Dr. R. Nagaswamy #6B8E23 01-Jan-2007 Thirumaḻisai’s Date The Vaiṣṇavite saint, Thirumaḻisai āḻvār is said to have lived very close to the first three Āḻvārs, but his date has not been arrived at with any certainty. An interesting reference in his poem seems to throw some light on his date, “I have never forgotten thee, my protector for having removed all dangers. King Gunabhara, Thou have provided bodies for all lives. Those who have realized true knowledge will not chose to leave you as you have removed their dangers. I shall ever remain devoted to Kṛiṣhṇa for he is there to give me protection” காப்பு மறந்தறியேன்; கண்ணனே என்று இருப்பன்; ஆப்பு அங்கு ஒழியவும் பல் உயிர்க்கும் ஆக்கை கொடுத்து அளித்த கோனே! குணப்பரனே! உன்னை விடத் துணியார்-மெய் தெளிந்தார்-தாம். The whole verse points to protection offered to all living beings as a king does to his subjects. So the Āḻvār addresses Kṛiṣhṇa as “Kon” i.e. king. The āḻvār calls Kṛiṣhṇa as not only king but as an abode of all auspices gunas by the term “Guṇa-bhara”. It seems that the Āḻvār also seems to allude to a contemporary king who had the title Gunabhara, for his good qualities and ruler-ship. We do have one king Mahendra vikrama among the Pallavas who had the title Guṇabhara, who ruled from around 580 to 630 CE. There are over one hundred titles, Mahendra assumed which he has left in his inscriptions, that are found in Pallāvaram, Thiruchirapalli, Mamandur, Mandagappattu, and other places.. At Thiruchirapalli he lays emphasis on his title Guṇa-bhara in which he alludes to his conversion to Śaivism from an alien faith. Guṇabhara nāmani rājani anena liṅgena liṇgini jñānam Prathatām cirāya loke vipakṣha vṛitteh parāvṛittam Sekkilar, the author of Periya puranam, refers to Guṇa-bhara as the Pallava contemporary of the Śaiva saint Appar. Mahendra was a famous ruler who had the title Chitrakāra-puli, ‘tiger among artist’ and is credited with excavating one of the earliest cave temple dedicated to Brahmā, Viṣhṇu and Īśvara at Mandagappattu. Most of the cave temples he excavated were dedicated to all the three gods Brahmā, Viṣhṇu and Śiva. Though he was a Śaivite he was no bigot. Subsequent to Mahendra, there were a number of Pallava kings till we come to the end of 9th cent and none among them bore this title Guṇabhara.It is a rather peculiar title should also be borne in mind. The village Thirumaḻisai is nearer to Kanchipuram, the capital of the Pallavas. As the Āḻvār refers to Kṛiṣhṇa as “King Guṇa-bhara”, it is not unlikely he is also alluding to his contemporary Pallava ruler, as has the other āḻvārs, like Periyāḻvār and Thirumaṅgai mannan, mentioned their contemporary rulers slightly later. We may not be wrong in holding that Thirumaḻisai lived around 600 CE. Thirumaḻisai’ works Thirumaḻisai has composed two long hymns 1) Thiruc-chanda-vṛittam consisting of 130 verses, and 2) Thiru-antāti consisting of 100 verses. The āḻvār is a very passionate writer who rises to very great heights and the first group gives mostly the Puranic accounts like Narsimha, Vāmana, Kṛiṣhṇa and other avatārs. He also mentions in several poems, Yoga and also personal devotion towards lord that bestows Knowledge “Jñāna”. He gives a good iconographical account of the Lord as who dons a garland of tulasi, and remains a pure yogi. Lord Viṣhṇu carries the five āyudhas saṅkha, cakra, cow, daṇḍa and sword. He manifested as Naraismha and carries Lakṣhmi on his chest, and is blue like the ocean in colour. கங்கை நீர் பயந்த பாத-பங்கயத்து எம் அண்ணலே! அங்கை ஆழி சங்கு தண்டு வில்லும் வாளும் ஏந்தினாய்! சிங்கமாய தேவதேவ! தேன் உலாவு மென் மலர்- மங்கை மன்னி வாழும் மார்ப! ஆழி மேனி மாயனே! 