CHAPTER 1: HISTORY OF RELIGION
Once I was speaking at a religious function when a man suddenly got up and asked me “God created man, man created God” so I want to know what your reply is. In reality, it was not a question at all but a statement. I was confused for a few minutes then. I replied him by saying that “In the first part of your question you said God created man; hence you have agreed that God was in existence before man was created. If God was already in existence before man was created how then could man create God?
The gentleman walked off without saying another word. He walked off, but what he asked me was gnawing at me. His question may be contradictory but I felt he may have wanted to say something else. I concluded that what he wanted to say was “God created man, man created religion”. Some people are of the opinion that man did not create religion; it is only God who has created religions. This could be because, the general population have great respect and fear regarding religion. When we analyse the historical background of religions, we can safely say it is man who has created religions. From time immemorial man’s quest for knowledge has made him ask questions about everything. How did the world come into being? How did the following like trees, birds, animals, rivers and even mankind come into being? Why do natural disasters e.g.; earthquakes, volcanoes and cyclones occur? Where does rain come from?
The fire elements, earth, water, fire, wind and sky played such a great part in
the survival of mankind that they decided to pray to these elements also as God.
WORSHIP
Activities associated with religious beliefs which were practiced for generations became so deep – rooted that they were deemed as rituals pertaining to that particular religion. The beliefs and fear regarding nature was the basis for mankind to pray to elements in nature like trees, hills and rivers. The fear induced by certain animals like snakes, birds, elephants, lions etc. led to their being worshipped. Beliefs, fear and respect regarding nature have all been ingrained in mankind for generation that they became part and parcel of the worship practices and continues to be so even now.
In the olden days man’s life was entwined around nature because it provided him with food, shelter, clothing and catered to his other needs. As a result mankind worshipped the lesser God’s who were part of nature. They worshipped to get adequate rain, children and to prevent affliction by evil spirits. This type of worship was done mostly for worldly pleasures. The people were sure that they would get what they asked for but there was also an underlying fear that these lesser God’s were associated with anger and violence. People then, choose to calm these lesser God’s and ask for their help to smoothen their lives. One way was to do life sacrifice that is, animal sacrifice, to appease the lesser gods so as to safeguard their own lives.
In the early stages of the history of mankind people segregated themselves into small groups and developed different religious practices. These practices evolved over generations to become part of their culture. Belief in God and God worship became entrenched in their culture and strengthened with time. As it could not be ascertained how and who started these methods of worship the common belief was that it was “told by elders’. The elders were held in such high esteem that people practiced the said methods of worship or rituals with full commitment to receive blessings of the Gods so as to prevent ill- effects. These worship practices to “lesser Gods”, “village Gods”, “family Gods guarding boundaries” and evil spirits done by various small groups differed from one community to another. Nevertheless, since community leaders endorsed these practices they were carried out with full commitment and became a way of life for these people. Thus, a community’s historical background is gleaned from their cultural practices and ways of worship.
Research regarding God was continuously done and the views regarding God kept changing. The helpful role of God in man’s life was realized by many and as a result God was recognized as a “good” person.
Fear receeded and love took its place. When this happened statues of Gods in temples were depicted as being calm and peaceful. The perception of fear regarding the hand- held equipment of the statues of God changed to one of love, as these were perceived as helping to ward of dangers faced by man. Nevertheless most people did not adhere to this way of thinking as people still liked to pray to Gods who were depicted with fearful attributes.
Over the years thoughts of God were analyzed and improvement of man’s reasoning skills led to the realization that ultimately there is only one God who governs the world. God could not be depicted as having a single form as he is everywhere, all pervasive, and is invisible. That is his natural self. He can only be seen in a particular form when he comes to bestow his grace on someone. The thoughts of God were based on beliefs previously and were culturally based. When some of these beliefs were analyzed and researched they were accepted as pointing in the direction of one God. Life sacrifice practice was done away with and statues of God depicting calmness and peace replaced the older fearful ones.
Worldly pleasures were set aside and thoughts on how to break the life- cycle and attain moksha were given emphasis. Temple structure, rituals, activities related to worship was streamlined. This type of worship was deemed suitable for everybody regardless of race or dialect.
SITHANANDAM
People who were enlightened were always thinking and debating about God, Soul and the World and as a result, views regarding them become clearer and definite. These views were referred to as Sithanandam and meant ultimate or final knowledge. This word was not exclusive for religion; it was also used in political and business context. What “Saiva Agamangal” describes about God has been explained as Sithanandam by Saint Thirumular. ( 10, 1396 )
What Is Sithanandam
Every Religious sect believed that their beliefs and practices regarding God was final, so it was deemed necessary to research and analyze the concept of sithanandam. This type of analysis was not accepted by many religious sects as they felt that their beliefs could not be questioned as punishments could be meted out, if questioned. Thus they were against any intellectual, analysis but made decisions based on their leader’s views due to the high esteem in which leaders were held. As a result, decisions were more emotional in nature, whereas in sithanandam decisions were discussed logically and scientifically and a consensus was reached based on the analysis.
Meaning Of ( Indu )
The word ‘Indu’ may be confusing as there is no religion called ‘Indu’. The other meaning of Indu is ‘thief’; some people even use this meaning to criticize the community.
The historical background of this word has been explained by the former Prime Minister Pandit Jawarlal Nehru and is quoted below “In our old literature there is no word called ‘Indu’ but the first reference to it is in a book (AD 8) where it refers to population. As this word has also been used by Persians, we can conclude its usage dates back very far, historically. This word has also been used by the people of the Asian Sub- continent to refer to India.”
Initially people around the Indus river were called as ‘Sindu’. Over the years ‘sindu’ was pronounced as “Hindu”. It can be seen that Hindu refers to the country of India and not to any religion.
Hindu Religion
Even through many religions evolved in various areas, in India the deity commonly prayed to by all was ‘Sivan’. Approximately 4000 years ago when Aryans came to India they destroyed the cities around the Indus valley.
Fire worship ( Velvis) was done to attain worldly pleasures which included gaining power, prosperous reign for kings, defeat of enemies, so, kings were attracted to it. To gain further attention of kings, fire worship was given more positive attributes. The Brahmin priests who practiced them became more powerful. Vedas were developed.
The population was grouped under four headings called Varnaseramam with the Brahmin community at the top of the list. The four groups were given definite roles and duties. Kings became the protectors of this system. Books called ‘sismiuthegal’ were written as guidelines to implement this system. This Vedic type of worship spread to South India from North India. Kings invited Brahmin priests to South India and this type of worship was propagated in the South. South Indian temples soon adopted this type of worship and the Brahmins took over the duties of the South Indian priests and stayed there permanently. The ‘Varanaseramam’ concept spread in India. With the exception of some communities, all the others accepted this concept which also included Vedic culture and usage of sanskrit language. Hinduism was divided into two main categories. Those who adhered to Vedic principles as ‘vaithega Samayam’ and those who opposed as “Avaithega Samayam” . Those who leaned towards Saiva samayam did not want to be known as Hindus as they did not want to acknowledge the superiority of the Brahmins.
Aruvagai Tharisanangal
The three aspects namely God, Soul and World with the ultimate aim of attaining moksha have been constantly researched by Hindu Philosphers leading to different schools of thought. This is referred to as ‘Tharisanagal’ or Hindu philosophy. It is this independent thinking by Indians which has created many schools of thought. Of these ‘Saivam’ has been priortised at a high level and ‘Saiva Sithanandam’ has been accepted as a concept which is very clear. To acknowledge the superiority of Saiva Sithanandam, it is necessary to briefly understand the ‘Tharisanangal’ as postulated by the philosophers. “Tharisanam’ means a picture or vision seen by our heart.
The spread of various Indian philosophical schools is attributed to freedom of thinking. These schools have discovered many unique truths over the years. Differing views and philosophies were continuously subject to in-depth analysis. Views regarding God, Soul and World were constantly debated and conclusions were accepted or rejected. When this was done systematically ‘ Saiva Sithanandam’ principles were derived in a sound and logical way and still stand the test of time.
A) Ulagaantham
Marcus Miller and Radahkrishnan think that this philosophy is named after its creator. Its origin dates back to B. C 1500.
Its followers denied the existence of God and Vedic culture. They believed that the elements like earth, water, fire and wind were associated and influenced the soul but did not believe in the concept of after life. Worldly pleasures were thought of as the main aim of life. The source dates back to a book called “Piragaspathi Suthiram” ( B .C 600).
