Then Sambandar and all those who were present, including Thiru-Nilakantar, Muruga Nayanar, and Thiru-Nilakantha Yalpannar Nayanar, merged in the Light of Siva. References: Sekkilaar, and G. Periya Puranam — A Tamil Classic On The Great Saiva Saints of South India. தேவாரம் - எளிய அறிமுகம் -- A plain and easy introduction to Thevaram. Collection of selected thevaram padhigams and audio of discussions from a thevaram study circle. Verses provided in Tamil / English / Devanagari / Telugu scripts. Discussion in Tamil (and some are in English). Audio in mp3. KOlaru pathigaM by thiru-~nyAna saMbaNdar Background: Thirunyana Sambandar met Thirunavukkarasar in Thiruvengadu and they spent some time together there. During that time, Jainism was on the rise in the Pandya kingdom. The Pandya king became a Jain. The queen Mangaiyarkkarasiyar and the chief minister Kulacciraiyar were upset at this turn of. PDF and Web version: Dr. Kalyanasundaram, Lausanne, Switzerland This Etext file has the verses in tamil script in TSCII-encoding (version 1.7). So you need to have a TSCII-conformant tamil font to view the Tamil part properly. Several TSCII conformant fonts are available free for use on Macintosh, Unix and Windows (/XP/ME). Thevaram with meaning in tamil pdf. Thevaram with meaning in tamil pdf. 230 GMT -7 00 I found a discussion on drivers for Li1705, which are difficult to find.

• Thevaram Meaning
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The Thevaram (Tamil: தேவாரம்Thēvāram) denotes the first seven volumes of the Tirumurai, the twelve-volume collection of Śaiva devotional poetry. All seven volumes are dedicated to the works of the three most prominent Tamil poets of the 7th century, the Nayanars - Sambandar, Tirunavukkarasar and Sundarar.^[1][2][3] The singing of Thevaram is continued as a hereditary practise in many Shiva temples in Tamil Nadu.^[4]

In the tenth century, during the reign of Raja Raja Chola I, a collection of these songs was found abandoned in the Chidambaram temple, along with other religious literary works, and collated by Nambiyandar Nambi. It is during the Chola dynasty that Saivism came of age and Thevaram, with its body of texts on rituals, philosophy and theology, was canonized.^[5] The 276 temples revered by these verses are called paadal petra thalam and another 276 places having Shiva temples that are casually mentioned in the verses are classified as vaipu sthalam. It was Thevaram for Saivism and Nalayira Divya Prabandam for Vaishanvism. There are 796 of these songs with a total of more than 8200 stanzas.^[6] The three poets were not only involved in portraying their personal devotion to Shiva, but also involved a community of believers through their songs.^[7] It is one of the important sources of Tamil Bhakti, a movement that inspired the agricultural community.^[8]

Name[edit]

The word Dēvāram means garland of poems to the lord

Evolution[edit]

Three stages have been identified in the evolution of Thevaram - first is the mark of Shiva as the supreme deity during the 7th - 9th century, the second involved Chola kings initiating the compilation of all the hymns and installing the images of the 3 saint poets during the 10th to 11th century and the last being the restructuring done by the pontiffs of the mathas who incorporated the hymns into Saiva Siddantha canon in the 13th century.^[9] Both the Saiva and Vaishnava textual tradition negated the Vedic orthodoxy and Smartha tradition practised during the era.^[10] The authority of the hymns were established with the Saivities calling the Tevaram as Tamil Marai (meaning Tamil Veda), while Vaishnavities called the Nalayira Divya Prabandham as Dravida Veda.^[10] The usage of Sanskrit liturgies for religion was overcome with the usage of Tamil in both Tevaram and Prabandham.^[11] Sangam literature established the convention of akam (internally orineted) and puram (externally orientated) poetry.^[11] Though influence of Sangam literature is often seen in Thevaram, the strict conventions were not followed.^[11] The verses were more oriented towards folk tradition, which was easily accessible to people.^[11]

Poets[edit]

The first three Tirumurais (meaning parts) of Tevaram are composed by Thiru GnaanaSambanthar, the next three by Appar and the seventh one is composed by Sundarar. Appar and Thiru GnaanaSambanthar lived around the 7th century, while Sundarar lived in the 8th century. During the Pallava period these three travelled extensively around Tamil Nadu offering discourses and songs characterised by an emotional devotion to Shiva and objections to Vaishnavism, Jainism and Buddhism.^[12]

