The`Fifthveda´ of Hinduism

Total Page:16

File Type:pdf, Size:1020Kb

The`Fifthveda´ of Hinduism ITHAMAR THEODOR Ithamar Theodor is Associate Professor ‘The influence of the Bhagavata Purana on The Bhagavata Purana is one of the most of Hindu Studies at Zefat Academic College, what has come to be known as Hinduism is ITHAMAR THEODOR important, central and popular scriptures Safed, Israel, and is concurrently Lecturer in paralleled only by the epic Ramayana. Yet it of Hinduism. A medieval Sanskrit text, Hindu-Jewish Studies at the University is, at first glance, a thematically complicated its influence as a religious book has been of Haifa. He is a graduate of the University and stylistically unusual text. Building on comparable only to that of the great Hindu of Oxford, a Life Member of Clare Hall in the his work analyzing the narrative structure of epics, the Ramayana and the Mahabharata. University of Cambridge and has been an the Bhagavad Gita, Ithamar Theodor expertly Ithamar Theodor here offers the first analysis Adjunct Assistant Professor at the Chinese argues that the combining of all the elements for twenty years of the Bhagavata Purana University of Hong Kong. His first book contained in the Bhagavata was a conscious (often called the ‘Fifth Veda’) and its different Exploring the Bhagavad Gita: Philosophy, harmonizing of two distinct orthodox layers of meaning. He addresses its lyrical Structure and Meaning (2010) was a Choice scholastic traditions: the philosophical one T meditations on the activities of Krishna POETRY, PHILOSOPHY AND DEVOTION IN THE DEVOTION AND PHILOSOPHY POETRY, Outstanding Academic Title for 2011 and stemming from the Upanishads, and the HE (avatar of Lord Vishnu), the central place it winner in 2013 of the Dharma Academy of literary aesthetical one drawing from the rasa affords to the doctrine of bhakti (religious North America (DANAM) Book Award for theory of kavya poetics. This is a fascinating ` devotion) and its treatment of older Vedic Excellence in Indic Studies. and groundbreaking work.’ F traditions of knowledge. At the same time I ft he places this subtle, poetical book within – EDWIN BRYANT, PROFESSOR OF HINDU RELIGION AND PHILOSOPHY, RUTGERS UNIVERSITY the context of the wider Hindu scriptures 222mm H and the other Puranas, including the similar ‘The Bhagavata Purana, composed in eloquent V – but less grand and significant – Vishnu Sanskrit about a thousand years ago, has Purana. The author argues that the Bhagavata EDA become one of the principal sources of Purana is a unique work which represents inspiration for Hindu traditions of devotion the meeting place of two great orthodox to Krishna as Supreme Being. In his carefully ´ Hindu traditions, the Vedic-Upanishadic researched work, Ithamar Theodor takes us O and the Rasa-Aesthetic. As such, it is one of along a new path of interpretation, arguing F India’s greatest theological treatises. This systematically for an aesthetic understanding H book illuminates its character and continuing of the text as key, and showing in the process BHAGAVATA PURANA significance. INDUISM THE`FIftH VEDA´ how apparent incompatibilities of its teaching can be reconciled by this approach. In future, www.ibtauris.com no meaningful comment about or study of the OF INDUISM Bhagavata Purana can afford to neglect the ISBN 978-1-78453-199-7 H illuminating argument of this book.’ POETRY, PHILOSOPHY AND DEVOTION – JULIUS LIPNER, FBA, PROFESSOR EMERITUS OF IN THE BHAGAVATA PURANA HINDUISM AND THE COMPARATIVE STUDY OF RELIGION, 9 781784 531997 UNIVERSITY OF CAMBRIDGE Cover image: Sudama approaching the golden city of Krishna, from the Bhagavata Purana. Originally from Garwhal in the Punjab Hills, from the V&A’s collection (Photo by CM Dixon/Print Collector/Getty Images) TheFifthVeda.indd 1 08/01/2016 14:06 90mm 11mm 141mm 22mm 141mm 11mm 90mm.
