logo
Saiva Siddhantham courses popular in HR&CE-run colleges

Saiva Siddhantham courses popular in HR&CE-run colleges

The Hindu13-05-2025

Saiva Siddhantham courses that include studies on the origin and development of Saiva religions, aspects of Saiva temple worship, rituals and festivals are an added attraction at colleges being run by Hindu Religious and Charitable Endowments (HR&CE) Department on behalf of temples in the State.
'We run a six-month-long certificate course, which anybody can join. This is a very popular one, especially in the four new colleges started at Kolathur, Oddanchathiram, Thiruchengodu and Vilathikulam. Since there is no age bar and the classes happen in the weekends, students find it convenient,' explained an official source in the HR&CE.
All the nine colleges being run by the department have applied for affiliation for the B.A. Saiva Siddhantham course. 'Of these, seven have obtained affiliation for the course and have started distributing application forms. Apart from arts and science courses, students seem to have a liking for this course too,' said P. K. Sekarbabu, Minister for HR&CE.
The nine colleges, which include a polytechnic, have close to 12,300 seats and the four new colleges seem to be more popular than the existing institutions. Four of them are being run on self-financing mode, meaning they are funded by the respective temples and the others are aided.
'In the last four years we have followed only government norms when it comes to fees. We have not increased the fee amount for our schools and colleges since the poorest of poor come here. For the past two years, we have also been able to get companies to come for campus recruitments,' he added.

Orange background

Try Our AI Features

Explore what Daily8 AI can do for you:

Comments

No comments yet...

Related Articles

800-year-old Shiva temple of later Pandya period unearthed near Melur
800-year-old Shiva temple of later Pandya period unearthed near Melur

The Hindu

timea day ago

  • The Hindu

800-year-old Shiva temple of later Pandya period unearthed near Melur

An 800-year-old Shiva temple of the later Pandya period has been unearthed at Udampatti, a village in Melur taluk. Professor P. Devi Arivu Selvam, temple architect and sculpture researcher, says that though only the foundation of the temple remains, the inscriptions on the culvert are significant as they reveal how the temple had been financially independent. While documents published by the Tamil Nadu State Department of Archaeology in 1974-75 had described the existence of ancient temples in this belt, most of them are in ruins and some have almost disappeared. So, it came as a surprise to historians when recently boys playing in an open ground at Udampatti in the Malampatti panchayat stumbled upon a broken stone structure covered in mud. The villagers alerted the Village Adminsitrative Officer (VAO) and Ms. Devi. With the VAO's permission, the area was cleared. What emerged was the foundation of a temple with the stone base on the northern and southern sides intact. With the help of the engravings on the foundation stone and Silpa Sastram as reference, the temple was found to have been dedicated to Lord Shiva. C. Santhalingam, archaeologist and secretary of the Pandya Nadu Centre for Historical Research, who deciphered the two Tamil inscriptions found on the stone base, says they can be dated to 1217-1218 CE, during the reign of Maravarman Sundara Pandya. The inscriptions say the name of the village was Attur and the temple was called Thennavanisvaram. 'It is pertinent to note that Thennavan is actually a title used by the Pandyas,' says Ms. Devi. The inscriptions are a sale deed of a waterbody by one Alagaperumal, chieftain of Kalavalinadu, to one Nambi Perambala Kuthan alias Kangeyan. The waterbody, called Nagankudi, along with wet and dry land, was sold for 64 kasu (coins). The four boundaries of the land and the waterbody that had been sold have been defined in the inscriptions. It has also been mentioned that the tax due to the land should be given to the God of Thennavaniswaram of Attur for its day-to-day expenses. For historians, these inscriptions reveal the ancient name of Udampatti, which was then called Attur, and also the socio-economic dynamics that were at play during the later Pandya period.

Pentagrams, runes, flame: How come the same rules apply to all the demons?
Pentagrams, runes, flame: How come the same rules apply to all the demons?

Hindustan Times

timea day ago

  • Hindustan Times

Pentagrams, runes, flame: How come the same rules apply to all the demons?

