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KUALA LUMPUR, MALAYSIA, January 22, 2005: Thai Pusam is a joyous occasion for Hindus. Thousands will visit the various temples dedicated to Lord Muruga on Tuesday to celebrate the festival. The numerous festivals are an attempt to goad devotees to look upon life as a celebration. The sages advise a transformation in the thinking process to see the hand of God in everything and everywhere; to learn to be grateful and rejoice. Colorful thousands gather at temples dedicated to Lord Muruga.



Kavadi-bearers dance along the route they take to reach the temple while those accompanying them break out in song or chant mantras. As the lead singer renders the songs, usually drawn from the kavadi chindu, a collection of songs specifically written for kavadi carrying, others in the group pick up the chorus or simply shout “Vel, Vel”.



In Penang, devotees perform the special kavadi aattam (kavadi dance) on the eve of Thai Pusam, in front of the silver chariot as it travels from the Koil Veedu in Lebuh Penang to the waterfall Nagarathar Thandayuthapani Temple managed by the Chettiar community. It is a delight to watch them twist and twirl vigorously as they balance the kavadi to the beat of the mridangam (Indian drums) and the melody of the nadasawaram (a conical wind instrument). The more experienced dancers show their artistry by shifting the kavadi over their shoulders, head and chin without using their hands. The kavadi aattam, a tandava (or masculine) form of dance, produces a feeling of joy in the dancer as well as the spectator.



In the famous Palani temple in India, there is a float procession on the 10th day of the festival.



The pageantry associated with Thai Pusam is to remind people that religion should be a joy, that life itself should be a celebration and not a dreary or sombre affair. Devotees are allowed to openly express their joy, but within the bounds of reason and the sacred nature of the festival. Thai Pusam is celebrated on the day of the Pusam star in the Tamil month of Thai, which falls between January and February.



It signifies the day Lord Muruga received the Vel (trident) – the weapon that cleaves ego, ignorance, fear and limitations – from His parents Siva-Sakti. Using this Vel, Thiru Muruga vanquished the demons Soorapadman, Singhamugan and Tarakan who symbolize ego, action and its fruits, and ignorance. Thai Pusam also signifies the day Lord Siva danced the Ananda Nadanam (dance of bliss), a tandava dance, resulting in the spontaneous enlightenment of sages gathered around him.



The kavadi is the lynchpin of the festival. It is an arch (made of wood or iron) on a wooden base decorated with peacock feathers and flowers. In it is placed a picture of Thiru Muruga. Two pots, usually filled with milk, are hung at both ends of this wooden base. The devotee carries this kavadi on his shoulders to the temple, which is usually on a hill, where the milk is poured over the statue of Thiru Muruga within the temple’s sanctuary. The kavadi is carried after the observation of austerities lasting anywhere from a minimum of a week to the recommended 48 days.



During this period, the devotee disciplines his body and mind. He maintains silence or speaks little and that too only sweet words; he does not give way to anger; he goes on a vegetarian diet; if he is a liquor drinker or a smoker, he refrains from drinking or smoking; he practises celibacy; and he reins in his thoughts so that they are positive and God-centred. He is to see everyone and everything as a spark of the divine. And on Thai Pusam day, he walks barefoot carrying the kavadi to the temple where he witnesses the milk being poured over the statue of Thiru Muruga. Those who have done this speak of an over-pouring of joy at the precise moment the milk flows over the statue. Thai Pusam reminds the devotee to celebrate himself and to celebrate life.

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