B) Niyayam
This philosophy is also called “Naiyayigam” and states that the world and things in the world are all true. One who gains knowledge, the object of knowledge, the way to gain knowledge and knowledge, itself are all related to ‘Brahmanism’ and should be given priority. Four aspects namely vision, learning, talks and examples regarding above were accepted. It also states that the world is made up of minute particles, soul is everlasting, knowledge gained is a natural process, God created world, and when the soul is liberated from its worldly inclinations and with God’s grace can attain moksha. The views about God were logically analysed. This philosophy originated before B.C 2 and according to historians, even the Greek philopher Aristotle, was aware of this.
The following books refers to this philosophy
1) Gowthamar ( B.C 3 )
2) Vaasthaynar ( B.C 4 )
3) Uthyathmar ( B.C 6 )
4) Tharmakeerthigen ( B.C 7 )
5) Vaagaspathyin ( B. C 9 )
6) Udaryar Acharvarian ( B. C 10 )
C )Vaishadigain
The name was derived from descriptions of the best features of permanent objects. This philosophy states that minutes particle join to a form object and when they separate the object is destroyed. The elements like Earth, Water, Fire and Wind are each made up of separate, different particles. Particles cannot join or separate by themselves so a higher force, namely God is needed. This Tharisanam also tried to propagate fire worship ( Velvi) as it was believed that fire worship brought forth many benefits as stated in the “Meemamsak principle”. It also stated that if souls got rid off worldly attachments they could attain moksha. A combination of both the above tharisanams has been accepted by most philosophers.
D)Sangium
This Tharisanam states that particles of an object can be enumerated and there is an association and networking among the particles. Sangium means numbers. Here objects are categorized as those with intellect (saythanam) and those without as Asaythanam ( Sada porul). The former were called Brudan and latter as Piraguruthi. Piraguruthi has three characteristics namely Sathuvam, Erajasam and Thamasam. All objects in this world fall under Asaythanam and are said to originate from Piraguruthi. Following the philosophy “What does not exist cannot originate; any object in Piraguruthi can only originate due to God’s action. It is explained, that before an earthen pot can be created it should have existed in the earth. This was refuted by other scholars who said that a pot can only be moulded by a person. As the world cannot experience or enjoy its own pleasure, another object is needed, and that is a soul. This Tharisanam does not believe in a high being, that is God, and says the world came into being by itself. Souls who are liberated from bonds of Piraguruthi are those who attain mokhsa. This Tharisanam was developed during the period. B.C. 500- B.C.1700. The Source is from following: Samkiaya Karigai – Eswara Krishnar ( B.C 350 ), Vagaspathi Mishra’s book ( B.C 10).
E)Yogam
To activate and energies body and mind one can practice three types of yoga namely Karmayogam, Baktiyogam and Janayogam. Pathanjali munivar (saint) explained yoga as to be one with God ( yug) which is the root word for yoga. He also talked about eight types of yoga in a man’s life. Yoga has been to in referred to Upanishads and Buddisham.
This Tharisananam says when a soul is released from Piraguruthi and Brudan and attains a pure status it is called yogam or yuj. Sources are Pathanjali’s yoga suthiram (B.C- 3)
Vijasr yoga Bashium(B.C-4)
Vagaspathiyin Mishra
Thathvaisarathy ( B.C- 9)
Boojar- Eraja Maarthamdar ( B.C -11)
Bichu – yoga Varthiga ( B.C- 16)
Purva Meemamasam
Rik, yajur, Samam and Adarvanam are four Vedas written by Vysar (saint ).
Each veda has been divided into four parts :
Samkithai ( mantras )
Brahmanam ( Velvi )
Araramyagam and Vedantham ( Upanishad )
Purva meemamasam ( early research ) explains about Samkithai and Brahmanam. Arayagam and Vedantham is explained by uthra meemamasam which explains the benefits derived. When done properly, souls will be liberated from sins and will attain moksha. Velvi was done to appease God’s like Indran. The offerings in velvi received by the lesser Gods were returned as benefits to the person who did the velvi. Vedas were perceived to be self – originated and were thought to be on par with God. Hence this tharisanam denied the existence of an ultimate God. They accepted the concept of Brahman. All other views about God were thought of as illusions.
Sources are Jaiminin- memasai suthiram (B.C – 1)
Salvar- sabara Bashium
Prabakar – Birugath
Kumarela Pattar – Sabra Bashium
Taking man from ignorance to knowledge, making him a realized soul, freeing him from bondage and showing him ultimate happiness is the aim of samayam. Likewise man’s views and belief regarding God, Soul and the World were analyzed logically and the sound conclusions derived were called sithanandam.
Tamilar samayamUntil recently some people were of the opinion that tamilians had no samayam but that it was propagated by Aryans. The historical evidence gathered from old literature not only refutes this but also clearly states that there many philosophers among tamilians who contributed to the center of learning for philosophy in India.
From the early origins, tamilians have believed strongly in God. From worship of nature they progressed to worship of lesser Gods. Even thousands of years ago worship of God had played a major part in the life of tamilians as seen in literary works such as tholkapium (B.C – 3).
In his book, the author grouped all objects which played a part in man’s life like nature, environment, seasons etc. All living and lifeless objects were refered to as core objects ( Karuporul).
The way of life of the people was called “ uriporul”. His notation gave a picturesque description of the way of life of the original tamilians where it is clear that God is given first priority. According to him people who lived in and around forest ( mulai ) prayed to God Thirumal. Those who lived on the hills and areas around ( Kurunji ) prayed to Murugan. People living on fields ( Marutha ) prayed to Indran on Vendan. Those near the sea ( Neithal ) prayed to Varunam (rain God ). In the deserts thieves who robbed passersby prayed to ‘Kottravai”.
Marabuneri (Traditional) Samayam
Literature in Tamil gives a detailed description of the Tamil religion. Sanga literature tends to talk more about way of life of kings. There is also reference to the way of life of people in the four areas mentioned above including their religious beliefs. As these beliefs have been part and parcel of people lives - they are called as traditional religions. These religions believed that God worship was the core of their existence. The importance given to nature worship slowly waned, and with increasing knowledge about God, over the years, religious knowledge was strengthened.
Sanga Elakiam ( Samga literature)
Poets in this era wrote about love and marriage or about kings regarding their bravery, wars and charitable works.
Gods in Hills
People believed that Gods inhabited hills or lived on trees and guarded them. Animal sacrifices were done to appease these God and this practice continues even today.
Water Gods
Gods were believed to be on all waterways and islands to guard people. Fisherman always prayed to them before they went fishing.
Weapons of war
Communities fought against each other to stamp their superiority and increase their boundaries. As wars helped to determine leadership qualities, wars were popular and weapons were plentiful. These weapons also became objects of worship later. Poets composed poems about the kings and their bravery to flatter them to gain money. As a result of this, kings were flattered and motivated to go to wars more often and they also believed that to die in war was a heroic deed. Even the drums and weapons used in warfare were deemed to be holy and prayed to.
Nadukal ( slab ) worship
A stone slab is symbolically used to denote a dead person when prayers are conducted for the said person. This practice first started when prayers were conducted for dead soldiers. Later the soldier’s name and his deeds were ingrained on the slab and buried upright along the road. Road users paid homage to these slabs as they passed along. Slabs were also placed over the burial plots and people prayed to them. There were even guidelines for this type of worship as seen below.
Usually a cloth tent was placed over the slab, and the was washed, decorated and garlanded with flowers. A sharp spear (vel) was also placed beside it. Prayers were conducted and sacrifices were also done. This type of worship is practiced in certain places, even now.
Muni worship
Slabs were also put up to recognize the contribution of soldiers who died in wars. The community felt that by praying to them the dead would help the people in that community. This is called “muni worship” and various names have been given to the God like Karupusamy, Veeran and Sadamuni. Later the God was depicted as having a fierce demeanor and was called like muni, muniandy and sadamuni. Formerly animal sacrifices were done during prayers, but these were stopped
when devout attributes were given to the God. Now the God is called Muniswaran.
Village God
The villagers believed Gods were at all junctions, intersection and on trees in their village and prayed at these places. People living on hills prayed mainly to “Murugan” and offered “ Thinaiarasi” ( a type of rice), fruits and cereals during prayers. This type of worship was practiced by all villagers irrespective of cast or race.
