Chapter 4.6 - (b) Symbology of Man (the deer)

Arurar refers to the deer held in God’s hand, 17 times and speaks of it as ‘man’. Originally ‘md’ meant in Tamil any animal but later on, especially with the ‘cariyai’ ‘n or ‘an’, its meaning came to be restricted to the deer. Of the various varieties, the poet speaks of ‘kalaiman’, the antlered deer, the ‘pulavay of Tolkappiyam. Because its form with the branching horns and virility is impressive, it is specifically mentioned, “Kalaiman mari” “Kalai cer kaiyinan”. The poet is captivated by its tender age. He uses the word ‘mari’, which according to Tolkappiyar is traditionally used with reference to the young one of a deer “Man mari”; “Kalai man mari”. He, in some places, simply calls it ‘mari’ without mentioning the word ‘man’ ‘Kanru’ also seems to have come into use by the time of Arurar; for, he uses it at least in one place—“Man kanru arum karava. He is not satisfied with referring to it as a baby of a deer; he is desirous of calling it a ‘wee little deer’—“Ciru man mari” But in a few places, he does not refer to the tender age, but simply speaks of the deer. In all these places, the poet does not lay the emphasis on the playful deer but on the deer as a characteristic symbol of Shiva, even as the Cakra is the symbol of Visnu. He holds it in His ‘kai , a Tamil word for the hand—‘Kai’, or within His palm, “Kaittalam”. He uses the Sanskrit word ‘kara’ for the hand, at least once, and also the connected phrase “karatala”, equivalent to “kaittalam”, He speaks of Shiva holding it up—‘Entum , ‘Enti . In other places, he speaks of the deer going up to His hand—‘Erum’, being up there with all its heart—‘Meviya ; reaching the hand—‘Cer’; embracing or being in close contact as a dear little thing—‘Maruvum’. The hand appears to be full with this deer—‘Arum’. The deer is held on the left hand—“Manat itattar 7cait/an”

Though the deer and the axe have become the symbols of Shiva, these do not appear in all of His forms. We have noted in what all forms the deer or the “Krishna mrga” appears. References to the deer in Arurar may be analysed from this point of view. The poet usually does not specify any particular form of Shiva. But the details given in and around the mention of the deer may throw some light on the form referred to. It may be, he does not refer to any form. Even if a reference could be spun out, this study may show that it is not always in accordance with the rules of the Agamas as they are available at present. Arurar refers to the deer in juxtaposition to his description of the story of ‘Kamhri’, of ‘Gajari’ of ‘Kalari’, of the quest of Visnu and Brahma’, of ‘Tripurantaka,’ of the form of his Guru or of his inner vision, of Daksinamurti of Pasupatavrata, of Gangadhara, of Ardhanari and Hari ardha, of Umasahita of Ravananugraha of Daksari of Brahmasirascheda and of Visnucakradana,

He mentions the deer in connection with the ‘malu’ or battleaxe. In a few places the fire is mentioned along with these two and in one of these places the elephant’s skin is mentioned as probably referring to the Gajari form.