This is a story about demons. They say, the people who say things, that when King Solomon — he of the cut-the-baby-in-half tale — was building his temple in Jerusalem, he developed a particular affection for a little boy who was often on site, the son of the head workman. The boy also attracted the attention of Ornias, a demon who lived in the constellation Aquarius. One day, at sundown, Ornias appeared before the boy and sucked his right thumb, and the boy's soul with it. The boy grew thin and pale after this, and Solomon noticed. When the boy told the king what had happened, Solomon was horrified. He prayed to God, who sent the Archangel Michael down to help. Michael gave Solomon a signet ring, saying it would forever give him control over demons. Solomon gave the ring to the boy. Throw it at the demon's chest the next time you see him, he said, and tell him to come and meet the king. The boy did as he was told. Ornias met the king, and ended up cutting stone for the temple. Solomon eventually returned to Ornias, gave him the ring and told him to hand it to Beelzebub, the prince of demons, and tell him to meet with Solomon too. Beelzebub laughed at Ornias, but he was soon working on Solomon's temple too. The king went on to subdue and enslave a whole army of demons. You won't find the story of Solomon and Ornias in the Bible. It comes from a text of a very different nature, one that dates to the 1st century CE, and was written in Greek and ascribed to the long-dead king. Origin tale Few people have read The Testament of Solomon. But almost everyone knows at least a little of what it says. It is to this book that we can trace many of the rituals most commonly associated with asking demons for help. The idea of such supplication is likely as old as prayer. But the specifics — the idea of circles drawn on the ground, preferably in human blood, with runes that have to be traced just so, for the smallest mistake would mean the summoned demon could turn on the summoner — have all accreted like layers of sediment around the original tale. Interest in summoning demons was muted after The Testament of Solomon, but flared up again during the Renaissance in Italy, where the Key of Solomon, a grimoire or book of spells, made its first appearance in the 14th century. It contained detailed instructions on the rites and rituals a summoner must perform before attempting any demon-binding, as well as the days and hours of day best suited to summoning specific demons. Others took off from here. In the 17th or 18th century, a grimoire titled The Little Key of Solomon made an appearance. Its first part, Ars Goetia (Latin for Skill of Commanding the Spirits), became fairly well-recognised. It was a sort of Yellow Pages of Demon Lords: names, ranks, famous followers, and the kinds of purposes they best served. This book and others like it, circulated at the time, were popular within a limited circle of occultists, and were considered dangerous. Echoes through time This is a story about demons, but it is also a story about plot devices, game mechanics, and names. Any fantasy role-playing game that uses magic and summoning — whether it be the Arcane Gate spell in Baldur's Gate, the spells to invoke Dremora Lords in The Elder Scrolls, or the Ashes used in Elden Ring — draws from the original story of Ornias and the boy, and the tales built around it. The Sandman comics begin with a failed summoning. A nerdish villain summons demons to send after the titular vampire slayer in Buffy. The Key of Solomon is referred to as the 'real deal' in the TV series Supernatural. It is one of the books Dr Strange borrows from the monastery library in the Marvel Comics Universe. Meanwhile, Asmodeus, one of the demon kings listed in the Goetia, lives on as lord of the Ninth Hell in Dungeons & Dragons; as a Lawful Evil Deity in the Pathfinder tabletop and videogame universe; as one of the 13 Forsaken in The Wheel of Time; as a venomous snake in Brian Jacques's novel series Redwall; and as the last Prime Evil and Lord of Sin in the Diablo videogames. Other names from the first English translation by Crowley and Mathers crop up in the anime series Mobile Suit Gundam; the film The Rite; the Wheel of Time books; the games Diablo and Genshin Impact; the Korean drama series The Judge from Hell; the American series Sabrina the Teenage Witch; the 2011 Anthony Hopkins-starrer The Rite; and even in a Miss Marple tale by Agatha Christie. Crowley, meanwhile, lives on in the Terry Pratchett-Neil Gaiman modern classic, Good Omens. The suave devil's agent intent on doing ill was inspired by the English occultist. Expect to see more of this. The word 'grimoire' is more popular today than it has ever been, according to Google Ngram (which analyses how often a term appears in written bodies of work). It was almost 1,800 times more popular in 2022, Ngram says, than at its previous high, all the way back in 1673. (K Narayanan writes on films, videogames, books and occasionally technology)