Family Gods
Each family had a favorite God. When families grew into a community they still prayed to their family God. It was believed that this God guarded the entrance of their houses so the main door was smeared with ghee and decorated. The family prayed to their God to get their daughters married. This practice later was called “Pavai Nombu”. Even now some community members conduct marriages for their children at the temple of their family Gods. Sanga literature clearly describes the manner of worship of the tamilians and their beliefs.
Silapathigaram
Some chapters in the book “Silapathigaram ( B.C 2 )” gives a clear description of the way of life of people including their worship practices in that era. Women in those days worshipped Gods who were supposed to give protection. They prayed for rainfall, to get rid of poverty and diseases and overcome enmity. While praying they went onto a trance. Man prayed that their kings would be victorious in wars and were even willing to be beheaded, as a sacrifice. When bad omens occurred, people prayed to their family Gods for guidance.
PERIA PURANAM ( STORIES OF SAINTS)
In the epic “ Peria Puranam” Lord Siva was portrayed as the supreme God. There were also write up’s about Murugan and other Gods. The tale of Kanappa Nayanar attests to this where it is mentioned that kanppan’s father, Naagan prayed to lord Murugan for a child. When his wife conceived he rejoiced with animal sacrifices to Lord Muruga. Later when kanappan grew up and was ready for his first hunting trip his father prayed to the goddess of the forest to protect him.
Sakti Worship
The original Tamilian Samayam underwent a lot of changes due to the influence of traditional, Agamic and Aaryan samayam. Thus we see that the Goddess Kottravai ( Goddess for victory) was named as durgai with the Aryan influence. Later the same Goddess’s name was changed to Umayal or Parameswari and was said to be the wife
of Lord Siva and mother of Lord Muruga. Tamilians prayed to many lady goddesses and they categorized them according to the various samayam as seen below;
In traditional samayam “ Iyai” or “ kottravai” was the goddess of war.
In North India the Goddess of forest was called Durgai
The Village Goddess was named as mariamman in Tamil nadu.
Tamilian Agamic samayam or saivam refers to lord Siva’s consort as Paraskthi
Satha Samayam talks of Bhuvaneswari.
Except Parasakti, who is regarded as Lord Siva’s consort and his source of energy the rest came under the category of satham (Lady Goddesses).
Mariamman
Rainfall was associated with the Goddess mariamman. As rainfall is essential for agriculture, farmers prayed to her. Each village prayed to her even though they called her by different names. When there was no rainfall the villagers felt that they had done something to anger her. Infections diseases including chicken pox were attributed to her wrath. In traditional samayam mariamman was portrayed as a village goddess who had lord Siva’s blessings and hence many stories were written about her. One such North Indian tale says Renuka was Saint Jamthakini’s wife. Jamthakini’s son killed him and his wife was so devastated that she fell into the funeral pyre. Lord Indran with the help of Varunan( rain God) put out the fire. Nevertheless her body was badly burnt and injured with vesicles. She used neem leaves to cover herself. She was given “pacharise”( raw rice), brown sugar and young coconut water by the villagers. Lord Siva appeared to her and requested her to go to villages to prevent diseases from occurring there. He told her that people who were afflicted with diseases (chicken pox) would pray to her, use neem leaves for medicinal value and people would offer her the food, which she partook earlier, as offerings. She would be called as “ Muthumari”. Saiva Agamangal states that Lord Siva commanded veerapathraan to destroy King Thatsan’s velvi. Kali was his consort. In the later era Goddess Kali was grouped as a village goddess and some people prayed to her. Another version is that Lord Siva created Kali from his third eye to destroy Tharagasuran, an evil person ( Arakan ). As she was created to fight evil, she is portrayed in a ferocious form. Those who want to fight evil or gain the strength to fight it, pray to her. In Tamil Nadu, in Puduvai district, she is prayed to as a family goddess. Some prayer rituals for her are carried out in cemeteries.
Angalaparameswari
Vallala Kandan ( Arakan ) got a boon from Lord Siva to have Sivan himself as his son. His consort Parasakti was worried that without Sivan the world would come to a stand still, so she appeled to lord Vishnu. His advice was to destroy vallala Kandan’s wife and child at child birth and to ensure that not even one drop of blood spilled on the ground, as each drop would bring forth one Sivan. Parasakti commanded Pecheaiye (a spirit who drinks blood) to kill mother and child. This same Pecheaiye in late era was known as Angala Parameswari.
Pechaiaamman
The spirit Pechiayai in later years was bestowed with godly attributes and women folk prayed to her for safe delivery of their children.
Esakiamman
People in Thirunelvelli district prayed to this goddess. Her abode is in trees. She is considered as a goddess of protection as she helps to prevent disasters. In each village she is known by a different name but worship practices for her do not differ much.
God of proctection
These Gods were believed to protect the community, from floods, tornado, other natural disasters, and ill effects caused by evil spirit. These Gods were portrayed as having fierce demeanors and are usually placed at boundaries of the village.
Kathai Manthar ( HEROINES ) as Gods
Kanagi , Seetha and Throwpathy who were heroines in mythological stories, were given Godly attributes and later the word Amman ( mother ) was joined to their names. Their good virtues attracted women, who prayed to them.
Naga (SNAKE ) Worship
Naga worship has been practiced in many parts of the world. In the cities of Mohajsatharo and Harapa ( Sindu Era ) Naga worship was done. Snakes were revered in Egypt, Greece and North America. In China the dragon ( a huge snake ) was supposed to guard the Royal family. Snakes in Hindu mythology are referred to as Anantha, Vasugi, Kaarkodan, Pingalangan, Sanga, Pathma, Mahapathma and Thavugan. These eight snakes are still believed to be alive by Hindus. Lord Vishnu is said to sleep on Athisesan ( snake ). Vasugi is used by lord Siva as ring. In Mahabaratham lord Krishna is supposed to dance on Kalingan (a Hugh snake ).
Thevargal and asurargal used vasugi to churn the ocean and this is sculptured on a stone in Angkorwat temple. Hindu God’s have always been depicted with a snake in some form. It was believed that this worship helped families to prosper and succeed in agriculture. There is a special festival for this worship called “Nagapanjmi”.
Evil spirit
It was believed that evil spirits which caused ill effects also existed in villages. They were thought to exist in hills, trees, forest and cemeteries. It was believed that evil spirits could only be appeased by life sacrifice.
Fire Worship
Earth, water, fire, wind and sky are five elements which were closely interwoven with people’s lives and were prayed to, so that natural disasters would not occur. This worship was based on fear, but later, when people realized that these elements were created by lord Siva to help people the worship practices were based on love. When Arayan rituals merged with tamilian rituals, tamilians also started to do velvi to the sun, moon and fire god. Religious practices which initially were based on beliefs were later influenced by agamic concepts, but certain activities like life sacrifice, going into trance; fire walking, etc were retained. Even those who were educated and those from high social strata adhered to some of these practices as they were deep rooted in the culture.
Agamic Religion
Religion which was originally based on traditional beliefs, later was influenced by agamic beliefs as people became more knowledgeable. Traditional religion was based on blind faith whereas agamic was based on analysis and reasoning. Followers of the agamic religion accepted that Sivan, Thirumal and Murugan were worshipped by the tamilians originally. Worship of other Gods merged later at the time of Adi Sankarar who categorized religion into six types as seen below.
A) Saivam
The followers of saivam believe that lord Sivan is the supreme God. From historical evidence it is seen that people prayed to Sivan as early as 7000 years ago (Sindu Era)
When agamic concepts merged in Siva worship and the religion evolved, the views regarding three objects God, Soul and World became clearer and these analytical conclusions were referred to as “ Saiva saithanandam”. Lord Siva bestowed his grace on souls by appearing to them in different forms . These forms were called Maheswara Murthangal. Of the various forms, the Sivalingam is the one always seen in the inner sanctum of temples. His other form as Nadaraja with consort Sivagami are the deities seen during temple festivals. In Saiva Samyam 63 Saiva devotees were the religious guru for the followers and guided them. Saivam emphasized and accepted Saiva agamic concepts as Vedas, Lord Siva as the supreme God and Sakti as his consort and his grace ( Thiruarul ).
