Faithful Inquiry: The Art of Choosing Religion with Purpose

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In the tapestry of human existence, our beliefs play a crucial role in shaping our identity and guiding our actions. Often, we find ourselves born into a religious order, influenced by familial and communal ties that mold our cultural perspectives. Conformity to these norms can be a powerful force, as deviating from them may mark us as outsiders. However, it is essential for individuals to scrutinize their beliefs, as blindly adhering to or choosing a religion without introspection can hinder personal growth and understanding.

Faith has accompanied humanity since its earliest days, evolving as a response to the mysteries of existence that eluded scientific comprehension. Across diverse cultures, similar deities emerged to explain natural phenomena, such as sky deities, rain deities, mountain deities, and creators often referred to as Gods. Questions about life beyond death led to the formulation of afterlife concepts like reincarnation, judgment, hell, and heaven.

As civilization progressed, religious systems expanded to encompass not only concepts of God and the afterlife but also philosophical and legal frameworks intended to guide and control society. Some religions embraced liberal views, while others adhered to more rigid doctrines.

This article seeks neither to promote atheism nor encourage blind rebellion against one's religion. Instead, it advocates for the exploration, research, and analysis of personal belief systems. Blind faith is cautioned against, as individuals are encouraged to engage their minds in critical reasoning to ascertain the truth in what they believe.

For those reading this, the advice is to study various religions with an open mind. Delve into the scientific aspects and logic underpinning their tenets. Ask yourself what benefits the chosen religion might bring. Does it contribute to personal growth? Does it positively impact those around you? Understanding the historical context is crucial: How did the religion fare throughout history? What impact did it have on the contemporary world? Evaluating the ethical aspects, such as the acceptance of the religion, whether coerced or voluntary, adds depth to the decision-making process.

In the meticulous examination of religious beliefs, it is imperative to scrutinize certain aspects that can profoundly shape the ethos of a faith. One such aspect is the reverence accorded to past prophets or religious figures. These figures often serve as moral exemplars and sources of guidance, influencing the ethical compass of their respective religions. Scrutinizing the lives and teachings of these figures becomes crucial, as it provides insights into the values upheld by a particular faith. It enables individuals to discern between the core tenets that foster compassion, tolerance, and understanding, and those that may propagate rigidity or intolerance.

Moreover, a critical examination should extend to the stance a religion takes towards those who choose to depart from its fold. The treatment of individuals who decide to explore alternative paths or embrace different worldviews reflects the level of inclusivity and acceptance within a religious community. Understanding the historical context of how dissenters have been treated can unveil patterns of intolerance or, conversely, a commitment to pluralism. A faith that encourages open dialogue and respects the autonomy of its adherents, even in matters of divergence, fosters a culture of intellectual freedom and personal growth. In this light, scrutinizing a religion's attitude towards apostasy becomes a crucial aspect of choosing a belief system that aligns with one's values and principles.

Living in an age of information abundance, individuals have the resources to make informed decisions about their beliefs. Choosing a religion is a significant decision that warrants time, careful consideration, and a thorough examination of the available information. In this era of enlightenment, let your choices be guided by thoughtful inquiry and a genuine understanding of the beliefs that resonate with your values and principles.

In the pursuit of spiritual identity, it is crucial to acknowledge that beliefs are not fixed; they evolve alongside personal experiences, societal shifts, and the acquisition of knowledge. Change is, after all, unavoidable. Embrace the beauty of impermanence. The dynamic nature of belief systems underscores the significance of continuous self-reflection and a willingness to reassess one's convictions. This adaptability can cultivate a more resilient and authentic faith that aligns with an individual's evolving understanding of the world.

The Deepavali Dilemma: To Padayal or Not to Padayal?

For illustration purpose only. Credit: Ravindran John Smith.

Deepavali, a significant Hindu festival, is swiftly approaching, with preparations underway. As the festivities draw near, I extend my warm wishes to all my readers for a joyous Deepavali celebration with their loved ones.