Recommended publications
  • Abhinavagupta's Portrait of a Guru: Revelation and Religious Authority in Kashmir
    Abhinavagupta's Portrait of a Guru: Revelation and Religious Authority in Kashmir The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:39987948 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Abhinavagupta’s Portrait of a Guru: Revelation and Religious Authority in Kashmir A dissertation presented by Benjamin Luke Williams to The Department of South Asian Studies in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of South Asian Studies Harvard University Cambridge, Massachusetts August 2017 © 2017 Benjamin Luke Williams All rights reserved. Dissertation Advisor: Parimal G. Patil Benjamin Luke Williams ABHINAVAGUPTA’S PORTRAIT OF GURU: REVELATION AND RELIGIOUS AUTHORITY IN KASHMIR ABSTRACT This dissertation aims to recover a model of religious authority that placed great importance upon individual gurus who were seen to be indispensable to the process of revelation. This person-centered style of religious authority is implicit in the teachings and identity of the scriptural sources of the Kulam!rga, a complex of traditions that developed out of more esoteric branches of tantric "aivism. For convenience sake, we name this model of religious authority a “Kaula idiom.” The Kaula idiom is contrasted with a highly influential notion of revelation as eternal and authorless, advanced by orthodox interpreters of the Veda, and other Indian traditions that invested the words of sages and seers with great authority.
    [Show full text]
  • Upanishad Vahinis
    Glossary This glossary contains Sanskrit words, people, places, and literature that appear in Upanishad Vahini. Some Sanskrit words have made their way into English and appear in English dictionaries. A few of them are used without definition in the text, but they are defined in this glossary. Among them areAtma , dharma, guru, karma, yogas, and yogi. The text uses standard spellings for Sanskrit, and this glossary provides the same spellings. But some of the Sanskrit compounds have been hyphenated between their constituent words to aid those who want to analyze the meanings of individual words. When compound words are broken, individual words are given. Aagama. That which has come or originated. The primeval source of knowledge. A name for Vedas. aapo-jyoti. Splendour of water. abhasa. Appearance, superimposition of false over real. a-bhaya. Fearlessness. a-chetana. Non-intelligent, unconscious, inert, senseless. a-dharma. Evil, unjustice. adhyasa. Superimposition. adi-atma. Pertaining to the individual soul, spirit, or manifestation of supreme Brahman. adi-atmic. Pertaining to adi-atma. adi-bhauthika. Pertaining to the physical or material world; the fine spiritual aspect of material objects. adi-daivika. Pertaining to divinity or fate, e.g. natural disasters. aditya. Sun. Aditya. Son of Aditi; there were twelve of them, one of them being Surya, the sun, so Surya is sometimes called Aditya. a-dwaitha. Nondualism or monism, the Vedantic doctrine that everything is God. a-dwaithic. Of or pertaining to a-dwaitha. agni. Fire element. Agni. God of fire. Agni-Brahmana. Another word for the Section on horse sacrifice. agnihotra. Ritual of offering oblations in the holy fireplace.