B) Satham ( DEVI WORSHIP )
In India satham ( Devi worship ) has evolved tremendously from its origin, based on rituals, ceremonies and Thanthirigam concepts. The Vedic principles of soul attaining Brahman is also accepted in Saktham. Vedic followers accept Devi worship as part of their idol worship. Adisankarar refers to Devi as Lalitha. Lalitha Sahasranama Devi ( Kaneswari ) is believed to give her energy and grace to Bramah, Vishnu and Siva to carry out their duties of creation, protection and destruction. Lalitha is also known as Bhuvaneswari and Eraja rajeswari. Sri Sakram (nine layer chart) is very important in Devi worship. In Kancheepuram, Thiruvetriyur and Kolhur Adisankarar used the Sri Sakram to establish Devi in those temples. Another name of Devi is Sri Sakravashini. The evil deeds by souls were thought to be as bad as a Lion. As Devi has the ability to counter the ill effects of evil deeds, symbolically her mode of transport is the lion. Whereas Parasakti, Siva’s consort, uses Nandi as her mode of transport, so this shows that Devi in satham is different from Parasakti. Devi’s Moksha world is called “Sri Vidya Samrajium” and the aim of all satha followers is to attain it.
C) Ganapathiyum
The worship of Ganapathiyum started from Maharashtra and spread all over India. Sri Thonda Nayar who was the head of the army ( B. C 642 ) went to Maharashtra to conquer vadapi. On his return he brought a statue of Ganapathi and left it in seralathevar Siva temple in Thirusengkotu. The name of the temple changed to Ganapathyeswaram later. The close association between Sivan and Ganapathy is seen in many of the songs by Thirujanasambanthar. One such song is “ Pidiathen Urumai”. Ganapathiyum emphasises that Ganapathy is the supreme God and he created Brahma, Vishnu and Uruthiran and gave them their responsibility to create, protect and destroy.
Ganapathy’s powers Isha and Kiriya were given to Brahma who brought them up as girls. These girls later married Ganapathy according to Purunam (legend) on Ganapathi. Another episode talks on why one has to pray to Ganapathy before embarking on a new venture. It is said Brahma forgot to pray to him when he began creation, as a result he was not successful in his creative work. Then, when Brahma prayed to Ganapathy he was advised to pray before starting a new venture. Similarly Lord Siva forgot to pray to him when he went on a war, so Ganapathy broke his chariot wheel. Followers used these legends to further emphasize that Ganapathy is the supreme God. Admist this, there is also another legend that Ganapathy is the eldest son of Siva, whereby Saivam and Ganapathiyum have close links.
D) Vainavam
The followers emphasize Vishnu as supreme God. One of oldest religions practiced by tamilians was worship of Thirumal, but later, with merging of vaithegam Thirumal worship was called as Vainavam. It is believed Vishnu took ten Avatars (re- incarnation ) and performed many miracles in each avatar. Mahabaratharm (Krishna) and Ramayanam (Rama) are very important epics for the followers. Legends regarding Vishnu are many. One episode states that Brahma was told by Vishnu that he was the ultimate God which Brahma refuted, and said he was the one. Vishnu invited him to go into his mouth to view the universe. Brahma did so but could not come out. Finally Vishnu brought him out through his navel on a lotus flower. Vishnu is also said to have brought foth Ruthran ( Siva ) from his forehead. Vishnu is the God who does the three activities of creation, protection and destruction according to his followers. Neverthless there are legends which talk of Vishnu getting his chakaram ( holy wheel ) after praying to Sivan, advising Arjuna ( warrior ) to pray to Sivan to get a weapon ( paasupatham ), praying to Sivan in Rameswaram to get rid of sin after killing Eravanam ( a wicked king ) all these attest to the fact that Vishnu accepted sivan as a higher being. Vaineava temples were built based on guidelines from agamic principles as also rituals of prayer. Vishnu is present in all objects and all souls are in his body, thus the relationship between god, soul and world is explained by Eramanajur in his book “Visitath Thuvithi”.
E) Gowmaram
Tamilian religious histories depict lord Murugan as a hill God. Over the years followers of this religion elevated his status to a supreme god. Kanda Puranam
(legend) gives a detailed version of his birth and his heroic deeds. These stories were translated from north Indian languages. Many Aryan worship practices influenced the worship practices of Murugan. From being a hill deity he came to be accepted by everybody.
Thevargal were constantly disturbed by demons and they appealed to Siva, who created lord Murugan to destroy the demons. Six fire sparks from Siva’s forehead landed in Gangai ( river ). Gangai could not stand the heat and these sparks were sent to Saravanapoigai river. There the sparks changed to six infants. When Siva’s consort Uma gathered them they transformed into one child with six heads. This is his birth history. As an adult Murugan killed Surapathman in a war and released thevargal who were captives. Many stories were also written about his heroic deeds. Murugan is portrayed with twelve hands each carrying a weapon. He also has a spear (Vel). His mode of transport is either a peacock, goat or elephant. His consorts are Valli and Theivaiyanai. His famous hill abodes are Thiruparangkundram, Thirusenthur, Palani, Swami Malai, Thiruthanigai and Palamuthirsolai. Arunagrinathar composed 16,000 songs on Murugan called Thirupugal. Famous books about him are Thiruvagukapu, Kandaranthathi, Kandaranuputhie, Kanda Puranam and Kanadaralangram.
F) Saumaram
The practice of praying to the Sun God is very old. People perceived that the sun God was very powerful, more them any other God and so they prayed to him. When the sun rises and sets they pray to it as a traditional. He was depicted as having one face, eight hands and sitting on a lotus. When God created the universe, everthing was dark. Brahma split it into two parts. From within came the sound “ om”. From the sound Sun God appeared, followed by four Vedas. Saiva Agamam refers to Sun God as Sivasurian who is supposed to have four faces, Parkaran, Banumurthy, Athithaimurthy and Eraviyai. Sun God is admist the Navagragha and enpowers them with his light. As he can be seen at dawn and dusk, people easily identity with him.
CHAPTER 3 : CONSEQUENCES OF THE ARRIVAL OF ARAYANS
The culture, way of life and habits and languages of the Arayans influenced all aspects of the way of life of Tamils in South India and also in areas around. This influence can be seen in way of life of Tamils even to-day.
DISTORTION OF TAMIL CIVILISITION
Aryans came to India when civilization in Sindu area was at its peak. They were so taken up by it that they decided too settle in that area permanently. Nevertheless, they wanted to protect their own culture so they slowly set out to destroy the Tamil civilization.
Indran was the Arayan warrior God who used thunder as his weapon called “Vajrauytham”. Arayans spun a tale to say that he was the one who destroyed Sindu area. His other name is “Dasyo Anthan” which meant destroyer of dark- skinned people. Dasyo – dark people and Anthan–destroyer. This is mentioned in Rik Veda. Floods caused by destruction of dams and fires destroyed cities in the Sindu area. This came to light during research done in Mohajsatharo. The name itself means hilltop made up of corpses. (who were those who got burnt when cities were set on fire).
Later cities were rebuilt in the same area but they were destroyed again. The long drawn war between Dravidar and Aryans destroyed the Dravidar community. Some ran to hills and jungles and settled there. The old North Indian communities’ language and way of life was very similar to the Dravidar civilization because their fore- fathers were from Sindu area. This was noted by researchers. Some groups went west and the rest merged with the Aryans through inter-marriages. It was these groups who were mostly responsible for the establishment of vedic civilization. A total of 1500 areas were identified in Sindu area (present Pakistan and west India) for research of which, research was done in only 20 areas. In the other areas people of Pakistan were more interested in using the stones from the designated areas for building purposes. Up to now nobody seems to care at all about the destruction of evidence of civilization of the Sindu people.
Religion
Tamilians in Sindu area were devotees of Siva. They established Idols in the inner sanctum of temples and prayed to him. It is assumed guidelines for worship and priests were there at that time. G.U. pope, a researcher, is of the opinion that the original tamil worship was Siva worship and people prayed to him in his lingam form and invisible form. Tamilian Idol worship when combined with Arayan velvi worship attracted the wealthy and Kings to this kind of worship. As the motive for doing velvi was solely for worldly pleasures, no expense was spared. When this type of worship was introduced in Tamilian temples, Arayan priests took over the duties of Tamilian priests (Adi Saivar).Slowly the number of Adi Saivar doing rituals dwindled and this state exists even up to the present time. The root- names of certain Gods noted in Araya Vedas were not noted in their Indo- Europeans languages and thus it was deduced that Arayans took the names from the original Tamils to suit their own needs. In the process, even the roles of Gods were changed, namely Varunan the tamil sea god ended up as rain god for Arayans. Indran who was the God of agriculture for tamils became Arayan’s war god. Sivan was renamed Ruthran and was Arayn’s storm god. In the later era Ruthran with Brahma and Vishnu was thought of as being part of Trinity. From the state of being the supreme god he was made one of a Trinity. Tamil Vedas, Religious concepts and songs and Agamic principles were translated in Sanskrit to suit their way of thinking. Later explanations regarding the new version called “Paththathigal” were supplemented which were basically Araya views. As a result, Araya priests who took over temples did rituals according to Araya principles.