In the Malaysian Hindu community, predominantly consisting of Tamils, a time-honored custom referred to as "paṭaiyal" (also spelled as padayal) is observed on the eve of Deepavali. This traditional ceremony involves presenting food as a gesture of reverence and remembrance for departed ancestors. It is possible that this ritual's origins trace back to early societies visiting the graves of deceased family members.

Nevertheless, given that the majority of Hindus opt for cremation rather than burial for their departed loved ones, the practice may have initially revolved around the veneration of the "kulateyvam" (family deity) and the "kāvalteyvam" (guardian deity), rather than being solely focused on the deceased.

Over the course of time, there has been a gradual shift towards placing greater importance on honoring those who have passed away. This transformation could be attributed to changes in religious customs or an evolving cultural perspective. Additionally, this transition might be influenced by the availability of photographs of family members, a practice that gained prominence in the 19th century. Nonetheless, offering paṭaiyal to ancestors has firmly established itself as a widely accepted tradition in Malaysia.

The debate over whether paṭaiyal offerings should be vegetarian or non-vegetarian is a complex and sensitive one. Individuals' preferences and choices vary widely, and their selections may be influenced by the culinary preferences of the departed. Furthermore, interpretations of religious scriptures can differ, leading to varying opinions on this matter.

The central question to consider here is whether one should engage in the practice of paṭaiyal at all. This question has been a topic of discussion within my close circles, with varying perspectives. The decision to participate in paṭaiyal ultimately comes down to one's personal beliefs.

If you hold the belief that the souls of the deceased remain in an afterlife and visit during paṭaiyal ritual, then it is entirely appropriate to continue with this practice. However, for those who subscribe to the concept of reincarnation, the purpose of this practice may be questioned. 

According to the belief in reincarnation, the soul moves on to a new life after death, rendering it incapable of returning to accept these offerings. Given my own belief in reincarnation, I have chosen to forgo the tradition of paṭaiyal for the deceased in my house.

This distinction in beliefs may be why some individuals prefer to reserve paṭaiyal offerings for the kulateyvam and kāvalteyvam rather than for the deceased. It is essential to acknowledge that these beliefs are deeply rooted in faith, and neither can be substantiated with empirical evidence.

In conclusion, if you find yourself contemplating whether to engage in the practice of paṭaiyal, I encourage you to reflect on your own beliefs and values. If you hold the belief that the souls of the departed are still present and seeking connection, then carrying out paṭaiyal may be a meaningful way to express your reverence. However, if you adhere to the concept of reincarnation, it may align more with your beliefs to forgo this practice.

Regardless of your choice regarding paṭaiyal, I encourage you to embrace the spirit of togetherness and shared meals with your family members on Deepavali eve. The festival offers a splendid opportunity to come together and enjoy a feast in the company of your loved ones, celebrating the bonds that unite us.

NOTE: Tamil words such as படையல் ,குலதெய்வம்  and காவல்தெய்வம் are written in the ISO15919 Romanised form; paṭaiyal, kulateyvam and kāvalteyvam.

Groupism : The Social Cluster Phenomenon Overlooked by Periyar Followers

In each cluster, a majority expresses a desire to maintain its cohesive identity, while a minority seeks to disassociate and form new clusters. This process of separation and integration leads to the emergence of additional clusters over successive centuries, ultimately contributing to an increase in overall cluster diversity.

Humans are naturally social animals, and our preference for living in groups or clusters can be attributed to evolutionary advantages, emotional needs, cognitive benefits, and the development of complex social structures. Throughout human evolution, living in groups provided survival advantages, safety, and support during difficult times. Social interactions fulfill our emotional and psychological needs, fostering a sense of belonging. 

Group living enhances cognitive development through shared learning and problem-solving. Ultimately, our social nature has been instrumental in shaping human progress and achievements throughout history.

