Chapter 16 - Thirunarayur or Tirunaraiyur Citticcaram (Hymn 93)

I

In the Thirunarayur Citticcaram hymn, the hymn on the temple of the Siddhas, the mythological stories and descriptions of Shiva are enumerated—the mat-lock of the river, the flowers, the moon and the serpent (1), the flaying of the elephant to appease His beloved (2), the destruction of the three cities (3), the crushing down of Ravana (4), the stealing of the hearts of the damsels (5), His beggary (6), His handling of the deer, fire and the battle-axe (8), the feast of poison (7), the discomfiture of Daksa (9), the conquest of Death (10)—all emphasizing as usual, love as harmony, and power as Grace, and destruction as salvation.

II

Where does He reside? A befitting description follows of a heaven on earth and, therefore, after giving expression to this vision of the mundane abode of the Lord—our poet is certain that those who master this hymn will reach the Heaven of beauty (11).

III

Nature seems to be a mirror reflecting God and His company. The meandering stream throwing to the shore, gold and precious stones remind the poet of the crawling serpent of the Lord (1). The frightened Mother Goddess is reflected in the damsels with bangles, enjoying their bath in the stream (2). Even the destruction of the three cities and the crushing down of Ravana are but acts of love and, therefore, these remind us only of reflection of the Mother Goddess in the faces of the ladies of the place, in the midst of lotuses of honey blossoming as though awakening fully from sleep (3). His sporting with the damsels and begging tour are but episodes of love and beauty, best fitted for a poetic spot or background where in the rich waters the fish frisk about making the sweet flowers full of the sweetness of the overflowing honey (5) yield up their fragrance and where (Shiva-like) grove stands crowned with the moon of the heavens (6).

Feasting on the poison, the Lord stands with the River-Maid sneaking into His mat-lock and this is reflected in the royal roads of the city where move the chariots in the midst of the flocking damsels (7). He is the Lord of the weapons whose significance is great and, therefore, the spiritual scholars of this place in quest of God learn the full significance of these words (8). The discomfiture of Daksa was so much festivity for the Lord and in this city, in its festivity resound to the Heavens, the song, the flute and the drum (9). The conquest of Death is no breach of the established law and, therefore, there crowd in the city those who follow the law of divine Will, never swerving from the righteous path (10). Thus we get here a description of an ideal city of material prosperity and fertility, of feminine beauty and chastity, of mystic experience and moral grandeur, reflecting in all its natural beauty Shiva of the Puranas which is so full of mystic significance.