Bhakta Kaṇṇappa Caritam: A Reflection on Śivānanda Lahari Śloka 63

Introduction / Motivation. 

In a world that often measures piety by ritual precision, the story of Thinnan, later revered as Bhakta Kannappa, bursts forth as a divine paradox. Here was a hunter who offered raw meat with unwashed hands and water held in his mouth, and yet rose to become one of Lord Śiva’s most beloved devotees.

This blog is a heartfelt journey through the poetic brilliance of Sekkizhār’s Periyapurāṇam and the contemplative vision of Śrī Ādi Śaṅkara’s Śivānanda Lahari. At its core, it explores the sacred transformation — from Thinnan the vanacaraḥ (forest-dweller) to Kaṇṇappa the bhakta avataṃsaḥ (crest-jewel among devotees) — wrought entirely through the grace of Swāmi Kālahasteeshwara.

Particularly poignant is Śrī Āchārya’s 63rd śloka, a number that bears symbolic resonance, for Kannappa is the crown among the 63 Nayanmārs of the Śaiva tradition. This verse lovingly describes Thinnan’s extraordinary yet innocent acts of devotion:

• Worn-out sandals offered as sacred cleansing to Śiva’s form
• Spit-water becoming divine abhiṣeka
• Half-eaten meat transformed into fresh prasāda

And yet, the one act that is not mentioned — the plucking of his own eye to heal the Lord’s — is omitted precisely because it transcends description. It is the moment when Śiva revealed to the world what He already knew: that Thinnan was no longer merely a bhakta — he was the very embodiment of bhakti itself.

To reiterate, this blog is a devotional retelling that draws from:

• Periyapurāṇam – Bhakta Kannappa Charitam
• Śivānanda Lahari, Śloka 63, where the forest-dweller becomes the sacred offering itself.

This is not just a tale.
It is a mirror — one that asks us:
What becomes possible when love itself becomes the offering?

May we read this not just with the mind, but with the open heart of Thinnan, and may we realize that even the simplest act, when steeped in devotion, becomes divine.

The hunt had begun, unlike the other story where the boar ran towards him, here Thinna and his friends went in chase of the wild boar. Again unlike the previous version, where Sri Parameshwara came down to meet Arjuna, here Swāmi stay put and like a magnet swami pulled Thinna towards Him (ayaskānta upalaṃ sūcikā – v 61 ), using the boar as the bait. While Thinna might have felt he was the hunter, little did he know he was walking to the trap set by the Adi Kirāta, long before Thinna was born.

Finally the hunt concluded, the boar was killed. The hunters rejoiced and rested. But a sudden change came over Thinnan, for the time was ripe and he was well within the kernal of Thirukālahasti Mallikārjuna swāmi’s krupā pinjaram.  

Whlie resting sitting against the rock, Thinnan looked up the hill. Some unknown pull whose strings he felt palpably pull on the chord of his heart, became manifest. He turned to Nannan, his best friend who accompanied him on the hunt.

ஆவதென் இதனைக் கண்டு இங்கு அணை

āvatēṉ itanaik kaṇḍu iṅgu aṇai

  தொறும் என் மேல் பாரம்

toṟum eṉ mēl pāram

போவது ஒன்று உளது போலும்

pōvatu oṉṟu uḷadu pōlum

  ஆசையும் பொங்கி மேல் மேல்

āsaiyum poṅgi mēl mēl

மேவிய நெஞ்சும் வேறோர்

mēviya neñjum vērōr

  விருப்புற விரையா நிற்கும்

viruppuṟa viraiyā niṟkum

தேவர் அங்கு இருப்பது எங்கே

tēvar aṅgu iruppatu eṅgē?

போகென்றார் திண்ணனார் தாம். 

pōkeṉṟār tiṇṇaṇār tām. 97  (Periyapurānam, 12^th book, Chapter 30).

Seeing this, why is it that with every step I draw nearer, a weight on me seems to lift?
My longing swells higher and higher, and my heart more and more absorbed rushes on with a new desire.

‘Where do the devas  abide there? Let us go,’ said Tiṇṇaṉ (Kaṇṇappa).”