Within the context of the human species, various levels of clustering are observed. Nationalities represent clusters within the broader human population, and within each nationality, ethnicities form distinct groupings. Further subdivisions exist, such as tribal groups, representing smaller clusters within specific ethnicities. Even the family unit, comprising parents and children, can be viewed as the smallest cluster in this context. Additional clusters are formed based on language, religion, political affiliation, sports allegiances, and other defining factors, each distinguished by its size and purpose.

The inclination of humans towards favoring their own cluster is a well-established phenomenon. Personal biases lead individuals to exhibit empathy and preferential treatment towards members of their cluster while displaying less tolerance for those outside of it. This selective approach shapes an individual's identity and influences their affinity towards certain clusters. 

For instance, Tamils in general may express greater interest in discussing Tamil archaeological heritage due to its cultural relevance to their own background, rather than archaeological findings related to the Mali people in Africa, which may be perceived as less personally significant.

Despite the efforts to eliminate clusters, it is evident that they persist and even evolve through various means. For instance, intermarriage between ethnic groups, such as Chinese and Indian individuals in Malaysia, did not eradicate their respective Indian or Chinese races but instead resulted in the emergence of a new cluster referred to as "Chindians." Similarly, inter-caste marriages within the Tamil community did not abolish caste identities; rather, offspring were typically associated with the father's caste due to inheritance factors, surname and worship of patrilineal family deity known as kuladeivam.

Periyar followers getting married in their own unique style. 

The Periyar movement, originally intended to eliminate caste identities, underwent an unintended transformation, leading it to evolve into a distinct cluster. While the majority of Tamil people continued to maintain their caste affiliations, a minority of Periyar followers chose to reject their caste identity, giving rise to a separate cluster with its exclusive practices and beliefs. This social process is ilustrated in the image at the beginning of this article showing the formation of Cluster P.

This new cluster, known as Periyarism, reveres EV. Ramasamy, or Periyar, as its guiding figure, analogous to religious clusters with their revered leaders. Additionally, the Periyarism cluster conducts weddings in a unique manner, setting it apart from other Tamil clusters. In essence, Periyarism has now metamorphosed into a new cluster akin to a separate caste entity in its own right.

In conclusion, instead of eradicating existing clusters, movements and interactions have led to the creation of new clusters within larger societies. Understanding this cluster phenomenon is crucial in addressing the complexities of human group dynamics and identity formation.

Using Surnames - A Reality Check For Periyar Supporters

In recent times, a thought-provoking public post on Facebook caught my attention. The post's author, whose identity remains protected for privacy reasons, expressed discontent with the growing trend among Tamil people, particularly the youth, of embracing their traditional surnames. This article delves into the complexities of the issue, shedding light on the historical and cultural context of Tamil surnames, as well as examining the merits of the objections raised by certain groups.

Respecting Individual Autonomy:
It is essential to uphold the principle of individual autonomy in matters concerning personal identity. While the Facebook user is within her rights to choose not to use a surname, it is crucial to recognize that she lacks the authority to dictate others' choices in this regard. Personal preferences and naming conventions vary widely across cultures and societies, and it is imperative to respect the right of individuals to decide how they wish to be identified.

Clarifying Misconceptions:
One common misconception propagated by certain groups is the belief that surnames in Tamil culture are synonymous with caste (jati) names. This is an inaccurate assumption, as many surnames, such as Pillai, are used across multiple jatis, including Vellalar, Agambadiyar, and some Kallar groups, as well as among certain Malayalee families. Gounder is used by the Vellalars, Vettuvars, Vokkaligas and Uralis of the Kongu region. These jatis are endogamous yet they share a similar titular surname.

Diversity of Tamil Surnames:
The Tamil society is a diverse tapestry, with numerous jatis and subgroups, each having distinct patrilineal surnames. For example, the Arunattu Vellalar jati boasts 35 different surnames, including Chakravarti, Samayamanthiri, Vanamudaiyan, and Miratudaiyan. Similarly, the Mukkulathor community consisting of three jatis; Kallar, Maravar and Agambadiyar, utilizes hundreds of surnames like Vandayar, Thevar, Thondaiman, Servai, and Chitachiyar, while the Kongu Vellalars have patrilineal names such as Silamban, Poosan, Pavalan, and Kadai. These examples underscore that surnames transcend mere jati labels and carry significant familial associations. Surnames, in this context, also indicate patrilineal family connections similar to the Chinese and Europeans.

