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Life Science Journal 2014;11(7) http://www.lifesciencesite.com

A Critical Analysis Of Tradition In The Context Of Malaysian Hindu Culture

M. Rajantheran1, Sarjit S. Gill2, Balakrishnan Muniapan3, K.Silllalee4 and S. Manimaran5

1,5Department of Indian Studies, Faculty of Arts and Social Science, University of Malaya, . 2Department of Social and Developmental Sciences, Faculty of Ecology, University Putra, Malaysia 3School of Business Administration, Wawasan Open University, , Malaysia 4School of Business & Design, Swinburne University of Technology ( Campus), , Malaysia. 1E-mail [email protected]

Abstract: This paper explores the origin and development of Siddha philosophy in the context of Malaysian Indian culture. Although the development of Siddha philosophy has been written by several scholars in the context of South , hardly any studies are found outside India. Scant literature is available on Siddha philosophy from Malaysia; and any related literatures found are generic in nature and not in-depth. Therefore the purpose of this paper is to expand the literatures on the Malaysian Siddha philosophy which is becoming relevant in the Malaysian Indian culture focussing on Tamil . The methodology employed for this paper is qualitative in nature and it includes inputs gathered on Siddha philosophy and from various discussions held with many scholars at conferences, Siddha practitioners in Malaysia and a review of the existing literatures on Siddha philosophical traditions. This paper is to be considered as the first to explore the current development of Siddha philosophy among the Indians in Malaysia. [M. Rajantheran, Sarjit S. Gill, Balakrishnan Muniapan, K.Silllalee and S. Manimaran. A Critical Analysis Of Siddha Tradition In The Context Of Malaysian Hindu Culture. Life Sci J 2014;11(7):27-32]. (ISSN:1097-8135). http://www.lifesciencesite.com. 5

Keywords: Siddha tradition, , culture

1. Introduction 4. According to occult teachings, however, the Siddhars are known as saints, mainly in the state Siddhas are Nirmanakayas or the “spirits” – in the of in . The Siddhars are also sense of an individual or conscious spirit – of great classified as as Siddhars acquire Yogic powers sages from spheres on a higher plane than our own, called through their austerities or penance. In who voluntarily incarnate in mortal bodies in order to “Siddha” means "one who is accomplished" help the human race in its upward progress. and refers to perfected masters of their self. This is 5. Siddhas are holy saints on the Earth as the usually accomplished only by persistent meditation celestial yogis in the Heaven, because, their and an inquiry into self (athato brahma jigyasa). A commander is , who supposed to control refers to one who has attained a them. (, 2010). A siddhi is a power, a power that can 6. also describe Siddhas grouping be focused on, acquired through deep practice and them with Divine Sages or Devarishis (Vayu Purana, austerity, or can be given by grace to someone who Chapter 41: 66-73). In other places, they are has been so purified as to be enlightened. Siddhars mentioned with Caranas. They are also grouped with are considered to be people who are believed to Devas, Demons, Pannagas, , powerful control and transcend the barriers of time and space , Kinnnaras etc. They are located in by their Yogic powers. Jambu Dwipa on the Jarudhi, Kumudhaprabha, The origin of the word “Siddha” was explained Sitanta mountain peaks and caves. by Ramakrishna Rao (2010), a well known Siddha According to Ramakrishna Rao (2010), Siddhas, scholar. He traced and found the existence of the Siddhar, Sittar and Cittar, are the words variously word Siddha as follows: used in English by the Western and as well as Indian 1. The word, Siddham denoting to knowledge scholars but each as specific connotation in Tamil. is used only once in Paripadal (20:47), therefore, its Siddhas means the refined monotheistic creed occurrence in other sources are considered. existed. Siddhar means perfected or realized saints. 2. According H. P. Blavatsky, Siddhas belong Sittar implies an expert in occultism, alchemy and so to fourth root-race datable to 4000 BCE. on with magic or superstitious power. Cittar also 3. According to Shvetashvatara Upanishad connotes the same however exhibiting such powers (Chapter I, Verses, 3, 5, 7), the Siddhas are those who with mind. It may be noted that the differentiation possessed from birth of “superhuman” powers, as arises due to the understanding and interpretation of also of “knowledge and indifference to the world”. the Tamil words siddhu (miracle, supernatural

