The Religion and Philosophy of Tevaram (Thevaram)
by M. A. Dorai Rangaswamy | 1958 | 410,072 words
This page describes 鈥�(b) symbology of man (the deer)鈥� 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
Chapter 4.6 - (b) Symbology of Man (the deer)
Arurar refers to the deer held in God鈥檚 hand, 17 times and speaks of it as 鈥榤an鈥�. Originally 鈥榤d鈥� meant in Tamil any animal but later on, especially with the 鈥�cariyai鈥� 鈥榥 or 鈥榓n鈥�, its meaning came to be restricted to the deer. Of the various varieties, the poet speaks of 鈥榢alaiman鈥�, the antlered deer, the 鈥�pulavay of Tolkappiyam. Because its form with the branching horns and virility is impressive, it is specifically mentioned, 鈥�Kalaiman mari鈥� 鈥淜alai cer kaiyinan鈥�. The poet is captivated by its tender age. He uses the word 鈥榤ari鈥�, which according to Tolkappiyar is traditionally used with reference to the young one of a deer 鈥�Man mari鈥�; 鈥�Kalai man mari鈥�. He, in some places, simply calls it 鈥�mari鈥� without mentioning the word 鈥�man鈥� 鈥�Kanru鈥� also seems to have come into use by the time of Arurar; for, he uses it at least in one place鈥斺��Man kanru arum karava. He is not satisfied with referring to it as a baby of a deer; he is desirous of calling it a 鈥榳ee little deer鈥欌�斺��Ciru man mari鈥� But in a few places, he does not refer to the tender age, but simply speaks of the deer. In all these places, the poet does not lay the emphasis on the playful deer but on the deer as a characteristic symbol of Shiva, even as the Cakra is the symbol of Visnu. He holds it in His 鈥�kai , a Tamil word for the hand鈥斺�楰ai鈥�, or within His palm, 鈥�碍补颈迟迟补濒补尘鈥�. He uses the Sanskrit word 鈥�kara鈥� for the hand, at least once, and also the connected phrase 鈥�karatala鈥�, equivalent to 鈥�kaittalam鈥�, He speaks of Shiva holding it up鈥斺��Entum , 鈥楨nti . In other places, he speaks of the deer going up to His hand鈥斺��贰谤耻尘鈥�, being up there with all its heart鈥斺��Meviya ; reaching the hand鈥斺�楥er鈥�; embracing or being in close contact as a dear little thing鈥斺��惭补谤耻惫耻尘鈥�. The hand appears to be full with this deer鈥斺�楢rum鈥�. The deer is held on the left hand鈥斺�淢anat itattar 7肠补颈迟/补苍鈥�
Though the deer and the axe have become the symbols of Shiva, these do not appear in all of His forms. We have noted in what all forms the deer or the 鈥�Krishna mrga鈥� appears. References to the deer in Arurar may be analysed from this point of view. The poet usually does not specify any particular form of Shiva. But the details given in and around the mention of the deer may throw some light on the form referred to. It may be, he does not refer to any form. Even if a reference could be spun out, this study may show that it is not always in accordance with the rules of the Agamas as they are available at present. Arurar refers to the deer in juxtaposition to his description of the story of 鈥楰amhri鈥�, of 鈥�Gajari鈥� of 鈥�Kalari鈥�, of the quest of Visnu and Brahma鈥�, of 鈥�Tripurantaka,鈥� of the form of his Guru or of his inner vision, of Daksinamurti of Pasupatavrata, of Gangadhara, of Ardhanari and Hari ardha, of Umasahita of Ravananugraha of Daksari of Brahmasirascheda and of Visnucakradana,
He mentions the deer in connection with the 鈥�malu鈥� or battleaxe. In a few places the fire is mentioned along with these two and in one of these places the elephant鈥檚 skin is mentioned as probably referring to the Gajari form.