Introduction

I

Hymns No. 8 to 22 have been grouped together as belonging to the period of his married life with Paravai. He describes himself in one of the hymns as the father of Cinkati (15: 10). The Thirukkolili hymn (20) is said to have been sung for transporting to Paravai’s house the paddy he received. But it is not a mere prayer for obtaining labourers. It is a hymn of self-surrender revealing our poet’s complete dependence on the Lord. In the other hymns also the poet reveals this self-surrender to he Lord. He points out that some of the stories about the Lord have inspired him to take refuge in God.

II

Our poet in these hymns exclaims to the Lord that he shall not think or sing of any one else but the Lord. In the Thiruvalivalam hymn (67) he speaks of the vision of the Lord he had there. In the Thiruppugalur hymn (34) he assures the poets, that there is no doubt whatever in their ruling the heavens if they sing of the Lord. Thirupanaiyur hymn (87) speaks of the Lord as the beautiful one. The Nannilam hymn (98) asserts that the Lord has come to Nannilam for saving us all. In Thiruveezhimizhalai hymn (88) he begs of the Lord to bless him as well. The Thiruvanjiyamhymn tells us the Lord will never allow His followers to suffer. The Tirunaraiyur hymn (93) points out that, that holy place is the favourite resort of the Lord. In the Puttur hymn, he addresses the Lord as the purest and the most beautiful. In the Thiruvaduthurai hymn (66), he speaks of the various stories of the Lord inspiring him to take refuge in Him. In the Itaimarutu hymn (60), he condemns himself and begs of the Lord to show him a way of escape. In the Nakeccuram hymn (99) he raises a series of questions about the inner meaning of His puranic activities. In the Kalayanallur hymn (16), he describes a few puranic stories and concludes that Kalayanallur is the favourite place of the Lord. Thus, greater emphasis is placed on the temple cult in these hymns in addition to that popular appeal because of the stories narrated. In other cases they are hymns of self surrender emphasizing the beauty, purity and the Grace of the Lord.

III

Tn this period, our poet was probably engaged himself in political life but his has not been a happy life that way. The Thiruppugalur hymn condemns the patrons and chiefs of his times and begs of the poets to place their reliance on God rather than these men of no worth. In that hymn our poet states that the Lord is One that gives us food and cloth. Once again, it must be remembered that our poet is not addressing beggars but emphasizing the fact that the Lord is the moving force of the whole universe and as such the Giver of all, even to the kings of this world and of the Heavens. As against these kings, our poet feels that the Lord is the real prince—Nampi.

IV

Our poet exaggerates his own shortcomings, probably because of the contrast between the divine vision which he is blessed with the state of the world in which he lives. Or, he is identifying himself with the shortcomings of others. He, however, asserts that he never forgets the Lord and that God has come into his mind. He accuses that even if the Lord forgets him, he will not forget the Lord. The saints usually speak of the two ways of the Lord coming to save us; one is the way of the cat which of its own accord takes care of its kitten; the other is the way of the monkey where the young one of its own accord has to embrace forcibly its mother. Our poet has spoken of the Lord of his own accord like the cat coming and saving him, but when he is overburdened with the miseries of the world all round, he speaks of the way of the monkey though he does not mention that word. There is the fear of death emphasized—probably the starting point of his message of release from karma and misery. He speaks of the Lord as the beginning of everything, as the most wonderful principle, as the embodiment of Dharma, as his friend and Guru. He is beyond the reach of the Great, though near to His followers. The poet is often emphasizing the beauty and the purity of the Lord.

V

There is one great assertion made by our poet that God cannot be proved objectively. He is one to be experienced. This reminds us of Nana Campantar:

“Etukkalalum etutta moliyalum mikku-c
Cotikka venta cvtarvittulan enkal coti
Matukkam ninkal uruvir manamparri valmin
Catukkal mikkir iraiye vantu carminkale”

VI

In these hymns our poet refers specifically to Campantar and Anpar to whose school he belongs. He also refers to other saints like Eyarkon and Kotpuli. The worship according to the Vedas by the Brahmins of Vilimilalai, Kalayanallur and Vallvalam is emphasized. Worshipping the Lord, at sandhi or morning and evening wi h water and leaves and with words, actions and thought, the trikaranas, is also referred to. Our poet also mentions the sacred mantra Pranava. The pancaaavya is mentioned more than once. The worship of the Lord in His universal form and as assuming the Astamurta or the eight forms is again and again emphasized. More than all these, the worship through self-sacrifice and through musical compositions, is the unione method of worship which our poet follows. Our poet mentions five kinds of followers in the Thiruvalivalam hymn: (1) Pallatiyar, the numerous followers serving in various wavs; (2) Pattar or the lovers who sing and dance; (3) Cerntavar, those who are in communion with Him; (4) Nallatiyar to whom He is the treasure in times of trouble and (5) Vallatiyar to whom He is their very desire.

VII

He speaks of Sivalokam very often in these hymns. It may be taken as referring to the highest spiritual state or the highest heavens. Attaining the Shivaloka is the goal of the Shaivites. He also speaks of it as Paraloka, the highest world and as Imaiyavar ulaku, the world of the eternals. The last verses of his hymns give us the result which will flow from a recitation of his hymns.

In hymn No. 76, he begs of the bhaktas to recite his hymn probably because he feels that mere recitation itself is a divine joy. The recitation of the hymn will take the bhaktas beyond the contraries to the great beyond. They will rule the universe devoid of all miseries. The biggest spiritual experience is described as an embodiment of beauty, love and harmony completely free from karmas and miseries. God is described as nectar and light. He is the medicine for our karma.

Vill

Our poet has an eye for the beauty of the places both natural and artistic. This time the river is Aricil. He does not even forget the crabs and the children. He describes the places as Heaven on earth, full of dance, harmony and joy, women, beautified by monkeys and fish, flowers and birds. Sometimes these descriptions of nature seem to be but reflections of human life. Sometimes they appear as reflections of the activities of the Lord, especially the acts of the Lord’s destruction turning out in the end as His blessing. In other places they appear more and more like the worship of the followers.