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.However, although theyogi might achieve the siddhis through his own effort, the eight siddhis becomeattainments only through the grace of [the goddess] Tripura Shakti (670).Humaneffort is successful only with divine assistance.Although Tirumular certainly claims to have attained what siddhars haveattained, he does not use this designation when speaking of himself or of his accom-plishments.Often he refers to siddhars in lists of types of beings. Gods (tvar),demons (curar), siddhars (cittar), semidivine beings (vittiytarar), the three andthe original thirty-three [Vedic gods], ascetics, the seven rishis, pious people, and73beings moving and unmoving, all these dance when my god dances (2685).Thetext even lists the siddhars, along with immortal celestial beings, as those who thinkof Shiva constantly, but don t really know him (2975).If this is more of a statementof the greatness of Shiva than it is of the limitations of siddhars and celestial beingsin particular, verse 271 is less ambiguous. Even the siddhars don t deeply compre-hend the divine light, but to those devotees (añiyr) who worship with devotion, heappears before them and grants liberation. Thus, while the Tirumantiram consid-ers the attainment of the siddhis and of siddhar status a high state of accomplish-ment, it is not given particular eminence.Just as often, the text uses yMgis, civayMgis,ñnis (those with profound knowledge), and other terms to refer to those who haveÉachieved the highest states of yogic practice and devotion.One of the fascinating features of the Tirumantiram is its reflection on lan-guage.It regards Tamil highly, both as an effective means to communicate the 62 recipes for immortalitygreatness of Shiva and as having value unto itself.Tirumular reflects, God gave tome a good birth, so I could sing about him with skill in Tamil (147).The tripleTamil Tamil traditions of music, literature, and drama is valued as a goal tobe realized, set alongside Shiva in his form as bestower of salvation, philosophicaltruth, and the Vedas (149). Shiva is salvation, wisdom, and the sound of the tripleTamil.For those who worship him always, the spotless one is always in them, justas milk is contained in butter (2076).The Tamil region is celebrated as a placeof knowledge. They roam the world spreading wisdom that is abundant in thefive Tamil regions (maõñalam).A heart melting in devotion, and knowledge ofmy lord, are the basic characteristics of the five Tamil regions (1619).Two verses,notably absent from the Shaiva Siddhanta edition but present in the other editionsthat I consulted, speak of Shiva communicating in both Sanskrit and Tamil. Heshows compassion to her [Shakti], speaking in both Sanskrit (riyam) and Tamil (65).74 Shiva reveals [truth] in both Tamil words and Sanskrit words [vañacol, lit-erally, northern words] (66).75 The omission from the Shaiva Siddhanta editionis consistent with the project of non-brahman Shaiva orthodoxy in the twentiethcentury to purge the Tamil language and literature of Sanskrit words and influ-ence.76 Here it is important to note that although the text extols Tamil, it does notreject Sanskrit as an effective vehicle for communicating the glories of the divine,nor does it demonstrate a geographical preference for devotional practice, insteademploying tantric imagery to locate the divine within the body.Periya PurõamThe next contribution to the literary history of Tirumular, and the earliest ren-dering of the expanded story of his exploits, is found in the Periya Pur õam.77Attributed to Cekkilar, a minister of the Chola court, the Periya Purõam is oneof the canonical texts of Tamil Shaivism, and dates to the middle of the twelfthcentury.It recounts events in the lives of the sixty-three nyanmr, Shaiva devo-Étees who lived between approximately the sixth and ninth centuries c.e.Theaccount of Tirumular, the Tirumklatva Nyanr Purõam (Story of the devoteeÉTirumular), begins:On Kailasa Mountain, home to the one who wears the crescent moonas a wreath, there was a yogi of the four Vedas [ Pobierz caÅ‚ość w formacie PDF ]
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.However, although theyogi might achieve the siddhis through his own effort, the eight siddhis becomeattainments only through the grace of [the goddess] Tripura Shakti (670).Humaneffort is successful only with divine assistance.Although Tirumular certainly claims to have attained what siddhars haveattained, he does not use this designation when speaking of himself or of his accom-plishments.Often he refers to siddhars in lists of types of beings. Gods (tvar),demons (curar), siddhars (cittar), semidivine beings (vittiytarar), the three andthe original thirty-three [Vedic gods], ascetics, the seven rishis, pious people, and73beings moving and unmoving, all these dance when my god dances (2685).Thetext even lists the siddhars, along with immortal celestial beings, as those who thinkof Shiva constantly, but don t really know him (2975).If this is more of a statementof the greatness of Shiva than it is of the limitations of siddhars and celestial beingsin particular, verse 271 is less ambiguous. Even the siddhars don t deeply compre-hend the divine light, but to those devotees (añiyr) who worship with devotion, heappears before them and grants liberation. Thus, while the Tirumantiram consid-ers the attainment of the siddhis and of siddhar status a high state of accomplish-ment, it is not given particular eminence.Just as often, the text uses yMgis, civayMgis,ñnis (those with profound knowledge), and other terms to refer to those who haveÉachieved the highest states of yogic practice and devotion.One of the fascinating features of the Tirumantiram is its reflection on lan-guage.It regards Tamil highly, both as an effective means to communicate the 62 recipes for immortalitygreatness of Shiva and as having value unto itself.Tirumular reflects, God gave tome a good birth, so I could sing about him with skill in Tamil (147).The tripleTamil Tamil traditions of music, literature, and drama is valued as a goal tobe realized, set alongside Shiva in his form as bestower of salvation, philosophicaltruth, and the Vedas (149). Shiva is salvation, wisdom, and the sound of the tripleTamil.For those who worship him always, the spotless one is always in them, justas milk is contained in butter (2076).The Tamil region is celebrated as a placeof knowledge. They roam the world spreading wisdom that is abundant in thefive Tamil regions (maõñalam).A heart melting in devotion, and knowledge ofmy lord, are the basic characteristics of the five Tamil regions (1619).Two verses,notably absent from the Shaiva Siddhanta edition but present in the other editionsthat I consulted, speak of Shiva communicating in both Sanskrit and Tamil. Heshows compassion to her [Shakti], speaking in both Sanskrit (riyam) and Tamil (65).74 Shiva reveals [truth] in both Tamil words and Sanskrit words [vañacol, lit-erally, northern words] (66).75 The omission from the Shaiva Siddhanta editionis consistent with the project of non-brahman Shaiva orthodoxy in the twentiethcentury to purge the Tamil language and literature of Sanskrit words and influ-ence.76 Here it is important to note that although the text extols Tamil, it does notreject Sanskrit as an effective vehicle for communicating the glories of the divine,nor does it demonstrate a geographical preference for devotional practice, insteademploying tantric imagery to locate the divine within the body.Periya PurõamThe next contribution to the literary history of Tirumular, and the earliest ren-dering of the expanded story of his exploits, is found in the Periya Pur õam.77Attributed to Cekkilar, a minister of the Chola court, the Periya Purõam is oneof the canonical texts of Tamil Shaivism, and dates to the middle of the twelfthcentury.It recounts events in the lives of the sixty-three nyanmr, Shaiva devo-Étees who lived between approximately the sixth and ninth centuries c.e.Theaccount of Tirumular, the Tirumklatva Nyanr Purõam (Story of the devoteeÉTirumular), begins:On Kailasa Mountain, home to the one who wears the crescent moonas a wreath, there was a yogi of the four Vedas [ Pobierz caÅ‚ość w formacie PDF ]