Sri Sivasubramaniyar Alayam - Kampung Kepayang (Perak)

Tawsi Malek to the Yezidis, Quetzalcoatl to the Aztecs, Subramaniyar to the Hindus, the Lord of the peacock mount is all-pervading. Guha which denotes cave in Sanskrit is associated with Lord Subramaniyar, primarily due to the connotation that Divinity is permanently within us, in the deepest cavity of our hearts. This cave labyrinth was moulded by the tidings of time, upon the gentle sways of ancient ocean floors. Mighty dragons were entrusted to guard this cave, hence endowed with impenetrable layered sheathing, mouths conflagrant with roaring fiery breath and talons that tatter steely stone. Unseen to most but only to those with mystical vision, these mighty beasts shield this cavernous acropolis from all unknown predator. The plumed mount, dancing and swaying its feathers to distract the abstract, the commander of the celestial army descends to inspect. Contented that all conditions have been adhered, ‘rishi’s’ are initiated with Lord Subramaniyar’s divine decree to forge a spiritual haven. 

Decades later, a pious individual labouring as a cowherd in the vicinity, was conferred upon with a vision of a childlike Lord Subramaniyar in a cave along with guidance to establish a shrine. Upon discovering the sacred cave, a ‘Vel’ was consecrated on an abandoned anthill in the inner cavern. Thereafter unceasing divine worship commenced with offerings of fragrant flowers and aromatic fruits, waves of camphor and wisps of incense. Drippings of water flowing through the cavernous terrain sculpted a limestone image of an elephant, signifying the manifestation of Lord Ganesha, the beloved elder sibling of Lord Subramaniyar. Many Hindu devotees witness this mystical spectacle upon entering the cave. 

The pregnant happiness of receiving offspring eludes the numerous, however is sacredly resolved at this spiritual abode. Many families having been blessed with offspring here often come back, decades later with their grown-up children to receive a similar blessing. Those with malefic planetary affliction on their astrological natal charts often come here during auspicious days to fast, meditate, and pray, imploring Lord Subramaniyar to alleviate the harsh blows of their adverse circumstance. Thus, blessed devotees who endure this routine persistently with spiritual fervour, often escape unscathed from devastating disasters, resolve amicably domestic disputes, and overcome monetary misfortunes. One such devotee, who was undergoing severe financial difficulties, was blessed with a flourishing business after much suffering. As an act of devotion, the devotion contributed monetarily towards the renovation of the temple. 

The cave is decked with stalagmites and stalactites similar to temple pillars, is territory to a spiritual guardian, a ‘shweta nag’. It marks its presence during festive occasions such as Pournami and Thaipusam. Many devotees, who experience grief during ill-fated planetary phases pray for relief at Bhairava’s shrine, often find some respite especially if their prayer is genuine. Another interesting feature of this temple is Panchamukhi Anjaneyar shrine, which was installed by the temple committee members, on the instruction of a renowned Nambodiri priest. The priest upon meditating at the temple insisted that a shrine should be built for Panchamukhi Anjaneyar, and will be beneficial for devotees who suffer unjust court litigation, wicked rumormongering, and prejudiced dispensation of justice. 

Map: http://www.kaumaram.com/aalayam/kepayang/map.html

Contact – Sundararasu (Chairman) 019 5556494

Arulmigu Nagammal Aalayam – Ipoh (Perak)