 

 Having spoken thus, they hurried along, and on the way they came across the sacred Svarṇamukhi river, whose banks were rich with pearls, black agallochum, sandalwood,
gems from the mountain, gold, and diamonds strewn among the sands, where its waves gathered the treasures and laid them at the shore.

Thinnan turned to his friends and said “ I will climb this hill and later I will come and join you soon”

As he was running upslope from the banks of the river, where the clear stream flowed down, Tiṇṇaṉ’s mind too grew clear. Joy welled up within; seeing the waters of Kāḷatti (Kālahasti), he crossed the cool river and reached the wooded slopes of the holy hill.

The Kavi Sekkhizhār perumān says: -

முன்பு செய் தவத்தின் ஈட்டம்  முடிவிலா இன்பம் ஆன

muṉpu cey tavattin īṭṭam muṭivilā inbam āṉa
அன்பினை எடுத்துக் காட்ட  அளவிலா ஆர்வம் பொங்கி

aṉbiṉai eṭuttuk kāṭṭa aḷavilā ārvaṁ poṅki
மன் பெரும் காதல் கூர   வள்ளலார் மலையை நோக்கி

maṉ perum kātal kūra vaḷḷalār malaiyai nōkki
என்பு நெக்கு உருகி உள்ளத்து   எழு பெரு வேட்கை யோடும்

eṉpu nekk uruki uḷḷattu eḻu peru vēṭkaiyōṭum verse 102

The fruit of penances done before, namely the infinite (unending) bliss now took the form of love made visible. Boundless yearning surged up (within), his heart melted, his frame trembled, and with a mighty passion he gazed upon the generous Ishwara’s (vaḷḷalār ) mountain, as a great longing arose within.

திங்கள் சேர் சடையார் தம்மைச்  சென்றவர் காணா முன்னே

tiṅgaḷ cēr caṭaiyār tammaic ceṉṟavar kāṇā muṉṉē

அங்கணர் கருணை கூர்ந்த  அருள் திரு நோக்கம் எய்தத்

aṅgaṇar karuṇai kūrnta aruḷ tiru nōkkam eytata
தங்கிய பவத்தின் முன்னைச் சார்பு   விட்டு அகல நீங்கிப்

taṅkiya pavattin muṉnai cārpu viṭṭu akala nīṅki
பொங்கிய ஒளியின் நீழல் பொருவில்  அன்பு உருவம் ஆனார்

poṅgiya oḷiyiṉ nīḻal poruvil aṉpu uruvam ānār – verse 104.

Before he could behold the Lord whose matted locks bear the moon, the radiant eye of divine grace turned toward him. It snapped away the former bonds of worldly life,
he moved beyond all attachment and and in that flood of rising light (poṅgiya oḷiyiṉ - i.e. rising jnāna or nityānitya vastu viveka), he became the very form of love itself (aṉpu uruvam ānār)

Note: ānār – is respectful address, i.e. honorific third person – to say it in Telugu - prēma svarūpaṁ ayyāru. This sloka marks the transition in the way Thinna became Thinnar (as it were).

Then on that glorious Tiruk Kāḷatti hill, he beheld the One Supreme Lord, the single flame arising radiant there. As the joy of vision leapt within, his love grew swifter than thought itself; in enchantment he ran forward, embraced the Lord, and stood absorbed (verse 105)

 

Kannappa before he hugged swāmi stood there in awe drawing deep breath and from every pore of his body the thrill of rapture emanated in torrents (romāncham) and his eyes welled up. The Kavih Sekkhizār thinks to himself  “Ah! To think the Lord Himself has come here, caught in the love of His servant!” That formless compassion itself seemed to take form before Thinnan!! Verse 106

Kanappa pleaded aloud to Swāmi ““Born of the fierce hunter’s clan, roaming forests with axe and spear, slaying bear and tiger on the mountain, I am lost Swāmi. Now look, there is none with me now, no companion, no kinsman. I know this hill is lonely, and yet please do stay on this lonely hill for my sake (i.e. do not forsake me). He thus pleaded

(verse 107 paraphrased)

The time was flying by, Thinna had to leave, but he felt that he could not bear to part from Him, his devotion ever deepening.