Business
Kings endowed the Brahmins who did velvi with gold, cows and gave them land for farming. The Tamils who worked in the fields were beholden to them. Thus they accumulated wealth and were very prosperous.
Politics
Arayans persuaded kings that sanskirt was god’s language. Many of the discoveries by Tamils were translated into Sanskrit. Whatever was written in Sanskrit was said to be Veda hence, even astrology and supplementary books were given status of Veda. Brahmins took the role of king advisors on various aspects and were called “Raja Rishi”. Later they slowly took over the king’s role.
Community
Aryans divided the community into four categories Brahmins, Kings as Sathriyars, Businessmen as Vaisiyar and others as suthriyar. There was a further group as “intouchables” called “Panjamar” or “Sandalar” and these people could only stay outside villages. As they made Brahmins the priority group everybody respected them. Due to the popularity of velvi there was a shortage of Brahmins to do velvi in temples. So they invited saiva anthanar to be their assistants. Over time, due to inter-marriage both groups integrated and Anthanar ended up, accepting the velvi concept and ‘samartha’ way of life. Ultimately they rejected their own saiva principles.
Language
Arayans spoke in a European dialect before they entered India. During their journey through many countries their language absorbed various dialects and underwent changes. On reaching Sindu area, words from old Tamil spoken there, also got absorbed and became a new version. As this was a corrected language it was called Sanskrit and mantras were said in this language. Over the years as the velvi concept strengthened, Araya Brahmins claimed they were messengers from Thevargal (divine people) and Sanskrit was veda language. They critised Tamilians as low caste (Neesai)and Tamil language as “neesai” language. Nevertheless, they translated literary works from tamil and other dialects to sanskrit and enriched sanskirt. As poets and scholars depended on kings for monetary reward they agreed with all that was happening even when Arayans professed that literary works originally taken from tamil and translated to Sanskrit, was translated from sanskirt to tamil!
North Indian Kings Pallavar, Haisalar, Gangar and Salukkiar accepted vedic concepts and when they captured South India, deleted Tamil from prayers and used sanskirt instead. Tamil and Agamic concepts were translated in North Indian Dialects around A.D 10: Thirumurai (Compilation of Holy Songs) 1- 7 were collected and kept safely hidden in Chidambaram, it can be assumed that this was done to safeguard the Thirumurai from being translated into sanskirt. The names of temples and gods in Thirumurai Songs were in pure Tamil which showed that the time period was before the introduction of sanskirt.
OBJECTIONS BY ARAYANS
The entry of Brahmin priests and introduction of Sanskrit in Tamil worship practices was objected to by Tamil pundits and saiva devotees tried to re- introduce tamil in temples worship. Some did it in a diplomatic ways, others took a violent approach. Thirumular a great Siva devotee, used a cautionary approach in one of his songs by saying that if Arayans continued their practices in Sivan temple the King would be afflicted with diseases and the country would experience poverty. As Saiva philosophy treats all mankind as equals, the Arayans categorization of mankind under the varunaserama way was not accepted by the Tamil pundits. They felt it was the Araya Brahmins who were not worthy of entering the inner sanctum of temples to do pooja. With the entry of Arayans religion, language, business community life and politics of the Tamils were affected. The orginal culture merged with Arayan ways and became a mixture as Arayan Dravidar civilization.
History of Saiva Religion
Over the years there have been various religions philosophies in India. The origin of saiva samayam could not be ascertained so it is believed saiva samayam originated with the time of God. Christian priests who came to India to spread took the opportunity to familiarize themselves with Tamil, Tamil literature, philosophy and saiva sithanandam. Eg: U pope translated Thiruvasagam (compilation of holy songs) and what he wrote in his preface is thought provoking as seen below; “The saiva siddhanta philosophy is the choicest product of the Draividian intellect. It is the most elaborate, influential and undoubtedly the most intrinsically valuable of all religious of India. It is peculiarly the south Indian and Tamil Religion”.
Saivam In Other Countries
Saiva siddhanta philosophy grew and flourished in South India and also spread to other nearby countries as also linga worship. All those countries which had trade links especially Romans introduced this type of worship to European countries. Romans referred to ‘Lingam’ as ‘Prayapas’. An old type of worship practiced by Israelis encompassed linga worship. Lingam was regarded as a symbol for Siva worship. In the Bible ‘Siva’ is referred to as ‘Seeyan’. In Egypt their God Ociris rode on a ‘Nandi’ (Siva’s mode of transport). In Arabia ‘Lat” or Al- Had prayers had some links with sivan worship. Romans introduced linga worship in France and through them spread to England and Scotland. In Alexandria, during a procession for Kings Thalami there was a lingam 129 ft hh. In a place called Gandhi strip in Denmark a silver utensil was discovered in 1891. The utensil had an inscription of a yogi like man surrounded by animals which was denoted as Sivan. In the archeological findings in Babylon statues of lingam were found. Linga worship was also present in America, Mediterranean islands, Syria and parts of Asia. As linga form was the simplest of all forms in idol worship it attracted everybody irrespective of race, culture or language.
Saivam Before Vedic Period
Arayans came to India at B.C 2000 when tamil culture was very advanced. Tamils prayed to Sivan in his yoga state. Linga worship was also there. Sivan was called “Pasupthi’ as he was depicted in a yoga state surrounded by animals. The lady form next to him denoted his consort sakti as described by a priest called Harris The yogi’s head had 3 horns which in later era was depicted as ‘sulam’ (weapon) according to Sir John Marshall. In Harappa during research, a male statue lifting his left leg was thought to be Natraj. The Archeological findings in the destroyed cities yielded more than 1000 sivalingam statues.
Saviam In Veda Period
Continuous war between Arayans and Dravindar destroyed Sindu civilization. Siva worship was given less priority. Sivan’s name changed to Ruthiran and was made storm god. Arayans prayed to god associated nature while doing velvi. In some uphanishads sivan was portrayed as the supreme god but in Vedas sivan was not given priority. Based on this, it was believed that Vedas did not give importance to sivan. Sivan was the leader for all souls and mentioned as “Egam Sath” in uphanishas. The meaning of Egam Sath was not clarified easily so he was referred to as Pathi which meant supreme.
Saivam In Kashmir
In North India, Veda Neri and Buddishm spread fast so intense efforts were made to safeguard saiva religion. In Kashmir Kings accepted both saivam and Buddhism and ‘Arthanariswar’ ( potraying sivan and sakti as one) worship was given importance. After King Asoka buddishm strengthened and intrest in saivam waned. During ( Ad 4 ) a lineage from Duruvasa Muniver nutured saiva religion. From the 19th generation of this line came Abnava Gupta ( Ad 825)and his teacher vasu Gupta (AD 825) Siva appeared in Vasu Gupta’s dream and directed him to go to a hill near Sri Nagar and look for a statue and dig for a book (sivapanisath) under the statue. He was to take it and teach students who showed an interest. Vasu gupta taught Kaladar and Somananthar who taught their students and in this way saivan spread all over Kashmir and near by areas like Assam and Maharastra. Saivan in Kashmir is guided by several books. Agamic Savaim which accepts sivan as supreme God. Siva suthiram clarifies and explains Agamic principles.
“Spanda Sasthiram” explains about Parasakti’s grace, activities and creation of the world. Vasugupta also wrote a book called spanda karigai others are pirathpijar which are philophical. Abrava Gupta’s pupil Saemarajar, wrote a book called ‘Pirathaya Pinja Iruthayam’ which further strengthened and enhanced saiva religion in Kashmir.
