Ever since the Vedic age, the Hindus have believed that there is only one God but sages call him by different names. The Shaivites, who worship God in the form of Shiva also believe that God appears in various forms to grant us grace and accepted us as His devotees. The form popularly known as Kanthan or Murugan is one of His many forms. Kacchiyappar in his Kanthapuranam says that when the devas brought to Shiva’s notice their hardships and prayed for a son of the Lord to remove their sorrow, He took His ancient form with six faces, a form known only to the wise who meditate on Him. The sparks that emanated from these six faces become six babies’ which spotted in the lake called Saravana. Uma, the Shakti or the consort of Shiva embraced all the six babies together so that they were united in body but retained the six faces and twelve arms. This is said to be the reason why He is called Kanthan. Shiva explains this again while explaining the various names of Murugan. He also added that the Six-faced Lord (Arumugan) and He are one and the same. He is therefore everywhere. Though He has the body or form of a Child, He is Omniscient and capable of granting such boons as wealth. Beauty, greatness, true knowledge and salvation will be bestowed upon those who praise and worship Him. Thus Kanthan is the very power or energy of Shiva Himself and like Him, grants all kinds of excellence and the bliss of salvation to His devotees.
The world viratham or vrata means a solemn vow, the following of an ideal, fast religious austerity. Whatever meaning we accept, an element of vow or worship becomes an important factor. For example if we say that Rama followed the ekapatni vrata or monogamy, it means that he accepted, and held firmly to that idea. Even here, we have to admit that there is a sense of abstinence and purity. Viratha helps a person to control his desires by controlling his senses and subdue his mind so as to achieve the power of concentration. These would help him to lead a pure life and make his heart pure enough to become God’s abode. Then he can meditate on God and finally achieve salvation. Partial or complete abstinence from food is, considered as an important aspect of vrata. Of the fives sense, the tongue or the sense of taste is the finest, yet the most difficult sense organ to control. The other sense organs are not affected unless they are directly involved. For example, only when a person sees beautiful or ugly objects, his eyes are pleased or saddened; ears are pleased or displeased with the sounds they hear. But the tongue is different. The very mention even by others, or thought, of objects like the mango affect the tongue so that it salivates. Therefore, to subdue this sense organ abstinence from food is considered necessary. Tiru Vi. Kaliyanacuntaranar usually interprets fasting religious austerities as complete abstinence from food (upavacam).
According to him, the person who is fasting should not eat anything on the night before the day of fast, but drink water. From then on he should abstain from food throughout the next day and night. Whenever he feels dry he should drinks small quantities of pure water. If not his inner organs would becomes dry or heated and affected his health. Consumption of water helps one to urinate. If a sensation of heat is felt while passing urine he should increase slightly the amount of water consumed. If he does not have this complaint then it is a sign that he has carried out the fast properly. This is a suitable way for cooling his inner organs.
He also advises that the fast be broken gradually. He should not stuff himself with food that is heavy or rich. The stuffing of such food causes disease. First he should sip some water; after sometimes drink some skimmed yoghurt or fruit juice; a little later drink milk or porridge and only after that eat normal food. Thus his accept of fasting is based on what is the mind.
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