A pillar and a peak that are held most sacred by the Irula tribe
A pillar and a peak that are held most sacred by the Irula tribe

The Hindu

time2 days ago

  • The Hindu

A pillar and a peak that are held most sacred by the Irula tribe

In a lesser known part of Kil Kotagiri in the picturesque Nilgiris, a singular spire rises above the surrounding terrain. Measuring over 400 feet, the spire, known as Rangaswami Pillar, is worshipped by the Irula tribe as a deity. The rock formation, along with the Rangaswami Peak nearby, is one of the most sacred of sites for this indigenous adivasi community. The Rangaswami Peak hosts the annual harvest festival of c in May and June every year. It is attended by the Irulas from surrounding regions; but more recently, it has become popular among non-adivasi members too. The five-week festival ends with a special worship performed only by the Irula community. P. Kannan, an Irula from Kotagiri, told The Hindu that he had heard tales of the cultural significance of the Rangaswami Peak and Pillar from his elders. He said the Irulas celebrate the harvest from their 'millet land' in May and June. 'They will perform pujas for five weeks praying to the deity to ensure another good harvest and good spell of rain in the coming year,' he said. Scaling the peak He added that according to adivasi folklore, a particular head of cattle made its way to the peak leaving behind the rest of the herd, leading to the site being worshipped over thousands of years. Writing in his Encyclopaedia of the Nilgiri Hills, anthropologist Paul Hockings says the Rangaswami Peak is the 'holiest mountain' of the Irulas and 'perhaps the seat of the original, indigenous worship of a mountain god'. He says the name of the god worshipped here is Ranga or Ranganada. Other members of the community highlight the lore surrounding the main idol at the site, which had allegedly been broken by a foreigner during his visit to the site. 'It is said he died soon after he reached his home country,' an elderly member said. 'Several conclusions may be drawn from a visit to the Rangaswami Peak. First, it shows, as do other aspects of the Irula religion, a Vaishnava-Saiva syncretism developed around an indigenous Irula deity.' Mr. Hockings goes on to add that the peak is important for other communities too. 'Third... there is the relationship between the Kotas and the Irulas, as suggested by Richard Wolf. He mentions a legend in which the Nilgiri 'god' revealed himself to a Kota and an Irula walking together. Both the Kotas and the Irulas began to worship the Nilgiri god at the same spot until some quarrel separated them: the Irulas began worship on Rangaswami Peak and the Kotas near their village.' The Rangaswami Pillar, located close to the peak, was the site of an air crash in 1950, in which noted statistician Abraham Wald and 19 others died. 'The air crash enhanced the magical aura of the pillar's divinity,' says Czech Indologist Kamil V. Zvelebil. Photographic records S. Udhayakumar, Director (in-charge), Tribal Research Center, Udhagamandalam, said the site was of interest to researchers. 'The Tribal Research Center, on the State government's orders, has completed the video and photographic records of all six of the Nilgiris' adivasi communities, and is set to publish them soon,' he told The Hindu. The exercise will ensure the preservation of the culture, customs, habits, and sacred sites of the Irulas as well as other adivasis in the Nilgiris. With the growing popularity of the temple atop the Rangaswami Peak, activists have become concerned about the impact of temple tourism. K. Mahendran, an adivasi rights activist, said adivasi temples across the Nilgiris are being increasingly patronised by non-adivasi groups. 'While it is still impossible for non-adivasis to worship at the temples belonging to some groups such as the Todas and the Kotas, it should be a matter of concern that this interest in the temples of the Irulas and the Kurumbas could lead to the indigenous people's traditions and culture — inextricably linked with these temples — becoming diluted over time,' he said. Activists also voiced concern over potential damage to the environment in the area around the Rangaswami Peak due to temple tourism. Officials of the Forest Department said the path to the temple cuts through a reserve forest, and is open only during the festival season. 'Strict rules are also in place to prevent littering and minimise disturbance to the wildlife,' an official said.

DOWNLOAD THE APP

Get Started Now: Download the App

Ready to dive into the world of global news and events? Download our app today from your preferred app store and start exploring.
app-storeplay-store