The poet makes Him wear the skins and in some places he does not specify the skin. You fought with them bubbling up with the spirit of war, made them shriek, split each one of them and wore their wet skins. ‘Because of their abiding great tapas or penance, there came out of the Sacrifice of fire, the lion, the tiger and the huge and great elephant. Ponkiya por purintu pilantu ir uri porttatu enne”? “ Tankiya nuatavattin talal velviyin ninru eluntaĬinkamum nil puliyum celumal kariyotu alara-p We have studied the Gajasura Samhara but from what Arurar states, it is clear, the elephant, the Lord flayed, was really the one which jumped out of the sacrifice along with the other beasts of the fire rather than any other Asura. The enraged Rsis performed a sacrifice from which sprang these wild beasts and rushed, at the behest of the Rsis, to kill Shiva.
#Perayiram paravi thevaram skin#
The skin worn here is not the skin of the ass but the skins of all varieties which we see in the lady’s corner of a modern leather emporium-the skin of the tiger, the lion, the elephant and the deer. By transplanting the terrible and horrid form of Kapali to this atmosphere of love and beauty, the Tamilian has worked a miracle one gets the sublimation and universalization of this story. The begging at the door of the Rsis has a similarity with another story of the Lord’s feat-begging at the doors of the Rsis of Darukavana, which had already been referred to. The seven houses are the houses of the seven great Rsis of the Great Bear. The Kapalika form has already been referred to and according to the Kapalika vrata, God has to go a-begging to not more than seven houses. More than this the Tamilians have made the terrific forms themselves beautiful and lovable. It is the lovable forms and the dance of Shiva that have captivated the Tamilians. They have, on the other hand, tried to understand the inner spirit and enjoy their mystic experience giving expression to this in their own mellifluous verses, as is made clear by the suggestive descriptions of Arurar and Cekkilai already quoted. It has already been noticed by us that these terrific forms with which Shaivism started from its early beginnings, are not so very prevalent in the Tamil Country, though believing in a federation of sects and creeds, they never said anything derogatory of any sect or any form worshipped by it. One may point out at this place the great transformation effected, by the Tamilians in the horrid and terrific forms. Coming to the wearing of the skins, the Puranas have made for Him all kinds of skins.
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