Periya Puranam Tamil Classic On The Great Saiva Saints Yoga

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PERIYA PURANAM
A Tamil Classic on the great Saiva Saints of South India
English Version By G Vanmikanathan R K Mutt
Hardcover: 594 pages

SE ACEPTAN DEPOSITOS /TRANSFERENCIAS O EFECTIVO

(IMPECABLE CONDICION, USADO COMO NUEVO)

GENERAL EDITOR DR. N. MAHALINGAM

The Tamil devotional classic Periya Puranam, or Great Purana, is the saga of the sixty-three Nayanmars, or servitors, of the Lord. Compiled during the 12th century by Sekkizhaar, this poetic account of the legendary lives portrayed here reminds us that saints appear to us from all walks of life. These Nyanmars are men and women of all ages, and range from tribal hunters to emperors of vast domains. Caste and community, wealth and status do not count with them, as they do not count with God. The trials and tribulations that the saints cheerfully undergo and the sacrifices they make are inspirational. To read their stories is to inhale the air of blessedness.

SRI RAMAKRISHNA MATH
16. Ramakiishna Math Road,
MYLAPORE, MADRAS-600 004
Published by :
The President
Sri Ramakrishna Math, Mylapore, Chennai 600 004
ISBN 81-7120-519-4

Printed in India at

Sri Ramakrishna Math Printing Press
Mylapore, Chennai 600 004

PUBLISHER’S NOTE
We have great pleasure in placing before our readers this exposition in English of Periya Puranam, one of the seminal texts
of Saiva Siddhanta.

References to Siva and the worship of Siva are extant even in the earliest Tamil literature. Siva as conceived in Saiva Siddhanta is not merely one of the Trimurtis, but the Supreme Being to whom Brahma and Vishnu olfer obeisance. Siva is called Pati or Master with the five functions of Srishti (Origination), Sthiti (Sustentation), Samhara (destruction), Tirodhana (veiling) and Anugraha (Grace). The Jiva or human soul is called Pasu or animal because it is tied up by Pasa or the rope of bondage. This Pasa is the result of three impurities or Malas. The Anava-Mala is due to primordial ignorance — what is called Avidya in Advaita. Karma-mala accrues from the good and bad deeds of the Jiva. Maya-mala is the impurity arising from attachment to the world. To efface the Karma-mala and Maya-mala four paths are prescribed. First is Sariyai consisting in external acts of worship like cleaning the temple, gathering flowers for the deity etc. This is called' Dasa Marga or the path of the servant. This leads to Salokya, or residing in God’s abode. The second stage is Kriyai consisting in intimate service to God. This is called Satputra Marga, the path of the
good son. This takes the devotee nearer to God, Samipya.

The third stage is Yoga which implies internal worship or meditation. This is Sakhya Marga, the path of friendship. This leads to Sarupya, attaining the form of God. The last path is Jnana. the path of Sanmarga, because it takes the devotee to Sat, which is God. This leads to Sayujya, union with God. It is said that these disciplines can remove only Karma-mala and Maya-mala, while the Anava-mala can be removed only by God’s grace.

This theology was systematized only late in the 13th Century A.D. by Meykanda Deva in his Siva- Jnana- Bodhatn which is the basic text of Saiva Siddhanta Philosophy. Two other authoritative

PERIYA PURANAM

texts are the Siva-Jnana-Siddhiyar of Arulnandi and Siva-prakasam of Umapati Sivacharya. But the great period of Saivism was when the sixty three canonical saints, called the Nayanmars or the Adiyars, lived and showed the people the way of devotion to Siva. The Periya Puranam of Sekkizhaar is a literary masterpiece delineating the lives, deeds and sayings of these servants of the Lord. Of these Appar, Thirugnana Sambandar, Sundaramoorthy Swamikal and Manikkavachakar are the four pillars of the edifice of Saiva Siddhanta. In this present work, the hagiography of the first three is dealt with in detail and that of the other Nayanmars in a briefer form.

The translation in English has been done by a well-versed Saivite scholar, Sri G. Vanmikanathan. We are thankful to Gii N. Mahalingam, the eminent industrialist, who has not only functioned as the General Editor of this book, but has also substantially subsidized the publication. We hope that this magnificent devotional poem will enable the readers to dwell in auspiciousness or Sivam.

Sri Ramakrishna Math
Madras
October 1985.

Sekkizhar was one of the greatest poets of Tamil literature. He was a 12th century poet and King Kulothunga Chola II of the Chola kingdom appointed him as the chief minister in his court.

Sekkizhar wrote the 'Perya Puranam', the life history of 63 famous saivite Nayanmars, i, e, the followers of Shiva in Tamil poetic form. It is said that 'Ullagellam' the first word of Perya Puranam' boomed from space when Sekkizhar sought divine guidance at Tillai, before the commencement of his commissioned work. As the king Anapaaya showed deep interest in Jainism and the Jain literary work, Jivaka Chintamani, the chief minister suggested that the king divert his attention to Sivakatha for eternal benefits. So, Sekkizhar was requested by the king to chronicle the stories in the form of a puranam for the benefit of mankind. Sekkizhar was provided with both men and material. Sekkizhar then proceeded to Chidambaram (Tillai) and there the great 'Perya Puranam' took birth.

The origin of the Periyapuranam was however can be found in much other literary work of just eleven verses, sung in the 11th century. In the 'Perya Puranam', the work of 4,253 verses is divided into two cantos and is actually a conglomeration of seventy-two puranas. It was launched at the Chidambaram temple's thousand-pillared hall. It took exactly one year from the starting date to complete Sekkizhar's exposition. People from all over came to listen to that.

Sekkizhar was honoured with the title of Uttama-Chozha-Pallavan by the king. The 'Perya Puranam' opens and ends with the same word 'Ullagellam'. Each word of the 'Perya Puranam' comes out with great devotion. This puranam has earned a lot of literary worth for itself. In the anthology titled 'Panniru Tirumurai', it is ranked on the twelfth position. The poetic worth of this text was explored by many literary savants for its facile style, the composer's judicious and apt use of words, lucid description of nature, clarity and discreetness of expression.