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. 

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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)