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performance, etc) and cittu (connected with mind and In terms of Tamil Siddha literatures, Ganapathy mental powers). (2009) is also in opinion that the literature of the In terms of defining the word “Siddha”, it can Tamil Siddhas spans many centuries and it is be done on two perspectives. The first definition is probable that certain details of the life-history of based on the root word evidence while the other is them are changed, modified, and many times the internal evidences found in Siddha literatures. distorted, to suit the ethos, the occasion, the period Kandaswamy (2004) made an analysis of the root and the time when they were narrated and recorded. word of Siddha and revealed the followings:- Hence it is not possible to say anything definite about 1. Citti - The one who acquired the above eight the life, date, i.e., the biography of the Siddhas. To types of super powers as a result of penance and trace the life history of the Tamil Siddhas is as austerity. difficult as tracing the path of birds in the sky. Just as 2. Citta - The one who can control his mind boats do not leave any mark on the seas or rivers and actions. where they sail, the Siddhas have not left any 3. Cit - The one who had attained the ultimate autobiographical details in their poems. In a number level of knowledge and wisdom. of cases factual information such as dates of birth, or However, unlike the Vedanta traditions, not at least the periods in which they lived, the real much is known of the Siddha traditions of South (original) names of the Siddhas, the villages where India as it was guarded in secrecy. The Siddha they were born, and the castes and religions in which philosophies are usually taught in the traditional they were born and the places where they lived and manner by a Siddhar to a spiritually mature disciple. attained liberation () cannot be obtained. Typically Siddhars were saints, doctors, alchemists In the culture of Tamil Siddhas, there’s a and mystics all in one. They wrote their findings, in practice of dividing the Siddhas based on the form of poems in Tamil , on palm leaf Thirumoolar and Agasthiyar tradition (Kandasamy, which are collected and stored in what are known 2004). There are 18 prominent Tamil siddhas and today as palm leaf , and handed down scholars find it difficult to categorize the 18 Siddhas through the generations. The Siddhars have over the accordingly as a conclusion could not be reached centuries developed, a vast knowledge-system, what (Sivapalan, 2006). The 18 Siddhars are Agastyar, is now known as , practiced mainly Bogar, Korakkar, Kalanginathar, SattaiMuni, in Tamil Nadu and also in Malaysia as traditional Tirumoolar, Nandhi, Therayar, Konganar, medicines (Unknown, 2010). MachaMuni, Karuvoorar, Patanjaliyar, Edaikaadar, 2.0 Tamil Siddhas and The Philosophy KamalaMuni, Punnakeesar, Sundarandandar, Siddhas are not bound by any religion, race or Romarishi and Pulipani. faith. They have projected themselves in various The Tamil Siddhas were against the text religion parts of the world (, 2007). and whenever possible criticized the rituals and According to some scholars such as Kandasamy religious practices. They uphold the principle of (2003) and Marshall Govindan (2007), Buddha being united with nature (Marshall Govindan, 2007). and Lord are also bound by the characteristics They discovered the secret of life and of Siddhas. delivered the message in the simplest way possible to The Tamil siddhas, are a unique group of people (Shanmugavadivu, 2007). The siddhas thinkers, were great Yogins and Jnanis. They lived in denounced the caste system. Though the caste system the company of nature and evolved the native system was created by the society, during that time, caste of traditional known as "naattu maruthuvam". They system was embedded into the religious practice of attached much importance to the physical as well as the society. As siddhas were against such practices, the psychical perfection. They adopted the method of they were portrayed as rebels and outcast of the to realise the oneness of the society. Society also looks at the siddhas as people individual Self with the Universal Self, leading to who go against the . Therefore, the temples eternal bliss (Ganapathy, 2004). Ganapathy (2009) gave priority to the Nayanmaar (the top of all the asserted that it is very difficult to give a trustworthy Lord Siva devotees) and the Aalvaar (the top of all biographical account of the Tamil Siddhas as very the lord devotees) and denied any recognition little about their lives is known or recorded in history. to the siddhas. Only Thirumoolar who practiced A verse from the sage says that most of the Saivite was given recognition and accepted among Siddha works were lost in the floods (pralaya) and the Saivites and uplifted as one of the Nayanmaar but what we have now as Siddha is only a small not as a siddha (Marshall Govindan, 2007). Some of collection of verses which have been washed ashore the Siddhas great Samadhi has currently become well and preserved. known temples.