Thiru GnaanaSambanthar is a 7th-century Holy Guru Paramaachariyaar (The great Teacher) born in SeeKaazhi, now wrongly called Sirkali, and was believed to be breastfed by the goddess umadevi also called as Parvati, whereupon he sang the first hymn. On the request of queen of Pandya Nadu, Thiru GnaanaSambanthar went on pilgrimage to south, defeated Jains in debate, the Jains' provocation of Sambandar by burning his house and challenging him to debate, and Thiru GnaanaSambanthar's eventual victory over them^[13][14] He was a contemporary of Appar, another Saiva saint.^[15] Information about Sambandhar comes mainly from the Periya Puranam, the eleventh-century Tamil book on the Nayanars that forms the last volume of the Tirumurai, along with the earlier Tiruttondartokai, poetry by Cuntarar and Nambiyandar Nambi's Tiru Tondar Tiruvandadi. A Sanskrithagiography called Brahmapureesa Charitam is now lost. The first volumes of the Tirumurai contain three hundred and eighty-four poems of Sambanthar (in 4181 stanzas), all that survive out of a reputed more than 10,000 hymns.^[16] ThiruGnaanaSambanthar merged with Lord around the age of 16 in 655 CE on the day of his marriage. His verses were set to tune by ThiruNeelaKanda Yaazhpaanar, who is set to have accompanied the musician on his yal or lute.^[17]

Appar (aka Tirunavukkarasar) was born during the 7th century in Tiruvamur, Tamil Nadu, his childhood name for Marulneekiar. His sister, Thilagavathiar was betrothed to a military commander who died in action. When his sister was about to end her life, he pleaded with her not to leave him alone in the world.^[17] She decided to lead an ascetic life and bring up her only brother. During boyhood, Appar was very much interested in Jainism and started studying its scriptures. He went away from home and stayed in their monastery and was renamed Darmasena.^[18] Details of Appar's life are found in his own hymns and in Sekkizhar's Periya Puranam (the last book of the Tirumurai). Appar had travelled to nearby Patalipura to join a Jain monastery where he was given the name Dharmasena. 'Seeing the transient, ephemeral world he decided to probe into truth through renunciation.'^[19] After a while, afflicted by a painful illness, Dharmasena returned home.^[20] He prayed for relief at the Siva temple where his sister served and was cured by Lord. Lord gave the name 'ThiruNaavukkuArasar'. He was also involved in converting the Pallava king, Mahendravarman to Saivism.^[21] This was also the period of resurrection of the smaller Shiva temples. Appar sanctified all these temples by his verses^[21] and was also involved in cleaning of the dilapidated temples called uzhavaarappani. He was called Tirunavukkarasu, meaning the 'King of divine speech'.^[22] He extolled Siva in 49,000 stanzas out of which 3130 are now available and compiled in Tirumurais [4,5,6]. When he met Campantar, he called him Appar (meaning father). He merged with lord around the age of 81 in Tirupugalur.^[22] He famously known for his ThiruThandagam[6th Thirumurai]. ThiruThandagam is difficult to compose, He is called as 'Thandagach Chadhurar' [Expert in ThiruThaandagam]

Sundarar (aka Sundaramurthi) was born in Tirunavalur in a Brahmin family during the end of the 7th century.^[22] Sadayanar and IsaiGnanyiaar are his parents. His own name was Nambi Arurar and was prevented from marrying by the divine grace of Siva.^[22] He later married a temple girl namely Paravi Naachiyaar and a vellala community girl by name Changili naachiyaar.^[22] He is the author of 1026 poems compiled as 7th Tirumurai.^[22] He is close friend of KazharitruArivaar Nayanar aka Cheramaan perumaal Nayanar (one among the holy 63 nayanar) and EyarKon KalikKaama Nayanar (also one among the holy 63 nayanar). From ThiruAnjaiKalam (now ThiruVanjikulam), He went to Kaiylaayam in Holy Elephant which have 1000 horns.

