The Śaiva Siddhāntam movement in Malaysia is doing a commendable job in emphasizing devotion to Paramaśiva. But there is more to this. The movement is actually controlled by anti-Hindus who intend to create division among Hindus.
These individuals who claim to 'represent' Śaivism are spewing hatred on the Vedic tradition. They have been constipating their way for the past few decades to alienize anything that has to do with Sanātana Dharma — be it the Vedas, Āgamas, Smṛtis, etc.
They claim that the original tamiḻ religion was independent and had no elements of Veda-Āgamas in it.
I first learned about their dirty plot through my cousin Sharmalan Thevar's write-up six years ago. You can find his article here:
Uncle D of Malaysia Śaiva Siddhānta Movement has been constantly tarnishing the authentic Vedic tradition with baseless points.
Take a look at the video below
Video above by Mr.Nages, Sivasiddhi foundation
In this Zoom meet, an infamous figure once again plays an irresponsible role by quoting a point with no evidence whatsoever. He claims that the Brāhmaṇa-s and temple arcaka-s disallowed tamiḻ-s from venturing into spirituality.
Does he quote a reference to it? Nope — 'coz there ain’t any.
In the past, Uncle D and his followers have thrown insults at the sacred rituals of Hinduism like yāga and abhiṣeka. They have also demonized temples that function based on the Āgamas.
Like a sly fox shaving off its mairu and replacing it with patches of wool, Uncle D and his followers pretend to be representatives of Śaivism. However, their objective is actually to strip away the essence of the Vedas and the authentic Hindu customs of the tamiḻ people.
It is not difficult to debunk Uncle D. Unlike him, I will provide my stance with evidence here.
1. Uncle D claims that the original ‘tamiḻ’ religion had no Vedic elements to it.
Let us look at Śaiva Siddhāntam itself. Among the Nāyaṉmār-s (the 63 revered Śaivite saints of Tamiḻ Nāṭu), there is a saint called Paśupati. His sole sādhana was to recite the Śrī Rudram, which is a portion of the Yajur Veda, in devotion to Paramaśiva. He was ultimately blessed and liberated by Paramaśiva Himself.
He belonged to the Brāhmaṇa sect and upheld the dharma of teaching the Vedas.
You can find reference to this in the Periya Purāṇam and Tiruttoṇṭar Tokai.
If the so-called "original Śaiva religion" of Tamiḻakam was devoid of Vedic elements as claimed by Uncle D, then why would Sundarar include Saint Paśupati in the list of saints who hold authority in Śaiva Siddhānta?
In fact, even today, Saint Paśupati is more commonly referred to as Rudra Paśupati, indicating the Rudra-japa he practiced as sādhana.
2. Uncle D and his followers have criticized the sacred fire sacrifice (yāgas), which serves as the soul of the Vedic tradition.
The ancient tamiḻs themselves had great reverence for these rituals. For example, Karikāla Cōḻa patronized grand Vedic rituals.
The description of such Vedic rituals finds a place in the eulogy sung by Kaṟuṅkuḷal Ātaṉār on the occasion of Karikāla Cōḻa's death.
Puṟanāṉūṟu 224:
அறம் அறக் கண்ட நெறி மாண் அவையத்து, முறைநற்கு அறியுநர் முன்னுறப் புகழ்ந்த தூ இயற் கொள்கைத் துகள் அறு மகளிரொடு, பருதி உருவின் பல் படைப் புரிசை எருவை நுகர்ச்சி யூப நெடுந்தூண் வேத வேள்வித் தொழில் முடித்ததூஉம்;
Aṟam aṟak kaṇṭa neṟi māṇ avaiyattu,
muṟai naṟku aṟiyuṉar muṉṉuṟap pukaḻnta
tū iyaṟ koḷgait tuhal aṟu makaḷiroṭu,
paruti uruvin pal paṭaip purisai
eruvai nukaṟci yūpa neṭuntuṇ
vēta vēḷvit toḻil muṭittatūum
Pur.224.II.4-9 Translation : In the assembly, the great Brāhmaṇa-s who had mastered dharma, Vedas and rites guided the conduct of the ceremony. The sacrificial hall was round and surrounded by walls. A structure was built in it in the shape of an eagle. At a tall Yupa-pillar planted there, the Brāhmaṇa-s conducted the Vedic Yagna ( vēta vēḷvi ) along with their wives who were praised by all for their character and chastity.
(3) The very Drāviḍa hymns accept the Vedas and Āgamas as the authority of Hinduism.
This is clearly reflected in the Tirumaṇṭiram, authored by Tirumūla Nāyaṉār, a revered Nāyaṉmār and a prominent figure in Śaivism.
திருமூல நாயனார் அருளிய திருமந்திரம் எட்டாம் தந்திரம் ஆறந்தம் பத்தாம் திருமுறை
திருச்சிற்றம்பலம்
வேதமொடு ஆகமம் மெய்யாம் இறைவன் நூல் ஓதும் பொதுவும் சிறப்பும் என்றுள்ளன நாதன் உரையவை நாடில் இரண்டந்தம் பேதமதென்பர் பெரியோர்க்கு அபேதமே.
திருச்சிற்றம்பலம்
Eṭṭām Tantiram
Āṟantam
Pattām Tirumuṟai
Tirucciṟṟampalam
vētam oṭu ākamam meyyām iṟaivan nūl
ōtum potuvum ciṟappum eṉṟuḷḷaṉa
nātaṉ uraiyavai nāṭil iraṇṭantam
pētam aṟeṉpar periyōrkku apētamē.
