The Tamil Saivite Tradition

The spiritual bedrock of TAMILAKAM, our ancient millennia old southern pillar of Indic civilization, is a major contributor to the philosophy and iconography of Hinduism. The ancient grammatical work Tholkappiam ( 2nd century BCE, final version 5th century CE) contains eulogies of Lord Murugan (IA Subramanya), Goddess Kotravai (IA Shakthi), Lord Tirumal (IA Vishnu), Varuna, and Vendhan (IA Indra) and calls them the patron deities of the hills, deserts, forests, plains, and coastal regions. The ancient Tirukkural concerns itself with the attainment of the first three of what are known as the ‘Purusharthas’ – Aram (IA Dharma), Porul (IA Artha), and Inbam (IA Kama) and contains couplets about the concept of Karma and the cycle of rebirth.

Tamilakam has been inhabited for over 7000 years, and the worship of Lord Civan (simply meaning ‘the Red one’) goes back to very ancient times in Tamilakam when fertility symbols were worshipped by humans all over the world. Indeed, we can say that humans from the time they were considered ‘Human’ have worshipped Lingam-like artefacts. This worship is so universal that it resonates deep within the human psyche. It was seen by ancient humans as the origin of life and vitality. Indeed, even the modern world is replete with tall buildings that symbolize power. Initially, we see some negative mentions of ‘phallus worship’ in Hindu scriptures but this deep and powerful symbol was organically adopted by all Indic people due to the powerful archetype that it represents; we can see other evidence of organic merging of this sort, for example, the Rig Veda contains over 40 proto – Tamizh loan words.

As a very elementary spirituality many thousands of years ago gave way to a more complex understanding of the Divine, Lord Civan and his symbol, the Lingam, came to be understood as the route towards ultimate knowledge of cosmic reality and the Self (Aanma Gyanam). The lingam (sign of Civan) evolved into both the Lingam and Yoni together. Thus, the symbol incorporates the powerful ancient universal symbol of fertility and has evolved to symbolize both the male and female essence/creative energy, meant to provide Sat-Chit-Anandam (truth, consciousness, bliss). This is Tamilakam’s lord Civan. His worship was instrumental in the genesis of Yoga, Siddha, Dance, Meditation, sacred Mantras and many other extremely efficacious spiritual practices.

Seers known as Siddhars in Tamilakam have transcended the material planes and bonds of Karma; they have overcome psychological and physical barriers through pure devotion to lord Paramacivan, who caused the light of knowledge to bloom in their consciousness.

The lives of such seers have been elaborately and exquisitely described by our ancestors and compiled by Sekkizhaar in the ‘Periyapuranam’, a hagiography of the 63 Saivite saints known as Nayanmars , as well in Saivite works such as the Tirumurai by Lord Manikkavacakar, the 8th Century devotee. The works and lives of these seers, ranging from the BCEs to 8th century CE, contain numerous accounts of the attainment of Civaloka, the attainment of Veedu (Moksha), and the attainment of gnostic bliss via deep Civa Bhakthi. It is noteworthy that Lord Sankara Bhagavadpada, Lord Madhwacharya, and Lord Ramanuja, credited for the Vedanta schools of Advaitha, Dvaitha, and Vishistaadvaita were all raised in the deep South. Indeed, the concept of Bhakthi, spiritual knowledge or Siddhi, ‘Veedu’ or Moksha, and devotion to Civan/Tirumal (Vishnu) much predated the Acharyas and no doubt influenced them greatly - By their time, these ideas were woven firmly into the fabric of Tamilakam by means of the great Saivite/Vaishnavite saints.

Further, the prevalent misconception that the late ‘Dravidian’ movement was the herald of an anti-caste discrimination narrative in Tamil Nadu is false; we might say that this movement is perhaps the herald of a Western style equality movement. In fact, the ancient devotees of Civa were great proponents of social equality and the Periya Puranam is filled with notes on the immaterial nature of caste when it comes to the final goal. This is nothing short of revolutionary.

Lord Tirunavukkarasar of the nayanmars says that even a Pulayan who eats the offals of a dead cow is worthy of worship as God if he is a Devotee of Civan. This revolutionary statement reflects the passionate spirit of the Tamil ancestors and their indigenous Hindu faith.