Changing Landscape of Tamil Society:
As Tamil society has become more urbanized and globalized, a considerable number of Tamils now reside in various major cities worldwide. Many are employed in multinational companies (MNCs), fostering interactions with individuals from diverse nationalities. In this international context, surnames have become a standard practice, facilitating cross-cultural communication and mutual understanding. Embracing surnames is an acknowledgment of Tamil society's integration into the global community.

Respecting Individual Freedom:
Supporters of Periyar, while entitled to their views, need to appreciate the evolving nature of contemporary Tamil society. Insisting on eradicating the use of surnames disregards the fundamental human right to associate with one's ancestry and cultural heritage. While everyone is entitled to their opinions, advocating for the abandonment of surnames disregards the preferences of a significant portion of the Tamil population.

Minority Perspective:
It is important to recognize that the Tamil-speaking population constitutes a relatively small percentage of the global populace, comprising only about 1% (80 million) of the total human population of 8 billion. Even assuming a 50-50 divide on the issue, a substantial majority of the human race will not object to the use of surnames by the Tamils. Within Tamil Nadu, other parts of India and even in multi cultural countries like Malaysia, South Africa, Australia, Canada and the UK, many individuals continue to embrace surnames, and this trend is evident on various social media platforms, including Facebook and LinkedIn, where Tamils engage with a global audience with English as the main medium of interaction. 

Conclusion:
The debate surrounding the usage of surnames in Tamil society reveals a diverse and evolving cultural landscape. While respecting the right of individuals to choose whether or not to use their surname, it is essential to appreciate the significance of surnames in reflecting familial connections and cultural heritage. As the world embraces globalization and cultural exchange, Periyar supporters will have to accept that the use of surnames has indeed become a prevalent and accepted norm among the Tamils. 

Anti-Caste Motion In Toronto and Its Challenges

The Toronto District School Board (TDSB) has recently requested the Ontario Human Rights Commission for assistance in developing a plan to address allegations of caste prejudice in its school. A motion to that effect was made by board trustee Yalini Rajakulasingam, and the TDSB voted in support of it. The motion received votes from 16 trustees, while 5 trustees abstained. It happens just after Seattle, Washington, became the first American city to forbid caste discrimination following a city council vote.

While TDSB's initiative is seen as a progressive move by some, the motive of the move is questionable especially when the Ontario Human Rights Commission already have ancestry covered under its existing list of Protected Categories as given in the Human Rights Code, R.S.O. 1990, c. H.19.

However, TDSB stresses upon the need to address caste separately although it may not be necessary. 

Caste is a word that originated from Spanish and Portuguese. It was used in reference to lineage, tribe, clan or race of people. In Sanskrit and other Indic languages, the words synonymous to caste are jāti (tribe), vaṁśaḥ (lineage) and kula (clan). In ancient India, people did not identify their ethnic like how we do it today. The tribal identities were the ethnic identities back then. Hence, the word for ethnicity in Sanskrit is jātīya and it is taken from jāti. 

These comes under the broader term of ancestry, therefore, the need to add a new category under the caste tag raises eyebrows. This is because not only did they demand for the term caste to be included, they have specifically mentioned that it is applicable to the South Asian and Caribbean diaspora. 

This means that they have now created a situation where the concerned communities will be monitored by the authorities although discriminations based on ancestry can also happen in other social groups. It is not exclusive to South Asians or the Caribbean diaspora, hence there is no need for special ethnic profiling.

India has categorized the various jātis as Forward Caste, Backward Class, Other Backward Class, Denotified Community, Scheduled Castes and Scheduled Tribes. The classification was done for economic and political purpose with the aim of uplifting certain communities by providing them favorable privileges' such as job reservation, electoral constituency reservation and even reservation in tertiary education without any regard for individual capability. 

