365betÓéÀÖ

I

The hymns in this part are included by Cekkilar in the group already described. But in view of their tone of renunciation, we have separated them so as to be included with the hymns of the last period where also the same tone is heard. The geographical argument, as we had already pointed out is the bedrock on which Cekkilar builds his scheme of Arurar’s hymns. In the last period also, our poet, according to Cekkilar, visits Tiruvaiyaru and the neighbouring places for some of which hymns are found only in the present group. Therefore, the geographical argument does not stand in the way of re-arrangement.

II

Our poet exclaims, “Whom shall I think of except yourself?�, “Those who take refuge in the feet of the Lord are our Lords and Saviours�; “If He does not care for us, is there no other Lord but He�?. “Our poet speaks of the Lord as the beauty of the forest even as the damsels have spoken to Bhikshatana�. Again he cries, “Forgetting you is death unto me. Even if I forget, my tongue will utter the truth Namaccivaya�, “Will you also be desirous of me! O, Lord of Venjamakoodal, pray, assure me saying, “Fear not’�, “O, foolish mind! Get up. We shall go to worship at Purampayam�, “I had not known this, this astonishing supreme excellence of the Lord of Koodalaiyathoor going this way�, “O, Lord of Mudhukundram! Why this begging? What will happen if in the meantime your followers die?�, “He is our Prince all through our seven-fold births. We have this great blessing, that the Lord of Cirnampalam is there to save us from Yama and his followers�.

III

There is thus an ebb and flow of divine bliss alternating in these hymns. The Bhikshatana form becomes as it were the motif of our poet’s art. God is all forms of relationship—this truth is again emphasized. God is purity and beauty, the great path. Lord’s concern for all is often emphasized. Contemplation, self-surrender, complete dedication of the three karanas are all beautifully brought out as the Supreme form of worship. Service to the followers of the Lord is a sign of perfection and contemplation of the Bhaktas is spoken of as the very contemplation on the Lord.

IV

The Pancaksara comes in only in this group of hymns. “My parents are no more my prop; I come besmeared with ashes, wearing a loin cloth� —thus our poet expresses his feeling of renunciation. In the previous group of hymns, the beautiful phrase �Karpaka-k katal� occurs. In this group he calls the Lord �Karpaka�, the munificent one that gives all we desire like the fabulous tree of the Heavens. There is another beautiful phrase describing the Lord �Ara in Amudu�, the insatiable nectar, a phrase which the Vaishnavites are so fond of. The Lord is the medicine to the Karmas of the world. The puranic stories are suggested to have an esoteric meaning revealing the Grace of the Lord.

V

Description of nature, its beauty and holiness occurs in this group of hymns as well. Here, we have the Kaviri and the Cirraru—t³ó±ð Kaviri suggesting the worship of the Lord, especially the worship of the Lord by adorning Him with â€�Vatta vacikaiâ€� or round laurel and the Cirraru suggesting the overflow of the love of the Lord. The holy places are described in such a way as to create in our mind the impression of Heaven on earth or Shivaloka. The divinity of women is also hinted.

VI

The last verses as usual give us the idea as the result flowing from the recitation of the hymns: the residence in Paraloka or Shivaloka, rulership of Vinnulaku (Heavens or Vanulaku) the release from sevenfold births and karmas, becoming the Saviour of the followers, the communion with His feet, the freedom from misery or obstruction, the freedom from faults or confusion of mind. It looks as though these are all the descriptions of the Supreme Spiritual state.