The descendants of Kashyapa and Kadru, the mystical ‘nagas’ (divine snakes) coiled upon ‘Nagaloka’ (realm of the nagas), alighting themselves amongst the thunderous lighting, descending torrentially amongst the thick foliage of tropical jungles long before the Hindu kingdoms in Malaya were established. Slithering amongst mud, muck and mulch, mounds were established to shelter their celestial sojourn. Custodians of treasures, thickets and temples, the nagas became pivotal as predestined by the celestial realms. Decreed to bite the absolute evil or those ordained to die prematurely, ‘naga dosham’ was termed as such by the discerning. Boundaries were secured, hierarchies were succeeded, and customary divine leaders selected. To perpetuate their existence in ‘Gangga Negara’ (ancient Hindu Kingdom of Perak), a queen was chosen within their upper ranks. The queen, known for spiritual competency, tantric dexterity, and divine sagacity, guided her ‘nagas’ on their duties, demeanour and dependencies. In time, neighbouring dwellers came to know of this celestial manifestation, and sought refuge from the karmic shackles imbued upon them by the shadow planets. Unleashing her serpent power, the queen resolved to guide humanity’s spiritually strayed, by permeating cosmic ‘shakti’ (divine energy) on the dark blots of their vulnerable astral bodies, hence unshackling their destiny. The liberated, beholden by the queen’s spiritual blessings built a shrine for her and her retinue, under a peepal tree.

As the dust of time expunged memories of the shrine combined with movement of populace, the new inhabitants of this locality unaware of their divine surroundings plodded about, inconsiderate in stride, offending the queen and her aides. Although divine, the ‘nagas’ code of ‘dharma’ (rightful conduct) permitted self-perseverance, hence they rustled, hissed and rattled, intimidating the local inhabitants. The residents were counselled, by an elderly woman blessed by inner vision, thereafter resumed devotional worship at the ‘naga’ shrine. However, the truce was momentary as the shrine was adjacent to a path designated to be a trunk road. The imminent calamity had to be allayed; hence the queen was yet again consulted by the very same elderly woman. Chanting inaudible ‘mantras’, her ‘kundalini’ energy rose through her spine, and her eyes lit ablaze. The atmosphere electrified, the elderly lady slithered back and forth, culminating with a raised striking arms arching with her head, predicating approval. As the queen assented, soon a parcel of land was obtained for the relocation of the shrine. To signify the past, grounds of the mound were taken together with a sapling of the peepal tree. Funds were pooled, resources were collaborated and materials were supplied, soon a temple was raised. To secure the orderliness of the temple, a committee was elected. The newly elected ‘thailavar’ (temple chairman) was informed surreptitiously the queen’s intention, a vision in a trance-like dream. The queen’s image was to be carved on black granite, seated on a coiled cobra with its head raised, having 4 arms, one which holds the divine ‘trisulam’. Amongst the guardian deities of this temple, Lord Hanuman’s presence is significant. During the month of ‘Aadi’ approaching ‘Aadi Puram’, whereby the foremost festival of this temple is grandly celebrated. Lord Hanuman’s flag is hoisted outside the boundary of the temple, displaying ‘Sanjeevani Hanuman’. Lord Hanuman’s presence ensures the spiritual events of the temple are accomplished with divine perfection.

Many mystical events have occurred, reinforcing ‘naga’ worship in this divine abode. Into the wee hours of night, an industrial tycoon concluded his obligations for the day, and returned home. Passing the temple, he glanced momentarily and was bewildered to see a woman clad in a glittering yellow sari, her cheeks glowing daubed with turmeric, her hair decked with fragrant jasmine, disappearing into the sealed carved doors of the temple. Separately, an unassuming devotee, who had come to the temple on a full moon day, witnessed the mating of a ‘naga’ pair. Such extrospection violates ‘naga’ lore; hence the devotee’s vision was momentarily blurred until the appeasement of Nagammal, supplicated through worship and offering of milk ablution, flowers garlands and fruit trays. Another devotee who frequented the temple during the holy month of ‘Aadi’, met with a tragic accident on its 18^th day, had a gashing wound on his knees hence incapacitating his movement. Swiftly a young girl appeared at the scene, knotted a yellow sari cloth on the injury, murmuring prayers and kept the devotee conscious. She then dutifully handed him over to his grieving parents, and furtively disappeared out of sight. Lastly, a lady devotee who was pining for offspring heard the magnanimity of Nagammal, immediately journeyed here. She ardently prayed, beseeching her innermost desire, tears trickling down her dismal cheeks. After several months, her yearning was granted, thus in gratitude she donated a golden crown, used as ‘alankaram’ (adornment) for the deity. 

