The Religion and Philosophy of Tevaram (Thevaram)

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

This page describes “thirukarkudi or tirukkarkuti (hymn 27)” from the part dealing with the Pilgrim’s progress (to Chola/Cola, later?), which represents the development of Arurar’s Mysticism as gleaned from his hymns. 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

Chapter 29 - Thirukarkudi or Tirukkarkuti (Hymn 27)

I

The despair seeks consolation and encouragement at the hands of the Lord and the poet begs of the Lord to say “Fear not”. His flag of bull (Dharma) (1), His fragrant konrai flower of beauty (1), His weapon of bright white axe of power (1) (wielded for saving miraculously those taking refuge in Him) and His characteristic feature as the Supreme, as the Great Beyond all Greatness, coming and establishing Himself firmly for all times in this world to save us all at Thirukarkudi (1), appear before his mind reminding of this Lord of Goodness, Beauty, Power, Truth and Love, saving many from fear and danger and, therefore, he cries for help, “My Master and Lord establishing Yourself firmly for all times at Karkudi surrounded by flower-groves of fragrance! Assure me as You had done to others with the words, ‘Fear not’” (1).

“You are the Omnipresent and the king whom the Vedic Seers and Devas worship and praise falling at your feet. (Is that all?). You are our Lord and Chief—not in mere name but in effect as well. You have become the very sweet nectar unto me.” This blissful experience emboldens our poet to cry for help and encouragement to the Lord of morals and love, “Assure me also saying, Fear not” (2).

II

The destruction of the three cities is the destruction of obstruction and fear. The company of the Mother is the overflowing of His love. Our poet himself has experienced the Lord as the Medicine and Nectar on the top of the mountain, with ruddy mat-lock carrying the river of waves (in response to Bhagiratha, the Lord who has come to stay firmly and for ever at Thirukarkudi (even as the cultivator goes to reside in the fields to watch and save his plants, as the Vaishnavite commentators are fond of repeating). The series of thoughts encourage him to cry to the Lord for encouragement and for His assuring words “Fear not” even as the Lord had encouraged and saved others (3). The Lord of the form of great fame which the Formless has assumed in order that the denizens of this earth and the Heavens may praise and worship so that they may stand firm and eternal (7). His pure form of knowledge or ‘Cit’ becoming the earth, water, air, lire and the great space (for sublimating and saving us all through the various experiences of these) His form of fire worshipped by Brahma and Visnu (8), the Lord of the rosy form (4), of the crescent moon (6) to save which he crowned Himself with it, the Lord of the blue throat (4) in the company of the Mother (4), tor driving out whose fear He flayed the elephant (4), holding up m His hand the Trident (4), the battle axe (1), the deer (3), the Lord with beautiful white ear-ring (5) and the slipping loin cloth (5), carrying the Fire in His hand (8), the Lord of Greatness and Propriety, blessing, the child at the cost of the life of Death (9)—these forms encourage him also to ask for the assuring words of the Lord, “Fear not”.

III

The Holy places where He has established Himself is as cool as the love of the Lord, beautifully surrounded by shining and fragrant groves (1, 5), dark with shades (2) and overcast by clouds (7), surrounded by paddy fields of bunds (6) and the sweet fields of sugar canes (9) becoming more and more beautiful by the cool waters, full of waves surrounding it (10) where resort to its festivals, the Great Tapasvins full of art and knowledge (10).

IV

The Lord appears to him as one who will bless us with all that we desire, the Kanpakam (10)—an idea which sprouted in the previous hymn which he repeats here. He is the Merciful of the beautiful eyes (Ankanan— 2), the Nectar—the “Ara innamudu” (7)— unsalable sweet nectar—a phrase so very significant to the Vaishnavites, the Medicine on the mountain (3), the Lover (Virumpa—9), the King (Araiya— 6), the Master and Guru (Atikel—1), the Moral Saint (Arava— 2), Chief (Aiya— 4) and my Father (Entay— 5)—the last six coming as the first words of the fourth lines with their usual emphasis in that position of vantage. The description “My Patron and Lord” (Emperuman) is repeated six times.

V

The stories encouraging him to cry for help are stories which narrate how the Lord blessed others so that they may be saved and become great in this universe and our poet contemplating on these encouraging and inspiring stories, assures us that the masters of the valuable garland for this hymn will rule and save the three wide worlds (10).

VI

In this hymn the chorus is Atiyenaiyum ancal enne”. But verses 9 and 5 have a different ending. The 9th chimes in, like the verses of the previous hymn, “Atiyenaiyum ventutiye” (H. 42) and the 5th reminds us of the Thirumazhapadi hymn (H. 24) (Second line of the second verse) and ends with the words “Atiyenaiyum enru-kolle”— “Accept and bear me up for myself being saved;” perhaps the variation being intended to show that all these represent a single series of connected spiritual experiences. But as we usually have the same ending in the verses of any one hymn, it is better to assume that all the verses ended in “Atiyenaiyum ancal enne”, the variation having been introduced by those who remembered the phrases of the previous hymn wrongly in this place or according to the condition of their own mind whilst reciting this hymn. It must however be pointed out that the present reading as found “Ventutiye” brings out the beauty of alliteration with the initial word “Virumpa” rather than the suggested reading of “Ancal enne” unless the initial word also is to be taken as “Arumpa” (the bud of creation).

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