162

CHAPTER V

ARUNAGIRI AND MURUGAN CULT

“True to the ancient, almost pre historic traditions, Murugan and

Tamil are synonymus for Arunagiri”1. After Nakkirar’s

Tirumurugarruppadai of the Sangam age, in the age of

devotionalism, Siva’s position was enhanced. So Siva was called

Mayileravan Tadai2, Sendanai Mahanakkondar3 Sendan Appan4,

Velan Tadai5, Kumaran Tadai6. Such facts indicate that Murugan

was considered a tool to elevate the position of Siva, and was hailed

as the father of Murugan. At a later date Sivapirakasar’s

Tiruvengaikkovai7, Iyan Aridhanar’s Purapporul Venbamalai8 and

Kumaragurubarar’s Meenakshi Ammai Pillai Tamil9 etc. though had

references about Murugan, they were not totally on Murugan. In the

1. Zvelebil, Kamil, The Smile of Murukan on Tamil Literature of South India, E.J. Bull,
Leiden, 1975, p.246.
2. Gnanasambandar Devaram, 1:61:3.
3. Navukkarasar Devaram, 4:45:8.
4. Sundarar Devaram, 7:5:51.s
5. Tiruppor Chunnam, 7:5:51.
6. Tiruvudiyar, 8:17:5.
7. Tiruvengaikkovai, 234.
8. Purapporul Venbamalai, 21.
9. Meenakshi Ammai Pillai Tamil, 2.
 163

meanwhile, during the period of Bhakti movement, which was

contemporaneous to the age of greater Pallavas, Murugan attained

only the status of Somaskandan (Saha + Uma + Skanda) who was

placed next to Siva and Uma in this panel10. K.V.Soundara Rajan11

and R.Nagasamy12 too have given a detailed account about this panel

along with the importance assigned to Saivism. Such facts indicate

that Murugan, the renowned Tamil deity of the Sangam age, was

made the son of Siva and his position was lowered.

At the same time, the Pallavas had considered Murugan as

Subrahmanya, i.e., the one who was dear to the Brahmins, and that

stands to prove that Subrahmanya was assigned a status as one

among the Devaghostas13. No Independent literature on Murugan

emerged during that period. Further Pattinattu Pillar’s Tirukkalumala

Mummanikkovai which is included in the 11th Tirumurai of the Saiva

canonical works places Murugan next to Ganapathy14. Further

10. R.K.Das, Temples of Tamilnad, Bharatiya vidhya Bhavan, Bombay, 1964, p.232.
11. Transacitons of Archaeological Society of South India, 1969, p.144.
12. R.Nagasamy, Kallum Sollum, Sekar Pathippagam, Madras, 1977, p.39.
13. M.Gandhi Dasan. “Origin and Development of Murugan Cult in Tamilnadu”, an approved
but unpublished Ph.D. Thesis of Madurai Kamaraj University, 1981, p.74.
14. Pathinoram Tirumurai, Tirukkalumala Mummanikkovai, 19:1.
 164

Ganapathy is called Mutta Pillayar by Adhiravadigal15. In the same

way, Siva Peruman Mummanikkovai of Ilam Peruman Adigal had

called Siva Ilayon Tadai16. Around the 12th century, Murugan became

a gopura devata. In the western tower of the Chidambaram Nataraja

temple, constructed by Vikrama Chola (1118-1135 A.D.) and his

successor Kulothunga II (1135-1150 A.D.), a panel of the battle of

Murugan with Arunas is depicted17. As rightly observed by Arunagiri,

Murugan was installed in the Rajagopuram (primary tower) of the

Pragadeeswara temple of Tanjore18. Such facts prove that Murugan’s

status was reduced to that of a gopura devata during the Chola

period.

After that, but prior to the period of Arunagiri, another Tamil

scholar Kachchiyappa Sivachariyar, the author of Kandapuranam

offered scope for the rejuvenation and a new dimension to the

Murugan cult in the 13th and 14th centuries. By uniting the northern as

well as Tamil traditions, Kachchiyappar endeavoured to have an

15. Ibid., Mutha Pillyar Tirumummanikkovai, 13.

16. S.R.Balasubramaniyan, “Skanda cult”, Prof.K.A.Nilakanta Sastri Felicitation, Volume,
Madras, 1971, p.332.
17. Ibid., 333.
18. Tanjai Manahar Rajagopurattamanta Perumal, (Vide: Tiruppugal, Tanjai, 894:4).
 165

amalgamation of the traditions of north and south. Though he lived in

the 12th century19 and produced an epic on Murugan, he could not

succeed in promoting Murugan cult. Any how, he took stern measures

to to popularise Murugan worship20. But after the lapse of a century or

two in the 15th century, Arunagiri born at Tiruvannamalai as the

contemporary of Prabuda Devaroya II produced his work Tiruppugal,

Kandar Alangaram, Kandar- anubudhi etc. for elevating the status

and position of the Tamil deity Murugan. So it becomes a must to

have an analysis of the relation between the Murugan cult and

Arunagiri in the subsequent periods.

The period of saint Arunagiri was the one, which had witnessed

the developed state of Islam in Tamilnadu due to the Muslim rulers.

So on par with the existing conditions, Arunagiri, to achieved his ends

and had unhesitatingly called Murugan Tani Mayilerum Ravuttane21,

Sur Konra Ravuthane22. Beyond that, he by using the then popular

19. Kandapuranam, Kasi Mutt Publicaiton, Introduction, p.13.

20. M.Gandhi Dasan, Tamilagathil Muruga Valipadu, Ennes Publicaitons, Madurai, 1988,
p.97.
21. Kandaralangaram, 50:4.
22. Ibid., 37:4.
 166

terms such as Sabasu and Salam23 did his best to enhance the

position of the Murugan cult. Arunagiri had sung more number of

songs on Murugan when compared to Nakkirar, the author of

Tirumurugarruppadai. He had invited all the devotees of Murugan to

gain the grace and benefactions of Murugan. He had talked about the

punishment given to the Jains by Murugan24. Murugan is also hailed

as the God who relieved Kun Pandya alias Maravarman Arikerari

(642-700 A.D.) from his diseases25. Here it must be remembered that

this Ninrasir Nedumaran, his wife Mangayarkarasi and his minister

Kulachchirayar were converted to Saivism due to the efforts of

Gnanasambandar. Such facts testify to the knowledge of Saint

Arunagiri about the religious sentiments and religious conditions

which existed earlier during the period of first Pandyan Empire which

was established by Kadumkon.

Arunagiri had introduced the idea of incantation i.e., associating

tantric effects to the tunes. In this regard, it is worth to note that

23. Tiruppugal, Tiruvasagam, 199:4.

24. Ibid., Tirukkalukunram, 324:2, Tiruchirappalli, 331:4, Kasi, 661:3, Virinjipuram,
679:3, etc.
25. Ibid., Viralimalai, 354:4.
 167

Kandaranubudhi sung by Arunagiri contains 51 letters which stands

on par with the six centres of the body26. It is believed that Murugan

safeguarded the life of Arunagiri, who tried to commit suicide, by

falling from the towers of Arunachaleswara temple. Further he wrote

the word OM in the tongue of Arunagiri and encouraged him to sing

the renowned work called Tiruppugal on him. At Viralimalai, it is

stated, that he had attained the Attama Siddhi from Murugan.