Address:    Contact:                   

Sri Maha Kaliamman Temple – Maxwell Hill, Perak

Mesmerised by ornate flowers, lullabied by chirping birds, soothed by clicking beetles, and elated by serenading cicadas, the unassuming devotee will be enamoured by the pristine beauty of Maxwell Hill. The spiritual serendipity befits the devotee, who discovers this alluring Kaliamman temple that will soften even the most callous of souls. The goddess summons her children to embrace her motherly boundless affection, pacifying their anxieties, blessing their earthly desires, whilst gradually detaching their karmic shackles. The temple, languidly huddled on Maxwell Hill, built by the Pillay brothers, Rama and Kochdai, to abode the goddess’s respite from the transcendent heavens. The bearer of the mystical ‘trisulam’, she wanders through dust and dew, witnessing the dancing duality of our reality. The Hindu families, who laboured tea, flowers and vegetables, took refuge at goddess’s feet, filling their sorrowed hearts with spiritual devotion and calming their aching muscles with spiritual fervour. The offspring of these families have journeyed away, scattered throughout Malaysia and beyond, seeking prosperity and knowledge. But the calling of the goddess allures them back to their origin, customarily during auspicious festivals, when flags are hailed, processions are held and offerings are handed. 

Every Friday and ‘Pournami’, the enthralling ‘Kalika Trishati’ is recited to the goddess, thus emanating pulsating, twirling vibration, magnified beyond the four thresholds of the temple, pervading the forest with resplendent ‘shakti’. Oftentimes, the attending unassuming devotee will be blessed, hearing the graceful bells of the enigmatic dancing ‘kolusu’. Other times, the delight of the goddess’s swaying ‘kolusu’ is replaced by the rhythmic beating of the ‘udukai’, perhaps indicative of the goddess’s unpredictable mood, salient only by sound. And only sometimes, those with the transcended visual clarity of the inner eye have beheld the goddess, awed yet humbled. The effulgent spirit of the goddess became the adoration of Madhava Swamy, a reclusive spiritual soul, radiant internally yet nondescript outwardly. The isolation was solace to the swami, who performed austerities for lengthy periods in solitude. In his dreamlike trance, he often spoke to the goddess, conceivably comparable to an infant and his affectionate mother. He had been blessed with ‘deivam vakku’, and appropriately counselled the goddess’s believers the spiritual approach to overcome hindrances and triumph endeavours.

The turbulent nature of the goddess transcends the limited cognizance of mortals, each stride towards her peels layers of our perceived reality. The devout, who beg for her blessed nuances, lament for her protective glance, and wallow for her divine advent, will surely be blessed. Nonetheless those who seek to implore her darker side will temporarily have beseeched her goodwill, only to be annihilated under distress. Passing devotees who have come to pay tribute have been coaxed by the goddess to stay back, warned by impending danger. Those who have distressed her solitary fortress are deprived of sleep, only to come back falling at her divine feet, begging for forgiveness, subsequently forgiven by the ever-merciful goddess. The yearly Navaratri is discernible by the conspicuous kaleidoscope of colours, scents, observances, and rituals. Barks, braches and twigs are sought for the sacrificial fire, including trays of herbs, fruits, spices, and roots. ‘Nei’ poured, ‘mantras’ uttered, ‘sankalpam’ supplicated, and finally ‘purhanuti’ offered, culminating the propitious ‘Kali Homam’. The scorching fire, peaks and scales, fierier and wilder, effusively blessing all in its zenith moment. 

Address: Maxwell Hill, 34000 Taiping, Perak. Contact: Thoraraisa (013-4802615), Rama (017-5793421)

Arulmigu Sri Subramaniar Alayam – Kerling, Selangor

The foundation of this temple in Kerling is sacredly cradled by the adjacent flowing river, which abundantly nourishes the revered ground. Eras ago, a wandering ‘sadhu’ (spiritual monk), had meditated on the river bank, for the spiritual sustenance of the land. He was brought out of his tranquil contemplation, by the wailing cries of a married couple. Startled, he then strolled towards the couple, and enquired the reason for their tumultuous behaviour. The couple gloomily replied they were ill-fated, trodden with bad luck, and lacked the will to be alive, as they were not blessed with offspring. Upon hearing this, the monk considerately admonished them, and gave valuable advice on how to deal with unfavourable circumstances in life. Instinctively, the monk then waded into the river, until the iridescent water reached his waist, and heaved out a glowing, dense, rock resembling ‘Bala Murugan’ (baby form of Lord Subramaniar).