This classification does not uphold meritocracy. It has the potential to be misused to favor groups with sizeable vote banks.

However absurd it may sound, what we need to also remind ourselves is that the classification was done by the Indian government for its citizens, therefore, it is not applicable to those who live outside India such as the present day Canadians of Indian descent. 

As per the Anthropological Survey of India which was conducted under the leadership of K.S. Singh between 1985-1992, there are about 4,694 different groups of communities or jātis in India alone. Therefore, TDSB needs to first understand that since its proposal covers more than just Indians, it affects not just one single community, but thousands of communities including those that are not well documented.

This then raises some important questions: 

• Did the provincial government of Ontario or the federal government of Canada, conduct any study to determine what are the castes that exist in Canada?
• How did both the provincial and federal government determine which caste is considered as oppressed or dominant in Canada?
• What method did the government use to determine that caste identity was a motivating factor in school bullying cases involving Canadian children?

The reason these questions needs to be addressed is because neither TDSB nor the government of the day has any data to support the proposal they made. This will make it difficult to draft any future plans. Canada will not be able to rely on India's caste classification because there are various factors that makes Canada different from India. 

To make matters more complex, neither does Canada have any caste based laws that gives privileges to any caste nor does it have any discriminatory policy that makes it disadvantageous for anyone unlike what is seen in present day India. 

Therefore, the same approach taken in India cannot be taken in Canada especially when Canada does not even have any data pertaining to the matter as raised in the questions above.

The motion and its selective criteria for membership. Image courtesy of COHHE.

Assuming that TDSB is correct and the proposal needs to be upheld, then the working group should consist of representative from all castes and not from just a particular group. 

Having checked the proposal, it is noticed that only activists that self-identify as Dalit and are from caste-oppressed group will become members of the proposed working group. Although TDSB claims that they are against caste prejudice, they have made caste identity as a membership criteria for this new working group. 

Formation of this working group may be contradictory to the Human Rights Code of Ontario as ancestry should not be a determining factor for employment or vocational associations.

Employment

5 (1) Every person has a right to equal treatment with respect to employment without discrimination because of race, ancestry, place of origin, colour, ethnic origin, citizenship, creed, sex, sexual orientation, gender identity, gender expression, age, record of offences, marital status, family status or disability.  R.S.O. 1990, c. H.19, s. 5 (1); 1999, c. 6, s. 28 (5); 2001, c. 32, s. 27 (1); 2005, c. 5, s. 32 (5); 2012, c. 7, s. 4 (1).

Vocational associations

6 Every person has a right to equal treatment with respect to membership in any trade union, trade or occupational association or self-governing profession without discrimination because of race, ancestry, place of origin, colour, ethnic origin, citizenship, creed, sex, sexual orientation, gender identity, gender expression, age, marital status, family status or disability. R.S.O. 1990, c. H.19, s. 6; 1999, c. 6, s. 28 (7); 2001, c. 32, s. 27 (1); 2005, c. 5, s. 32 (7); 2012, c. 7, s. 5.

If caste is used as a criteria for the membership of this working group, there can be tendency to be biased and partial, especially when there is no proper method to accurately identify the oppressed castes in Canada. 

Imagine having only adherents of one religion as members of a working group that oversees religious discrimination involving all religions in schools. That will not make sense as it will be ridiculously unfair for the unrepresented religions.

If Toronto school children are indeed facing caste prejudice, then the working group that oversees it in the future should be inclusive of members from all the castes in Toronto instead of from one selected caste. It should be a multi-caste team with a common goal of eradicating discrimination.

This will give the multi-caste team the needed opportunity to de-escalate any tension, increase effectiveness in addressing prejudice and enhance understanding of cultural nuances. This will not only help to build trust but also strengthen the bond within the diverse group of castes that they represent in Toronto. 

School going children will not learn to work together unless adults show them that they can work together. But if caste is used as a membership criteria to be part of a school board's working team, then this divisive tactic will definitely send the wrong message to everyone.