Arunagiri following the footsteps of the earlier four Saiva Nayanmars

had sung about 163 holy centres associated with Murugan27. They

point out the importance of the Murugan cult during that period. His

works Tiruppugal, Tiruvahuppu, Kandar Andati, Kandar

Alangaram, Kandaranubudhi, Vel Vriddham, Mayil Vriddham,

Seval Vriddham also stand to prove his attachment to the worship of

Murugan. His fascination towards Murugan enabled him concentrate

on its revitalisation.

Thus the various steps undertaken by Arunagiri compel one to

have an analysis of the poet’s relation with Murugan. By calling

26. Gonads, Prestate, Adrenal, Pancreas, Thyroid and Tuitary are the six centres of the
body.
27. Vide: Appendix, II.
 168

Murugan Muttamilir Periyone28, Tamilkkiniya Guru29, Iniya Tamil

Pagarvone30, Tamil col candam onrarulvone etc. he widened the

scope in estimating the contributions of Arunagiri, the Tamil saint to

the Tamil deity Murugan31. In addition to that Arunagiri had described

Murugan, as a family member and in that sense, he had described

Murugan in the following manner.

“Parameswaran Arul Bala Arikesavantan Marugone”32.

“Siva Kamasundari tan varabala”33

“Deivayanaiyanguramin manavala”34

“Kuravar matu manavala”35

Such facts indicate the position of Murugan in the family of Siva.

These facts reveal that Arunagiri had brought a unity among the

various deities belonging to Saivism and Vaishnavism. This was yet

another measure adopted by Saint Arunagiri to bring an integration

28. Tiruppugal, Tiruttanigai, 272:3.

29. Ibid., Palani, 139:8.
30. Ibid., Tiruchendur, 23:8.
31. Ibid., 50:3.
32. Ibid., 70:3-4.
33. Ibid., Palani, 113:1.
34. Ibid., 113:4.
35. Ibid., 142:4.
 169

and unity among the different religious orders, which was an absolute

necessity during that period of religious rivalries. Further by calling

Murugan in different names like Saravanaperumal36,

Saravanabhavan37, Murugesan38, Chengodan Arumuga

Perumal39, Gurunathan40, Velayudhan41, Kathirvelan42,

Mayilvahanan43, Kumaran44, Velavan45, he had even influenced the

members of the society of the succeeding period and enabled them

call their God by such names. Above all, Arunagiri being a devotee of

Murugan, had compelled everyone to have a portrayal of him as

depicted in his works.

Saint Arunagiri had produced his works through his imagery by

using candam. He worshipped Karthikeya or Murugan by visiting his

various shrines. He scrupulously adopted Saiva Siddhanta

36. Ibid., Tirupparankunram, 7:8.

37. Ibid., 12:14.
38. Ibid., Tiruchendur, 57:3.
39. Ibid., Tiruchengodu, 375:8.
40. Ibid., Palani, 109:4.
41. Ibid., 197:8.
42. Ibid., Swamimalai, 205:3.
43. Kandaranubudhi, 31:4.
44. Thiruvahuppu, Sirpadavahuppu, 2:5.
45. Kandaranubudhi, 10:4, 4:41, 29:4.
 170

philosophy46. So an analysis of his work Tiruppugal is warranted.

Further, while analysing the distinctive features of a particular

individual and his contributions, one should offer importance to his

depth in various aspects. The facts discussed and devotion offered to

that extent, widens the prospects for having an analysis about the

description of Murugan by Arunagiri47.

Murugan, being an individualistic Tamil God, is a popular deity

till today, from the dawn of the history of the Sangam age. It is a cult

which had become one with the life and attitudes of the Tamil country.

After Arunagiri, Tamil works on Murugan came up as given below48.

They even stand testimony to the widened popularity of the Murugan

cult in Tamilnadu49.

46. K.A.Nilakanta Sastri, A History of South India (part II) (Tr.) M.R.Perumal Mudaliyar,
Tamil Nadu Text Book Society, Madras, 1973, p.118.
47. N.Subrahmanian, Tamil Varalarru Ilakkiya Cintanaigal, Ennes Publicaitons,
Udupralaipet, 1990, p.45.
48. M.Gandhi Dasan, op.cit., pp.194 to 200.
49. Vide: Appendix III.
 171

Works on Murugan

Author Title

16th Century:

1. Niramba Alagia Desigar Tirupparangiripuranam

17th Century:

1. Balasubramania Kavirayar Palani Talapuranam

2. Chidambara Swamigal Porur Murugan Pillai Tamil

3. Kumaraguruparar Kandar Kalivenba.

4. Kumaraguruparar Muthukkumaraswamy Pillai Tamil

5. Margasagaya devar Tiruvirinjai Murugan Pillai Tamil

6. Sambandar Saranalayar Kandapurana Curukkam

7. Sivappirakasar Palamalai Andhati

8. Sivappirakasar Tiruchentil Nerottaga Yamaga Andhati

9. Swaminatha Desigar Centil Kalambagam

10. Veeraraghavar Seyur Murugan Pillai Tamil

18th Century:

1. Chidambara Munivar Kshetrakkovai Pillai Tamil

2. Kandasami Pulavar Tiruchendur Nondy Natagam

3. Kachchiappa Munivar Tanigai Patiruppattu Andhati

4. Kachchiappa Munivar Tanigai Puranam

5. Kachchiappa Munivar Tanigai Arruppadai

6. Kandappa Desigar Tanikachala Puranam

7. Kandappa Desigar Tanigai Dayanidhi Malai

8. - Do - Tanigai Pillai Tamil

 172

9. - Do - Tanigai Cannidhi Murai

10. - Do - Tanigai Anubhuti

11. - Do - Tanigai Ula.

12. Kaviraja Pandaratiah Ilanji Pillai Tamil

13. - Do - Tirumalai Murugan Pillai Tamil

14. Meenakshi Sundaram Pillai Tiruvidaikkali Murugan Pillai Tamil

15. Pakalikkuttar Tiruchendur Muruga Pillai Tamil

16. Sivagnana Desigar Muthukkumaraswamy Tiruvarutpa

17. Subrahmanya Munivar Tanigai Tiruviruttam

18. Velachinnovayyan Palani Pillai Tamil

19th Century:

1. Aagumuthu Pulavar Velayutha Sadakam

2. - Do - Tiruppugal

3. Anathur Dandapani Tiruttanigai Sevvel Padigam

4. Ambalavana Kavirayar Singaravelar Kovai

5. Andavan Pitchai Sri Murugan Tiruppallieluchi

6. Andavan Pitchai Sri Jeyantipuram Shanmuka Sarananjali Stuti

7. - Do - Subrahmanya Subrabhadam

8. - Do - Thanigai Kalivenba

9. - Do - Tiruttanigai Mummanikkovai

10. Annamalai Reddiar Kavadi Chintu

11. Baladevarayar Kandashastikavasam

12. Dandavarayakkavirayar Singaravelar Pillai Tamil

13. Dandapani Swamigal Kundrakkudi Sri Shanmuganathaperumal

prabanda Tirattu

Kandakottam Murugan Pillai Tamil

 173

14. - Do - Kaumaramuraimai

15. - Do - Mayilalankaram

16. - Do - Palani Kalambagam

17. - Do - Palani Tiruvayiram

18. - Do - Kumaresasadakam

19. Gurubadadasar Arunagiri Andhati

20. Namachivayadevar Ettukkudi Murugan Pillai Tamil

21. Natesa Gounder Attatta Vikaragaleelai Vriddam

22. Pampan Swamigal Gnanavakkiyam

23. - Do - Guhabrahmma Arruppattu

24. - Do - Kandakotta Mummanikovai

25. - Do - Kandaroli Andhati

26. - Do - Kumaraswamiyam

27. Pamban Swamigal Kumaravel Patirruppattu Andhati

28. - Do - Navaveerar Navaratnakali Viruttam

29. - Do - Panchamirda Vannam

30. - Do - Peruvendukol

31. - Do - Shanmukha Kavasam

32. - Do - Thanigai Dutigal

33. - Do - Tirutotayal

34. - Do - Vatamullai Vayil Guhabarar Vannam

35. - Do - Elanji Murugan Ula

36. Pandarakavirayar Subrahmanya Tiruvilaiyadal

37. Ramasami Kavi Tiruchendur Agaval

38. Sirrambala Nadigal Sengottuvelavar Pillai Tamil

 174

39. Sundarar Kurukkal Tiru Murugan Embavai

40. Subbayyan A.R. Tiruchendur Arumugam Tiruppalli

Eluchchi
41. - Do -
Chennimalai Murugan Pillai Tamil
42. Swaminatha Pulavar
Chennimalai Yamaga Andhati
43. - Do -
Sri Dhandapani Viruttam
44. Swaminatha Ayyar
Kadiresan Ananda Kallippu
45. Thangam Ramaswamy
Mayilam Murugan Pillai Tamil
46. Vaithiyanatha Desikar
Murugan Oyil Kummi
47. Venkatachalam
Tiruchendur Talapuranam
48. Venrimalai Kavirayar

20th Century:
1. Arunachala Kavirayar Marudhachala Kadavul Pillai Tamil
2. - Do - Parangiri Pillai Tamil
3. - Do - Parangiri Pa malai
4. - Do - Parangiri Kalitturai Andhati
5. - Do - Parangiri Patirruppattu Andhati
6. - Do - Parangiri Venba Andhati
7. - Do - Parangiri Alangaram
8. - Do - Parangiri Mummanikkovai
9. - Do - Parangiri Anubhuti
10. - Do - Parangiri Kovai
11. Chokkalingam Pillai Tirupparankunram Mahattuva
12. Deivasigamany Gounder Chennimalai Murugan Pulavararruppadai
13. Kalyanasundaranar Murugan Arulvettal
14. kanniswami Gurupalaniandavar Nanmani Malai
15. Kulandaivel Mudaliar Tiruttanigaivl Murugan Kavadippattu.
16. Kalimuthu Pillai Tiruchendur Malai
17. Maraimalai Adigal Tiruvotri Murugar Mummanikkovai
18. Mariappa Swamigal Centilandavar Kirtanaigal
19. Ramanathan Tirupparangiri Mummanikkovai
 175

20. Ramasamy Valli Deivanai Esal

21. Sadhu Ramaswamigal Murugan Arutpugal
22. - Do - Murugavel Patigam
23. Sethuramanar Mayuram Arutpugal
24. Singaravelan Ettukkudi Murugan Andhati
25. srinivasaga Nadar Toranamalai Patigam
26. Thangavel Pillai Ettukkudi Vel pattu
27. Veeravel Murugan Varaprasatamalai
28. - Do - Tiruvarul vilasam
29. Author not known Mayuragiri PIllai Tamil
30. Author not known Mayuragiri Katal
31. Author not known Mayuragiri Kalambagam
32. Author not known Mayuragirikovai
33. Author not known Shanmuganathar Ula.

Under such circumstances, it is also a must to have other aspects of

Murugan cult as enunciated by Arunagiri.

As it was commonly accepted aspect that Murugan was a resident of

six military camps or arupadai vidu, Arunagiri in his Tiruppugal had sung

on them in the following way.

Tirupparankunram Songs 7 - 20 14 songs

Tiruchendur Songs 21 - 103 83 songs

Thiruvavinankudi Songs 104 - 198 95 songs

Thiruveraham Songs 199 - 236 38 songs

Kunrutoradal Songs 237 - 438 202 songs

 176

Palamudir Solai Songs 439 - 454 16 songs

Total 448 songs

Among 1311 Tiruppugal songs, 448 songs are attributed to the six

abodes or the military camps or Arupadaividu of Murugan. Arunagiri was a

traditionalist and had devoted much attention in continuing the old orders.

“Kurinjiyanenum Gurunasayamar puri Vela” is the term of

Tiruppugal which denotes Murugan as a war God50. But it cannot be

accepted totally because Murugan’s counter part Skanda Karthikeya of North

India was not a war God51. As he was called Seyon of Maivarai ulagam or

Kurinji God52, it will be apt to treat him as God of the hunters whose

important weapon, spear, was used for hunting53. So to venerate the

weapon, they had associated their spear with the God Murugan. In that

respect too, Arunagiri had employed the traditional customary practice of the

Tamils in calling Murugan Velan. In addition to the spear or Vel, the cock

50. Tiruppugal, Tirupparankunram, 7:3.

51. John Dowson, Classical Dictionary of Hindu Mythology and religion, Geography,
History and literature, Routtedge and Kegan Paul Ltd, Bombay, 1937, p.229.
52. Washburn, E.Hopkins, Epic Mythology, Motilal Banarrisdas, Delhi, 1971, p.277.
53. Tolkappiyam, Porul, 5.
 177

banner of the deity Murugan is also given importance54. As usual, Arunagiri

too had treated peacock as the mount of Murugan55. This is also a

continuation of the practice even from the Sangam age56. During the

Sangam age, due to the blue colour of the sky as well as the sea, they were

connected with peacock. Being the preceptor of Siva, for whom, he taught

the meaning of Pranava, Murugan is hailed as a Guru, who was reverred

and worshipped57.

Murugan was treated as a God associated with Kadamba tree and

Uma was treated as the mother of Kadamban.

Nam Kadambanai perraval panginal58

But the treatment of Kadamban was a fact which was in existence even

during the Sangam age.

Kadambamar Neduvel59

Kadambir cirmigu Neduvel60

54. Tiruppugal, 3:2.

55. Ibid., Tirupparankunram, 10:4.
56. Purananuru, 56:7-8, Tirumurugarruppadai, 210, Paripadal, 18:20.
57. Thiruppugal, Tirupparankunram, 12:4.
58. Tirunavukkarasar Devaram, 5:133:9.
59. Perumbanarruppadai, 75.
60. Maduraikkanchi, 613-614.
 178

Kadambamar Celvan61

Kadambukodi yathu Kanni sudi62 etc, will suggest that

Murugan was associated with Kadambu63 in many ways. Arunagiri, by giving

due reverence to that aspect, had mentioned as follows.

“Vasamiguntha Kadambanen………………….”64

while the above aspects reveal the qualities of Murugan, which continued

constantly thorugh the ages, Arunagiri had hailed Murugan as Kandan65.

Here it is worthy to note that the name Sivakandavarman of the early Pallava

ruler (275-300)66 suggests the availability of the name Kandan around the

third century A.D. This Sanskrit name emerged in the third or a fourth century

A.D. But in Tamil literature, this term Kandan occurs only in the first

Tirumurai of Thirugnanasambandar as

“Kandanai Maliganai………………”67 This too attests is the

traditional approach of Arunagiri.