24 The lord slept in deep sea as a turtle. and is the foremost Ādideva. As he is beyond namesNone is capable of knowing what his name is. He is the very music of Sāmaveda and called Chakrapāṇi. தூய்மை யோகம் ஆயினாய்! துழாய்-அலங்கல் மாலையாய்! ஆமை ஆகி ஆழ்கடற் துயின்ற ஆதிதேவ! நின் நாமதேயம் இன்னது என்ன வல்லம் அல்ல; ஆகிலும் சாம வேத கீதனாய சக்ரபாணி அல்லையோ "He is worshipped by the Caturvedins, the knowers of the four Vedas with yoga". The Āḻvār seems to suggest here that the Vedic Brahmins were great yogins. வால் நிறத்து ஓர் சீயமாய் வளைந்த வாள்-எயிற்றவன் ஊன் நிறத்து உகிர்த்தலம் அழுத்தினாய்! உலாய சீர் நால்-நிறத்த வேதநாவர் நல்ல யோகினால் வணங்கு பால்-நிறக் கடற்கிடந்த பற்பநாபன் அல்லையோ 23 Viṣhṇu appears as a man and woman, good and bad, truth and falsehood and does not manifest in any one thing alone. The Āḻvār says that the God appeared as a dwarf begging for a small space and showed his Trivikrama form suddenly that made him a Māyan and Kaḷvan. It is a beautiful way of telling that godhood is good and bad and also truth and falsehood. ஆணினோடு பெண்ணும் ஆகி, அல்லவோடு நல்லவாய், ஊணொடு ஓசை ஊறும் ஆகி, ஒன்று அலாத மாயையாய், பூணி பேணும் ஆயன் ஆகி, பொய்யினோடு மெய்யுமாய், காணி பேணும் மாணியாய்க் கரந்து சென்ற கள்வனே!26 In another verse the Āḻvār says that the lord was a Yogin as a Vāmana Brahmachārin; that the Lord is an effulgent light beyond heaven and is the embodiment of knowledge விண் கடந்த சோதியாய்! விளங்கு ஞான மூர்த்தியாய்! பண் கடந்த தேசம் மேவு பாவநாச நாதனே! எண் கடந்த யோகினோடு இரந்து சென்று மாணியாய், மண் கடந்த வண்ணம் நின்னை யார் மதிக்க வல்லரே? 27 In verse 63 the Āḻvār says the lord is Dēvadēva who ever stays in the minds of seekers of Yoga and those observing regulated conduct of life. நன்று இருந்து யோக நீதி நண்ணுவார்கள் சிந்தையுள் சென்று இருந்து, தீவினைகள் தீர்த்த தேவதேவனே! The worship of Vāmana is said to confer Jñāana knowledge. அறிந்து அறிந்து வாமனன் அடியிணை வணங்கினால், செறிந்து எழுந்த ஞானமோடு செல்வமும் சிறந்திடும்;74 The saint also mentions the efficacy of reciting repeatedly the eight sacred syllables of Nārāyaṇa without slackening devaotion and an uninterrupted mind. Such adherents will reach heaven. Here we are in a predicament about the stories about Rāmānuja. The Āḻvār, has specifically stated that the eight sacred syllables of aṣhṭākṣhara will bestow heaven on the adherents several centuries before Rāmānuja, (78). சோர்வு இலாத காதலால் தொடக்கு அறா மனத்தராய், நீர் அராவணைக் கிடந்த நின்மலன் நலங் கழல் ஆர்வமோடு இறைஞ்சி நின்று, அவன் பேர் எட்டு எழுத்துமே வாரம் ஆக ஓதுவார்கள் வல்லர் வானம் ஆளவே. 78 The verse is a general one and does not prescribe the aṣhṭākṣhara mantra to Brahmins or any particular group but all those reciting it could go to heaven . The aṣhṭākshara ofcourse is “Om na mo Nā rā ya ṇā ya” . But the later legend of Rāmānuja several centuries after this Āḻvār, attributes this to Rāmānuja? According to Rāmānuja legends, the Āchārya of Rāmānuja gave him the aṣhṭākṣhara upadesa on condition that he will not give to all but only to suitable persons. Rāmānuja agreed and after getting the mantra immediately climbed on top of the temple taught this mantra to all those assembled. And this is said to be the social reform he effected. This will contradict Rāmānuja’s own teachings about the greatness of Āchārya, Rāmānuja can not preach one thing to others and himself act contrary to it? This legend of Rāmānuja is certainly not historical. In a remarkable appeal the āḻvār says the Lord is the throbbing life in the body and is not only the “sleep” (where there is no awareness) but also the “consciousness” (while awake) in the individual. He is the five in the Cow’s five (pañca-gavya -milk, curd, ghee, urine, and cow dung) and the purity in them. The five products of cow were considered absolutely purie. The lord is also praised as earth and heaven and also ocean. The Āḻvār expresses beautifully that “ I am also you ” (yānum nīyē) and at the same time you are also my Lord, Rama! (emperumānum nīyē).” This expression of the Āḻvār gives the essence of Visiṣsṭātadvaita philosophy. "Yānum nī" is the inseperable unity of soul and godhood which is an advaitic expression. At the same time, the supreme is also the personal lord above the individual soul and so the Visiṣhṭādvaita in expression. ஊனில் மேய ஆவி நீ; உறக்கமோடு உணர்ச்சி நீ; ஆனில் மேய ஐந்தும் நீ; அவற்றுள் நின்ர தூய்மை நீ; வானினோடு மண்ணும் நீ; வளங் கடற் பயனும் நீ; யானும் நீ; அது அன்றி எம்பிரானும் நீ; இராமனே! 