Droves of spiritual believers, often afflicted by incurable diseases who ardently pray at this temple, often miraculously obtain a salvation to their malady within 21 days. Devotees who experience ill-fate, personal complications, pledge an oath to Lord Subramaniar to balm their festering mental anguish. Those, whose problems have been resolved, often observe ‘kavadi’ (ritual dance) for the Thaipusam festival held at the temple. Lord Subramaniar’s ‘vahana’ (mount), a wild peacock had graced the festival once, miraculously appearing in the temple compound, swayed on the curvatures of the ‘vimana’ (tower above main sanctum), and displaying its gorgeous plumage. Another miracle that occurred in the temple, during a grand ‘yagna’ (ritual fire ceremony) in the premise of the temple, was a fiery formation of ‘Bala Murugan’ during the ’poornahuti’ (final offering), testament to all-pervading presence of Lord Subramaniar.

There are many personal experiences by devotees, one of which is the temple priest contracted a mysterious ailment, and was informed by his medical doctor to prepare for the end of his days. Succumbed by calamity, nonetheless with a sliver of hope, the priest instantly started meditating in the inner sanctum of the temple, contemplating on Lord Subramaniar. After several days of meditation, the priest’s health rapidly recovered, overwhelming the ailment. Another spiritual marvel was the healing of a 7 year old mute boy. The parents of the young boy brought him to the temple, in sheer desperation as they were deeply concerned for their son’s wellbeing. The priest etched Aum on the boy’s tongue, using a ‘Vel’, devoid of piercing it, and the boy immediately started speaking. In addition, many clairvoyant devotees have witnessed a vision of Lord Idumban guarding the boundary of the temple, safeguarding the safety of devotees.

Some of the temple’s significant attractions are the adjacent river, and lotus pond. Many spiritual aspirants who are undergoing ‘Naga Dosham’, often pray at the temple, and perform milk ‘abisekham’ on Naga Amman at the river bank, whereas those distressed by black magic are advised to bathe in the river, and then pray to Lord Subramaniar. ‘Tarpanam’ prayers are often held during ‘Mahalaya Amavasai’ to appease ancestors, and remove ‘pitru dosham’. The lotus pond is often sighted with ‘deva’s’ (celestial beings), bathing and humming melodious tunes, therefore is considered auspicious.

Address: Arulmigu Sri Subramaniar Temple, Jalan Besar, 44000 Kerling, Selangor.

 

 

 

 

 

Sri Subramaniam Thuropathai Amman Alayam – Malacca

The effulgent consciousness of cosmic ‘shakti’ (divine energy) reflected by Goddes Thuropathai, yields prevailing control of the five elements of ‘bhuloka’ (earth), which is fire, space, wind, water and earth. Those who worship her will benefit the material aspect of spiritual evolution, as Goddess Thropathai was destined for this role in her deific exaltation. The Goddess is an important figure from the epic Mahabarata.  As narrated from the Narada and Vayu Puranas, Goddess Thuropathai is a combined celestial representation of Goddesses Shyamala (wife of Dharma), Bharati (Wife of Vayu), Sachi (wife of Indra), Usha (wife of Ashwinis) and hence married their earthly counterparts in the form of the five Pandavas. The temple is estimated to have been built in 1863, in a rustic style of design.  It has been recently renovated, and upon completion the ‘Maha Kumbabishegam’ (Hindu temple ritual) was performed on 11^th December 2005.