Indeed, such a narrative is woven into all key Hindu scriptures. Unfortunately, what was revolutionary at the time is now made out to be a failing. What we can say is that the Tamils are a very passionate people and the Tamizh language is also an instrument of passion; whereas the Sanskrit language is much more Logo-centered and impassive; Thus, Krishna says to Arjuna calmly in the much maligned 9:32 of the Bhagavad Gita:

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम्।।9.32।।

Even those who are born of wombs of bad/poor karma (paapa (in paapa yoni) does not mean ‘sin’ which is a purely Western concept but is the opposite of punya — for which there is no western counterpart; paapa means bad accrued karma) – women, vaisyas, shudras can attain the highest goal by taking refuge in me.

This is taken as a casteist and sexist statement; but it is actually saying that everyone has equal access to the goal; which was in fact quite a revolutionary sentiment at the time; the association of women, Vaisyas, and Shudras with poor Karma reflects the status quo at the time; in general, their lot was not great, they suffered more; and this was understood to be due to Karma.

For example, 'even a fat person born with poor metabolism can be beautiful’ or 'even a poor person born in a wretched slum can become prime minister' are ultimately reassuring statements of equality rather than those whose main point is that fat people are by default ugly or that poor people cannot aspire to be president; the statement is correctly understood to mean that fat people are considered ugly by society, and poor ppl incable of riding up socially, but that this is untrue. The Periya Puranam stresses egalitarian sentiments with great passion.

Thus, one great nayanmar is a fisherman by name Athipathar from a community called ‘Paradhavar’; he is said to have thrown the best fish back into the water for Lord Civan; even when a single fish was caught, he would throw it back for Lord Civan; a long period of dearth left him thin and malnourished when a truly magical treasure - a fish made of Gold with scales of precious gems was caught; without a second thought, Athipathar threw the fish back into the ocean saying that it was worthy of his Lord Civan, the dancer. Here, Sekkizhar exclaims that the devotee had cast off the great attachment on which the whole world is dependant (Hunger) and describes lord Civan appearing on his Bull to take Athipathar to Civalokam.

Another great Nayanmar is a tribal hunter by name Kannappar; the tradition says that he came across a Civa Lingam in the forest, and was filled with love; he would offer it his kill and leave; the Brahmin priest who came later would be horrified at the ‘defilement’ and clean everything. After a few days, the priest hid to see who was thus defiling the temple; as he watched, Kannappar came with his dogs and started worshipping Lord Civan in his way and lo, the lingam started bleeding. Without a second thought, Kannappar gouged out his own eye and placed it on the bleeding spot. This staunched the flow; but the other side started bleeding. Now, Kannappar placed one foot on the bleeding spot as a placeholder (to know where to place the other eye as he would be blind) and was about to gouge his remaining eye when Lord Civan prevented him; the priest also learned a lesson about true devotion.

Nandanaar is another Nayanmar; he was a ‘Dalit’ (Pulayar); perhaps not allowed to enter the temple; seized with a deep desire to see Lord Civan, he is said to have sung a song; the Nandi in front of Lord Civan moved and Nandanaar was able to see Lord Civan. In the Sivalokanathar temple where this incident is said to have taken place, the Nandi still appears in the moved position. Nandanaar then went to Chidambaram; he was not allowed to enter; Lord Civan asked the Brahmins to create a fire outside the temple; to everyone’s astonishment, Nandanaar walked through this fire magically and came out with the mien of a Brahmin, and was able to go close to his beloved Lord Nataraja. This transformation. Is a testament to Nandanar’s love for Civan.

There are also three female Nayanmaars – Mangayarkarasiyar, Karikaal Ammayaar, and Isainyaniyar. The most prominent of the nayanmars – and one major Saivite saint not counted among the Nayanmars – form the ‘Naalvar’ (‘four’) -

Thiru-nyana-sambanthar

Thiru-navukk-arasar (Appar)