The hymns[edit]

All the songs in the Thevaram (called pathikam, Tamil:பதிகம்) are believed to be in sets of ten. The hymns were set to music denoted by Panns and are part of the canon of the Tamil music.^[11] They continue to be part of temple liturgy today.^[23][24] Several of these poems refer to historic references pointing to the saint-poets' own life, voice of devotee persona, using interior language of the mystic.^[25] Multi-vocal rhetoric is commonly used taking on personal emotions and genres and some voices of classical Sangam literature. Of the three, Campantar's life is better interpreted by his verses.^[25] According to Zvelebil, Campantar's lyrics are characterized by egocentricism, by militancy and great ardour, by a warm feeling for the greatness and beauty of Tamil language with scholarly experimentation in meters showing familiarity with Sanskrit forms.^[17] Campantar's poetry shows structural and thematic distinctiveness of the bhakti speech of poetry....is ....sorry poetry.^[26]

'In the temple where he is throned, who bids us not lose heart

In the hour when our senses grow confused, the way grows dim,

Our wisdom fails, and mucus chokes our struggling breath,

In Tiruvaiyar, where the girls dance around, and the drumbeats sound,

The monkeys fear the rain, run up the trees, and scan the clouds'^[26]

Appar's poems dealt with inner, emotional and psychological state of the poet saint.^[17] The metaphors used in the poems have deep agrarian influence that is considered one of the striking chords for common people to get accustomed to the verse.^[27] The quote below is a popular song of Appar glorifying Shiva in simple diction.^[26]

'மாசில் வீணையும் மாலை மதியமும்

வீசு தென்றலும் வீங்கிள வேனிலும்

மூசு வண்டறை பொய்கையும் போன்றதே

ஈசன் எந்தை இணையடி நீழலே'

translating to

'The shade of my Lord's twin feet are like the flawless Veena,

like the full-moon of the evening

like the gently breeze blowing from the South

like the young thriving spring

like lake where the swarming bess hum'^[26]

Cuntarar's hymns had a touch of humour, a rare thing in religious literature. In one of the verses, he playfully draws an analogy with Siva with himself, both having two wives and the needs of nagging wives.^[28]

'Thou art half woman. Thyself

Ganga is in thy long hair

Full well canst thou comprehend

Burden of woman so fair'^[28]

The tendency to incorporate place names known to the folks in the idiom of the poems is another characteristic feature of Tevaram.^[29] The poems also involved glorifying the feat of Shiva in the particular location – the usage of locale continuously occurring in the verses is a testament.^[29] According to Prentiss, the poems do not represent social space as a contested space, the hymns represent the hymnists were free to wander and to offer their praise of Shiva.^[30] The emotional intensity of the hymns represent spontaneous expression of thought as an emotional responses to God.^[30]

Thevaram Meaning

Paadal Petra Sthalams are 275^[31] temples that are revered in the verses of Thevaram and are amongst the greatest Shiva temples of the continent. The Divya Desams by comparison are the 108 Vishnu temples glorified in the poems of the contemporary VaishnavaAlvars of Tamil Nadu, India. Vaippu Sthalangal are places that were mentioned casually in the songs in Thevaram.^[32] The focus of the moovars hymns suggests darshan (seeing and being seen by God) within the puja (worship) offering.^[30] The hymnists made classificatory lists of places like katu (for forest), turai (port or refuge), kulam (water tank) and kalam (field) being used - thus both structured and unstructured places in the religious context find a mention in Thevaram.^[30]

Compilation[edit]

Raja Raja Chola I (985-1013 CE) embarked on a mission to recover the hymns after hearing short excerpts of Tevaram in his court.^[33] He sought the help of Nambi Andar Nambi,^[34] who was a priest in a temple.^[5] It is believed that by divine intervention Nambi found the presence of scripts, in the form of cadijam leaves half eaten by white ants in a chamber inside the second precinct in Thillai Nataraja Temple, Chidambaram.^[5][33] The brahmanas (Dikshitars) in the temple opposed the mission, but Rajaraja intervened by consecrating the images of the saint-poets through the streets of Chidambaram.^[33][35] Rajaraja thus became to be known as Tirumurai Kanda Cholan meaning one who saved the Tirumurai.^[35] Thus far Shiva temples only had images of god forms, but after the advent of Rajaraja, the images of the Nayanar saints were also placed inside the temple.^[35] Nambi arranged the hymns of three saint poets Campantar, Appar and Sundarar as the first seven books, Manickavasagar's Tirukovayar and Tiruvacakam as the 8th book, the 28 hymns of nine other saints as the 9th book, the Tirumandiram of Tirumular as the 10th book, 40 hymns by 12 other poets as the 10th book, Tirutotanar Tiruvanthathi - the sacred anthathi of the labours of the 63 nayanar saints and added his own hymns as the 11th book.^[36] The first seven books were later called as Tevaram, and the whole Saiva canon, to which was added, as the 12th book, Sekkizhar's Periya Puranam (1135 CE) is wholly known as Tirumurai, the holy book. Thus Saiva literature which covers about 600 years of religious, philosophical and literary development.^[36]