94 நான் உன்னை அன்றி இலேன் கண்டாய்; நாரணனே! நீ என்னை அன்றி இலை. The Āḻvār thus is the greatest exponent of Visiṣsṭātadvaita philosophy in a simple and lucid manner. The Āḻvār almost enters into a research on the etymology of the word “Aṟam” used in different contexts. Some people hold “il-Aṟam” the married life as the true path. Others say renunciation “tura-Aṟam” is the path. Yet there are some who maintain there is no right path; All these are not correct words at all. The right word is “nal-Aṟam” (good path) which are the four Vedas, and great penance that actually stand for Nārāyaṇa . The idea is that the path prescribed in the Veda that extols the greatness of Nārāyaṇa worship is the only word that has correct meaning. இல்லறம், அல்லேல் துறவறம், இல் என்னும் சொல், அறம் அல்லண்_அவும்-சொல் அல்ல: நல்லறம் ஆவனாவும், நால் வேத மாத் தவமும் நாரணனே ஆவது: ஈது அன்று என்பார் ஆர்? “The sweet sound is the name of Nārāyaṇa . That is the support of this entire world. Nārāyaṇa whom I have perceived is the full import of words of great poets. In the ultimate analysis the inner meaning of (maṟai) of the Vedas is Nārāyaṇa .” செவிக்கு இன்பம் ஆவதுவும் செங்கண் மால் நாமம்; புவிக்கும் புவி-அதுவே கண்டீர்; கவிக்கு நிறை பொருளாய் நின்றனை நேர்பட்டேன்; பார்க்கில், மறைப் பொருளும் அத்தனையேதான். “Viṣhṇu as Lord Nārāyaṇa is the God of all gods including the Trinity that appeared at the beginning . What ever he learns is useless if he fails to understand this”. தேவராய் நிற்கும் அத் தேவும், அத் தேவரில் மூவராய் நிற்கும் முது புணர்ப்பும், யாவராய் நிற்கின்றது எல்லாம் நெடுமால் என்று ஓராதார் கற்கின்றது எல்லாம் கடை. “ Tthis wonderful god stood on a mountain in ancient days, was seated in heaven and reclined on the ocean. Those were days when I was not there, but now he is standing, seated and reclining in my heart. He is indeed Adbhuta, Ananta-śayanan, Ādibhūta, and Mādhavan.” The Āḻvār gives in a fascinating way the meaning of the words Adbhuta (standing), Ādi bhūtan (seated), Ananta-śsayanan (reclining on an endless serpent) and Mādhava one who has the greatest abode. But now my mind is his abode where he stands, sits and reclines and my mind is the greatest abode for him. An interesting interpretation is offered by the Āḻvār to the Dakṣhiṇāamūrthi form of Śiva by saying that “this ascetic (Śiva) taught the Dharma (the right path) to the four saints beneath the pippal tree, only to worship lord Nārāyaṇa who sleeps on the ocean and Pipal leaf. In other words the dharma preached by Śiva under the sahdes of pipal tree is the worship of Nārāyaṇa for he sleeps in the pipal leaf. The Āḻvār also says that he has learnt now that lord Nārāyaṇa is the god of Brahmā and Śiva and that he is the cause of all. This lord is the cause of knowledge, the process of learning and the results of all knowledge. “I have selected this lord in my mind, inscribed it, read it, listened to it, adored and spent my time in worship him.” தரித்துஇருந்தேன்,ஆகவே- தாராகணப் போர் விரித்து உரைத்த எம் ஆகத்து உன்னைத் தெரித்து, எழுதி, வாசித்தும், கேட்டும், வணங்கி வழிபட்டும், பூசித்தும், போக்கினேன் போது “In ancient times the abode for Nārāyaṇa was a serpent couch, but not now it is my heart where he stays. So I shall not surely adore Śiva and also worship Brahmā with him nor will I serve or circumambulate them”. இடம் ஆவது என் நெஞ்சம் இன்றெல்லாம்-பண்டு, பட நாகணை நெடிய மாற்கு: திடமாக வையேன் மதிசூடி-தன்னோடு அயனை; நான் வையேன், ஆட் செய்யேந்வலம் Here the saint reaches extremism that has come down till recent times among a section of the Vaishnavites. The final prayer of the āḻvār was that he should be able to adore the lord’s sacred feet (thiruvadi) at all times without ever respite while he was moving, standing, seated or reclining. கிடந்து இருந்து நின்று இயங்கும் போதும், நின்ன பொற்கழல் தொடர்ந்து மீள்வு இலாதது ஒர் தொடர்ச்சி நல்க வேண்டுமே. 