 

Many saints and holy souls have blessed this sacred abode. Kirupanandha Variyar had visited this temple twice.  He had silently meditated in this sacred space, and observed the prevailing actinic vibration of Lord Thandayuthapani. Bangaru Adigalar from Melmaruvathur, had also graced this temple, and performed an auspicious ‘yagna’ (ritual fire ceremony) for the benefit of female devotees. This temple is propitious for the contentment of devotees, as Goddess Thuropathai incessantly blesses the deserving with wealth, health and happiness. Childless couples, who often pray here, are miraculously blessed with offspring. The blessed couples often come back, contributing towards the upkeep of the temple. A sick Punjabi lady with a long-standing ailment had a vision of Goddess Thuropathai. In the vision, she received a spiritual instruction whereby to obtain ‘kungkumam’ (red turmeric), lime, and ‘abisegham tirtham’ (holy oblation) from the temple, and to continuously bathe with the sacred substances. She was cured within a couple of days, and became a steadfast devotee of Goddess Thropathai. Numerous devotees that pay homage to this temple obtain water from the temple well to bath, citing its astonishing healing properties, especially for skin disease.

 

 

The temple has 4 ‘gopuram’ (monumental tower), whereby the ‘Raja Gopuram’ is elegantly elevated, infused with Dravidian architecture, highlighting the structural beauty of this holy abode for Goddess Thuropathai. The temple is filled with heavenly murals, and divine sculptures, comprising the 108 Tandava dance phase of Lord Shiva, the marriage of Lord Ganesha with Buddhi and Siddhi, and the 63 ‘Nayanmar’ saints representing Saivism. As the temple has 2 main deities, Lord Thandayuthapani and Goddess Thuropathai, the deities have a separate inner sanctum, as well as a separate ‘kodi maram’ (flagpole). The accompanying deities include Lord Ganesha, Lord Shiva, Goddess Visalatchi, Sri Krishnan, Sri Hanuman, Sri Kamatchi, Sri Bairavar, Sri Aravan, Sri Katteverayan, Sri Periyachi, Lord Nadarajan, Sri Nagar and the ‘Navagraha’ (9 planets). Since the temple has two main deities, therefore separate festivals are conducted for both deities during the passage of a Hindu year. The festival for lord Murugan is celebrated on Vaigasi Visagam, whereas for Goddess Thuropathai, a month-long festival is celebrated in ‘Adi’ month, culminating with a sacred fire-walking ceremony, participated by pious ‘Shakta’ devotees.

Address: Jalan Gajah Berang, 75200 Melaka.

Phone: 06-2843060

Arulmigu Sannasimalai Andavar Temple – Cheng, Malacca

This harmoniously divine temple has its origins intricately belonging to a mysterious ‘jeeva samadhi’ (spiritual tomb) of an unknown Hindu saint from India.  Upon entering the premise of the temple, you will feel the spiritual energy reverberating from the ‘jeeva samadhi’ wafting fragrantly throughout this holy place, as though allowing devotees to breathe gallons of ‘moksha’ (self-realisation of the soul). This saint is thought to have come from India, and had settled in this part of Malacca, almost 120 years ago. According to the historical archives of the temple, the saint practised a daily worship of a Shiva Lingam, and meditated on a nearby hill, hence the origin of the temple’s name, which translates as the saint’s hill. As ‘abisekham’ (pouring of libations) for the Shiva Lingam, the saint had daily obtained fresh milk from a cowherd. Strangely one day, a cow and calf appeared at the saint’s premise, and thereafter provided the essential milk for the ‘abisekham’. Although the cow and its calf have long passed away, a sculpture in remembrance of these divine creatures has been enshrined in the temple.