Pasupatham
Saiva Religion had six branches called Pasupatham, Mahaviratham, Kabalam, Varnam, Vairavam, Ikaiyavatham as each differed in some aspects from the original concepts in saivam. Though saivam originated from Tamil Nadu it cannot be denied that this religion with minor difference was deep rooted in Kashmir and other parts of India Saiva religion in Kashmir accepted saiva agamic concepts fully and gave it priority. In Pasupatham followers used Thiruneer ( holy ash ) over their whole body, walked naked, wore skeletal bones, lived in caves and carried skulls. Foreigners were amused by the activities of .The followers of the group derived their name from god’s name of pasupathi. They believed that their activities would cause people to look down on them and that would rid them of sins. Samana religion was established by Mahaveer and he also was naked due to the influence by pasupatha group. Lagulisar spread this religion by going all over North India. Eighteen people from his generation continued with his work of spreading Pasupatha concepts. These followers considered Sri Paruatham ( Andhra) and Rameswaram as very important temples and prayed there. They believed one can attain mokhsa only with God’s grace and in mukti state soul will be near sivan as an independent being.
Veera Saivam
Veera Saivan started in Karnataka and later spread to Tamil Nadu . It originated from Tamil “Athnangal” according to sivapragasam. It was established as a branch of saiva religion in (AD 12). Their activities differ a little. They wear statues of siva lingam on their body. They refer to it as Athma lingam. They first priority to guru and lingam in worship. They are not interested in other rituals and don’t believe in siva’s abode.
Saivam During Sanga Period
What is the real meaning of sanga period? Sangam refers to a group or community of poets who composed poems in tamil and enriched tamil language. To encourage their efforts Kings and the wealthy gave them prizes. In the later era Buddhist followers who worked in groups to spread the religion, were also known as sangam. This same name was also given to the poet groups who composed poems on Kings, by researches. The period was known as early sangam (4400 years ago) mid sangam (3700 yrs ago ) and late sangam (1800 yrs ago). There is not much information on early and the mid sangam period. The late sangam existed from B.C 500 to A.D. 200. There is no difference in opinion by researchers that, even before this period, Tamil literary work was very advanced but in the period after A.D 200 literary output was not fruitful. It was during this time Manickavasagar was King Pandian’s Minister and interest in religion picked up again. When samana and Buddisham gained prominence, they resorted to writing epics to spread their religion. Thus, there are five epics and some have references to saiva samayam.
A) Tholkapium
Tholkapium was written around B.C 3000. Here there is no direct reference to Sivan but more with gods associated with nature. There is a reference to a God who is said to a male, female encompassing everything and it was deduced that Tamils at that time prayed to him as the supreme god.
B) Sivan In Sanga Literature
In Sanga literature sivan was described in his numerous forms, about his third eye, his star (Aathiraiyan) about his long hair and his mode of transport. Some songs described his heroic deeds. The episode where he presses King Ravanan into a ditch when he tried to carry mount Kailas was described. There were other songs about his meditation under a banyan tree.
C) Silapathigaram
This was written in A.D 2000 and was about Kovalan and Kannagi and there is a lot of unique information regarding the existent religions at that time. The author talked about Sivan’s appearance and also referred to him as one who had no birth or death, leader of all gods and as supreme god. There were also reference to sivan’s dance and his 3-pronged spear (sulam). In this epic the author changes the name of goddess ‘Iyai’ to ‘kottravai’. This same goddess’s status changed to Sivan’s consort Parasakti, in one of the subsections.
D) Saiva Sithanandam In Thirukural
Thiruvaluvar was born in B.C 31. He was referred to God as Athi Mudalvam (first leader) and people as uyir. Thirukural (completion of 2-line songs) was said to be common for all religious. The author describes saivan as a religion and a philosophy. Religion is a feeling of being close to god. Siddanandam is a scientific approach regarding God. In his prayers to God, he describes God’s attributes in a scientific way. In his work he did not specify any single God or religion. It is the same in siddanandam where truths about supreme gods are done in a general way. God is referred to as ‘pathi’ and souls as ‘pasu’. All souls irrespective of their state, be it man or animal were referred to as ‘one community’. Whereas in other religions animals are taken as food for man.
Chapter 3
GOD
The 1st verse in Thirukural starts with ‘Agara’ which denotes the first alphabet in Tamil; likewise there is one supreme object for the world called Pagavan or God. Pagavan means ‘Athi’ or beginning. God was there before the world was created and as there is no one before him it also means one who has no beginning.
Meikandar (who wrote ‘Meikandar Sathiram’) refers to God as ‘He’, ‘she’ and ‘that’ in his sivajana book and finishes with “Antham, Athi Enmanar”. He says whoever creates, protects and destroys the world is the one who must have been there before the world could be created. The same concept is seen in Thiruvaluvar’s first kural (verse) also.
Umapathy (author of Thiruvarutpayan) also uses the same explanation in his write-up about God. He says as the sound of the first Alphabet ‘Aa’ can stand on its own and can also combine with other letters to create sound, similarly God being supreme can stand on his own and can also help souls to function. Thiruvaluvar in his verses also describes God as one who created the world, has no likes or dislikes, cannot be compared to any one and one who has eight distinct characteristics.
Uyir (souls)
In the first verse of Thirukural ‘world’ is mentioned. World is an object which is inanimate with no feelings or knowledge and is of no benefit to God. The world cannot have experiences by itself so it is deduced that the world was created for souls to experience joys and sorrows of the worldly existence. This leads to further assumption that souls were already in existence before the world was created. Saiva Sithanandam explains that souls are ‘Anathi’ which have no begining nor end. Thiruvaluvar also talks in the same vein in his kural (verses) 322 and 1013. He also says souls take on different forms at each birth and this is explained by him in his verses (10), (107), (336) and (366).
World
Souls existed in a ‘Anathi’ state and God created the world for them to experience the joys and sorrows in each cycle of birth. Why he created the world is being questioned. Some say it is God’s wish to create and destroy the world at his whim and fancy. This does not seem appropriate, so there must be a valid reason for him to do so.
Anavam
Souls do not have eight characteristics of God but have flaws. In the ‘Anathi’ state, souls are surrounded by ignorance and arrogance and souls imbibe these qualities of ignorance which are caused by arrogance. Thiruvaluvar refers to this ignorance as darkness in his verses (5) and (352). Darkness is used in Saiva Sithanandam to mean arrogance.
Vinai
All Indian religions agree regarding the concept of ‘Vinai’. ‘Vinai’ is categorised as good or bad. Vinai done formerly or earlier are known as ‘Sangitham’, at present time as ‘Praratham’. New ‘Vinai’ is a result of new activities and known as ‘Aagamiyam’ in Sithandam.
Thiruvaluvar in his Kural (31) says the good vinai will combine with ‘Sangitham’ and benefit the soul in later re-births. In his Kural (361) he talks of attachment due to ‘Vinai’, activities which will create new ‘Vinai’ which in turn will determine the next birth for each soul.
It is believed God allocates ‘Vinai’ to the soul – Kural (377). As God allocates one part of ‘Sangitha Vinai’ of a soul from its previous birth to the next birth, another name for God is ‘Vaguthan’ (allocator).
Veedu Peru (Moksha)
Thiruvaluvar in his verses 2, 3, 4 and 10 talks about how to reach God’s feet and how souls have to strive to attain moksha.
In Thirukural one can see references to God, souls, world, arrogance, ‘Vinai’ and moksha similar to Sithananda philosophy.
Pallavar Kalam (Era)
North Indian Kings who were descendants of Thronar were defeated by Salukiyar Kings and invaded the south. At that time a group called Kalapilar from Andhra and Karnataka were fighting continuously with South Indian Kings. Pallavar from the north joined them and this went on from 1st to 5th century and was referred to as the dark era in South Indian History. In the 6th century Pallavar conquered Kanchipuram. During this time Samana, Buddihist religions were introduced in South India. In AD470 a Samana teacher, Vachitra Nandi, established a samana group and spread samana religion. Kanchipuram became the centre for their activities. The Kings who ruled South India supported the samana religious activities and gave financial aid whereas aid for saiva temples was stopped. The Pallavar Kings built saiva, vainawa temples and supported their activities. Iyadi Kadavar Kor (AD550-575) one of the 63 Nayanmarkal, was none other than Pallavar King Simavarman III.
He sang Thirumurai (holy verses) and bathed in Sithambaram temple pond to get rid of his ailments. He donated gold to the temple.
His son Sima Vishnu decided to be a Vainavite. His son Magendra Varman (AD600-630) practiced Samanam and was the one who tortured Appar, but later became a saivite. Then he destroyed samana establishments and schools and used the same stones to build a sivan temple Gunapathiswaram in Thiruvathigai and cave temples in Thrichy.
