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)


6

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:

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

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


7

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


8

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


9

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.


10

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):-

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.

No Monolithic and Global Institution

Pre History

Hindu Religion

No Originator


11

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):

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

HINDU RELIGION

Santana Dharma Long lasting righteous incantations.

Vaidheeha Dharma Religion based on the Vedas.

Brahmanism Gods religion.


12

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.


13

The figure situated in the centre of this seal denotes Lord Siva (Pasupathi).

The animals surrounding this figure refer to the pasu principle. It is noteworthy that

the principle of Pati-Pasu is a key aspect of Siva tradition (Sir John Marshal, 1973,

vii-x and R. C. Majumdar, 1961, 20-21). The eyes half-closed yoga posture and the

seated meditative state, denote God as a Maha Yogi. This posture serves to show the

power of yogic meditation to the world. The three horns on the head denote the three

divinely acts of creation, sustenance and dissolution. Thus this seal serves to

elucidate that Lord Siva undertakes the three divinely acts (B. Allchin & R. Allchin,

1968).

2) Mother Worship (Amman) Statues

Female figurines indicating Lord Mother Statues have been discovered at most houses

in the Mohenjo-daro and Harappa townships. This indicates the Amman worship of

the Hindus (P. Ramanathan, 2000, 56).

Mother worship serves to point that Lord Mother is the ruler of the world (Sen

Sailendra Nath, 1990, 28-29). It is worth mentioning that the Siva seal and the statues

of the Lord Mother points to the Ammai-Appa principle of Siva tradition (V. D.

Mahajan, 1990, 33-34).


14

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).


15

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).

Mother Worship

(Amman) Statues

Tank for cleansing purposes

Seal of Ancient Siva

Important

Findings


16

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


17

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:-

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.

Marutham

Dewa Veenthan (Lord

Indra)

Neital

Dewa Varunan

Paalai

Dewi Kotravai

(Kaali/Durga)

(/)

Mullai Dewa Maayoon (Lord

Thirumaal)

Kuriji Seeyoon (Lord

Murugan)

Lands & Lord


18

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


19

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).


20

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:

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).

VEDA

SHTRUTI

SMRITI


21

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

Atharvana Veda

Sama

Veda

Yajur

Veda

Rig Veda

4 kitab Veda


22

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. This

translates as that the Truth (God) is one only its interpretations are many. This

principle further drives home the fact that Hindus are monotheistic.

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

(Benjamin Walker, 1968, 393-397):

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

Brahman

Nirguna Brahman Saguna Brahman


23

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


24

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


25

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).

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

Spritual Revolution

Back to Vedas - Refreshing Movement

Rejected Vedic Teachings &

Culture

Upanishad Philosophers

Jainism

Buddhism


26

completely move away from some of the basic preaching of the Vedas. Buddhism and

Jainism are such religions that formed on this basis.

These two religions that sunned the Vedas saw great following from the

people. This shift in the thinking continued from BC 500 to few centuries. It is only

after AD 5th century that Hinduism saw an awakening amongst the people (M.

Rajantheran, 2011, 67). This awakening arose mainly during the Bakti period of the 6th

century. Hinduism started flourishing again only after the advent of the Four Samaya

Kuravar, namely Tirunavukkarasar, Tirugna Chambandar, Surnadaramoorthy Nayanar

and Mankikka Vasagar, This renewal originated in Tamil Nadu and then started

spreading into northern India too (D. S. Sarma, 1961, 56). Hence, other external

religions such as Buddhism and Jainism lost their popularity and Hinduism arose again

a s a religion with a force (Manimaran Subramaniam, 2006, 202). Today, it is

noteworthy that majority of Indians are Hindus.