104 In the Antāti hymn consisting of 100 verses the āḻvār lists several tattvas which are found in Viśiṣhṭādvaita philosophy. The āḻvār speaks of 108 tattvas and the whole epistomolgy of Vaiṣṇavism. He speaks about the Trimūrti concept and also śarīra śarīri bhāva. There is a clear reference to the lord constituting the Sarīra of innumerable souls which is his nature. He is the primordial source of innumerable beings “Paṟama puruṣha” The Āḻvār has mastered the texts on Vaishnava epistemology and also the classical puranas especially the one connected with Viṣhṇu which are reflected in his hymns. However what is surprising is that such a saint has developed an antagonism towards other religions especially Śaivism which he exhibits so frequently in his antāti that sometimes mar his greatness. Psychologically he seems to have developed a revulsion against Śaivism which he is never tired of exhibiting in his work when ever he mentions Śiva. The choice of his words full of ridicule need to be observed. The Āḻvār accepts the Trinity at many places. In one verse he says “it is acceptable conceptually that Śiva Gaṅgādhara shared his body with Viṣhṇu but it is only at that level. However there is none second to Viṣhṇu should not be forgotten, for all meanings culminate in Viṣhṇu only. The term Harihara is only one such compilation of such words” says the Āḻvār. ஆறு சடைக் கரந்தான் அண்டர்கோன் தன்னோடும் கூறு உடையன் என்பதுவும் கொள்கைத்தே?-வேறு ஒருவர் இல்லாமை நின்றானை, எம்மானை, எப் பொருட்கும் சொல்லானைச் சொன்னேன், தொகுத்து. The same view is expressed by Rāmānuja in his Vedārthsaṅgraha, wherein he would argue that even words like Rudra denote only Nārāyaṇa and none else. Thirumaḻisai at one place says that Jains are ignorant, Buddhist are vanquished, and Śiva bhaṭṭtas are silly. I would use harsh words by calleing those who do not worship Māyan, Mādhava, as despicable people. .” அறியார் சமணர்; அயர்ந்தார் பவுத்தர்; சிறியார் சிவப்பட்டார்; செப்பில்-வெறியாய மாயவனை, மாலவனை, மாதவனை ஏத்தாதார் ஈனவரே, ஆதலால் இன்று At another place he says that Brahma washed the sacred feet of Nārāyaṇa with divine waters of Gaṅgā with mantras and that washed water was borne on his head by Śiva”. குறைகொண்டு, நான்முகன் குண்டிகை-நீர் பெய்து, மறைகொண்ட மந்திரத்தால் வாழ்த்தி, கறைகொண்ட கண்டத்தான் சென்னிமேல் ஏறக் கழுவினான் அண்டத்தான் சேவடியை, ஆங்கு If one can take such references in a lighter vien, the āḻvār has many such points to offer. It is possible the Āḻvār composed his Thiruvantāti when he was young and full of vigorous missionary spirit, while the other poem Thiruc-chanda viruttam came out of his mature mind. There is however one point that needs to be mentioned here. Some scholars doubt the antiquity of Bhagavad Gīta, and hold it might have been an interpolation at a later date. Thirumaḻisai āḻvār seems to suggest in one verse that it is not later but an age old composition. The āḻvār says “ those who do not learn the text taught by the king of Yādava of Dvāraka, (Kṛiṣhṇa) will not acquire true knowledge-jnāna”. It is no doubt a pointed reference to Bhagavad-Gita. சேயன், அநீயன், சிறியன், மிகப் பெரியன் ஆயன், துவரைக் கோனாய் நின்ற மாயன், அன்று ஓதிய வாக்கு-அதனைக் கல்லார், உலகத்தில் ஏதிலர் ஆம், மெய்ஞ் ஞானம் இல். To conclude we may say that Thirumaḻisai, a contemporary of Mahendra Pallava around 600 AD has so much to offer for the study of early Vaiṣhṇavism there is a need to delve deeper into his poems.