As the saint was knowledgeable and skilled in herbal medicine, he was always sought by people of the surrounding areas, to cure ailments that modern medicine could not remedy. Amongst his devotees, was an Indian of ‘Nattukotai Chettiar’ ancestry, who tended to the needs of the holy saint. This man donated the land whereby the temple sits currently, and was also responsible for establishing the ‘jeeva samadhi’ for the saint. Before attaining ‘jeeva samadhi’ the saint handed over the Shiva Lingam to the Indian man, and ordained him to perform the necessary spiritual rites for the Shiva Lingam. Soon the Indian man established a temple for the Shiva Lingam, but consecrated the temple as a Lord Muruga temple, hence invoking the grace of Lord Shiva’s holy son, Lord Muruga. Many devotees have witnessed a vision of a golden hued, youthful Lord Muruga, smiling dazzlingly from the inner sanctum of the temple, beckoning devotees to receive his vibrant ‘darshan’ (spiritual grace). The blessings of Lord Muruga are apparent here, with the sudden appearance of a peacock, which is known to be Lord Muruga’s vehicle. The temple authorities contacted the Malacca zoo, inquiring is there was a missing peacock, but the zoo management indicated otherwise. The sudden appearance of the peacock at the temple, without anyone in sight, has prompted many devotees to belief that this is a divine blessing from Lord Muruga.

During Masi Magam festival, Hindu devotees from all over Malaysia will make a pilgrimage to the Sannasimalai Andavar Temple. The two-day festival will begin with the journey of a silver chariot bearing a statue of Lord Murugan adorned with flowers, fruits, and adornment. The spiritual journey will start from Malacca’s oldest Hindu temple, Sri Poyyatha Vinayagar Moorthi Temple. The 8km journey to Cheng, will be trailed behind by frenzied barefoot devotees, some breaking coconuts, others carrying ‘pal kudam’ (milk container) on their heads as a sign of gratitude. Most of these devotees are completing a vow made to Lord Murugan, requesting his spiritual blessings for achieving good wealth, health and happiness.

  

Sri Arumugam Gurukkal: 012-6980172 
Address: Kuil Arulmigu Sannasimalai Andavar, 75250 Cheng, Melaka.

Panching Sivan Temple (Charas Cave) – Kuantan, Pahang

Established majestically to tower its surrounding is the pristine Charas cave, the abode of an immensely mystical Sivalingam. Ascending the steel stairs, as though soaring towards Kailasam, Saivite devotees will bask in the splendor of Panching Sivan temple.  Lord Shiva, the dweller of Saivite hearts, resides in this mystical setting, encouraging devotees to rise into the realms of spirituality. The Sivalingam was brought to the cave in 1989 by Nachitram, a lawyer from Negeri Sembilan. At that time, the lawyer had visited Charas Cave, to a Buddhist Temple which was built nearly a hundred years ago. During his visit there, he met with a ‘Siddhar’ (Indian Sage) in the cave, who advised him to bring a Sivalingam and install in the cave. He had forgotten this spiritual instruction, but was gently reminded by a close associate. He immediately flew to India to purchase the black marble Sivalingam, and got it shipped to Malaysia. Upon returning it to Panching, he was informed by the Buddhist temple that there was never a presence of an Indian man in the caves.

It is believed is that there are several Indian sages who meditate in the cave, but are concealed to the public, however manifest occasionally to dispense spiritual guidance. Dr.Sethugavalar, the temple President, together with other noble Hindus arranged workers to haul the 9 feet tall Sivalingam to the entrance of the cave, an astonishing 150 feet up. From there, the Sivalingam had to be gradually rolled into the cave for distance of another 100 meters for installation, and was placed facing north. The temple committee sought the assistance of a leading temple builder in the country, Sthapati Thannirmalai. The sthapati came to the temple and advised the temple committee that the position of the Sivalingam is currently facing north, but would be more auspicious if facing east. He also mentioned that there should be a Bramapaham for the Shivalingam. After carrying out the sthapati’s instructions, the temple committee arranged a Maha Kumbabhishegam on 8th June 2008 with the participation of 2,000 devotees.