27

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,

Gaanaapatyam

(Vinayagar)

Kaumaram

(Murugan)

Saktham

(Sakthi)

Sauram (Suuriyan)

Vaishnavam

(Vishnu /

Thirumaal)

Siavam

(Shiva)


28

Thus Adi Shankara clarified and removed the misconceptions amongst various

religions sects by pointing that the deities of these religions are all aspects of the

Saguna Brahman and thereby created unity

Gaanaapatyam

Gaanaapatyam reveres Vinayaka as the primary deity (www.wikipedia.org). Rig Veda

refers to Lord Vinayaka as Hastimukha (elephant-faced) (S. Singaravelu, 2007). As

far as Tamil Nadu is considered, Vinayaka worship has been in existence since 6the

century CE. Historic records show that in the 6th century CE, the Pallava commander

Paranjothiyar undertook a military campaign on Vathabi and returned victorious with

the statue of Vathabi Ganapathu to Tamil Land and established the staute at

ganaatheeshvaram in the village of Tiru Chengattangudi. A fundamental principle of

Hinduism is to see Vinayaka as representing the Omkara (Ibid).

Vinayaka could be seen in any Hindu temple. It is customary to do the first

pooja to Him (K. Krithika, 2010, 122). It is noteworthy that Vinayaka is referred to as

Thumbikkaiyazhvar in Viashnava sect. Vinayaka Purana elaborates on the praise of

Vikanyaka (Thapan, Anita Raina, 1997). Arugam grass is considered a key element in

His worship. Mothaka and Kolukkattai are presented as His favourite food offerings

(K. Krithika, 2010, 124). Rat named Mooshika is his vehicle (Martin-Dubost, 1997,

231-244). Vinyaka Chadurthi is celebrated as an important celebration for Him (B.

Bhattacharyya, 1956, 483). Worship of Vinayaka is very unique. His worship

includes patting on the head three times and breaking coconuts.

Vinayaka worship is very simple in practice. Strict Agamic process according

to the shastras should be adhered to, when establishing the statues of other deities.

However, it is not required to follow such procedures in Vinayaka worship.

Ganapathy is said to make his presence and acceptance as soon as a simple form of

Him is made with turmeric powder, cow-dung, clay or such material (G. M.

Subramaniam, 1995, 19). Besides He is a deity who appears not only in temples but

also at many places such as the shores of the lakes, at the foot of the Pipal trees. Even


29

though there are many Vinayaka temples in Tamil Nadu, the Katrpaga Vinayaka at

Pillayar Patti and Uchci Pillayar at Trichi are most famous.

Saktham

Saktham corresponds to the worship of Sakthi, the divine Mother. Sakthi worship has

been in existence since the period of Sindhu plains civilization (A. L. Basham, 2002).

Apart from this, it is understood from the material on the Tamil civilization of the

Sangam period, that the populous of the dry desert lands have worshiped Sakthi by

the revered name of Kottravai (A. Thatcinamorthy, 2005, 185). Devi Bagavatam

stands as the scripture containing songs of praise for the Devi. It contains puranic

stories depicting Goddess Adi Parashakthi as the primary source of all (B. Brown,

1991, 8, 17, 10, 21 & 320).

We could note the tradition of revering the Devi as a Mother. In saktham, the

mother-son relationship is held in high esteem and personal. Sakthi worship is a form

of worship where God is taken as a Mother.

In Sakthi worship, many forms of Sakthi are represented as the Three Devis.

Monsht the Three Devis, Sarasvathy is revered fro studies, Lakshmi for wealth and

Durga for bravery (S. Thilagavathi, 2010, 172). The 10-day Navarathri including the

Vijaya Dasami day is celebrated in praise of the here Devis. This festival represents

the destruction of Mahishasura (representing Ego) by Adi Shakthi (www.durga-

puja.org).

Sakthi worship includes the three elements of manta, yantra and tantra. Sri

Chakra or Mahameru Yantra worship is paramount in Sakthi worship(Brooks,

Douglas Renfrew, 1990, xiii). Saktham states Adi Parashakthi as seated in the central

point of the Sri Chakra, with her Parivara Shakthis seated at every angle providing

their blessings (Najan, 1977, 22-24).


30

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).


31

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.


32

Surya worship is Tamils ancient form of worship, especially that of those

who work in the paddy fields. It is for this reason that, to this day, the first day of Thai

month is celebrated with Surya Pongal. Tamils religion has become to be in

harmony with the nature. Hence, it could be seen that all sects of Hinduism worship

Surya (A. Thatcinamorthy, 2005, 185).