    [Show full text]
  • Bhagavata Purana
    Bhagavata Purana The Bh āgavata Pur āṇa (Devanagari : भागवतपुराण ; also Śrīmad Bh āgavata Mah ā Pur āṇa, Śrīmad Bh āgavatam or Bh āgavata ) is one of Hinduism 's eighteen great Puranas (Mahapuranas , great histories).[1][2] Composed in Sanskrit and available in almost all Indian languages,[3] it promotes bhakti (devotion) to Krishna [4][5][6] integrating themes from the Advaita (monism) philosophy of Adi Shankara .[5][7][8] The Bhagavata Purana , like other puranas, discusses a wide range of topics including cosmology, genealogy, geography, mythology, legend, music, dance, yoga and culture.[5][9] As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as Krishna, (called " Hari " and " Vasudeva " in the text) – first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and good – a cyclic theme that appears in many legends.[10] The Bhagavata Purana is a revered text in Vaishnavism , a Hindu tradition that reveres Vishnu.[11] The text presents a form of religion ( dharma ) that competes with that of the Vedas , wherein bhakti ultimately leads to self-knowledge, liberation ( moksha ) and bliss.[12] However the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil.[13] An oft-quoted verse is used by some Krishna sects to assert that the text itself is Krishna in literary
    [Show full text]
  • Upanishad Vahinis
    Upanishad Vahini Stream of The Upanishads SATHYA SAI BABA Contents Upanishad Vahini 7 DEAR READER! 8 Preface for this Edition 9 Chapter I. The Upanishads 10 Study the Upanishads for higher spiritual wisdom 10 Develop purity of consciousness, moral awareness, and spiritual discrimination 11 Upanishads are the whisperings of God 11 God is the prophet of the universal spirituality of the Upanishads 13 Chapter II. Isavasya Upanishad 14 The spread of the Vedic wisdom 14 Renunciation is the pathway to liberation 14 Work without the desire for its fruits 15 See the Supreme Self in all beings and all beings in the Self 15 Renunciation leads to self-realization 16 To escape the cycle of birth-death, contemplate on Cosmic Divinity 16 Chapter III. Katha Upanishad 17 Nachiketas seeks everlasting Self-knowledge 17 Yama teaches Nachiketas the Atmic wisdom 18 The highest truth can be realised by all 18 The Atma is beyond the senses 18 Cut the tree of worldly illusion 19 The secret: learn and practise the singular Omkara 20 Chapter IV. Mundaka Upanishad 21 The transcendent and immanent aspects of Supreme Reality 21 Brahman is both the material and the instrumental cause of the world 21 Perform individual duties as well as public service activities 22 Om is the arrow and Brahman the target 22 Brahman is beyond rituals or asceticism 23 Chapter V. Mandukya Upanishad 24 The waking, dream, and sleep states are appearances imposed on the Atma 24 Transcend the mind and senses: Thuriya 24 AUM is the symbol of the Supreme Atmic Principle 24 Brahman is the cause of all causes, never an effect 25 Non-dualism is the Highest Truth 25 Attain the no-mind state with non-attachment and discrimination 26 Transcend all agitations and attachments 26 Cause-effect nexus is delusory ignorance 26 Transcend pulsating consciousness, which is the cause of creation 27 Chapter VI.
    [Show full text]
  • JONATHAN EDELMANN University of Florida • Department of Religion
    JONATHAN EDELMANN ASSISTANT PROFESSOR OF RELIGION University of Florida • Department of Religion 107 Anderson Hall • Room 106 • Gainesville FL 32611 (352) 273-2932 • [email protected] EDUCATION PH.D. | 2008 | UNIVERSITY OF OXFORD | RELIGIOUS STUDIES AND THEOLOGY Dissertation When Two Worldviews Meet: A Dialogue Between the Bhāgavata Purāṇa & Contemporary Biology Supervisors Prof. John Hedley Brooke, Oxford University Prof. Francis Clooney, Harvard University M.ST. | 2003 | UNIVERSITY OF OXFORD | SCIENCE AND RELIGION Thesis The Value of Science: Perspectives of Philosophers of Science, Stephen Jay Gould and the Bhāgavata-Purāṇa’s Sāṁkhya B.A. | 2002 | UNIVERSITY OF CALIFORNIA–SANTA BARBARA | PHILOSOPHY Graduated with honors, top 2.5% of class POSITIONS ! 2015-present, Assistant Professor of Religion, Department of Religion, University of Florida ! 2012-present, Section Editor for Hindu Theology, International Journal of Hindu Studies ! 2014-present, Consulting Editor, Journal of the American Philosophical Association ! 2013-2015, Honors College Faculty Fellow, Mississippi State University ! 2010-2012, American Academy of Religion, Luce Fellow in Comparative Theology and Theologies of Religious Pluralism ! 2009-2015, Assistant Professor, Department of Philosophy & Religion, MSU ! 2008-2009, Post Doctoral Fellow, Harris Manchester College, Oxford University ! 2007-2008, Religious Studies Teacher, St Catherine’s School, Bramley, UK RECENT AWARDS ! 2016, Humanities Scholarship Enhancement Fund Committee, College of Liberal Arts and
    [Show full text]
  • 1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee
    1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee Rarely do the same apparitions inhabit the work of modern theorists of subjectivity, politics, ethnicity, the Sanskrit cosmopolis and medieval architecture at once. However, the South Asianist historian who ponders the work of Charles Taylor, Partha Chatterjee, James Scott and Sheldon Pollock cannot help notice the apparitions of monastic subjects within each. Tamara Sears has gestured at the same apparitions by pointing to the neglected study of monasteries (mathas) associated with Saiva temples.1 She finds the omission intriguing on two counts. First, these monasteries were built for and by significant teachers (gurus) who were identified as repositories of vast ritual, medical and spiritual knowledge, guides to their practice and over time, themselves manifestations of divinity and vehicles of human liberation from the bondage of life and suffering. Second, these monasteries were not studied even though some of these had existed into the early twentieth century. Sears implies that two processes have occurred simultaneously. Both are epistemological. One has resulted in a continuity of colonial- postcolonial politics of recognition. The identification of a site as ‘religious’ rested on the identification of a building as a temple or a mosque. Residential sites inhabited by religious figures did not qualify for preservation. The second is the foreshortening of scholarly horizons by disappeared buildings. Modern scholars, this suggests, can only study entities and relationships contemporaneous with them and perceptible to the senses, omitting those that evade such perception or have disappeared long ago. This is not as disheartening as one might fear.
    [Show full text]
  • The Hindu-Jewish Relationship and the Significance of Dialogue
    Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 3-30-2011 The indu-JH ewish relationship and the significance of dialogue : participants' reflections on the 2007 and 2008 Hindu-Jewish summits at New Delhi and Jerusalem Michael Mclean Bender Florida International University DOI: 10.25148/etd.FI14050497 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Bender, Michael Mclean, "The indu-JH ewish relationship and the significance of dialogue : participants' reflections on the 2007 and 2008 Hindu-Jewish summits at New Delhi and Jerusalem" (2011). FIU Electronic Theses and Dissertations. 1500. https://digitalcommons.fiu.edu/etd/1500 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida THE HINDU-JEWISH RELATIONSHIP AND THE SIGNIFICANCE OF DIALOGUE: PARTICIPANTS' REFLECTIONS ON THE 2007 AND 2008 HINDU-JEWISH SUMMITS AT NEW DELHI AND JERUSALEM A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in RELIGIOUS STUDIES by Michael Mclean Bender 2011 To: Dean Kenneth Furton College of Arts and Sciences This thesis, written by Michael Mclean Bender, and entitled The Hindu-Jewish Relationship and the Significance of Dialogue: Participants' reflections on the 2007 and 2008 Hindu-Jewish Summits at New Delhi and Jerusalem, having been approved in respect to style and intellectual content, is referred to you for judgment.
    [Show full text]
  • Caley Charles Smith Birks Building 020 (706) 614-0124 3520 Rue University [email protected] Montreal, QC H3A 2A7 [email protected]
    Caley Charles Smith Birks Building 020 (706) 614-0124 3520 Rue University [email protected] Montreal, QC H3A 2A7 [email protected] Education Harvard University 2017 Ph.D. in South Asian Studies Dissertation: “Look at Me! The Mimetic Impersonation of Indra” 2014 M.A. in South Asian Studies University of Georgia 2010 M.A. in Linguistics Thesis: “The Development of final */as/ in Pre-Vedic” 2007 B.A. in Linguistics Minor: Religion Appointment s 2017 Faculty Lecturer of Sanskrit, McGill University 2015 Part-time Instructor, Piedmont College Publications Articles 2017 “Authority and Lineage in the Vedic Era” A Cultural History of Hinduism in the Pre- Classical Age, Ed. Jarrod L. Whitaker. Bloomsbury. under contract 2017 “Rigveda.” The Wiley Blackwell Companion to World Literature, vol. V. Ed. B. Venkat Mani. John Wiley & Sons, Ltd. in preparation 2017 “How is a Vehicular Homicide like the Sacrifice?” Self, Sacrifice, and Cosmos: Late Vedic Thought, Ritual, and Philosophy: Papers in Honor of Dr. Ganesh Umakant Thite’s Contributions to Vedic Studies. Ratna Sagar Pvt. Ltd. in press. 2017 “The Dialectology of Indic.” Handbook of Comparative and Historical Indo- European Linguistics, Eds. Jared Klein, Brian Joseph, and Matthias Fritz. De Gruyter Mouton. in press 2016 “New Riders, Old Chariots: Poetics and Comparative Philosophy.” With Alexander S.W. Forte. Universe and Inner Self in Early Indian and Early Greek Thought, Ed. Richard Seaford. Edinburgh University Press. 2016 “The Kaṭhopaniṣad and the Deconstruction of the Fire Altar.” Tavet Tat Satyam: Studies in Honor of Jared S. Klein on the Occasion of His Seventieth Birthday. Eds.