61. Paripadal, 8:126.

62. Narrinai, 34:8.
63. Ahananuru, 32:3.
64. Tiruppugal, Tirupparankunram, 14:3.
65. Ibid., 16:1, Tiruchendur, 50:3.
66. M.Gandhi Dasan, Early Pallava Chronology, Ennes Publications, Madurai, 1989, p.95.
67. Devaram, Tiru Ilambayan Kottur, 1:11:1.
 179

In many places of Tiruppugal, Murugan is associated with Jains.

Murugan is mentioned as the deity who was responsible for sending Jains to

the stake68. Arunagiri too had to deviate from legendary influences. He had

pointed out “iniya kani mandhi cintu malai kilavone”69 Murugan traveled

across the world with the assistance of his peacock mount for getting the

Divine furit from the hands of his parents. Murugan was a deity who exposed

the provisions of the Sastras70. He was a friend, Gunadharan,

Saravanabhavan, Gurubaran and he was the son-in-law of a deity

Parantaman, who was known for his musical knowledge71. Murugan, the

popular diety occupied the towers, red colour gold plated flag-mast and also

the tides of the seas72. Here, it is worthful to note that though Murugan was

assigned a secondary position his placement in the temple tower was done

mainly to maintain the prestige and status of Murugan. He was the protector

of those who executed the sacrificial rituals. He was known as Kumaran or

youth and this was also a traditional approach because in the work called

68. Tiruppugal, Tirupparankunram, 18:3.

69. Ibid., Tiruchendur, 25:3.
70. Ibid., 27:4, 42:4, 43:4, Tirumurugarruppadai, 210, Paripadal, 3:64, 8:100, 9:41, 17:48
etc.
71. Ibid., 28:4.
72. Ibid., 36:4.
 180

Paripadal, which emerged at the time of the termination of Sangam age

itself, he was called

“Nayattaku Marabin Viyattaku Kumara73”

Another unique aspect available in the works of St.Arunagiri is the

contact between Tamil language and Murugan. He believed that Murugan

was the deity who offered the knowledge of sandam or metre in Tamil

poem74. In the same way, he had the belief that Murugan was responsible for

providing various forms of Tamil poems such as Kadai, Kavyam, Madal,

Parani, Kovai, Kalmbagam etc. Eventhough Murugan was hailed as the

one who redressed the grievances of old Karma75, he was aware of the

Tamil tradition which was promoted by the Tamil Sangam or academy76

Murugan was also the one who spoke chaste Tamil77. By musical Tamil, he

was believed to relieve the distresses and sorrows and offer joy and

happiness78. He had requested Murugan, who used to sing for promoting

73. Paripadal, 9:81-82.

74. Ibid., Tiruchnedur., 50:3.
75. Ibid., 60:3.
76. Ibid., 68:4.
77. Ibid., 75:3.
78. Ibid., 88:2.
 181

Tamil, to offer his joy and grace79. Murugan is treated as a researcher who

used to analyse the three Tamils80 (Muttamil) and he is appreciated as the

one, who had produced four poems in pure Tamil81. Murugan is further

appreciated as the one who wears a garland of Tamil82. Murugan was

approached for getting the ability to sing in Tamil83. As

Tirumurugarruppadai has hailed Murugan as Nanmoli pulavar ere,

Arinthor son malai, Nulari pulava etc. Paripadal has hailed him as the one

who is in the poems (Pattamarntoy). The custom of linking Murugan with

language, literature and wisdom had emerged even during the third century

itself. By that Murugan was given the position of God of wisdom and

knowledge84. Such tradition was still in prevalence during the period of

Arunagiri. The earlier seen aspects will stand testimony to things. That also

could be corroborated and substantiated by the following facts also.

79. Ibid., 90:2.

80. Ibid., 95:3.
81. Ibid., 96:4.
82. Ibid., 97:3.
83. Ibid., Palani, 172:3.
84. M.Gandhi dasan, Tamilagathil Muruga Valipadu, Ennes Publication, Madurai, 1988,
p.66.
 182

Because of the sound knowledge of Tamil, Arunagiri had venerated as

the scholar who could describe the various contents of Tamils works85. He

was an expert in Vedas86. It is pointed out that Murugan had the qualities of

wisdom and scholarship87. Murugan had the privilege of possessing

appreciable qualities of the Tamil which is having isai, (music), Ilakkanam

(grammar), Ilakkiyam (literature) and Kavi (poetry)88. Arunagiri had

enhanced the status of Murugan as a great one in three Tamils89. He was the

possessor of the knowledge of archaic Tamil90. At Tiruttani, Murugan had the

appreciable Tamil wisdom91. He was the protector of those who spoke

Tamil92. When the Jains had disputes with the Saivites at Madurai, Murugan

was responsible for winning the Saivites93. Further only because of the

efforts of Murugan, the palm leaves containing the writings of

85. Tiruppugal, Swamimalai, 210:4.

86. Ibid., 214:4.
87. Ibid., 216:4.
88. Ibid., 249:1.
89. Ibid., Tiruttanigai, 272:3.
90. Ibid., 282:3.
91. Ibid., 299:4.
92. Ibid., 307:4.
93. Ibid., Vallimalai, 322:2.
 183

Gnanasambandar went against the river current at Thiruvedagam94. Even

Murugan at Karkkudi was a poet95.

The poet by associating Tamil with Murugan, requests the deity to

come in his peacock mount with all joy and happiness96. He found no

disparity between the three Tamils and Murugan97. Hence he is named after

Muttamil Vinodhan98. Because of the acknowledgement of Murugan, as a

Tamil deity, the poet demands him to offer Tamil and Vedic wisdom to him99.

Arunagiri was ever in favour of approaching Murugan for achieving wisdom in

Tamil100. He introduced the belief that the worship of Murugan by singing in

Tamil will keep away one from all kinds of sorrows and miseries101. It is

revealed that Murugan residing at Kudal, Elumalai, Tirumaraikkadu, Sirkali,

Arur, Pulivelur, Kalahasthi was an unadulterated Tamil deity102. So to

enhance the status and prestige of the Tamil deity-Murugan, Arunagiri had

94. Ibid., Thirukkalukunram, 324:4.

95. Ibid., Thirukkarkudi, 343:4.
96. Ibid., 344:3.
97. Ibid., Chennimalai, 348:3.
98. Ibid., Tiruchendgodu, 393:3.
99. Ibid., 399:2.
100. Ibid., Kunrotoredal, 437:2.
101. Ibid., Kanchipuram, 475:1.
102. Ibid., 491:4.
 184

pinpointed that the Tamil banas and poets had sung in praise of him103. By

treating Murugan as king of poets104, he had unhesitatingly treated Murugan

as a Sangam poet who will render the knowledge of Tamil to his devotees105.

Such facts convince Arunagiri to find no disparity between Tamil and

Murugan106. He was even aware of the fact that Murugan will offer his boon

even to those who spoke ill of him107 due to his generosity and he had

acknowledged Murugan as an eminent Tamil scholar108.