Lord Surya is also called as, Dityan (Leader of the Devas), Divakara (he who

brings dawn), Baskaran (He who creates light), Surya Narayanan (Deity who starts

action) and many other names. Lord Surya is the central deity amongst the

Navagrahas. It is for this reason that he is placed at the centre of the Navagraha pita

in all temples. He is said to be travelling in a chariot driven by seven horses directed

by Poosha, the charioteer. His consorts are Usha and Sayidevi. Sani and Yama are

His sons. Aditya Hriudayam is His stotra scripture.

Amongst Lord Surya temples, the Suryanarayanar temple close to Kanjanoor

and the Konark temple in Orissa are of special importance. Nowadays, there is only a

very small community which follow the Saura sect.

Conclusion

As explained, the six sects of Hinduism established by Adi Shankara have now settled

within Saiva and Vaishnava traditions. Both these have been elaborated in separate

sections in the following chapters.


33

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).


34

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):-

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).

Tri-principles

Pathi (God)

Pasu (Jiva or Atma)

Paasam

Ego

Karma

Maya


35

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:

i. Siva Saloka Living in the realm of Lord (Thirumanthiram, 1507).

ii. Siva Samipa Living next to the Lord (Thirumanthiram, 1509).

iii. Siva Srupa Attaining Lords form (Thirumanthiram, 1511).

iv. Siva Sayujua Attaining para mukthi (Thirumanthiram, 1512).

In all the above four stages of Mukthi, the being does not merge with God. Rather it

reaches his feet and remains there in eternal bliss (Thirumanthiramaalai 300: 86,

Sivanyana Sithiyaar 2-3& Nagappan Arumugam, 2008, 370-371).

Saiva Siddhanta enumerates four paths for attaining such great boon of

Mukthi. These paths are available for all being depending on their levels of maturity

(Thevapoopathi Nadaraja, 1991, 41). It is essential to have a suitable spiritual guru

for undertaking these paths. Saiva Siddhanta states that when the being is ready, God

Himself will appear as a guru and assist with its advancement to a higher state

(Thirumanthiram 1573 & Ka.Vellaivaaranan, 2002, 609). Following lists such higher

paths and the Saiva saints who attained liberation through them:

Sivasaayujiyam

Sivasaaruupam

Sivasaamiipam

Sivasaaloogam


36

1. Dasa marga Showing devotion to God by taking Him as a master and

considering himself as Gods servant (Tirnavukkarasar) (Thirumanthiram,

1502).

2. Satputra marga - Showing devotion to God by taking Him as a father and

considering himself as a son (Tirugananasambandar) (Thirumanthiram, 1495).

3. Saha marga - Showing devotion to God by taking Him as a friend

(Sundaramoorthi nayanar) (Thirumanthiram, 1488).

4. San marga - Showing devotion to God by taking Him as a guru and

considering him as a student and following a gnana path (Manikka Vaasagar)

(Thirumanthiram, 1478 & 1479).

This is also called as the paths, chariya, kiriya, yoga and gnanam.

Saiva Holy Temples

When naming the temple for Saivaites, it is synonymous to the Holy temple of Tillai

Nadarajar also called as Chdambaram (Thirumanthiramaalai 300: 147 &

Thirumanthiram 2747, 2748, 2754, Thiruvasagam 2: 1-2 & 474, Thevaaram 4385 &

4393). In the north, Kasi Vishwanathar, Bhuvanaeshvarar, Amranath etc. are popular

for Siva worship. Apart form these temples; the following 12 Jyothirlinga stahalas are

popular in the Saiva world (Jabalpur Nagaraja Sarma, 2006):-:

Four Margas

Daasa Marga - Sariyai

Satputra Marga - Kiriyai

Saga Marga - Yoogam

San Marga - Nyaanam


37

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.

Tirunagesuram

Vaidhyanatham

Krishneshwaram

Bhimasankaram

Tiryambakam Omkaram

Ujjaini

Thairu ketharama

Viswanatham

Soma- nathapuram

Srisailam Rameshwaram

Jyothirlinga Stahalas


38

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,


39

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.


