The Religion and Philosophy of Tevaram (Thevaram)

by M. A. Dorai Rangaswamy | 1958 | 410,072 words

This page describes “symbology of bones in the mahavrata” from the part dealing with Nampi Arurar (Sundarar) and Mythology, viz. Puranic stories and philosophy. The 7th-century Thevaram (or Tevaram) contains devotional poems sung in praise of Shiva. These hymns form an important part of the Tamil tradition of Shaivism

Symbology of bones in the Mahavrata

[Note: for the context of this text, see chapter 3.8 section IV.3]

Bones also are the ornaments. The garland of bones forms His garland of beads. He adorns Himself with bones—‘Enpanintu’. The idea of ornaments is specifically mentioned. ‘He has adorned the bones as jewels or ornaments’—“Enpinaiye kalanaka anintan”. ‘You yourself have decked with the bones’—“Puntay clumpai”. ‘He is possessed of the chest, bearing bones as jewels (as a necklace) befitting His greatness, along with or as balancing the tusk of the boar and the shell of the tortoise’—“Enanuaeyiru amaiyum elumpum Itu tankiya marputaiyan”, The bones like the skulls referred to, are, of all the dead at destruction. ‘He wears the bones of the dead’—“Cetiartam elumpanintu”, “Cettar elumpanivan”. It has already been pointed out that the poet attributes some of these characteristic features to the Mother and She is said to wear the skull, etc. If the idea of the destruction is kept in mind, the significance of Arurar’s statements that the Lord adorns Himself with all the bones—“Enpelamanintu” will be clearer

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