The description of Murugan at Puliyur109 as sweet as Tamil will testify

to the affinity between Murugan and Tamil. Murugan was well wersed in in

the Saiva canonical works110 and was a well read Tamil scholar111. Murugan

was the God who had absorbed the acknowledgements112, victories and

prestigious qualities of Tamil113. Even during the Sangam age, Murugan was

103. Ibid., Thiruvanaikka, 506:4.

104. Ibid., Chidambaram, 618:4.
105. Ibid., 619:3.
106. Kamil Zvelebil, “The Smile of Murugan on Tamil Literature of South India, p.246.
107. Kandaralangaram, 22:1-2.
108. Tiruppugal, 272:4.
109. Ibid., Chidambaram, 659:8.
110. Ibid., Kasi, 662:8.
111. Ibid., Ciruvai, 738:4.
112. Ibid., Nimbapuram, 764:2.
113. Ibid., Sirkali, 775:1.
 185

responsible for producing poetry of wisdom114. Murugan was kind, generous,

and happy to listen to Tamil songs115. Murugan was believed to convert Kun

Pandya from Jainism to Saivism, with the efforts of Gnanasambandar, the

Tamil saint who was the incarnation of Murugan116. It was another technique

employed by Arunagiri to revitalise Murugan cult. It was felt that by the

worship of Murugan, one can have the knowledge of Madurakavi, Adavu

verse in Tamil117. Manickavasagar’s Tiruvasagam was also hailed as a work

to be analysed by learned scholars118. Kumaran was also a part of

Muthamil119. In the Madurai Sangili mandapam, the Tamil Murugan was the

hero of the celestials120. At Madurai, where the poets were crowded,

Murugan was also there121. He, being the son of Chetty, i.e., Siva he was

equal to the experts in Tamil language122. Murugan was also hailed as

Sangamerum Ma Tamil trya Seye Namo nama123

114. Ibid., 784:2.

115. Ibid., Kariyavana Nagar, 788:4.
116. Ibid., Pagai, 807:3.
117. Ibid., Tiruvidai Marudur, 869:2.
118. Ibid., Tiruttavatturai, 929:4.
119. Ibid., Salem, 944:3.
120. Ibid., Madurai, 970:4.
121. Ibid., 972:4.
122. Ibid., 997:3-4.
123. Ibid., 1004:2.
 186

As Murugan had done his best to the Saint Agastya, Arunagiri too

demanded the inestimable grace of Murugan124. The poet had pointed out

that Murugan was responsible for the Tamil academy of Madurai and its chief

poet Nakkirar125. Murugan, being the bearer of wisdom of philosophy, was

placed at the highest pedestal as a Guru or preceptor126. On that line,

Arunagiri requests Murugan to bless him with the different aspects of

wisdom127. On this earth, Murugan is treated as the hero who paved the way

for preaching Tamil as Vedas128. Further Murugan is praised as the deity

who hailed from Tamilnadu which was known for its fine arts129. All the

Tamilians hailed the high sounding wisdom of Tamil Murugan130.

Murugan was considered responsible for acquiring the wealth of Tamil

due to the patronage of Minavan i.e., Pandya131. Kumaran, Guhan,

Arumugan were the other names of Murugan who was a part and parcel of

124. Ibid., 1035:2, Palani, 130:4, etc.

125. Ibid., 1071:3.
126. Ibid., 1082:1-2, Tiruttanigai, 304:3, Viralimalai, 236:3.
127. Ibid., 1122:2.
128. Ibid., 1194:2.
129. Ibid., 1195:3.
130. Ibid., 1221:3.
131. Thiruvahuppu, 4, Thiruvelaikkaran Vahuppu, 4:1.
 187

Tamil works132. The poet was residing in the Sangam captivated by the

attention of Murugan due to his fascination towards Tamil133. He believed

that by chanting sweet Tamil, all the graces of Murugan could be attained134.

Due to his high sounding wisdom in Iyal, Isai and Nataga Tamils, Vedas and

Sangam classics, his father Siva used to listen to his preaching of the

Pranava135. Murugan was the one who expanded the horizon of Tamil

language136.

Thus, Murugan, the Tamil deity was dealt with by Saint Arunagiri

remarkably and it stands testimony to the fascination and affinity of Arunagiri

towards Murugan. In addition to that Arunagiri, by adopting the technique of

linking Murugan and Tamil, had endeavoured to revive the Murugan cult in

Tamilnadu by his independent works of Murugan. So after Kachchiyappar’s

Kandapuranam, independent works on Murugan were produced by

Arunagiri. As an impact and influence of Arunagiri, various independent

works on Murugan emerged in the subsequent centuries, due to the

132. Ibid., Devendira Sanga Vahuppu, 3:1.

133. Ibid., Velvahuppu, 1:3.
134. Ibid., Kadaikkamiyal Vahuppu, 3:1.
135. Kandar Antadi, 25:1-4.
136. Kandar Alangaram, 72:3.
 188

influence of Arunagiri and grace of Murugan. Further he had attached

importance to the different aspects and qualities of Murugan.

Sa Ra Va Na Ba Va was the six pettered mantra of Murugan and he

was positioned as a preceptor or divine Guru137. By his qualities, Murugan

was capable of making people worship him with eulogies and melodious

music138. Kandan was the term commonly used to denote Murugan139. The

educated, were well aware of the fact that if they thought of him for a short

while, Murugan would certainly present before them. While calling Murugan

of Tiruchendur, the author Arunagiri, had exposed the prosperity of the place

due to the growth of paddy, sugarcane and plantain140. To get rid of

diseases, it was stressed by Arunagiri to worship Murugan by constant

services141. It was believed that Murugan will visit him with his peacock

because the author was a poor slave142. Such an expression points out that

Murugan will shower all his benefactions over all, without any disparity. But

137. Ibid., Tirupparankunram, 9:3-4, Tiruchendur, 33:3, etc.

138. Ibid., Tiruchendur, 39:3.
139. Ibid., 50:1, 54:4, 55:1, 71:4, 77:4, 8:4, 92:3.
140. Ibid., 83:4.
141. Ibid., 93:2.
142. Ibid., 95:2.
 189

the slaves worshipped the deity by way of surrender143. Sandal, camphor,

Javvadu, Kasturi were the sweet smelling materials included in the worship

of Murugan144. He is also treated as the God who supported Saivism145.

Murugan was hailed, because he was the protector of the sacrifices executed

by Brahmins146. As it was a period known for its trade and commerce, the

poet requests Murugan to protect all the merchants who visited Bengal,

Sonam, China etc. and suffered for earning money147.

By pointing out that Siva the possessor of man and malu too,

worshipped Murugan, Arunagiri had enhanced the status of Murugan148. Now

he had even made Siva as inferior to his son, because the son was the Guru

of father. Murugan is said to set aside the distresses of the devotees and

believed that it will widen the horizon of knowledge149. He was even

worshipped by the head of the celestials due to his superior virtues150.

Murugan was worshipped to avoid the horrors of death in this world and also

143. Ibid., 96:2.

144. Ibid., 96:1.
145. Idem.
146. Ibid., 97:3.
147. Ibid., 99:2.
148. Ibid., 101:3.
149. Ibid., Palani, 113:2.
150. Ibid., 115:4.
 190

to keep away from the miseries of rebirth151. By treating the devotees as

servants, it was felt that Murugan would shower all his graces on his

devotees152. He was also associated with music153. He was even treated as

the security guard of his devotees154. As Rama was treated as the

incarnation of Vishnu, Murugan was treated by Arunagiri as his son-in-law155.