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In South India, among the well known temples, attained its independence in 1957. As the British Konkana Siddha’s Samadhi in Thirupathi, Idaikaattu were returning home, they sold off the estates on lots Siddha’s Samadhi in Thiruvannamalai, Boogar and as there were not any financially strong people to buy Pulippaani Siddhas Samadhi in , Paambatti off the estates from the British. As such, many estate Siddha’s Samadhi in , Sundarananthar workers lost their jobs and were displaced. In search Siddha’s Samadhi in Madhurai and Karuvoor of jobs, many were forced to look for jobs in the Siddha’s Samadhi in Karuvoor (Kamalakkannan, cities (Janaki Raman, 2009). These people started 2006). their own temples in the cities as well and most of the The Tamil society appreciates and welcomes the temples built by them were devoted to Goddess knowledge of Siddha practice and Siddhas medicine Amman. introduced by these Siddhas. Siddhas who lived Although the Siddha philosophy has been in centuries ago left valuable knowledge on papyrus/ existence for long time, the development of Siddha palm leaves for the current community. The Siddhas philosophy emerged in the beginning of 20th century effort had attained extreme devotion for the Siddhas in Malaysia. This is due to four major aspects: among the Malaysian Hindu community and is 1. Siddha medication. spreading widely as the practice is also being updated 2. Religious movements or societies. regularly by Siddha philosophy practitioners from 3. Movies. India. 4. Individual effort and practices. 3. The Development of and Siddha Siddha medication Philosophy in Malaysia were firstly introduced to siddhas In describing the origin and the development of through siddhas medication and treatments. Some Siddha philosophy in the Malaysian Indian culture, it researchers suggest that siddha medications were is essential to explore the development of Hinduism firstly introduced in Malaysia in the 7th century. This as the Siddha philosophy is embedded in Hinduism. is due to the archaeological findings in the form of Hinduism is a minority religion in Malaysia. An artefacts at Bukit Batu Pahat in Lembah Bujang, estimated 9% of the total population of Malaysia is . The authors themselves had visited the site. ethnic Indians, of whom almost 89% are practicing Even then, there is not much evidence to proof that Hindusim. Most of the ethnic Indians are these artefacts were indeed used for siddha from the south Indian state of Tamil Nadu. Hinduism medications. In the process of research, it had been was prevalent in Malaysia (Nusantara) prior to the discovered an unproved assumption that when the arrival of Islam in the 15th century. Traces of Hindu King Rajendra Chola 1 attacked Kedah in the 11th influence remain in the , literature century (1012-1044) (Subramaniam, 1989), siddhas and arts. Although this not recorded in the present medication practitioners had followed him. version of Malaysian history, it is a known fact the This current study discovered that a man called Indians and the have made great contribution Periya Thambi provided siddha medication service in Malaysia especially in terms of culture. the 1870’s in Malaysia. This piece of information Early Indians came to Malaysia, a country was gained from the descendent of that family, consist of majority Malays, Chinese and minority Seenivasan, a siddhas medical practitioner. He is the indigenous communities (Kunasekaran et al, 2013) as grandson of Annasamy, who served as a siddha invaders and for trading. The majority of Indians who medical practitioner to the royals at Tanjai palace in came to Malaysia in the end of 19th century and , South India. Periya Thambi came to beginnings of 20th century were non-professional Malaya at the age of five who belongs to the Sivaraja villagers (Sandhu, 1969). Talib et al, (2013) stressed tradition from Tamil Nadu, India. Later, it is that religious tolerance is the key achieve said that he had approximately 50 students learning development in a country like Malaysia consist of the trait from him. Even at that time, apparently he diversified ethnicity. Apart from this group, there was used a van to provide medical services to the people. a minority group migrant from India who settled for He passed away in 1943 at the age of 95. civil service and trade industry. This group found The most important student of Periya Thambi their settlement in the urban areas. Generally the was his , Ganapathy who served as a Headmaster urban people followed the text religion or ‘The Great of a Tamil school in Rawang in the state of , Tradition’. On the other hand, the group that settled Malaysia. According to one of his disciple and son in plantation estates performed their religious in-law, Mr. Seenivasan, Ganapathy attained Samadhi practice based on popular religion as well as “Little in 1986 and his followers are performing ‘’ Tradition’ that they inherited. They build temples for pooja and prayers for him, till now. He operates a Goddess Amman, Goddess i.e Mariamman, clinic in Old Town, , Malaysia and Mariamman and Karumariamman. Malaya provides medical services to the needy people. On