Sundarar

Manikkavasagar

These four saints are central to Saivite tradition and their stories are very well known. Sambanthar was said to have gained knowledge of Civan in the womb; he followed his father to the temple tank one day; his father left him on the shore and went to bathe; now, the child was only three; and started crying with fear when his father dove deep into the water and disappeared; but then, even at this tender age, the child looked towards the temple and Lord Civan; who in fact with great tenderness came to the child and requested Goddess Parvati to give the child her own milk in a gold cup; Sakthi mixed ‘Gnyanam’ or divine knowledge in the cup. The child drank and was satisfied; the father came back and saw the milk stains around the child’s mouth and questioned him angrily; whereupon the child pointed, made a dancing pose, and indicated that Lord Civan has fed him; he also here recites a most beautiful but simple Tamizh song describing Lord Civan

தோடுடைய செவியன் விடையேறியோர் தூவெண்மதி சூடிக் 
காடுடையசுட லைப்பொடிபூசிஎன் உள்ளங்கவர் கள்வன் 
ஏடுடையமல ரான்முனைநாட்பணிந் தேத்தஅருள் செய்த 
பீடுடையபிர மாபுரம்மேவிய பெம்மானிவ னன்றே.

The God who wears a ring in his ears, the God who comes on the holy Bull
The God who wears the flawless white Moon on his head
The God who smears the ash from the cremation ground, The thief who stole my heart
God who blessed Brahma(the one on the Lotus) when Brahma prayed earlier
He is none other than the Perumaan(the Lord ) himself of Piramapuram.

The story of Thirunavukkarasar (‘the King of the Tongue’) involves his conversion from Jainism to Saivism; and his escapes from his enemies’ plots to kill him; Manikkavasagar (‘One with ruby speech’) was a minister who became an ardent devotee of Lord Civan; he composed the voluminous Thiruppavai, Thiruvachagam (which is said to have had Lord Civan’s signature), and Thirupalliyezhuchi.

The enticing story of Sundarar involves a Dandy and worldly man, who loves the good things in life; whom Lord Civan loves a great deal. He is said to have been a denizen of Civalokam, born on earth due to a worldly thought. There is a wonderfully dramatic scene; Sundarar is about to get married when a crazy old man comes in and says that Sundarar was pledged to his service by the former’s grandfather; that Sundarar cannot get married but is to go with him. Sundarar and everyone else are very annoyed; but the pledge is produced and seems genuine. Sundarar goes with the old man unwillingly; this man is none but Lord Civan come to rescue Sundarar from attachment!

Thus, through beautiful Bakthi poetry and inspiring tales, Lord Civan is extolled; and the merits of Devotion are described; these tales and poems inspire great love for Lord Civan. Sincere Bhakthi of Lord Civan induces psychological and spiritual catharsis and causes progress and evolution towards all the goals; the beautiful hymns of Tamizh, when recited, soothe the soul and help with concentration and focus. Readers who wish to know more about the Saivite saints may read the Wikipedia article where their lives are catalogued (https://en.wikipedia.org/wiki/Nayanars).

The subtle beauty of these hymns are represented accurately in a wonderful, devotion filled English work by the name ‘Periya Puranam: A Tamil Classic on the Great Saiva Saints of South India’ by G. Vanmikanathan; this book is the source of much of the material in this article. According to Thiru GV, one of the most profound ideas in the Periya Puranam is the notion that the saints did not seek ‘Veedu’ or Mukthi; rather, they sought to be included in the galaxy/hall of devotees; this is considered Mukti on earth. Thus, Manickavachagar sang – rid me (of the cycle of birth) and induce me into the fold of your devotees, i.e. give me devotion; devotion is the most prized goal. Thiru GV also emphasizes that all the Nayanmars were householders, but also ascetics - they did not materially give up their loved ones or worldly professions but gave up attachment, anger, pride, adharma, and himsa. This book by Thiru GV has the capacity to uncover the faith of the ancestors and open the inner door of devotion for Lord Civan to even persons know nothing about the great Tamizh traditions of faith. To conclude with some words from the Civapuranam of Lord Manikkavasagar that would resonate with devotees of Lord Civan around the world:

சிவனவன்என் சிந்தையுள் நின்ற அதனால்

அவனரு ளாலே அவன்தாள் வணங்கிச்

சிந்தை மகிழச் சிவபுரா ணந்தன்னை

முந்தை வினைமுழுதும் ஓய உரைப்பன்யான்

Due to Civan standing in my thoughts,

by his grace and bowing to his feet,

To my mind’s joy I will loudly recite the Civapuranam

To destroy all the accrued effects of previous births.