The author is a researcher who was formerly attached with the Centre for South Asian and Indian Ocean Studies (SAIOS). These are his personal views on the issue.

What Is Shiva?

Image Source Pinterest

Śivarātri, the night of Śivā (shi-vaa) occurs every month. The śivarātri that happens during the month of Māgha or Māsi is the greatest of all śivarātris. Hence, it is called as the Mahāśivarātri. While Brahmā creates and Viṣṇu preserves, Śivā in the form of Rudra, destroys. Although these three are represented as three separate deities, they are actually three activities of the eternal cosmic cycle. 

The earliest reference to the word Śivā can be found in the Vēdas especially in the Yajurvēda. There are hymns requesting the blue throated Rudra to show his benevolent form as Śivā. The word Śivā here can mean to represent auspiciousness. It is synonymous with the word maṅgalam.

We get the following from Yajurvēda:

ōm namō bhagavatē̍ rudrā̠ya
nama̍stē rudra ma̠nyava̍ u̠tōta̠ iṣa̍vē̠ nama̍ḥ
nama̍stē astu̠ dhanva̍nē bā̠hubhyā̍mu̠ta tē̠ nama̍ḥ
yā ta̠ iṣu̍-śi̠vata̍mā śi̠vam ba̠bhūva̍ tē̠ dhanu̍ḥ
śi̠vā śa̍ra̠vyā̍ yā tava̠ tayā̍ nō rudra mṛḍaya
yā tē̍ rudra śi̠vā ta̠nūraghō̠rā-'pā̍pakāśinī
tayā̍ nasta̠nuvā̠ śanta̍mayā̠ giri̍śantā̠bhichā̍kaśīhi
yāmiṣu̍-ṅgiriśanta̠ hastē̠ bibha̠r​ṣyasta̍vē
śi̠vā-ṅgi̍ritra̠ tā-ṅku̍ru̠ mā hig̍ṃsī̠ḥ puru̍ṣa̠-ñjaga̍t
śi̠vēna̠ vacha̍sā tvā̠ giri̠śāchchā̍ vadāmasi
yathā̍ na̠-ssarva̠mijjaga̍daya̠kṣmagṃ su̠manā̠ asa̍t 

Translation: Oh! Rudra Deva! My salutations to your anger and also to your arrows. My salutations to your bow and to your two hands. Oh! Rudra! By favour of your arrow, bow, and quiver, which have shed their anger and turned auspicious, please render us happy. Lord Rudra, who confer happiness, by that form of yours which is not terrible, which will not injure us, and which is highly auspicious, behold and illuminate us. My Lord who dwells on Mount Kailas and confers gladness to all! You, who fulfills your vow of protecting all who serve you and take refuge in you; that arrow of yours which you hold ready to let fly, withhold it and make it tranquil and auspicious. Lord of Mount Kailash of the Vedas! We pray to attain you by our auspicious words. We ask that for all our days, this entire world will be free from ills and discord, and that we may live in amity and concord.

Towards the end of this first anuvaka, we get the following declaring Rudra as Sadāśi̠vā:

nama̍stē astu bhagavan-viśvēśva̠rāya̍ mahādē̠vāya̍ tryamba̠kāya̍ tripurānta̠kāya̍ trikāgnikā̠lāya̍ kālāgniru̠drāya̍ nīlaka̠ṇṭhāya̍ mṛtyuñja̠yāya̍ sarvēśva̠rāya̍ sadāśi̠vāya̍ śrīman mahādē̠vāya̠ nama̍ḥ

Translation: Let my salutations be to that great God who is the Lord of the universe; the great God who has three eyes and who destroys Tripura, the three Asura cities. To that God who is the Dandhya time when the three sacred fires are lit; who is Rudra the fire that consumes the universe; whose throat is blue; who has conquered death; the Lord of all; the ever auspicious one; salutations to that glorious and great God.