Ir.A.Sivabalan, a contractor by profession and also an expert numerologist, had been giving advice on numerology, changing the karmic patterns of many people. Due to this, he accumulated some of the karmic vibrations of other individuals, and was advised to seek the blessings of Lord Shiva. Twice he had tried to enter Lord Shiva’s temple, but was unsuccessful, obstructed by heavy karmic hindrances. Then, the mystical Lord Shiva from Panching temple appeared in a vision to Ir.A.Sivabalan. In this revelation, he saw a dazzling Sivalingam up in cave on a hill nearby Kuantan. He inquired from his friends on the whereabouts of a Shiva Temple in cave near Kuantan. He was informed there was a temple in a hill cave in Panching, which is in close proximity to Kuantan. Ir.A.Sivabalan immediately visited Panching cave. Upon arriving he knew this was the location he witnessed in his vision a few months ago. With an enormous spiritual resolve, Ir.A.Sivabalan brought his workers to Charas cave in to renovate the Shiva Temple including erecting a steel staircase structure leading up to the entrance of the cave.

Many devotees have witnessed ‘Shweta Nag’ (white cobra) around the vicinity of this temple, and even on top of the Shivalingam. ‘Shweta Nag’ are supposed to be great devotees of Lord Shiva. This holy cave has a number of natural images, including a five faced ‘naga' (holy snake) on the roof of the cave, with water trickling from its mouth, dripping continuously onto the holy Shivalingam. Also evident is a formation of Lord Ganesha. At present the temple has daily poojas and is open daily from 9.00am to 5.00pm. Celebrated grandly are the twice a month Pradosha fast, and the yearly Maha Shivaratri.

Directions: East coast highway Kuala Lumpur / Kuatan, exit at Kuatan/Inderah Mahkota, pay the toll, at the traffic light turn right and drive 14 kilometer, sign board displaying Gua Charas, will lead to a cave for the Sivan temple.

Contact: 013 9387541 Mr.K.Balakrishnan (temple  secretary)

Sri Poyyatha Vinayagar Moorthi Temple, Malacca

 
The Chettiar community from South India were profoundly involved in the construction of Hindu temples, especially dedicated to their loving Vinayagar. As mercantile tradesmen, they travelled the world, but also brought along their worship of Lord Vinayagar to Malacca. Located at Jalan Tukang Emas, Sri Poyyatha Vinayagar Moorthi Temple is the oldest Hindu temple in Malaysia, built in 1781. This street is called Harmony Street because of the close proximity of holy sanctuaries of different religions in this area. The sanctuaries here are the Cheng Hoon Teng Temple, the Kampung Kling’s Mosque and the Sri Poyyatha Vinayagar Moorthi Temple. The temple was built a land donated by Kapitan Thaivanayagam Chitty, a distinguished Indian resident residing in Malacca. As many Hindu ancestors from Malacca had a close association with this temple, that bond has been reinforced over time, creating a strong connection with the Hindu families residing in Malacca.
 

The word Poyyatha is affixed to the name of the temple as it is believed Lord Vinayagar blesses all devotees with sincerity, which can be interpreted to be as receiving divine blessing wholeheartedly without any compromise. Hence all devotees who come here will get their wishes fulfilled. Many devotees have dreamt of Lord Vinayagar blessing their ailments to be cured, by merely applying ‘vibuthi’ (holy ash) on their forehead. Once, a pious devotee was in hospital, had a vision of Lord Vinayagar reassuring him that he would soon recover, and requested him to perform ‘archanai’ (prayer) at the temple after he recovers from the ailment. The devotee soon recovered, and immediately performed the prayer at this temple. Many soon to wedded couples come here to obtain the blessings of Lord Vinayagar prior to their marriage. The conviction is that Lord Vinayagar will bless their marriage ceremony to be without obstacles, and to ensure a blissful and joyful conjugal marital life.

 

Sri Poyyatha Vinayagar Moorthi Temple is the main focal point for the Hindu community in Malacca as it links with all the other Hindu temples in Melaka. Most festive temple processions are initiated in the Sri Poyyatha Vinayagar Moorthi temple before proceeding back to their own temple. Some of the notable festivals celebrated here is the Datuk Chachar Festival and Masi Magam. The Dutch influence in the architecture of the temple is remarkable, as it distinguishes the structural design of this temple with other South Indian Hindu temples. This is evident in the details of the entrance, walls, columns, vaulted domes and the roof of the temple. Most South Indian temples have sculptures of deities, sages, angels on the ‘gopuram’ (monumental tower). Instead in this temple, the ‘gopuram’ is a three-leveled tower with blue molded edges and arch niches with relief images. In addition, each of the columns of this peak tower has a triangular hole-accent at its center as with the perpendicular base where a line of triangles run horizontally. Sculptures of sacred cows adorn the fenced rooftop of the temple, signifying blessings of wealth and happiness.

