English Book 28042014

THE HINDU TRADITION AND THOUGHTS
Authors: 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 authors 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
PRESIDENTS 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. Datuk R.S. Thanenthiran, 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 code of conduct
Record of achievements that are praiseworthy
Respectable and amicable relationships amongst fellow humans
Aspirations towards focussed and sustained 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 ones own thoughts but also a mode of carrying it forward to the future
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 its 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 individuals 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
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 ones faith arising out of his feelings (Roland Robertson. 1997, IX & XI). Religion is a path to mankinds 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
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 nations constitution as Kapercayaan kepada tuhan to have faith in God. Faith in God plays a key role in fulfilling mans 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.
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 and Global Institution Pre History
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.
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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. OMalley, 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 Gods 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
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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 todays 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.
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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. 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). Thus this seal serves to elucidate that Lord Siva undertakes the three divinely acts (B. Allchin & R. Allchin,
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).
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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. Its important to realise the role of the temple well in this context (M. Rajantheran, 2004).
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Seal of Ancient Siva
Important Mother Worship (Amman) Statues Findings Tank for cleansing purposes
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).
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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
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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 Dewa Veenthan (Lord Indra) Mullai Dewa Maayoon (Lord Thirumaal)
Lands & Lord

Neital Dewa Varunan Paalai Dewi Kotravai (Kaali/Durga) (/)
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.
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Guardian Gods
Apart from this, its 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
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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 peoples movement and thereby consolidated Hinduism (Krishna Sharma, 1987, 259-265).
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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).
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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
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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 Gods 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. 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): This translates as that the Truth (God) is one only its interpretations are many. This
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
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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
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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
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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 Philosophers
Spritual Revolution
Back to Vedas - Refreshing Movement
Rejected Vedic Teachings & Culture
Jainism
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
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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). noteworthy that majority of Indians are Hindus. Today, it is
26
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 (Vinayagar) Vaishnavam (Vishnu / Thirumaal)
Kaumaram (Murugan) Saktham (Sakthi)
Sauram (Suuriyan)
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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. 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 His worship
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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.durgapuja.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).
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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).
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Deveyanai, Valli are the Sakthis of Lord Muruga (Siva Aathirayan, 2010, 144). His vehicle is the peacock. Murugas 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.
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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. 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. Tamils religion has become to be in harmony with the nature. Hence, it could be seen that all sects of Hinduism worship
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.
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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 BCE1500 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).
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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)
Triprinciples
Pasu (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).
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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. ii. iii. iv.
Siva Saloka Living in the realm of Lord (Thirumanthiram, 1507). Siva Samipa Living next to the Lord (Thirumanthiram, 1509). Siva Srupa Attaining Lords form (Thirumanthiram, 1511). 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:
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Four Margas 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 Gods servant (Tirnavukkarasar) (Thirumanthiram, 1502).
2. 3. 4.
Satputra marga - Showing devotion to God by taking Him as a father and considering himself as a son (Tirugananasambandar) (Thirumanthiram, 1495). Saha marga - Showing devotion to God by taking Him as a friend (Sundaramoorthi nayanar) (Thirumanthiram, 1488). 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):-:
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Tirunagesuram Vaidhyanatham
Rameshwaram
Srisailam Somanathapuram
Krishneshwaram
Jyothirlinga Stahalas
Viswanatham
Bhimasankaram Tiryambakam Ujjaini
Thairu ketharama 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.
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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 religions 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,
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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.
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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.
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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, 187188). 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 Shankaras (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, Ramanujars (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):-
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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 Shankaras Advaitam (SNK, 3:267) (S.N.Kandaswami, 2003, 267). Madhvas 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
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Madhvas 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).
Iraddaithirupathi (Vadakku Koovil) Keethu Iraddaithirupathi (Terku Koovil) Raagu Perunggulam Sani
Srivaigundam Suuryan
Thiruvaraguna Mangai Chandran Thirukkooluur Anggaarakan Thiruppuliyanggudi Puthan
NAVAPATHIGAL
Tenthirupperai Sukkiran
Aalvaar Thirunagari Guru
Similarly, Krishna temple in Guruvayur in Kerala, where He is called as Guruvayurappan, is also very popular amongst the Vaishnavaites. Dwaraka Krishna temple. In the north, eminent holy temples include, Badhrinath, Sangu Narayanan temple, Puri Jagannath,
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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 Tirumals consort. In Tirumal temples, the sanctum of Maha lakshmi is referred to as Mothers 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 Tirumals 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):
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1. Poihaiyazhvar 3. Peyazhvar 5. Bhutathalzhvar 7. Nammazhvar 9. Tirumisaiyazhvar 11. Periyazhvar
2. 4. 6. 8.
Andall Tirumangaiyazhvar Tirupanazhvar Kulasekarazhvar
10. Madurakaviyazhvar 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 dont 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.
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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 Arivarand 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,
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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 (Karuvoorars 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):-
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Vasittuvam Paragamiyam Praapti
Isaattuvam ATTAMAASITTI Karima
Anima Magima Lagima
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
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tradition became popular among the Malaysian people through the Nadi Astrology. This custom started in during the 70s and became popular during the 80s. 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.
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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).
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Whatever the definition may be, in common, many consider meditation as a process of liberating or withdrawing oneself from the world. 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). This view is not totally
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 ones 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).
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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).
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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?
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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 Gods 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
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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 deitys praise (Najan, 1973, 181). In many temples in Malaysia, the deitys 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 Sivas 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 Vinayakas 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
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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 Gods 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 Sandeswarars 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
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there be any error in ones worshipping and at the same time, seek His blessing on the requests made. One should not go around Sandeswarars 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 ones 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).
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It is commonly stated that Stealing Sivas 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 Gods 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
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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?
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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 mans 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 mans 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 mans 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.
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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 Gods 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.
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Protective Hand
Gods 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 Gods grace.
Elephant Face
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Lord Vinayakas elephant face is the formation of Om- the Pranava mantra. When Vinayakas elephant face is closely observed this principle will become clear. The elephant face denotes that Vinakayas Omkara form. Amongst the mantras, Pranavam stands as the primary one. Similarly Vinayaka is also the primary god for all. Vinayakas elephant face indicates that God exists also as the sound form of mantra. Elephants 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
Vinayakas 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 Vinayakas 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 ones 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 ones ego is dissolved, he could reach God (Najan, 1973, 172).
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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 multicultural 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
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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 months name and Poosa stars 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 Gods 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 Gods 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
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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 ones 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.
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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, ones 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
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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, ones 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 ones 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, mans 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 ones 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 mans essential needs and to consolidate his interests in economic, political or managerial goals. Through porul,
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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 ones means. Veedu (Mukthi) Mukthi stands for the attainment of a state of spiritual ascent. Ones life should be aimed at leading him on the path to attain Mukthi. Souls 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. Vanaprastha and Sannyasa (M.Rajantheran, 2004, 263-264). Asirama dharma categorises mans life journey into four stages of Bramacharya, Grahastha,
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Sannyasa Vanaprasta Grahasta Bramacharya
Bramacharya Mans 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 ones 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
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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 ones 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.
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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 Ministers office. Hence, all aspects of Islam come under the government.
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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.
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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.
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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 dont know much about these, by acquainting themselves and participating in these could add tremendous benefits to themselves, to religion and society.
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THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