The earliest reference for the most popular five syllable Śivā mantra, known as namaśivāya (pronounced as na-ma-shi-vaa-ya) is also from the Yajurvēda. 

nama̍stā̠rāya̠
nama̍śśa̠mbhavē̍ cha mayō̠bhavē̍ cha̠
nama̍śaṅka̠rāya̍ cha mayaska̠rāya̍ cha̠
nama̍śi̠vāya̍ cha śi̠vata̍rāya cha̠

Translation: Salutations to Him who is the Pravana mantra; Om. Salutations to Him who is the source of happiness here and hereafter. Salutations to Him who is inherently of the nature of conferring happiness directly in this world and the world hereafter. Salutations to Him the auspicious one, who is more auspicious than all others.

The nama̍śi̠vāya̍ which is seen here occurs in the 8th anuvaka. It is right in the middle of the Yajurvēda. The Yajurvēda is in the middle of the Vēda compilation; rig, yajur, sāma. Atharva was added later. This shows that nama̍śi̠vāya̍ is the core of the Vēdas, the very foundation itself from where the rest of the Vēdas sprung from. 

Since Śivā means auspicious, it is also used in mantras of other deities such as Durgā who is also known as Caṇḍī. Devī Māhātmyam which is also known as Durgā Saptashatī is a compilation of 700 verses of mantras taken from the Mārkaṇḍeya Purāṇa. It usually begins with the recitation of a mantra armour known as Caṇḍī Kavaca. The armour is said to confer many benefits if recited with full devotion. 

prāpnōti puruṣō nityaṃ mahāmāyāprasādataḥ
labhatē paramaṃ rūpaṃ śivēna saha mōdatē 

The final verses of this kavaca is given above. It states that by the grace of Mahāmāyā (Durgā), a person who recites would attain the highest place that is inaccessible even to the gods and is eternally blissful in the company of śi̠va.

We also find the following popular verse in the Devī Māhātmyam where Durgā, also called as Gauri and Nārāyaṇi is addressed as the auspicious one, śivē, that provides all goodness:

sarva maṅgala māṅgalyē śivē sarvārtha sādhikē
śaraṇyē tryambakē gauri nārāyaṇi namōstutē

In order for something to be considered as auspicious, there should be goodness in it. There should be love. Tirumūlar has given a beautiful explanation about the state of śi̠va in his Tirumantiram:

aṉpu civam iraṇṭu eṉpar aṟivilār
aṉpē civamāvatu ārum aṟikilār
aṉpē civamāvatu ārum aṟintapiṉ
aṉpē civamāy amarntiruntārē.

Translation: Love, Shivam - There are two, so say the fools ! Love itself is Shivam - This nobody knows ! Love itself is Shivam - when one gets to know this, Love itself as Shivam, the person sits (lives).

On this Mahāśivarātri day, lets invoke the Śivā in us for the benefit of everyone. May everyone attain the state of Śivā that leads to eternal bliss.

Wishing everyone a blessed Mahāśivarātri!

Can Devatas of Grand Temples Also Be Kula Devatas?

 

Picture Credit Trip Advisor

Can Devatas of grand temples such as Palani Murugan, Kanchi Kamakshi or Tirupati Balaji also be kula devatas of modern day Hindu families?

There are two possible scenarios.

Scenario 1

Some families migrated from distant lands and settled down in the area around the temple. They become devotees of the devata. After several generations, they lost touch with their original roots and forget their actual kula devata. They adopt the devata of this temple as their kula devata and continue this worship for many generations up to present.

Scenario 2

Many grand temples are large and were built as per the rules of Tantra (Agama) shastra. However, there is a possibility that some of these temples were once humble shrines that existed under sacred trees. The name of the place and even the name of the devata may have changed over time. The surrounding area would have once been a forest before agriculture and urbanization happened. Only few families would have worshipped the devata before all these happened. The devata would have been the kula devata of these families before the shrine was renovated into a larger Agamic temple and opened its doors to public.

Therefore, it is always important to check the history of the family as well as the history of the temple to confirm if it is also a kula devata. 