While mentioning this, Rama is hailed as the one who offered the crown to

his younger brother. In this regard, it is worth to note that Arunagiri had even

utilised the influence of Vaishnavism for promoting Murugan cult.

Due to his confidence and faith, Arunagiri had pointed out that those

who utter and learn Tiruppugal, will lead a life of joy and happiness due to

the grace of Murugan156. This is also positive approach employed by the

author of Tiruppugal to achieve the revivalism of Murugan cult. He had even

repeatedly mentioned the legend which indicates the anger of Murugan who

failed to get the mango from his parents157. It was felt that Murugan will even

151. Ibid., 116:2, 121:1, 135:2.

152. Ibid., 143:3.
153. Ibid., 144:4, 145:3, 146:6.
154. Ibid., 158:3.
155. Ibid., 161.
156. Ibid., 165:3, Tiruttanigai, 249:1, 271:4, 298:2, 305:1, Tatnairi, 347:2.
157. Ibid., 192:4.
 191

offer relief to those who were having negative approaches in life158 and was

treated as a philanthropist159. Murugan himself was a poet160. He was

magnanimous in praising the learned Tamil scholars161.

He ever stood for the upliftment and welfare of his devotees162.

Arunagiri had compared Murugan and Gnanasambandar, who was

responsible for the eradication of the mischevious Jains163. He was even

treated as protector of the righteous activities as imbibed in Vedas164. As an

autobiographic sketch, he felt happy for having acknowledged the Tamil

works by Murugan165. Murugan was treated even as a preserver of the rights.

Surasamharam was prevalent even during that period166. Murugan was

considered a deity who was expected to direct the devotees to lead a life of

joy and happiness167. He was the deity associated with the daily routine

158. Ibid., 196:3.

159. Ibid., 198:1.
160. Ibid., Swamimalai, 210:4, 229:3.
161. Ibid., 216:4.
162. Ibid., Tiruttanigai, 254:3.
163. Ibid., 261:3, 299:4, 324:2.
164. Ibid., 267:1.
165. Ibid., 288:3.
166. Ibid., 298:4.
167. Ibid., Vallimalai, 314:1-2.
 192

activities of life168. To popularise Murugan, Arunagiri had reiterated that he

will teach the six lettered mantra169 by the single word AUM170. Murugan was

approached mainly to relieve the distresses of the death171. Murugan, the

youthful God had no old age, death, etc172. He was the deity who satisfied all

the outcomes of the scholarly people173. It is worth to note that he was having

the impact and the influence of Ramayana174. Being the meaning of four

Vedas175, he had the privilege of preaching and promoting Vedas and

philosophy completely176. It was believed that he offered the meaning of

ancient Vedic scriptures, logic etc177. So to enrich and enhance the status of

Murugan, he is said to have been worshipped by Brahma, Tirumal and Indra,

the head of the celestials178. He is also hailed as the one who straightened

the hunch back of Kun Pandya179 i.e., Arikesari Parankusa Maravarman and

168. Ibid., 319:1-4.

169. Ibid., Tirukkalukunram, 325:3.
170. Ibid., 326:1.
171. Ibid., Mayilam, 327:2.
172. Ibid., 335:3.
173. Ibid., 339:4.
174. Ibid., Tiruchengodu, 382:7.
175. Ibid., 388:4.
176. Ibid., 392:4.
177. Ibid., Tenserigiri, 405:2.
178. Ibid., Puhalimalai, 409:3.
179. Ibid., Kathirkamam, 420:4.
 193

was converted to Saivism from Jainism by Gnanasambandar180. Murugn was

treated as the protector of the poets and his worship was supposed to yield

all benefactions and wealth to his devotees181. Further he was worshipped by

celestials, Pandyas, the Tamil scholars and others182. He was a deity who

protected all the people of contradictory nature and negative qualities183.

During the Sangam age, love affair was treated as a sportive act of

Murugan184. In that respect to appease Murugan, they undertook a frenzied

dance185. To relieve the ladies from their love sickness, there was the dance

called Veriyadal186. From the days of Tolkappiyam, the tradition of

veriyadal was continued187. There are ample references about Veriyadal in

Sangam classics and all of them stand to prove that Murugan was a Tamil

deity.

180. K.V.Raman, Pandiyar Varalaru, T.N.Text Book, Society, Chennai, 1977, p.62.
181. Ibid., Vadamalai, 432:3.
182. Ibid., Kumrutoradal, 435:2.
183. Ibid., 437:1.
184. N.Subrahmanian, Sangam Polity, Ennes Publication, Madurai, 1982.
185. K.A.Nilakanta Sastri, Development of Religion of South India, Orient Longmans,
Madras, 1963, p.33.
186. Aingurunuru, 3:25, 241-250, Ahananuru, 388:18-20.
187. Tolkappiyam, Porul, 60:1-2.
 194

Velan Venda Verimanai Vandoy

Veriyena Unarntha Velamodu188

Veriyena Unarntha Vela189

Veriyadal

was executed at that time with the blood sacrifice of the goat190. This was

associated with Kuravaikkuthu at that time191. In the subsequent period in

Muthollayiram too, there are references about Veriyadal192. On par with

that tradition, Arunagiri too had mentioned that Murugan was wroshipped by

the Kuravar community by performing Veriyadal193. So it is understood that

Murugan worship was a continuous one through the ages.

He is mentioned as the one who slained the demons and with that

spear, he reached Palamudir solai194. Arunagiri had associated Murugan

with the Hari and Haran and that informs the existence of the tradition of

Harihara manifestation. Because rulers like Thirumalai Nayak (1623-1659)

188. Narrinai, 34:8-11 and 47:8-10.

189. Kuruntogai, 360:1.
190. Ahananuru, 22:9, 242:12, 292:4, Narrinai, 47:9-10, Naladiyar, 62:1, Tinaimalai
Nurraimbadu, 12:1-2, Aintinai Aimbadu, 20:3-4, etc.
191. Maduraikkanchi, 610-617.
192. Muthollayiram, 1:1-2.
193. Tiruppugal, Kunrutoradal, 437:4.
194. Ibid., Palamudir Solai, 440:4.
 195

made a compromise between Saivism and Vaishnavism195, It is unique to

note that he was available in places of sacrifices, temples, gopurams

mandapas, palatial buildings etc196. He is said to be the God residing at

different places197. He was the son of Pasupathy the God of animals198. It

was also a belief that the grace of Murugan could be attained by charity

(Dhana) and penance (Thavam)199. He was believed to be the reliever of

distresses200. Thus Murugan was known for his multi-dimensional qualities.