Address: 25, Jalan Tokong 5, 75200 Malacca. Phone: 06-2829343/06-2883599

Sri Veeramuthu Mahakali (Kungumangi) – Ipoh, Perak

This tranquil abode of worship is pulsating with divine Goddess energy, sanctifying every nook, cranny and corner. The moment you’ve set foot in this temple, the imprint of spiritual exuberance will alter your life eternally. The sight of holy trisulam, the smell of lime, kungkumam, neem, the chanting of Vedic Sakthi mantras, the feast of ‘prasadam’ (offerings of food), and the spiritual vibration that tingles your skin, stimulates the five senses into spiritual serenity. The temple itself had its origins steeped in mysticism, enshrined as single trisulam under neem tree, deep inside the bushes of Kampung Chekadi, Ipoh. In this temple, the conviction of the Hindu worshippers of Divine Goddess has never been in vain, as she constantly nurtures each devotee with spiritual sustenance and divine love.

Many devotees have had the divine opportunity of witnessing Mahakali, as a beautiful lady, draped in a bright, yellow sari, having a turmeric complexion and adorned with gold jewellery, and having a big, red, ‘pottu’ (dot on forehead). There have been many miracles in this temple, one which involves ‘kungumam’ (red turmeric powder), which has given this temple the title “Kungumangi”.  On 25^th of July 1980, the first Mullaipaligai festival was celebrated. This festival comprises of placing 9 assorted beans into an earthen pot for 9 days, and carrying the pot to a nearby river, and back to the temple. At the height of the ritual, ‘kungkumam’ started emitting from the Goddess’s forehead, sprinkling all over the Goddess’s statue and the Mullaipaligai pots.  This incident which was recorded in the history of the temple brought throngs of Hindu devotees from all over Malaysia to this temple, all eager to see this spiritual phenomenon. Another remarkable tale which is the talk of this temple, is whereby a non-Hindu who when happened to pass the temple, tore the decorations and religious banners that were hanging outside the temple. She immediately felt someone slapping her, and upon returning to her residence, discovered to her exasperation, that her vision became blurry. She sought the help of many hospitals, and medical doctors, but to no avail. She then requested the advice of a ‘bomoh’ (shaman), who then informed her that she had violated the protocol of spirituality, and earned the wrath of a Hindu Goddess. In sheer desperation, this lady returned to this temple, and begged for forgiveness. Due to the kindness of the Goddess, the lady soon recovered from her ailment, and she became a staunch devotee of Goddess Kaliamman. 

The trisulam of this holy abode is renowned for countering the negative elements, such as witchcraft, black magic, evil spells and disturbances of spirits. Devotees seeking help, will place 3 limes on the jagged edge of the trisulam, and pray for the blessing of Chandi Devi. Another major event of this temple was in 1986, when the Sri Nava Chandi Homam was conducted in this temple. The Homam itself was prompted by the Goddess, when she appeared in the vision of 3 temple committee member, instructing each one to pour ‘ghee’ (clarified butter), spiritual offerings and a ‘sari’ (silk cloth) into a fiery pit. The Homam was conducted by 9 priests, and celebrated very grandly. An elephant was brought for the ‘Gaja puja’ (worship of elephants), a cow for ‘Go puja’ (worship of cows), a horse for ‘Asva puja’ (worship of horses), and finally 108 ‘sumangali puja’ (prayers done to invoke the blessings of married women who have lived long and enjoyed a prosperous family life).

Address: P.O.Box 490, Kg Chekadi, Buntong, 30100 Ipoh.  Phone:05-2548469