40

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.


41

i. That it is of the Southern foundation which reveres Tamil Vedic literature such as

Nalayira Divya Prabandham. According to this tradition, the soul leaves the entire

task of attaining liberation, to God suggesting staying in total surrender. This is

analogous to kitten allowing itself to be carried by the mother cat. This refers to the

state where the soul which has surrendered totally to God allows Him the full

responsibility of taking it to liberation.

Vaishnava Pramana Scriptures

Northern sect of Vaishnavam considers Vedas, Upanishads, Bhagavad Gita, Brahma

Sutra etc. as primary scriptures. They refer to these scriptures as Prastahana Treyam

too. On the contrary, the Southern sect reveres the Nalayira Divya Prabandham by

the Panniru Azhvars, as the primary special scriptures (S.N. Kandaswami, 2003, 187-

188). Apart from these, Ramayanam, Mahabharatham, Srimad Bhagavatam,

Vaishnava Agamas, Vishnu Pruranam, Paripadal also are considered as special

scriptures in Vaishnavam.

Vaishnavam is based on the foundation of Vedantic principles. Vedanta says

God is only the inner truth, others are false forms (Bramma Sudra, 2). Adi 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):-


42

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

Three Truths

Ishvara Sith Asith


43

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).

Similarly, Krishna temple in Guruvayur in Kerala, where He is called as

Guruvayurappan, is also very popular amongst the Vaishnavaites. In the north,

eminent holy temples include, Badhrinath, Sangu Narayanan temple, Puri Jagannath,

Dwaraka Krishna temple.

Iraddaithirupathi (Vadakku Koovil)

Keethu

Iraddaithirupathi (Terku Koovil)

Raagu

Perunggulam Sani

Tenthirupperai Sukkiran

Aalvaar Thirunagari

Guru

Thiruppuliyanggudi Puthan

Thirukkooluur Anggaarakan

Thiruvaraguna Mangai

Chandran

Srivaigundam Suuryan

NAVAPATHIGAL


44

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):


45

1. Poihaiyazhvar 2. Andall

3. Peyazhvar 4. Tirumangaiyazhvar

5. Bhutathalzhvar 6. Tirupanazhvar

7. Nammazhvar 8. Kulasekarazhvar

9. Tirumisaiyazhvar 10. Madurakaviyazhvar

11. Periyazhvar 12. Thondaradipodiyazhvar

Tulsi is preferred by Thirumal (Nya. Thevaneya Paavaanar, 2000, 41); vehicle is

Garuda; abode is Vaikuntha/ Tirupatrkadal (A.L. Basham, 2002, 300).

Conclusion

Even though Saivam and Vaishnavam show difference in spiritual elaborations,

Godly names, Godly forms, worshipping methods, festivals, insignia, holy temples

and many such subjects, in basic foundation, they both refer to the one God. In order

to reinstate this fact that the age old saying that, Hari and Siva are the same those

who 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.


46

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,


47

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):-


48

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

Vasittuvam

Paragamiyam

Praapti Karima

Lagima

Magima

Anima Isaattuvam

ATTAMAASITTI


49

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.


50

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).


51

Whatever the definition may be, in common, many consider meditation as a process

of liberating or withdrawing oneself from the world. This view is not totally

incorrect.

The objectives of undertaking mediation are many and amongst them this is

one. However, its not correct to state that this is the only objective. Thus it is not

right to state that meditation is a process of withdrawing from the world or running

away fro the worldly problems (Ibid).

Worldly norm Common Belief

The life that we live has accustomed us to commonly believe that only the external

world is real. It is for this reason that we are trained to believe that those who are

well-travelled are more experienced in life than those who have not. Hence, we

consider it to be a mark of respect to introduce someone as he who has experience in

having been to many countries (M. P. Gurusamy, 1998, 88-92).

Man has gone beyond the moon and is aiming for the planet Mars. Thus we

believe that the extent of 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).


52

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).


53

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?


54

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


55

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


56

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

Documents

English Book 28042014