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Muniandi, also referred to as Munisvaran, is a Tamil rural guardian deity of plantations and estates, who has since been assimilated with Hinduism.^[1] He is regarded as a malevolent being who causes diseases, blights, and crop failures, who whose ill-will can be prevented by human veneration.^[2] He is also recognised as a divine attendant to a major South Indian rural deity, Mariamman.^[3]

Etymology

The word Muniandi is a combination of two words, Muni and Andi. The word Andi could be defined in two ways. One referring to slave of God and the other ruling (as in ruler). The second explanation could be derived from the word Andavar, which literally means he who rules. The reason for this explanation is the word Andi being used for other deities in the Tamil pantheon.

Literature

Muniandi is believed to be a member of Shiva's retinue. He is believed to be one of 7 emanations created from Shiva's face, and promised to guard Mariamman and other Dravidian goddesses.

Worship

Tree Worship (Maram Vazhipadu)

The trees as such as Banyan (Ala Maram), Sacred Fig (Arasa Maram) and Palmyra (Pana Maram) are believed to be the gateways used by the Munis to travel between different dimensions. The Munis are also believed to reside in such trees. Tree Worship is the oldest form of Muni worship.

Stone Worship (Nadukkal Vazhipadu)

The Stone Worship was mentioned even during Tamil Sangam ages more than 2,500 years ago. Nadukkal or Veerarkal (for warriors) were planted to commemorate the death of someone important. In the Muni worship, it can be divided to either a single stone or three stones (or bricks), decorated with Saivite sacred ash (vibuthi) marks, sandal paste (santhanam) and saffron paste (kungkumam). A trident (soolam) is planted as a mark of Sivan and Shakti.

Statue worship (Uruvam Vazhipadu)

This is the most contemporary form of worship. Statues are erected and decorated to help the devotee visualise on the Muni. Other insignias such as sickle (aruval), sword and mace will be used depending on the type of Muni.

Worship outside India

The deity is also popular amongst the Tamil diaspora outside Tamil Nadu. In Malaysia, Muniandi worship was started by Tamil migrants who had the Munis as their Kula Deivam. The family temples which were built in the estates and villages later turned into public temples. Eventually, more people started worshipping these Munis and it became popularised.

References

^ Moffatt, Michael (8 March 2015). An Untouchable Community in South India: Structure and Consensus. Princeton University Press. p. 224. ISBN 978-1-4008-7036-3.
^ Boban, K. Jose (1998). Tribal Ethnomedicine: Continuity and Change. APH Publishing. p. 100. ISBN 978-81-7648-027-7.
^ Mearns, David J. (18 December 1995). Shiva's Other Children: Religion and Social Identity Amongst Overseas Indians. SAGE Publications. p. 176. ISBN 978-0-8039-9249-8.

Vineeta Sinha (2005). A new God in the diaspora?: Muneeswaran worship in contemporary Singapore. NUS Press. ISBN 9789971693213.
Muneeswaran Poojai - Pon.Moorthy
Muniswaran Vallipaadu - Murugan Poosari

[1] Moffatt, Michael (8 March 2015). An Untouchable Community in South India: Structure and Consensus. Princeton University Press. p. 224. ISBN 978-1-4008-7036-3.

[2] Boban, K. Jose (1998). Tribal Ethnomedicine: Continuity and Change. APH Publishing. p. 100. ISBN 978-81-7648-027-7.

[3] Mearns, David J. (18 December 1995). Shiva's Other Children: Religion and Social Identity Amongst Overseas Indians. SAGE Publications. p. 176. ISBN 978-0-8039-9249-8.

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