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13th February, 2009, Mr. Seenivasan gave a valuable confined to the town folks (Rajantheran, 1997; talk to the student of University of Malaya, Kuala Subramaniam, 1995). Lumpur on Siddhas medication. According to him, Siddha philosophers and followers there were other siddha medical practitioners during Despite the fact that people were not fully aware Periya Thambi’s period but he could hardly recall of Siddhas, there was some information on Siddha them. Through this piece of information, it is found realised by the Malaysian Indians. The information that there are many more siddha medical practitioners reached the people through yogis and sages who in Malaysia besides Periya Thambi, during that time. lived at that period. A yogi by the name of Jeganatha Subsequently, based on Tamil newspapers in the Swami who lived and attained Samadhi in Tapah, 1960’s, it is found that siddha clinics of R.M.K. is a prominent example of Siddha awareness in Velusamy from Palani, India had been running their Malaysia. Many yogis had appeared in various places medical practices through their branches in Penang and preached Siddha principles to the people at that and (, 18/06/1960 and period. These yogis took upon yogis, holy men , 21/07/1960). Apart from this, some (sadhus), and sages’ teachings, lived by the principles individuals in estates had also used herbs and of the teachings and preached the same to the society. provided Siddha treatment based on their personal Some individuals who were well versed on knowledge. At that point of time, awareness on Siddhas philosophy and principle performed Siddha medication was higher compared to Siddha ceremonies such as guru pooja, pournami pooja and philosophy among Malaysian Indians. amavasai pooja. They also guided people who came Early societies and movements related to Siddhas to them for advice on Siddha principles. These people philosophies were not associated with any Siddha society or body After some form awareness on siddha but they had been dwelling with Siddha philosophy principles, people were slowly introduced to for many years and became spiritual masters. This siddhas/cittars philosophy through the emergence of was also one of the ways as to how people were made some movements and societies that operated on small aware towards Siddha philosophy. scale. As such, Ramakrishna Mission was initially Siddha philosophy and movies established in in 1896. Later in 1904 they Apart from these great people, it is undeniable expanded their operations in , Kuala that in 1950’s Tamil movies played a crucial role in Lumpur by initiating Vivekananda Ashram. 1949 creating awareness on Siddha philosophy and marks the beginning of Sutta Samajam by Swami principles. Movies as a media are considered to be a Sathyanandha in . Theiveeka Vazhkai powerful tool as far as Tamil community is Sanggam (Divine Life society) initiated in the year concerned (Muniapan and Dass, 2009). Characters 1936 by Swami Sivanandha in Rishikesh took a such as Vasistar (Vasistha), Agasthiyar (Agastya), strong root in Malaysia in 1953 (Ramasamy, 1988). Visvamitrar (Visvamitra), Viyasar (Vyasa), and This centre teaches yoga exercise and meditation Kalaikottu Munivar known as Rishyasirunggar in based on siddha principles. Apart from this, in the movies based on stories from great epics such as same year, the editor of Tamil Murasu press Muthu and Mahabaratha gave some form of Valliappa invited Paranjothi Mahaan to Malaysia. His Siddha knowledge to people. Following this was the presence was used to form Paripoorana Nyana Sabai. production of movies entirely devoted to Siddhas Later, this movement grew and took form of World such as Agasthiyar, Pattinattar, Arutperumjothi, Peace Temple (Ulaga Samadhana Alayam) in 1969. and Sri Ragavendra. Through these Even at time, exercise of raising Kundalini was movies, society gets more information and awareness taught to the followers (www.gpmahan.com). Besides on siddhas life. Despite that, research found that, this, in 1955, K. Ramanatha Cettiyar and Swami though people became aware of Siddha, they merely Sathyanandha jointly started a spiritual society looked at them as sadhus, sages and people who had named Arul Neri Thirukoottam (Ramasamy, 1988). attained God’s blessings and were not looking at the Above mentioned movements and associations Siddhas as someone they could be devoted to. preached the Siddha principles as one of their The post 2000 years can be considered as the component of teachings. Despite that, the fact Golden Era for the development of Siddha remains that majority of Malaysian Indians were philosophy in Malaysia. This is the time when the residing in estates at that time. As such, according to prime media, Astro Vanavil station started various researches, they were more keen and broadcasting Mega serials based on Siddhas. Among comfortable in worshipping Mariamman, sub- them were Rutraveenai, Annamalai, Sivamayam and such as Veeran, etc. These people were not Adhu Mattum Ragasiyam. Of these serials, exposed to Siddha teachings which were mostly Sivamayam is a serial totally dedicated to Siddhas. Scenes from this particular serial depict on