Magendra Varman loved music and dance so he commissioned sculptures of dancing maidens in temples. His devotion to Sivan was engraved on stones. His son Narashima Varman (AD630-660) built temples from monolithic stones in Mahapalipuram. The Ganesa Mandapam was built by Parameshwara Varman (AD660-680) and the words “Siva is the supreme God, there is no other God above him” was engraved on stone and showed his devotion to Sivan. He also used a symbol of Siva on his royal flag.
Parameshwara’s son Erasasiman (AD680-700) started the art of building temples with stone bricks. He built the famous Kailasa Nather temple in Kanchipuram. On the temple walls, stories of Sivan and his dances were engraved.
Nandi Varman II (AD710-775) used Nandi (Sivan’s mode of transport) as his royal symbol. His written royal commands ended with the Nandi stamp. For 300 years Saivam, as the royal religion, flourished during the Pallavar reign. Temples of sand and wood were renovated with bricks. Sculpture as an art, gained prominence and beautiful statues were sculptured in temples. The temples were built on agamic principles and poojas were conducted. Thirumurai (Holy songs) were sung in temples. Groups were designated to carry out the specific activities in temples. Thirumurai was translated in North Indian dialects.
The last Pallava King Abrasitha Varman (AD875-883) was defeated by a Chola King and thereafter Chola rule was established.
CHOLA ERA
Chola King Kochsengkanan (AD5) built 70 sivan temples in South India as stated by Thirumangai Alvar. In Thiruvanaikavil he built a temple to ensure that elephants could not enter inside. As he was born in Sithambaram, he carried out various activities in Sithambaram temple.
In the later era when Chola Kings invaded Kashmir, Nepal and some South East Asian countries, saivam also spread to these places. Since the Chola Kings were fluent in Tamil and North Indian dialects, Vaithega culture also spread in these places.
Athitha, a Chola King (AD871-907) built sivan temple on both sides of Kaveri river and renovated existing ones. His son Prathagan (AD907-953) donated gold to Sithambaram temple and his grandson Erasathithan built a swan temple in Erasatheswaram. Another grandson Kandarathitharum and wife Mahadevi renovated many swan temples built by their ancestors and carried on various temple activities. They also ensured Pooja was done and Thirumurai was sung without a break in these temples.
Their grandson Erajarajan I (AD985-1014) built the architecturally beautiful Thanjore Sivan temple. He employed 48 priests to sing Thirumurai in the Tanjore temple and other workers to do designated temple activities. He invited Nambiandar Nambiyar to compile 7 thirumurai which were not in proper order.
His son Erajendran (AD1012-1032) also built a big temple in Cholapuram.
Kulothungan I (AD1070-1120) was involved in spiritual activities in Sithambaram temple. He also built Surianayar temple in Kumbakonam after him. Vickarama Cholan (AD1120-1135) reorganised the temple activities in Sithambaram. Kulothungan II (AD1133-1150) enlarged and renovated Sithambaram temple and added seven pergolas and donated gold to the temple. His love for God Nataraja was so great that he ordered Perumal statue to be removed from the temple. He was called by a special name as Anabayan. Erarajan II (AD1146-1173) built a beautiful temple in Tarasuram.
Kulothungan III (AD1178-1218) further improved and re-organised all activities in temples. In his reign, tremendous efforts were made to enhance singing of Thirumurai in temples and schools were built for this purpose.
CONTRIBUTIONS FROM THIRUMURAI (Compilation of Holy Songs)
The eleven Thirumurai and the immense contribution by their authors can be considered as being pillars of Saiva Samayam. These eleven Thirumurai helped to redeem Saiva Samayam to its rightful status from the ardent devotees of Samana and Buddhist religions. It also strengthened Tamil in temple worship and managed to entice Tamil Kings from Velvi worship to worship in temples.
The eleven Thirumurai acknowledged Sivan as the supreme God. The depth of knowledge regarding Agamic principles came to light in these songs and when they were sung in melodious tunes, the messages reached the people easily. The power and vibration of the songs were so great that by singing them the saiva saints were able to create miracles. This induced Tamil and Pallava Kings to revere saivam. As a result many temples were built by them and the art of sculpture also gained new prominence. Given below is the historical background of some of the saiva saints who redeemed Saivam to its rightful place.
Manikavasagar (AD370-400)
Manikavasagar was born in Thiruvathur, near Madurai, so he was called Thiruvathurar. Historians say his time was in the last part of AD4.
During his time, the Kalapilar group were constantly at war with King Pandian. As horses were needed for soldiers during war time, Manikavasagar was entrusted with the task of buying horses. On his way to do so, Sivan bestowed his divine grace on him and claimed him. This made Manikavasagar forget everything except sivan that he used the money given to him to build a temple in Thiruperumthorai and he decided to stay there. King Pandian was enraged and punished him. Sivan came to his aid and changed foxes to horses and sent them to King Pandian. At nightfall the horses changed to foxes and ran away. King Pandian again punished him.
Sivan caused water to rise in Vaigai river and Madurai was in danger of being submerged. The King ordered a member from each household to work to stop the flood. Sivan went to work as Manikavasagar’s representative but he played around and did not do any work. The King who came to inspect, was annoyed and beat on his back with a rotan. Everybody present experienced pain on their backs. King Pandian immediately recognised him and asked for his forgiveness.
Manikavasagar continued singing verses on God and carried on his worship in various temples. After many years, he felt sad as he felt God was delaying giving him mukthi. Nevertheless, he composed the great verses “Thiruvasagam”. Here he spoke of God’s greatness in bestowing his divine grace on him and talks of his own inadequacies. He elaborates on how God bestows his grace on souls and how they experience joys and sorrows in the world. The feeling of bakthi evident in his verses greatly attracted all those who revered God.
In his literary work “Thirukovayar” he writes about the love between man and woman similar to songs in sanga literature. In his work, he refers to God as male and himself as female and describes his love for God. Worldly love is symbolically used to portray Godly love.
Thiruvasagam verses not only induce divine feeling, but also gives input on intellectual concepts.
Manikavasagar’s “Thiruvempavai” is said to be sung in Thailand with a few changes. During coronation ceremony in Thailand, these verses are said to be recited as one part of the proceedings.
Of the eleven Thirumurai Thiruvasagam and Thirukovaiarum occupy the eighth place. It has to be remembered the numbering of Thirumurai does not follow the time element.
Thirumoolar (AD400)
The time of his birth is in doubt but it is generally assumed to be in the 5th century. Thirumoolar is a unique personality in South Indian Samaya history. He is believed to have come from Himalayas to Kashmir and from there to South India. Sekilar, in his Thiruthondar legend says Thirumoolar came to meet Saint Aagathiar.
In (AD5) saiva sithandam principles was very popular among historians even though it was not in a defined book form. Saiva Agamic books were translated in North Indian dialects and were hidden. It was at this time Thirumoolar put together saiva sithanda concepts, thoughts and principles gathered from nine saiva Agamic books in 3000 songs as Thirumanthiram. This laid the foundation for saiva Sathira books in later era. Thirumanthiram talks about worldly principles, creation of the world, yoga in various forms, chakras and its formation, subsections under saivam, ways to attain mukthi, knowledge (ganam) the benefits attained by yoga, ways to reach sivan and to be one with him, preparation required and about sivan’s dances.
As it was the essence of Saiva Agamic principles, it was known as the Tamil Agamic book. This book’s unique ability is to explain difficult concepts in simple Tamil so that it is easily grasped by people.
The songs talk about saiva sithananda concepts and about a God who is not visible, yet able to create tremendous love in the hearts of his followers. He also explains that worship can be simple as long as it is done with love and he also advocates love for animals and all life forms. He emphasizes regarding charity by saying one should give at least one mouthful to a poor person when eating failing which at least to talk politely and not hurt anybody. Love should be the core of human existence. He elaborates on motive for his birth by saying “God is Agamam, he ordered me to deliver it in Tamil”. According to Thirumoolar it is God’s wish that worship should be done according to Agamic principles.
Thirunavukarasar (AD580-660)
Thirunyanasambanthar respectfully called him ‘Apparae’ when he saw him. He was known as ‘Marul Neekiyai’. He lost his parents at a young age. He recognised and accepted Saivam, but he felt he could not get God’s grace and acceptance so he left saivam and joined samana religion. He excelled in Samanam and Buddhism and defeated scholars in those religions and was bestowed with a title as ‘Tharumasenar’. Sivan had other plans for him and wanted him to embrace saivam. He gave him a severe abdominal ailment which could not be cured by samana mantras and medication. Only his sister’s Thiruneer cured him. He sang the famous song “Kutrayina Varu” and embraced saivam. When this happened, the samana scholars feared that people would not revere their religion and decided to kill him.