Nambi was also involved in setting musical modes for Tevaram.^[37] He accomplished this by visiting his native village of Tirunilakanta Yalpanar, where he met a woman of the Tamil Panar caste who learned the mode of divine revelation. She returned to Chidambaram with Nambi, where she sang and danced for Shiva.^[37]

In 1918, 11 more songs were found engraved in stone temple in Tiruvidavayil in a village close to Nannillam and it was the first instance found where Tevaram verses were found in inscriptions.^[38]

In culture[edit]

Tevaram was one of the sole reasons for converting Vedic ritual to Agamic puja followed in Shiva temples.^[39] Though these two systems are overlapping, Agamic tradition ensures the perpetuation of the Vedic religion's emphasis on the efficacy of ritual as per Davis.^[39]Odhuvars, Sthanikars, or Kattalaiyars offer musical programmes in Shiva temples of Tamil Nadu by singing Tevaram after the daily rituals.^[40] These are usually carried out as chorus programme soon after the divine offering. The singing of Tevaram was followed by musicals from the music pillars in such temples like Madurai Meenakshi Amman Temple, Nellaiappar Temple and Suchindram.^[41] The singers of these hymns were referred as Tirupadiyam Vinnapam seyvar or Pidarar from the inscriptions of Nandivarman III in the Tiruvallam Bilavaneswara temple records. Rajaraja deputed 48 pidarars and made liberal provisions for their maintenance and successors.^[35] A few earlier records give details about the gifts rendered to the singers of Tevaram from Parantaka I of the 8th century.^[35] A record belonging to Rajendra I mentions Tevaranayakan, the supervisor of Tevaram and shows the institutionalisation of Tevaram with the establishment of a department.^[35] There are records from Kulothunga Chola III from Nallanyanar temple in South Arcot indicating singing of Tiruvempavai and Tiruvalam of Manickavasagar during special occasion in the temple.^[35] From the 13th century, the texts were passed on to the Odhuvars by the Adheenams or mathas and there was no more control by the kings or the brahmanas.^[9] The Odhuvars were from vellala community and were trained in ritual singing in Tevaram schools.^[9]

Periya Puranam, the eleventh-century Tamil book on the Nayanars that forms the last volume of the Tirumurai primarily had references only to Tevaram and subsequently expanded to 12 parts.^[42] One of the first anthologies of moovars hymns called the Tevara Arulmuraitirattu is linked to Tamil Saiva siddhantha philosophy by grouping ninety-nine verses into 10 categories.^[42] The category headings are God, soul, bond, grace, guru, methodology, enlightenment, bliss, mantra and liberation - correspond to Umapthi's work, Tiruvarutpayan.^[43]Tirumurai kanda puranam is another anthology for Tirumurai as a whole, but primarily focuses on Thevaram. It is the first of the works to refer the collection of volumes as Tirumurai.^[43]

Notes[edit]