Tirucciṟṟampalam
In this verse, the Vedas are referred to as "potu" (general/universal) and the Āgamas as "ciṟappu" (specific/specialized). Tirumūlar explains that the Vedas represent the science (śāstra), while the Āgamas serve as the technology or practical application of that science.
He further emphasizes that these are not separate or contradictory systems—rather, both are expressions of the same eternal truth. To the wise, there is no difference between the two (apētamē).
Tirumūlar, one of the revered Nāyaṉmār-s, is a towering figure in Śaivism. His magnum opus, the Tirumaṇṭiram, extensively references and reveres the Vedic tradition, showing the organic link between Drāviḍa Bhakti and Vedic Dharma.
(3) Tiru Jñāna Sambandhar acknowledges the Vedas through his Tēvāram.
In this verse, he declares: ' the bhasma is revered in the Vedas! '.
What is Uncle D’s Objective?
Uncle D and his like-minded followers are not ignorant—they are here with a different purpose. Gone are the days when anti-Hindus were transparent about their mission. Today, it is subtle and concealed. Like a fox dressed as a sheep, Uncle D is merely pretending to be a Śaivite.
This tactic is strikingly similar to what missionaries do in India—adopt the external form, infiltrate the system, and slowly dismantle it from within.
These modern-day evangelists no longer approach doors with overt preaching. The image above reflects a real situation in parts of India, where some individuals present themselves dressed as sannyāsīs and sādhus, adopting the appearance and language of Hindu tradition.
They may initially speak positively about the Vedas and Hindu philosophy, building rapport with local communities. Once trust is established, they gradually introduce a narrative of a so-called "fifth Veda"—a concept unfamiliar to traditional Hindu teachings—which they eventually equate with the Bible, presenting it as the ultimate spiritual revelation.
This subtle method of religious persuasion, often cloaked in the aesthetics of Hinduism, has been documented in various parts of India.
And you think such strategies are not quietly unfolding in Malaysia?
Disclaimer: Image for illustration purpose only
Grandpa N, like Uncle D, preaches Śaivam against the Vedic tradition.
He promotes ‘Tirumuṟai Tirumaṇam’, where weddings are conducted without following the prescriptions of the Āgamas and Vedas.
The irony? Grandpa N married a Christian lady. His wife is a Christian, but he goes around telling Hindus not to conduct their weddings as per Hindu customs.
The stench of hypocrisy he carries is unremarkable. Even the beef-eating Jaḷḷikaṭṭu supporters of Tamiḻ Nāṭu, who once held the definition for hypocrisy, are feeling insecure now.
Sōriyar did a similar feat to destroy Hinduism from Tamiḻakam.
E.V. Ramasamy, a.k.a Periyar, did not attack Hinduism as a whole initially, as widely believed. He actually pretended to be in favour of Śaivites—similar to what Uncle D and Grandpa N are doing now. He went against only Vaiṣṇavism in the early stages.
The Śaivites were supporting Sōriyar initially!
Image: Kuṇṟakūṭi Aṭikaḷ was supported by Soriyar initially.
Then gradually, Sōriyar opposed Śaivism as well. However, it was too late by the time the Śaivites realized the Santa Claus doppelgänger's cheap strategy.
Draw a parallel between Soriysr's cunning strategy and Uncle D's, and you will understand what I am trying to convey.
Image: Conversion is when someone transmigrates to a new faith. Inculturation infusing elements of a different faith into one's native faith.
Video: Just watch the video above. You can picture the amount of brainwashing and hatred this movement is instilling in the youths. Instead of implementing values, they sow seeds of hatred towards a particular tradition.
What do they achieve by alienising Vedic scriptures?
They too first aim to limit Hindus to only Tirumuṟai. Once this is done, it becomes easy for a third party to Christianize the Tirumuṟai by introducing Christ into it. They have already done this with the Tirukkural in India.
If you leave Hindus with an ocean of scriptures and diversities in tradition, it becomes hard for you to streamline them into an abrahamic idea. This is why this movement is all out to demonise kula devata, grama devata and folk tradition.
Attacks on Tamiḻ Folk Culture
This movement also condemns the ancient folk traditions of the Tamiḻs. They often demean Tamiḻ deities. They mock Taippūcam and Tiruviḻā. They brainwash people to discard their kula devatā. You can see this dangerous ideology seeping into the minds of the young.
Video: Youngsters under the movement talking ill on Kula Devata worship
They also brainwash youths to demonise their own festival. Check out a follower demeaning Dīpāvali and calling it a foreign festival:
The irony? Actual Tamiḻ-s celebrated Dīpāvali and we even have an ancient inscription about it, in Tamiḻ. Evidence as below:
Video: Merciless insults to the ancient deities of Sangam literature. You still think they represent Tamiḻs?
Video : Cheap insults on Nāgammā
It is time that Hindus stand up for their rights and give no space for compromise.
Let the filth of anti-Vedic culture stay in India. Don’t let it pollute the Hindus of Malaysia.
Use the Nāyaṉmār-s as the standard to practice Śaivism.
What is the guru paramparā that they represent? Where is the evidence to support their hate speech?
Are they fit to preach Śaivism when they stand against everything the great Nāyaṉmār-s practiced?
