Chapter 90 - Thiruvarur or Tiruvarur (Hymn 8)

I

This hymn is on Thiruvarur and according to Cekkilar this was sung when our poet returned to his residence in this city along with Ceraman Perumal. Every one of the verses in this hymn ends with the words: “Arurappane ancinene”—‘O, father of Arur, I am afraid of you’. The previous lines explain the ephemeral life in this nauseating and revolting body of flesh where everything turns out to be a delusion and it is this which inspires the fright in him. This feeling of fright cropped up in the Thirukarkudi hymn (H. 27) where he begged of the Lord to assure him with the words ‘Don’t fear’. The condemnation of the ephemeral life is found also in Thirupurampayam hymn (H. 35). Therefore, one would have expected this hymn to form part of those cycle of hymns. That is one reason we suggested all these hymns belonging to this last period of Arurar’s life to the period succeeding the death of Rajasimha.

II

“Taking hold of this covering, looking like the torn drum I saw through. I considered the happiness born of the company of sovereigns and the life harmonizing with such happiness. (As a result of this) I am frightened” (1). “This is a heap of flesh and blood, an illusion without any significance. Young damsels of fawn-like eyes alone consider this human birth as of any worth. I do not want this life” (2).

“The 96 elements of this body look like a thicket uprooted. Those who after consideration describe these, do not speak with one voice (or do not speak of it as anything of worth)”—(Sixty plus ten, reaching six plus five into four make up Ninety-six. ‘Ettum has to be taken as a relative participle rather than as a number) (3).

“If we begin to describe (the defects) there is no end or limit. It is a foolish life of no taste. I had not known any good entering this (so called) good roof (of a body)” (4).

“This is a hut made of nerves and bones tied together not at all befitting all our ambitions and desires. Residing therein, I cannot lead the life of gentle folk” (5).

“Chilaren, mother, father and relatives are happy at marriage. All this is transformed and they themselves exclaim, ‘it is corpse’ and burn it away to ashes. I am a dog but I do not want this birth” (6).

“The servants leave off the characteristic humility of theirs. They treasure in their minds the idea of wealth. They think only of living (sometimes) this life. They cannot give anything for the sake of their next birth. When they fall into the deep pit, in the midst of all their sufferings, they become a prey to one person alone (probably the Lord of Death)” (7).

“This (body) was constructed out of the heap of flesh and the water of blood, this is a cave of ‘mala’ or blots or evil things. It is a never ending illusion of a roof and a hut. I do not want this life within this body” (8).

“It is an illusory covering, all false. It is indeed a magic that this should be a thing thought of as something real and true. I do not want this life of magic nor can I aspire for it” (9).

Ill

The poet almost starts with the condemnation of royal life and this reminds us of his erstwhile political preoccupation. His description of the Lord by the Devas crowding together to worship Him with the tributes of gold and gems thrown at His feet (1) is couched in the terminology befitting a royal life.

IV

There are not many puranic descriptions referred to in this hymn. The poet speaks of the white bull (2), the infructuous quest of Visnu and Brahma (8) and the throat wherein saunters along, the poison (10). Our poet also speaks of our Lord playing on the yal (7).

V

The poet refers to the Bhaktas and their worship. The worship by the Devas with the offerings of gold and gems has already been referred to. There are those who daily worship the Lord with sweet smelling flowers and water and on them our father of Arur confers knowledge or wisdom (3). The Lord Himself is the precious pearl and His Bhaktas worship Him daily with their crown and to them He becomes of that characteristic feature (9). It is not clear what this phrase means, It may mean, He becomes whatever they think of, i.e._y in whatever form one worships Him that particular form the Lord takes.

VI

He describes himself as Ur an and speaks of this hymn as a song which he had sung so lovingly with good words though inspired by fear. Those who are capable of contemplating on the meaning of this hymn and recite it will approach our Lord and their words will yield the fruits of Grace. Even in the midst of his feeling of fear the poet is conscious of the divine presence; for this fear itself is kindled in one’s mind, when thought of God’s holiness and reality stands in contrast to this delusion of a putrifying flesh (10).

VII

The holy place itself is described as befitting the worship of the Bhaktas, full of flowers and people of good words. The damsels of heaving bosoms (10), and beautiful words (10) reside in that city. The group of ‘matavi’ creepers round the ‘punnai’ tree giving out its fragrance to our heart’s content is ever in bloom, on its buds blossoming into flowers (5). All round the palaces, in all the long-drawn passages, the jasmine crowds and in the night the bees move about (guided by its fragrance) (4). It is a place of green groves full of gardens in the midst of cultivated fields, a proper resort of Bhaktas and here the Lord confers on them their rest and communion (6).