Thevaram Lyrics

1. ^Ignatius Hirudayam, 'Canonical Books of Saivism and Vaishnavism in Tamil and Sanskrit' in the St. Thomas Christian Encyclopaedia of India, Ed. George Menachery, Vol.III, 2010, pp.16 ff.
2. ^Cutler 1987, p. 4
3. ^Zvelebil 1974, p. 92
4. ^Knight 2010, p. 294
5. ^ ^abcCort 1998, p. 178
6. ^Sabaratnam 2001, p. 24
7. ^Sabaratnam 2001, p. 25
8. ^Schüler 2009, p. 32
9. ^ ^abcKhanna 2007, p. xxii
10. ^ ^abKhanna 2007, p. 53
11. ^ ^abcdeSabaratnam 2001, p. 26
12. ^N.Subramaniam (1975). Social and Cultural History of Tamilnad (to AD 1336). Ennes Publication Udumalpet 642 128. p. 277.
13. ^Harman 1992, p. 24
14. ^Prentiss 1999, p. 43
15. ^Encyclopaedia of Jainism, Volume 1, page 5468
16. ^The History and Culture of the Indian People: The classical age, page 330
17. ^ ^abcdZvelebil 1974, p. 95
18. ^Sages Through Ages - Volume V: India's Heritage.P.74.K. K. Nair
19. ^Dr R. Nagasamy, Siva Bhakthi Chapter 3Archived 6 October 2007 at the Wayback Machine
20. ^Dr R. Nagasamy, Siva Bhakthi Chapter 2Archived 22 October 2007 at the Wayback Machine
21. ^ ^abVasudevan 2003, p. 13
22. ^ ^abcdefZvelebil 1974, p. 96
23. ^'Glossary'. TempleNet. Retrieved 10 January 2007.
24. ^'Abodes of Shiva'. Indiantemples.com. Retrieved 10 January 2007.
25. ^ ^abCallewaert 1994, p. 199
26. ^ ^abcdAiyangar 2004, p. 35
27. ^Sabaratnam 2001, p. 27
28. ^ ^abAiyangar 2004, p. 34
29. ^ ^abSabaratnam 2001, pp. 27–28
30. ^ ^abcdPrentiss 1992, pp. 51–52
31. ^'A comprehensive description of the 275 Shivastalams glorified by the Thevaram hymns'. templenet.com. Retrieved 11 January 2011.
32. ^International review for the history of religions, Volumes 15–17. International Association for the History of Religions, CatchWord (Online service)
33. ^ ^abcCulter 1987, p. 50
34. ^Xavier Irudayaraj,'Self Understanding of 'Saiva Siddanta' Scriptures,' in The St. Thomas Christian Encyclopaedia of India, Ollur [Trichur] 2010 Ed. George Menachery, Vol. III, p.14 ff.
35. ^ ^abcdefgVasudevan 2003, pp. 109-110
36. ^ ^abZvelebil 1974, p. 191
37. ^ ^abCulter 1987, p. 192
38. ^Ayyar, p. 23
39. ^ ^abCort 1998, p. 176
40. ^Ghose 1996, p. 239
41. ^Bhargava 2006, p. 467
42. ^ ^abPrentiss 1992, p. 140
43. ^ ^abPrentiss 1992, p. 144

References[edit]

• Aiyangar, Krishnaswami S. (2004), South India and Her Muhammadan Invaders, New Delhi: Asian Educational Services, ISBN81-206-0999-9.
• Ayyar, P. V. Jagadisa (1993). South Indian shrines: illustrated. Asian Educational Services. ISBN81-206-0151-3.
• Bhargava, Gopal K.; Shankarlal C. Bhatt (2006). Land and people of Indian states and union territories. 25. Tamil Nadu. Delhi: Kalpaz Publications. ISBN81-7835-381-4.
• Callewaert, Winand M.; Rupert Snell (1994). According to tradition: hagiographical writing in India. Otto Harrasowitz. ISBN3-447-03524-2.
• 'Carnatic music'. Encyclopædia Britannica (15 ed.). 2005.
• 'Classical Notes: Musical people'. The Hindu. Retrieved 10 January 2007.
• Cort, John E. (1998). Open boundaries: Jain communities and culture in Indian history. Albany: State University of New York Press. ISBN0-7914-3786-8.
• Cutler, Norman (1987). Songs of experience: the poetics of Tamil devotion. USA: Library of Congress Cataloging-in-Publication-Data. ISBN0-253-35334-3.
• Das, Sisir Kumar; Sāhitya Akādemī (2005). A history of Indian literature, 500-1399: from courtly to the popular. chennai: Sāhitya Akādemī. ISBN81-260-2171-3.
• Eliot, Charles. Hinduism and Buddhism, Vol II. (of 3). Middlesex: Eco Library. ISBN978-1-4068-6296-6.
• Knight, Jr, Douglas M.; Douglas M. Knight (2001). Balasaraswati: her art & life. Middle Town CT: Wesleyan University Press. ISBN978-0-8195-6906-6.
• Khanna, Meenakshi (2007). Cultural History of Medieval India. Delhi: Social Science Press. ISBN978-81-87358-30-5.
• Harman, William P. (1992), The sacred marriage of a Hindu goddess, Delhi: Indiana University Press, ISBN978-1-59884-655-3.
• Menachery, George (2010). St. Thomas Christian Encyclopaedia of India Vol. III. ISBN818713206X.
• Prentiss, Karen Pechilis; Karen Pechilis (1999), The embodiment of bhakti, New York: Oxford University Press, ISBN0-19-512813-3.
• Sabaratnam, Lakshmanan (2001). Ethnic attachments in Sri Lanka: social change and cultural continuity. Palgrave. ISBN0-312-29348-8.
• Schüler, Barbara (2009). Of death and birth: Icakkiyamman̲, a Tamil goddess, in ritual and story. Otto Harrasowitz. ISBN978-3-447-05844-5.
• Vasudevan, Geetha (2003), The royal temple of Rajaraja: an instrument of imperial Cola power, New Delhi: Abhinav Publications, ISBN81-7017-383-3
• Zvelebil, Kamil (1974). A History of Indian literature Vol.10 (Tamil Literature). Otto Harrasowitz. ISBN3-447-01582-9.