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appearance of Siddhas to commoners in times of Historically, Siddha philosophy, which was need and help them to overcome obstacles. This once introduced through Siddha medicinal practice creates an awareness and realisation on Siddhas which only covered a limited group of people, is now among the people. Besides, this effort also increases spreading vastly through a powerful medium, which bakthi (devotion) on Siddhas among the viewers. In is movie. Movies are undeniably the best way to the same serial, a character known as Kuranggucittar inform the society on Siddha philosophy immaterial had attracted many viewers in Malaysia. The to their age. The effect of the Siddha philosophy particular character’s physical appearance had awareness is currently reflected through prayers, talks brought about different perception held on Siddhas and announcements made through various media. physical appearance among Malaysians. Finally, a Almost every day, materials on Siddhas and the field research carried out during 1st World philosophies are highlighted in the three main Tamil Conference on Siddha Philosophy reveals that a daily in Malaysia. Subsequently, plenty of books sizeable number of the participants were drawn to the devoted to Siddhas and Siddha philosophies are being interest of Siddha principles because of the published, imported and sold in Malaysia. As a result, Sivamayam serial. more people are becoming aware of the Siddha and The introduction of New Economic Policy Siddha philosophies through their readings. Besides (NEP) in the 1970s, development in education that, many individuals, private organisations and system, economy, politic, jobs, business opportunities associations organise pilgrimage to holy places and so forth further contributed for rural migration to related to Siddhas in Tamil Nadu, India. urban and cities (Arasaratnam, 1994 & Ravindran, Finally, this research concludes that currently, 1970). Further development in the 1980s and 1990s the year 2010 marks an evidently high level of demanded for labourers in the areas such as involvement and awareness of Siddhas and Siddha construction, maids and building roads. As the locals philosophy among Malaysian Indians and it is were not keen in these areas, employers gave priority expecting a further growth and development. to the immigrant workers as they neither demanded high wages nor facilities. The current situation sees Corresponding Author: foreign workers in estates especially from Indonesia, Professor Dr. M. Rajantheran Bangladesh, India, Nepal as well as Burma. Department of Indian Studies, Faculty of Arts and As such, presently, majority of Indian Social Science, University of Malaya, 50603, Kuala Malaysians have settled in urban and cities. Though Lumpur, Malaysia Indians have gained from the government’s economic Tel: 603-79675510 policies, these gains are quite insufficient as it is not E-mail: [email protected] reaching the majority of Indians. Despite the fact, development in the lives of Indians in Malaysia did References contribute towards the progress in the religious aspect 1. Arasaratnam Sinnapah 1994. Indians in as many are showing keen interest in knowing the Malaysia and Singapore. New York: Oxford substance and essence of their religious practice. Due University Press. (Rev. Ed.). to this, many religious movements started booming in 2. Blavatslcy, H.P. 1971. The Secret Doctrine, Malaysia (Rajantheran & Manimaran, 1994). Vol. IV, p. 208, Adyar: Theosophical Publishing House. Conclusion 3. Ganapathy, T.N. 2004, Tamizh Siddhar As far as Malaysian Siddha philosophy tradition Marabu, : Ravi Publications. is concerned, it is a heritage from Tamil Nadu, India. 4. Ganapathy, T.N. 2009, Tamil Yoga Siddha The Siddhas eulogized by the Malaysian society are Research Project: The Basic Difficulties (Part Tamil Siddhas and the Siddha literature is written in 4), available online at . Moreover, Siddha societies and http://www.babajiskriyayoga.net/english/articles movements in Malaysia are mostly comprised of /art20-tamil-yoga-siddha-research-project-4.htm Tamilians and focuses on Indian culture. 5. Janaki Raman, M. 2009. The Malaysian Indian Apart from that, after the year 2000, Siddha Dilemma: The struggles and agony of the Indian serials screened on Astro channel were all in Tamil community in Malaysia. Klang: Nationwide language. As such, though Siddha philosophy is Human Development and Research Centre. and applicable to all races and religion, due 6. Kamalakannan. P. 2006. Sathuragiriyil Koraka to the above mentioned factors, Siddha philosophy is Cittar. Chennai: Vanathi Publications. still or even widely considered as a philosophy for 7. Kandasamy, S.N. 2003. India Thattuva Tamilians. Kalanjiyam. Vol. 3. Sidhambaram: Meiyappan Publications.

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