    [Show full text]
  • Breaking Free: Reflections on Stereotypes in South Asian History
    BREAKING FREE Reflections on Stereotypes in South Asian History By Edith B. Lubeck or many students, regardless of age or educational background, the . while curried aromas study of South Asian history seems a daunting task given the com- and vivid textiles enrich F plex and often unfamiliar nature of the subjects under investigation. the learning environment, Of course, exotic and stereotypic images of snake charmers and mystics abound. It is often tempting to rely on mnemonically convenient formulae images of wandering (caste defined and held as a constant, a given, over millennia) as the basis mystics, snake charmers, for instruction to reduce this material to manageable proportions. Although fatalistic villagers, timeless cultural “sound bites” may be easier for the secondary school student to digest when time constraints are great and the area of study is so disconcert- and immutable caste ingly new, the risks far outweigh the benefits. The best intentions of the his- structures and religious tory classroom are undone as historical time is compressed and dynamic modes of human interaction are reduced to a flat, two-dimensional plane. hatreds leave little Threats against Muslims and Muslim-owned property in the aftermath of the room for contextualized attacks on the World Trade Center and the Pentagon have made crystal clear investigation in the study the importance of teaching the dangers of cultural stereotyping. In the article that follows I scrutinize those paradigms that continue to of South Asian history. hold a place of privilege in many textbooks despite fresh new research from numerous scholars working within the field of South Asian history over the past two decades.
    [Show full text]
  • Rethinking Neo-Vedānta: Swami Vivekananda and the Selective
    religions Article Rethinking Neo-Vedanta:¯ Swami Vivekananda and the Selective Historiography of Advaita Vedanta¯ 1 James Madaio Oriental Institute, Czech Academy of Sciences, Pod Vodárenskou vˇeží 4, Prague 18208, Czech Republic; [email protected] Academic Editor: Francis X. Clooney, S.J. Received: 10 April 2017; Accepted: 16 May 2017; Published: 24 May 2017 Abstract: This paper problematizes the prevalent model of studying the “Neo-Vedanta”¯ of Swami Vivekananda (1863–1902) principally in terms of an influx of Western ideas and nationalism. In particular, I demonstrate how scholarly constructions of “Neo-Vedanta”¯ consistently appeal to a high culture, staticized understanding of “traditional” Advaita Vedanta¯ as the alterity for locating Vivekananda’s “neo” or new teachings. In doing so, such studies ignore the diverse medieval and early modern developments in advaitic and Advaita Vedantic¯ traditions which were well-known to Vivekananda and other “Neo-Vedantins”.¯ Redressing this discursive imbalance, I propose that close attention to the way in which Swami Vivekananda drew from Indic texts opens up a wider frame for understanding the swami and the genealogy of his cosmopolitan theology. Keywords: Swami Vivekananda; Neo-Vedanta;¯ Advaita Vedanta;¯ Advaita; modern Hinduism 1. Introduction Reconsidering the study of Swami Vivekananda (1863–1902), perhaps the most influential architect of global Hinduism, is instructive for shedding light on certain problematic trends in the analysis of precolonial and colonial period advaita related movements. It also calls reflexive attention to the way in which interpretations of Vivekananda’s life and teachings can often be implicated in what H. White calls the “practical past” (White 2014); that is, readings of the past that are ideologically pursued in the service of the present.
