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Karuvoorar
Siddhar
Karuvurar,
a yogi, alchemist, a poet, was one of the siddhars. He was born in karuvur in
an anthanar family. He reportedly was chosen as a disciple of the great siddhar
bogar. His ten songs are included in Thiruvisaipa (the 9th Thirumurai).
The
temples he has sung about include Chidambaram, Thiru Kalanthai, Kiil Kottur
Maiyambalam, Thiru Mugaththalai, Thirailokkiya Suntharam, Gangai Konda
Soleeshwaram, Thirupoovanam, Thiru Saatiyaakudi, Big temple at Thanjai and
Thiruvidaimaruthur. Of these only Chidambaram, Thirupoovanam and
Thiruvidamaruthur have been previously sung in the Devaram (3-4 centuries
before karuvur thevar). There is a predominant legend that it was he who set
the slanting Brigadeeshwara lingam upright on the day of the Kumbabishekam.
As
expected there are a lot of controversies surrounding the saint, most of them
by people who have not seen a stone inscription mentioning him. Their arguments
include
•
There were many people with the title of Karuvur Thevar
•
He did not co- exist during Raja Raja Cholan’s time, let alone be his teacher.
Following
are the points to support that Karurar co-existed in the period of Raja Raja.
•
Of course any saint coming from Karur has a right to the title. But when the
ten songs of Karuvur Thevar are looked at in tandem a common pattern emerges.
So at least the saint whose poems are in Thiruvisaipa must be a singular
entity.
•
The second point should be analytically examined. One of the main mis-conceptions
that gave rise to
the
theory, was that Karuvurar had sung about a temple called Thirupoovanam. Those
who read the name of the temple in English assume it to be Thirubhuvanam (built
from the scratch by a later chola king). Actually the temple in the song is
Thirupoovanam(holy- flower- forest) on the banks of the Vaigai. Karuvur thevar
has sung about a cluster of temples in and around Chola land but this alone
stands apart in Pandya land. There are very few doubts about the song and its
relation to the Poovanam temple because in the song the saint uses the word
Vaigai quite often.
There
is an argument that Karuvuraar lived much later and reasons shown are the late
publication of Karuvur Puraanam and building of the shrine in Tanjore big
temple half a millennium after the saint lived.
Regarding
the temple. We have so many cases of temples for saints being build years after
a saint visited it. In Mylai Kapaali temple the Arunagirinathar shrine was
built in the turn of the last century- 300 years or so after the saint’s visit.
Similarly the shrine to Karuvuraar was built to commemorate an ancient event.
However
Karuvur puranam is not being quoted by experts to link Raja Raja and
Karuvuraar. The one being quoted is Thiruvisaipa was definitely a component of
the panniru thirumurais by Sekkilar’s time. And after that no major changes
have been made to it.
The
final evidence comes from the Thiruvisaipaa about Rajarajeshwaram itself. There
are so many factors within that point it to being a live experience in Thanjai
during its peak.
Thanjai lost its prominence soon after raja rajas
death and the focus shifted to Gangai konda chola puram, the Chola’s new
capital. Even the big temple is unfinished in many sectors.
Guruji. A. Sivaguru Swamy
Whatsapp Skype IMO 9963334337 Facetime 9346346956
Skype – sivaguruswamy29
45/2, Opp.Railway Station, Sirkali Tq, Vaitheeswaran Koil,
Naagai Dist, Tamilnadu–609 117
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