Some Basics of Deity Worship in Hinduism

Bagalamukhi Devi

Deity worship is an important aspect of Dharmic religions. It exist in Jainism, Buddhism and Hindu sects such as Vaishnavam, Shaktam, Shaivam, Ganapatyam, Kaumaram and Sauram. Many folk deities such as Isakki Amman, Karuppar, Rakayee Amman are from the existing Dharmic pantheon which were localized according to the needs of the people. 

In Jainism, a class of supernatural beings known as Yakshi such as Ambika Devi are worshipped as Isakki Amman by the present day Hindus. These Yakshis used to function as the sasana devis  (protector goddess) of Jain Tirthankaras. Ambika Devi was the sasana devi of Nemi Natha. She is presently the kuladevi of many Hindu families.

The various deities in this world have been around for many centuries or even millennia under various names. What has changed is just the method of worship. In the future blog post, we will take a look at some of the deities in non-Indian traditions and compare the parallels with our Indian traditions.

As far as present day Hinduism is concerned, it is important to have several components in deity worship. A deity will need to have its own Moola Mantra, Dhyana Sloka, Kavacham, Namavali, Yantra and Purana. Some of it are lost but some are intentionally kept hidden.  

This is because the proper worship of certain deities are considered as rahasya (secret). There are some rules to follow and it will usually be shared with only those in the sampradaya's parampara (spiritual lineage). Therefore, it is important for present day Hindus to understand the proper method of worshipping deities. 

Today, many Hindus come up with their own opinion about deity worship. Opinions are fine even if they can be ridiculous. But having an opinion about something does not make the practice right. It has to be remembered that each deity has its own do's and don'ts. Having said this, it is only right that the correct method is used when dealing with a deity. These methods are found in the manuals known as Tantra.

Why ignore the guidance given in the manual book?

Some deities like Smashana (cemetery) Kali were never meant to be worshipped by householders inside the house where the family resides. The are rules to follow and if one disregards the rules, then there will be unwanted consequences. Smashana Kali must be worshipped outside the house, preferably in a shrine/temple next to the cemetery using proper Vamachara methods. She is not a vegetarian deity. So don't turn her into one. You can always worship Dakshina Kali if you prefer the vegetarian way of doing things.

We don't burst fireworks inside our house just because we can, right?

The Vajrayana Buddhists have the concept of Deity Yoga. They follow the prescribed methods as laid out in the Buddhist tantras. Initiation and guidance from a legitimate Guru is necessary else the practitioner may do mistakes. 

Similarly we have many legitimate sampradayas in Hinduism. Each adheres to a particular set of Tantras. Sometimes it will be called as Agama or Nigama depending on its origin and content. We can dwell deeper into Tantras on another day.

You may have an ishta devata (favorite deity). Try to find out the moola mantra (root mantra) and the beeja mantra (seed mantra) used to invoke the deity. Understand the dhyana sloka (meditation verse) as this is important for you to visualize the deity. The deity must be visualized according to the dhyana sloka and not as however one likes. Kurukulla is red. Meenakshi is emerald green. Vaishnavi sits on a Garuda. Ayyappa is a bachelor but his other Dharmasastha form is that of a householder with Poorna and Pooshkala on both sides. So the visualization must be correct.

The deity will have a set of protective hymns that functions as an armour. This is known as a kavacha. A kavacha usually contains the name of the rishi (seer) that gave it. He must be meditated upon as the preceptor whenever you recite the kavacha. Deities will also have a list of names known as namavali. They can be 108 or even 1008. Each shows the different aspects of the deity. There will be a geometric representation of the deity. This is known as a Yantra. Finally, there will be a purana which tells the story about the origins of the deity. Puranas are usually cryptic and metaphoric. It needs to be read again and again to be properly understood. Some Puranas are in oral form. It can also be part of the Sthala Purana (temple history) of the deity and not necessarily from one of the Maha Puranas.

For as much as vidya (knowledge) about the deity and the worship method matters, these are nothing without bakthi (devotion). So whatever done, must also be done correctly with sincere devotion.