Further reading[edit]

• Swamigal, Thirugnana Sambandar. 'campantar tEvAram -1 part 1, patikams 1-66'(PDF). projectmadurai.org. Retrieved 13 December 2011.
• Swamigal, Thirugnana Sambandar. 'campantar tEvAram -1 part 2, patikams 67-136'(PDF). projectmadurai.org. Retrieved 13 December 2011.
• Swamigal, Thirugnana Sambandar. 'campantar tEvAram -2 part 1, patikams 1-60'(PDF). projectmadurai.org. Retrieved 13 December 2011.
• Swamigal, Thirugnana Sambandar. 'campantar tEvAram -2 part 2, patikams 61-122'(PDF). projectmadurai.org. Retrieved 13 December 2011.
• Swamigal, Thirugnana Sambandar. 'campantar tEvAram -3 part 1, patikams 1-66'(PDF). projectmadurai.org. Retrieved 13 December 2011.
• Swamigal, Thirugnana Sambandar. 'campantar tEvAram -3 part 2, patikams 67-125 & later additions'(PDF). projectmadurai.org. Retrieved 13 December 2011.
• Swamigal, Tirunavukkarasu. 'tEvAram of tirunAvukkaracu cuvAmikaL tirumuRai 4 part - 1 Poems(1-487)'(PDF). projectmadurai.org. Retrieved 13 December 2011.
• Swamigal, Tirunavukkarasu. 'tEvAram of tirunAvukkaracu cuvAmikaL tirumuRai 4 part - 2 Poems(488-1070)'(PDF). projectmadurai.org. Retrieved 13 December 2011.
• Swamigal, Tirunavukkarasu. 'tEvAram of tirunAvukkaracu cuvAmikaL tirumuRai 5 part - 1 Poems(1-509)'(PDF). projectmadurai.org. Retrieved 13 December 2011.
• Swamigal, Tirunavukkarasu. 'tEvAram of tirunAvukkaracu cuvAmikaL tirumuRai 5 part - 2 Poems(510-1016)'(PDF). projectmadurai.org. Retrieved 13 December 2011.
• Swamigal, Tirunavukkarasu. 'tEvAram of tirunAvukkaracu cuvAmikaL tirumuRai 6 part - 1 Poems(1-508)'(PDF). projectmadurai.org. Retrieved 13 December 2011.
• Swamigal, Tirunavukkarasu. 'tEvAram of tirunAvukkaracu cuvAmikaL tirumuRai 6 part - 2 Poems(509-981)'(PDF). projectmadurai.org. Retrieved 13 December 2011.
• Swamigal, Sundaramurthi. 'tEvAram of cuntaramUrti cuvAmikaL tirumuRai 7, part 1 Poems (1-517)'(PDF). projectmadurai.org. Retrieved 13 December 2011.
• Swamigal, Sundaramurthi. 'tEvAram of cuntaramUrti cuvAmikaL tirumuRai 7, part 2 Poems (518-1026)'(PDF). projectmadurai.org. Retrieved 13 December 2011.

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