    [Show full text]
  • ANCIENT INDIAN LITERATURE Stuart Blackburn, Ph.D
    HUMANITIES INSTITUTE ANCIENT INDIAN LITERATURE Stuart Blackburn, Ph.D. (- 1000 BCE) Overview Indian ancient literature is comprised of the Vedas, which are in fact the oldest texts of world literature still in use today. The four Vedas (Rig, Sama, Yajur and Atharva) were composed toward the end of the second millennium BCE by the Brahmin priests of the Indo-Aryans, who had migrated across west Asia, bringing with them the Indo-European language of Sanskrit as well as an Indo-European mythology and pantheon. The Vedas are a compilation of hymns, ritual formulae, myth and philosophical speculation, but they also contain advice on warfare, kingship, gambling, sport, sex and most other areas of life. Considered sruti (‘heard’), as opposed to smriti (‘memorised), the Vedas have the highest status in Indian tradition and continue to exert influence on many aspects of contemporary life. Four Vedas History The Vedas were composed in Sanskrit between about 1200 and 900 BCE in northwest India (and modern-day Pakistan). However, they contain many recensions, or ‘paths,’ the most recent of which was composed in about 100 BCE. Scholars believe that the Vedas were not written down until the Gupta Empire (4th-6th c. CE). Extant manuscripts date only from the 11th c. CE and printed texts from the 19th c. CE. The category of ‘Veda’ has persisted throughout Indian history, with many important texts in regional languages being hailed at the ‘Fifth Veda.’ Today, some Brahmin priests, especially in Kerala on the southwest coast, still chant Vedic verses to accompany ceremonies. Texts The Rig Veda, which is the oldest and most literary of the four, contains hymns to be chanted at sacrifices.
    [Show full text]
  • Download Download
    Acta Orientalia 2015: 76, 91–117. Copyright © 2015 Printed in India – all rights reserved ACTA ORIENTALIA ISSN 0001-6483 ‘Paṉṉirunāmappāṭṭu’ of Nammāḻvār Dvādaśa-mūrti in Tamil Tradition Dr Jeyapriya Rajarajan Tamil Nadu, India Abstract Dvādaśa is an iconographical concept adumbrated in the Ahirbhudhnya-saṃhitā of the Pāñcarātrāgama. The thought had an impact on the hymns of Nammāḻvār, who deals with the theme in the seventh tirumoḻi of the second ten in Tiruvāymoḻi, known as ‘Paṉṉiru- nāmappāṭṭu’. The article examines the parallels and discordances in Tamil and Sanskrit. The concordance is that both the versions are unanimous in arranging the twelve epithets of Viṣṇu in sequential order. The varṇa (colour pattern) and emblems carried by the Mūrtis present a case for comparison. Dvādaśa seems to have had an impact on the art of Tamilnadu by about the eighth century CE. To explain the impact of literature and philosophy on art, the Nārttāmalai rock- cut images are examined. The article is illustrated with photographic evidence to enhance the notion how literary propositions and philosophical speculations are consummate when compared with art historical evidences. A study of literature vis-à-vis art is emphasized. The “Attachment” attempts the Roman transcription of Tamil hymns, and summary in English. 92 Jeyapriya Rajarajan Keywords: Āḻvārs, Nammāḻvār, Tiruvāymoḻi, ‘Paṉṉirunāmappāṭṭu’, Pāñcarātra, Ahirbhūdhnya-saṃhitā, Dvādaśa, varṇa “colour”, Nāttāmalai, rock-cut temple, iconography . Nammāḻvār (shortly Nam “our”) in Tamil Vaiṣṇava tradition comes next to Tirumaṅkkai in as far as the contribution to Indian1 sacred literature is concerned. His works consist of the following hymnal compositions: Tiruvāciriyam (7 hymns), Tiruviruttam (100 hymns), Periya-tiruvantāti (87 hymns) and Tiruvāymoḻi (1,102 hymns).
    [Show full text]