Muniandi

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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]

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.

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.

• 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.

• 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.

• 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.

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.

• 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