agamas. Bu

inn Malaysia, first task in temple construction is to obtain the approval of the
blueprint. There is o room for the Agamas in the government regulations. Hence,
importance is given on ensuring that the temples are not built without the approval.
Hence, it is impossible to build the temples purely based on the Agamic rules.
76
Further, there is no consistent approach amongst the Malaysian Hindus on

ensuring that the Agamic rules are followed in the temple worship proceedings too.
According to the Agamic rules, the poojas should be conducted 6 times a day.
However, due to lack of qualified priests and lack of funding, it has become
impossible to do so. This in the Malaysian temples, only two poojas are conducted in
the morning and evening.
Proposals
In order to guide the Malaysian Hindus, credible and strong Hindu centres should
prepare and put forward sound action plans to the government thereby winning its
confidence. In this process, the aforementioned challenges are included. In response,
of the Government could establish a ministry to implement and enforce these action
plans, then it would be possible to consolidate the Malaysian Hindu activities and
improve them.
The government should consider and implement constructive actions to ensure

the allocation of the necessary funds for the welfare of the non-Islamic religions. The
government has an obligation to fulfil the religious requirements of all Malaysians
given that they are citizens of Malaysia and legitimate tax payers for the welfare of
the country.
Malaysian Hindus should show interest in seeking religious education. They

should actively participate in the religious classes conducted by the Hindu
organisations, temples etc. in their areas. Presently many Hindu organisations,
temples are conducting many religious classes to the general public.
Parents should play a key role in teaching religion to their children. It is

essential that those parents who do not have much religious knowledge themselves
should read books on it and then teach their children the same.
77
Young generation should show interest in knowing about religion. Internet

has plenty of information on Hinduism in text, images, voice and media. It is the
responsibility of each and everyone to search for and learn from them. In order to
encourage this, the temples and organisations should devise action plans that attract
the youngsters.
Those who wish to construct new temples should firstly seek the registration
and approval of the government. Further they should aim as afar as possible to
construct the temples according to the Agamic rules.
Government should establish authoritative national committee to research the

process involving deconstructing the temples and resolve the issues relating to it.
Even though this problem is being reviewed by the government, no constructive
outcomes seem to be coming out of this. The subject of demolition of temples is a
very emotional matter. Hence, this matter should be carefully considered and
appropriate actions should be taken by the government.
Conclusion
Even though Hinduism in Malaysia has faced many challenges and struggles, it still
functions without losing its identity. According to the research by scholars, it appears
that the Malaysian Hindus have started showing keen interest in knowing more deeply
about Hinduism. Individuals, organisations and temples have been organising events
and showing keen interest on the welfare of Hinduism in Malaysia. Further many
private parties have been giving helping hands in organising religious workshops,
speeches, conferences, discussions etc. It is certain that those who don’t know much
about these, by acquainting themselves and participating in these could add
tremendous benefits to themselves, to religion and society.
78
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THE HINDU TRADITION AND THOUGHTS

Author’s: M.Rajantheran & K.Silllalee

Publisher: Sakti Foundation,

© M.Rajantheran & K.Silllalee, 2013.

CIVILIZATION AND THOUGHTS

ANCIENT HISTORY OF HINDUISM

SPIRITUAL THOUGHTS OF THE TAMILS

FAITH IN VEDIC PERIOD

THE TAMILS AND SIX SECTS OF HINDUISM

TEMPLE WORSHIP ORDER

HOLY FORMS AND SYMBOLS FESTIVALS AND CELEBRATIONS

FESTIVALS AND CELEBRATIONS

Hinduism constitutes multifarious great philosophies. Not only does it encapsulate

Dato R.S. Tanenthiran,

Hinduism is comparable to a deep ocean. It is indeed formidable to fully explain

Furthermore, there must not be a language barrier in comprehending religion, which is

CIVILIZATION AND THOUGHTS

The term, “civilization” is referred to as, Peradaban/ Tamadun in Malay. Commonly

Material and spiritual growth achieved by man through his mental

Guidance on good Record of Respectable and Aspirations

Characteristics of Civilized Populous

1. People of any civilization should possess a syntactic a semantic system of

generations of that community, such as system is considered an essential element

2. Civilization is an expression of the advancement of our thoughts. The level of this

5. People of civilized societies should depict growth and advancement in various

7. Civilization is not based on an individual’s actions. It is rather, the achievement

Thereby we understand that spirituality is a key ingredient in the growth of a

RELIGION AND PEOPLE

Religion is a path to mankind’s spiritual search for his advancement (Clifford

Multicultural and multi-religious values of Malaysian people show, primacy

Faith in God leads people to coexist peacefully. It is noteworthy, that this

To date, Hinduism stands linking revered scriptures, pure heritage, timeless

ANCIENT HISTORY OF HINDUISM

No Monolithic Pre History

 No one could be named as the originator of Hinduism. Instead, this religious

Santana Dharma – Long lasting righteous

Vaidheeha Dharma – Religion based on the Vedas.

Brahmanism – God’s religion.

Ancient References to Hinduism

1) Seal of Ancient Siva worship (A. Smith Viencent, 1958, 29)

It also indicates the tradition of seeing God as Father.

2) Mother Worship (Amman) Statues

According to archaeologists, the purpose of this tank seems to be to for cleansing

It is a common South Indian tradition to build wells next to the Temples.

Seal of Ancient Siva

It is clear that the people of Sindhu plains belonged to an advanced civilization.

SPIRITUAL THOUGHTS OF THE TAMILS

Tirumurgatruppadai praises Murugan and the reverence of His Aru Padai

It is noteworthy that apart from Tirumurgatruppadai and Paripaadal, other

Periyon Koyilum”(Silambu 5:169). “Nuthalvizhi Nattath Iraiyon Koyilum” (Silambu:

including, Tirukkural, serve as evidence of the influence of Jain and Buddhist

Jain, Buddhist Influence and the Rise of Saivam and Vaishnavam

FAITH IN VEDIC PERIOD

Atharvana Veda 4 kitab Veda Yajur

i) Samhita – Incantations expressing the religious principles that are in Struti

Vedas refer to God as Brahman. Brahman presents Himself in two states

Nirguna Brahman Saguna Brahman

Nirguna Brahman is that force represented beyond thought without any

Term Saguna Brahman is used when God is represented through

Rituals and Prayer Worships

Key essence behind undertaking Yagna include the performer reinforcing

o Mahagrathu and Srauththam – Yagna undertaken by the rulers on behalf of