King Mahendra Varman agreed and gave the order. The scholars made several attempts to kill him. They made the royal elephant step on him, gave him poisoned food, imprisoned him for 6 days in a lime-stone room and even tied him to a stone and threw him into the sea. God’s grace helped him survive. Magendra Varman then realized it was God’s grace which was protecting him and regretted his actions and embraced saivam religion. Later he went on to build several sivan temples to atone for his actions.
Thirunavukarasar’s Holy Activities
Appar went to many temples and sang Pathigangal (divine songs) and re-opened many of the closed sivan temples. He also renovated many with the help of Kings.
People who had left saivam earlier due to their fear of Samanars were influenced by Appar and re-entered saivam. They started to go to Sivan temples again and named their children after Appar.
His Miracles
He wrought many miracles with God’s grace. He sang Kuttrayana Varu (4.1) and rid himself of his stomach ailment. He sang (4.2) to escape the wrath of the elephant. He sang Macil Veenayum (5.90) when he came out of the lime-stone room, (4.11) Sotrunai Vethyan when he came ashore from the sea.
He sang (4.18) to bring to life the snake bitten son of Apputhi Adilagar. All his miracles re-energised saiva samayam.
Even at 80 years, he went from town to town to preach on saivam steadfastly.
Thirunyanasambanthar (T.J.S.) (AD640-656)
He was born in Seerkali and was called as “Aludaya Pillaiyar”. When he was three years he accompanied his father to Seerkali temple. He cried as he was hungry and Sivan and Parvathy appeared and Sakthi fed him milk, thus he was fully endowed with divine grace. He was known as Thirunyanasambanthar. When he first saw Thirunavukarasar he recognised him and called him ‘Apparae’. Later he accompanied him to many temples singing with him. He also travelled alone and sang many songs.
Thirunyanasambanthar’s Activities To Uplift Saivam
He started to sing holy songs when he was three. He only sang about sivan and no other god in all his songs. The underlying message in his songs was pray to sivan and all worries will cease, illness and poverty will cease and prosperity will be attained, Karma will be lessened, Moksha can be attained if prayers are done wholeheartedly and of the numerous benefits which can be enjoyed. He walked to more than 300 temples and was also carried in a sedan chair by his followers.
During that time, King Pandian practiced samana religion but his wife and Chief Minister invited Thirunyanasambanthar to advise the king regarding saivam. Appar was worried for him when he decided to go as he feared for his life, thinking of his personal experiences at the hands of samanar. He tried to stop him by saying time according to Navagragam (nine planets) was not appropriate but Thirunyanasambanthar replied saying “Sivan is in my heart so Navagragam will only do good” and started on his journey.
In Madurai, the place where Thirunyanasambanthar stayed was set on fire by samanar. Thirunyanasambanthar sang a pathigam (holy verse) and fire was doused but settled on King Pandian who was scalded. His samana followers tried to cure him with mantras and medication but could not. The Queen invited Thirunyanasambanthar and King Pandian was instantly cured when Thirunyanasambanthar sang “Manthira Mavathu Neeru”.
Samana scholars were not convinced and invited Thirunyanasambanthar to several debates. Thirunyanasambanthar won in all debates and as per prior agreement the scholars embraced Saivam. Saivam started to gain importance again.
Then Thirunyanasambanthar and his followers went to Thiruthaliseri where he received a warm welcome. Buddhist scholars became jealous and scolded him and invited him to a debate. Thirunyanasambanthar’s follower, Saranalayar wrote pathigam 69 and commanded head to roll. The Head of Buddha nanthi was severed by itself and fell down. Another scholar Sariputhan called Thirunyanasambanthar for another debate. To this Saranalayar, with Thirunyanasambanthar’s grace, pointed out all the defects and inadequacies in Buddhist concepts and won the debate.
Thirunyanasambanthar’s Holy Activities
In Seerkali temple Sivan and Parvathy appeared before him and fed him milk when he was three years old where he sang his first song “Thodudaya Sevian” (1.1). In Thirukolakavie he sang “Madyil Valai” (1.23). In this temple sivan presented him with ‘Potralam’ (small golden cymbals).
In Kabaleswar temple he resurrected a girl, Poompavai from the dead. She died of a snake bite. Her father brought her remains of ashes and bones in a pot and cried to Thirunyanasambanthar. He sang verse (2.4.7). In his first song a shape emerged from the ashes and in his 8th song she arose as a twelve year old girl.
In Thirumarugal he brought to life a businessman who had died of a snake bite by singing verse (2.18). In Thiruvaduthurayil when his father asked him for money, he sang verse (2.14) and received gold coin.
In Thiruvothur a siva devotee grew palm trees to provide fruits for temple usage, but all palm trees were barren. Samana followers constantly ridiculed him. When the devotee complained to Thirunyanasambanthar, he sang verse (1.54.11) and immediately the palms started to fruit. All these various miracles wrought by him attracted people to saiva samayam, and samana and Buddhist religions lost their grip on people in South India.
Thirunyanasambanthar Pathigam (Verses)
His verses consisted of 11 songs. All his songs were divine in nature and they helped to redeem saivam to its past glory. The first 7 songs described Sivan’s appearance and other details. In his 8th song he described about the episode of Ravanan trying to uproot Himalayas (Sivan’s abode). Ravanan believed in his might to carry the mountain forgetting about Sivan’s grace even though he was an ardent siva devotee. Siva punished him but when he regretted, forgave him and bestowed his grace on him. (To forget sivan and embrace other religions is similar to Ravanan’s deed). This story was repeated in his 8th songs to teach people that God would not be happy if they forsake him.
In his 9th song he talks about Thirumal and Brahma searching for Siva’s head and feet. He had a motive to talk about this. At that time, Rik and other Vedas did not accept Sivan as Supreme God but downgraded him as Urithran and in later era sivan was made part of the trinity that is Siva, Vishnu and Brahma. In Saivam, Siva is the supreme god and Vishnu and Brahma are under him. Thirunyanasambanthar wanted to re-instate the superiority of Sivan by repeating this story in his 9th song in each pathigam.
In his 10th song he chides Samana and Buddhist religious concepts and asks people not to be taken in by their lies. During that time Saivam was at its lowest ebb and he felt it was his responsibility to redeem Saivam to its past glory.
11th song listed the benefits of singing or listening to these verses. He said obstructions would be overcome, vinai lessened, cycle of birth and death would be cut and could be a tool to attain mukthi.
His verses served as a bridge between worldly life and Moksha.
Thiruneelakandar Perumpanar played the harp while Thirunyanasambanthar sang songs in the temples. Perumpanar’s wife Mathanya Sulamain, who was accomplished in music, helped her husband to set the tunes for Thirunyanasambanthar’s lyrics.
Thirunyanasambanthar was blessed with divine knowledge from the time he was fed milk by Sakthi. All his words were believed to be God’s words. In his verse (1.76) he acknowledges this by saying “my words are your words”.
By his miracles, debates and songs he gave many positive attributes and conviction regarding Saivam that people turned back to saivam. Thus Saivam took on a new impetus and prominence during his time.
Adi Sankar called him as “Dravidar Child” and Sekilar referred to him as “Prasamak Kolari” meaning even though he looked like a child, he was in reality a tiger to other religions.
Sambanthar’s Role in Redeeming Tamil
From Sambanthar’s 383 pathigangal, 4168 songs are available. In his pathingal, he sang about himself in the 11th song except in a few. Some people questioned why he should do that. It has to be understood that in his time, Tamil was not given importance by the samanars. He had to struggle to convince people of the importance of Tamil and so he resorted to using his name by saying “I am not a small child. I was fed with divine milk by Sivan and Sakthi and gained divine knowledge”.
He also showed miracles could be wrought by singing verses in Tamil which could not be done by mantras in other languages. By saying “my words are your words” to God when he wanted God to adhere to his request, God accepted and created the miracles when he sang Tamil pathigams. This was to prove to people that God also liked Tamil and to off-set the perception mantras in other languages were more powerful. This was how he was able to convince people to embrace saivam and redeem Tamil to its proper status. All the titles he was given had Tamil affixed to it to revere his role.