CIVILIZATION AND THOUGHTS

Guidance on good code of conduct

Record of achievements that are praiseworthy

Respectable and amicable relationships amongst fellow humans

Aspirations towards focussed and sustained growth

Characteristics of Civilized Populous

THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

RELIGION AND PEOPLE

THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

ANCIENT HISTORY OF HINDUISM

No Originator No Monolithic and Global Institution Pre History

THE HINDU TRADITION AND THOUGHTS

Brahmanism Gods religion.

THE HINDU TRADITION AND THOUGHTS

Ancient References to Hinduism

It also indicates the tradition of seeing God as Father.

THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

Seal of Ancient Siva

THE HINDU TRADITION AND THOUGHTS

SPIRITUAL THOUGHTS OF THE TAMILS

THE HINDU TRADITION AND THOUGHTS

Lands & Lord

THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

Jain, Buddhist Influence and the Rise of Saivam and Vaishnavam

THE HINDU TRADITION AND THOUGHTS

FAITH IN VEDIC PERIOD

THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

Back to Vedas - Refreshing Movement

Rejected Vedic Teachings & Culture

THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

THE TAMILS AND SIX SECTS OF HINDUISM

Siavam (Shiva) Gaanaapatyam (Vinayagar) Vaishnavam (Vishnu / Thirumaal)

Kaumaram (Murugan) Saktham (Sakthi)

THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

THE HINDU TRADITION AND THOUGHTS

Saiva Brahmana Scriptures

THE HINDU TRADITION AND THOUGHTS

Pasu (Jiva or Atma)

The second truth is Jiva or Atma, which is called Pasu.

THE HINDU TRADITION AND THOUGHTS

i. ii. iii. iv.

THE HINDU TRADITION AND THOUGHTS

Saiva Holy Temples

THE HINDU TRADITION AND THOUGHTS

Bhimasankaram Tiryambakam Ujjaini

Thairu ketharama Omkaram

THE HINDU TRADITION AND THOUGHTS