Arunagiri had hailed him not merely as a scholar, but also as the God

having an analytical mind201. He was treated as the God who will keep his

devotees away from the problems caused due to attachments as well as

distresses202. Murugan was accepted as a reliever of ignorance, distresses,

economic impairities and a deity who will set aside the various despicable

acts in this world203. Hence he was hailed as deity who will get rid of the

195. J.Thiyagarajan, Tamilaga varalaru, Pavai Pathippagam, Madurai, 2002, p.21.

196. Tiruppugal, Palamudir Solai, 446:3-4.
197. Vide: Appendix II.
198. Tiruppugal, Aru Tiruppathi, 455:3.
199. Ibid., 456:3.
200. Ibid., Kanchipuram, 469:1, 479:2.
201. Ibid., 477:4.
202. Ibid., 479:1.
203. Ibid., 500:1-2.
 196

results of Karma204. It was believed that Murugan could be worshipped by

performing dance and music205. In the same way, due to Sanskritic influence,

Arunagiri had insisted on worshipping Murugan by using Puranic and

Agamic ideas and by observing meditation and rituals206. He has also

pointed out that Murugan will reside in the hearts of his devotees who were

accustomed to prostrate before his feet207. He was the protector of the

celestials from the demon or asuras and that got him the name

Devasenapathy or commander-in-chief of the celestials208. In that sense, he

was called Devathi devargal Tambiran209 and

“Thunodichudar agarathai

Anaindu Vilangu Arunachalam tigal tambirane210

As it is told, Murugan was available in the streets of Thiruvannamalai. It is

obvious that it was a customary practice to take out a deity in procession in

the streets211. Being a victorious commander of the armed forces of the

204. Ibid., Thiruvanaikka, 505:3.

205. Ibid., 513:4.
206. Ibid., 514:1-2.
207. Ibid., 514:3.
208. Ibid., Thiruvarunai, 526:4.
209. Ibid., 527:4.
210. Ibid., 528:4.
211. Ibid., 529:4, 545:4.
 197

celestials, he was the resident of the northern tower of the Siva’s temple at

Thiruvannamalai212. The miserable plights of those people who had terror

and fear in their minds were expected to be relieved by Murugan, who had

faith, love and affection towards his devotees213. Since Arunagiri had to face

the horrors of his ailments of his body, he believed that his approach to

Murugan will remove diseases as he considered him a physician214.

When Murugan was made responsible for making the Jains to meet

the stakes, he was hailed for his generousity, nobility and also for his

simplicity215. It was a continued tradition to treat Murugan as the son of Siva,

the possessor of deer, tudi and Umai216. Siva’s sportive activities are high

lighted while narrating the qualities of Murugan, the patron and protector of

his devotees217. Arunagiri highlighted the Tamil wisdom of Murugan218.

212. Ibid., 533:4, 558:4.

213. Ibid., 536:4.
214. Ibid., 537:1-4.
215. Ibid., 541:4.
216. Ibid., 542:4.
217. Ibid., 543:1-4.
218. Ibid., 545, Songs, 546:1.
 198

Adhi Raguramajeya malin Maruga219

Arunagiri Kuramagalai Maruviya Perumale220

Kavuriyambaikku putra everkkum Perumale221

Kuramangai Annalin Nalangol Perumale222

Valliyai manantha Perumale223

Malayanum Malodu Salamidu

Swamimalai valum Perumale224

Padar Sadayil punai nadana paramar tamakkoru pola225

Nadaridam evu madu Sivakami Nari Abirami Arul Bala226 etc., are

the facts which indicate the tradition of linking Gods with worldly and family

relationships. Arunagiri without deviating from such a traditions adhered to

the old traditions scrupulously.

219. Ibid., 560:4.

220. Ibid., 569:4.
221. Ibid., Kanchipuram, 457:4.
222. Ibid., Thiruvarunai, 517:4.
223. Ibid., Vallimalai, 319:4.
224. Ibid., Swamimalai, 199:4.
225. Ibid., 209:4.
226. Ibid., Gnanamalai, 399:3.
 199

“Seval kai kodiyan ....”227

Mayilinmisai eri mittham varavenum228 etc., are the aspects which

testify to the fact that cock and peacock were treated as the banner and

mount of Murugan.

Though Arunagiri had given importance to the worship of the deity

Murugan and had sung about him in different places, he had attached

greater veneration to the Gopura devata Murugan. The following references

will attest to the above fact.

Arunagiri Gopurathu Uraivone229

Thillai Nagar Gopurathe Mahilnde Kulavu Perumale230

Therkku Gopura vasalil meviya Perumale231

Thillai Melai Gopura Vasalil meviya Perumale232

Sripuliyur Paramagiya Vadakku Gopura Vasalil meviya Tambirane233

Puliyuril val Deiva yanai manodu Nalugopura vassal meviya Perumal234

227. Ibid., Thiruvarunai, 572:3.

228. Ibid., 573:2.
229. IBId., 570:3, 571:4, 572:4, 573:4, 574:4, 575:4, 581:4, 586:4 etc.
230. Ibid., Chidambaram, 646:4.
231. Ibid., 648:4.
232. Ibid., 651:4.
233. Ibid., 633:4.
234. Ibid., 654:4.
 200

In the same way, Arunagiri had depicted Murugan as a slayer and

destroyer of the Jains and statements given below will attest to the above

facts.

“Pari talai samanasai kulamudal Podipada

Kalagamithu Udaluyir Kaluvinuchchiyel Vaithiduvone235”

“Thiru Madurai mevum Amanar Kulamana

Thirudar Kaluvera Varuvone236”

“… Sannan Verode kada Venrakove”237 etc., are the facts which

exhibit the relationship between Jainism and Hinduism as well as the

treatment of Murugan as foe of Jains.

Murugan, known as Arumugan, is said to carryout the duty of

executing the Vedic knowledge with music regularly238. The devotees

believed that Murugan was the real saviour239 and he was treated as the

basis for their life240. In this materialistic world, money was the main criteria

for a successful life. Arunagiri requested Murugan to keep him away from the

235. Ibid., Virinjipuram, 678:4.

236. Ibid., 679:3.
237. Ibid., Velur, 676:3, Virinjipuram, 678:4, 679:2, Thiruvothur, 687:4, Sirkali, 778:4,
Viruddhachalam, 761:1, etc.
238. Ibid., Virinjipuram, 681:4.
239. Ibid., Thiruvothur, 687:4.
240. Ibid., Thirumayilai, 703:3.
 201

troubles and issues caused due to accumulation of wealth241. At the same

time, he also demanded Murugan to keep him away from the desires of

women, who were easily accessible because of wealth242. Arunagiri, by

offering importance to the economic considerations, had requested for wealth

and strength to prevent him from dealing with the vices of wealth243.

Likewise, Murugan is treated as a God who will keep the devotees from the

evil effects of the ghosts244.

As his period was one of rigid caste disparities, the saint, through his

works, had even requested Murugan to keep him away from the

downtrodden people due to the effects of caste system245. There were

separate Brahmin priests to execute the rituals and services of Murugan246.

Due to his wide horizon of knowledge, the saint Arunagiri had mentioned

about seven mandalas viz., Veedhi mandalam, Adhimandalam, Soma

mandalam, Paduma Valam mandalam, Abi mandalam, Anda mandalam

and Sudar mandalam. By that, he had endeavoured to enhance the status

241. Ibid., Kodai Nagar, 713:2.

242. Ibid., 714:2.
243. Ibid., Uthinamerur, 726:1, Tirunelvayil, 759:2.
244. Ibid., Thiruvomathur, 741:3.
245. Ibid., 742:2.
246. Ibid., Thirupporur, 722:2, Thirukkovalur, 744:4.
 202

of Murugan as a God dealing with the maintenance of order in all the seven

worlds247.

“Sangabar, Sudu kolai karar kudikedar sulal

Singara tolar pana asaiyular Sadiyilar

Sandalar .…” were the people who brought down the prestige of the

society. So to protect this world from the evil effects of such unwanted

people, Arunagiri expected Murugan to guide him in the path of relief248.

Further for reviving the past glories of Murugan, Arunagiri had hailed that

deity in the following way249.

“Alagil Tamilala Uyar Samasthane porry

Arunainagar Gopura Viruppane porry

Adamayil Nadaviya Vyapri yathane porry

Avadhana Arumugaswamy enum attane porry

Ahiladala modivaru nirddhane porry

Arunagirinatha enum appane porry

Asuresar palamadiya vel vidu karathane porry

Karatala kabali Guru viddhane porry”

247. Ibid., Thiruvambar, 815:2-4.

248. Ibid., Tiruchegattan kudi, 823:2.
249. Ibid., Periyamadam, 833:3-4.
 203

Such appreciations stand to prove the distinctive qualities of Murugan as

presented by Arunagiri. When the saint had hailed Murugan as

“… Arunagirinathar Poojai250

Adaivu thavarathu penum Arivalan” it is evident that

Murugan was responsible for the regular conduct of rituals by his devotee

Arunagiri. Murugan was a God, who could allow all the activities of his

devotees without the consequences of anger251. Murugan was also a God

who could relieve the distresses of Karma of his devotees252. Murugan was

the Tamil deity who was appreciated by other renowned Gods253. At times of

poverty and diseases, the sages and Brahmins should be apprieciated for

claiming immunity from such problems. Further Murugan was believed to

assist even those who had no austerity and penance. Arunagiri had hailed

Murugan, the God of generous nature and he insisted that he should be kept

in mind uninterruptedly254. Murugan’s association with many literary pieces

produced by religious personalities such as Gnanasambandar,

Manickavasagar and Meikandar, the author of Sivagnanabhodam suggests

250. Ibid., Somanathan madam, 834:3.

251. Ibid., Tiriyambagapuram, 835:2.
252. Ibid., Nagapattinam, 840:3.
253. Ibid., Tirupperumdurai, 854:3.
254. Ibid., Thiruvidaimarudur, 870:2.
 204

the contact between Murugan and Tamil literature. The poet was even

absorbed by Sundarar255, one among the earlier Saiva trio.

The terms Sor Gurudhva Mahathuva Satva Shanmuganatha256

explicate the treatment of Murugan as a Guru and a six faced deity. As Siva

could not be connected with any caste, Murugan is hailed as the sey of

casteless God257. By such a treatment, one should notice the adherence of

the tradition of calling Murugan Sey even from the sangam age itself as

given below.

Vel por Sey258

Ceru migu Sey259

Ceru vem Sey260

Panibut Sey261

Thiruppugal sung on Murugan by Arunagiri was also an aspect to enhance

the status of Murugan262. This could be understood by the statement on

255. Ibid., 871:3 and Ilanji, 982:4.

256. Ibid., Tiruchakkirappalli, 888:3.
257. Ibid., Thiruvayyaru, 897:4.
258. Malaipadukadam, 493.
259. Ahananuru, 261:21.
260. Purananuru, 120:21, and 209:19.
261. Perumbanarruppadai, 457-58.
262. Ibid., Vayalur, 926:4, Podu, 1070:2, Trinvahuppu, Velvahuppu, 2:4.
 205

Murugan as Gnana Dikshita Seye by Arunagiri263. In the same way,

Murugan was well versd in agamas and was generous, kind hearted and

preceptor264. He was hailed by those who chant the four Vedas265.

when he is depicted as “ ....Porali

Adal Maruga Kumaresa melaya Vanorgal Perumale”266 it is evident

that Arunagiri too had unhesitatingly treated Murugan’s traits as a warrior.

The reference

“… Verpuga Virasura

Sanda Vikrama Veleviya Perumale”

too will attest to the above fact267. Murugan was treated as a God who used

to speak the truth and words which are faultless268. Arunagiri’s following line.

“Kachchiyapparkkarul sei Gurunatha”269 pointsout that he was

greatly influenced by Kachchiyappar and in following his foot steps, the

author of Thiruppugal too had tried to achieve his aim of promoting Murugan

263. Ibid., Puvalur, 930:4, He is also hailed as Parorkkirai Seye, (Vide: Tiruppugal,
Perur, 960:3).
264. Ibid., Karuvur, 937:4, Rameswaram, 994:4.
265. Ibid., Tiruppukkoliyur, 958:4.
266. Ibid., Podu, 1036:4.
267. Ibid., 1041:4.
268. Ibid., 1156:2.
269. Ibid., 1226:4.
 206

cult. Since he wanted to make Murugan, a popular deity the poet requests

Murugan to offer him the scope to sing in a fresh manner270. Further

Arunagiri due to his fascination towards fine arts, had linked Murugan and

fine arts in various places. The following lines will attest to this271.

“Padalisai mikka Adalkodu pakthi

Yodu ninai bhaktar peru valve”272

“Geetham Puhalisai Natham .…

………………………………………………

.... Mudaludayone”273

He is called Kirthigai Kumaran or son of pleades274 and is also

known as Karthikeyan. As he is hailed as Ravuthananavan275 it is evident

that due to Islamic influence, Murugan himself was called a Ravuthar, i.e.,

one among the Islamic groups in Tamilnadu. Like the various poets, who

used to hail Murugan through their poems, Arunagiri also was interested in

270. Ibid., 1261:2.

271. Ibid., 1265:2, Thiruvahuppu, Puya Vahuppu, 3:1.
272. Ibid., 1265:2.
273. Ibid., 1276:3-4.
274. Thiruvahuppu, Thiruvelaikkaran vahuppu, 4:5.
275. Ibid., Vedichi kalan vahuppu, 3:8.
 207

worshipping Murugan through the garland of his poems276. Arunagiri had

pointed out that the words of Nakkirar, the author of Tirumurugarruppadai

was so sweet277 and by that he exposed the archaic nature of Tamil

Murugan.

Thus, Arunagiri, the author of the works on Murugan such as

Tiruppugal, Kandar Antadi, Kandaranubudhi, Thiruvahuppu, Vel, Mayil

and Seval Vriddhams had attempted to widen the scope of Murugan cult in

Tamilnadu. Further on par with the earlier works such as Devaram,

Thiruvasagam, Sivagnanabhodam, Tirumurugarruppadai, Arunagiri

brought out independent works on Murugan during 15th century. As his works

emerged, after nearly three centuries after Kachchiyappar’s Kandapuranam,

a lot of independent works came up. The author has described the different

qualities of the Tamil deity independently and also on par with the already

published works. Such treatments of the qualities of Murugan, reveal that

Saint Arunagiri had endeavoured and succeeded in his activities of

promoting the Murugan cult in Tamilnadu. Simultaneoulsy, he had exposed

the various religious and philosophical ideas pertaining to Murugan. His

276. Ibid., Puya vahuppu, 4:8.

277. Kandar Antadi, 51:4.
 208

citations in Thiruppugal reveal us that there was individualistic approach in

high lighting the Murugan cult in Tamilnadu during his period as well as his

succeeding periods. By his elaborate stress on the distinctive nature and

qualities of the Tamil deity Murugan, he had brought out the true colours of

that deity to the Tamilians. By such successful measures, St.Arunagiri

widened the popularity of Murugan worship throughout Tamilnadu with out

any opposition. The cult of Murugan rose up to a high level and many

Murugan shrines became significant. That in turn, led to the adoption of

uniform rituals and festivals for Murugan at all place. Above all, Murugan

regained his glorious place in the religious pursuits.