இவர் தமைக் கண்டேனுக்குத்   தனியராய் இருந்தார் என்னே

இவர் தமக்கு அமுது செய்ய   இறைச்சியும் இடுவார் இல்லை

இவர் தமைப் பிரிய ஒண்ணாது என்செய்கேன் இனி யான் சால

இவர் தமக்கு இறைச்சி கொண்டிங்கு  எய்தவும் வேண்டும் என்று

ivar tamaik kaṇḍēṉukku taṉiyarāy iruntār eṉṉē
ivar tamakku amutu ceyya iraicciyum iṭuvār illai
ivar tamaip priya oṇṇātu eṉ ceykēṉ iṉi yān sāla
ivar tamakku iraicci koṇṭ-iṅgu eytavum vēṇṭum eṉṟu – verse 111.

“He lives alone here. How can this be!” thought Thinnan.
“He offers no food for himself; none brings him meat to give the Lord”
He cannot bear to part from Him so what shall I do now?
I must bring meat here myself for his Lord’s offering,” he resolved.

Verse 112

போதுவர் மீண்டு செல்வர்  புல்லுவர் மீளப் போவர்

காதலின் நோக்கி நிற்பர் கன்று   அகல் புனிற்று ஆப் போல்வர்

நாதனே அமுது செய்ய நல்ல  மெல் இறைச்சி நானே

கோதறத் தெரிந்து வேறு கொண்டு  இங்கு வருவேன் என்பார். 

pōtuvar mīṇḍu celvar pulluvar mīḷap pōvar
kātalin nōkki niṟpar kaṉṟu akal puṉiṟṟu āp pōlvar
nātaṉē amutu ceyya nalla mel iraicci nānē
kōtara-t terintu vēṟu koṇṭu iṅgu varuvēṉ eṉpār.

When the others would return, he would stay behind, his gaze fixed in love upon the Lord—
still as a cow that will not leave her calf.
“O Lord! To make a fine offering to You,” he said,
“I shall myself seek out tender, wholesome meat, and return here with it.”

 

Leaving the mountain’s summit, he (Thinnan) descended from the lofty slope. All worldly longings gone, love alone impelling him, he approached the river Tirumukali (Swarnamukhi), climbed its golden banks, and entered a fresh forest grove to gather flowers. Seeing the fervor of Thinnan to take care of Swāmi, his best friend Nannan thought to himself “ He has transcended the pravrrti of the hunters and has been possessed with the quality of the devas”

Meanwhile Thinnan prepared the meat, tasted it to make the choicest selection. What a novel offering indeed? As our Achārya says “kiñcit bhakṣita māṃsa śeṣa kabalaṃ navya upahārāyate” (verse 63)

Nannan said to his friends, seeing the single-mindedness of Thinnan “The god Śiva has taken possession of this Thinnan! We know not how to bring him back,” said Nannan and they rushed back to the village.

Thinnan for his part continued in his preparation for serving swāmi. Sekkizhār says “mā nadi nan nīr tūya vāyiṉil koṇḍu” He took the great river’s water in his pure mouth!

Here the kavi is calling Thinnan’s mouth – pure! Indeed!

Hence our āchārya said “gaṇḍūṣa ambu niṣecanaṃ puraripoḥ divya abhiṣekāyate” – verse 63

Back to Sekkhizār perumān’s words : -

Verse 123

இளைத்தனர் நாயனார் என்று ஈண்டச்  சென்று எய்தி வெற்பின்

முளைத்து எழு முதலைக் கண்டு  முடிமிசை மலரைக் காலில்

வளைத்த பொற் செருப்பால் மாற்றி  வாயின் மஞ்சன நீர் தன்னை

விளைத்த அன்பு உமிழ்வார் போல  விமலனார் முடிமேல் விட்டார்

iḷaittaṉar nāyaṉār eṉṟu īṇḍac cenṟu eythi veṟpin
muḷaitt-eḻu mutalaik kaṇṭu muḍimisai malaraik kālil
vaḷaitta poṟ ceruppāl māṟṟi vāyiṉ mañcana nīr taṉṉai
viḷaitta aṉbu umilvār pōla vimalanār muḍimēl viṭṭār.

As he reached the holy peak where Swāmi stood (in waiting for yeons), he saw a fresh, Śiva-liṅga. The flower fallen upon its summit he brushed aside with his foot,
using his golden sandals (its appears golden to the eye of the Kavih  ~ poṟ ceruppu) and, taking the pure water he had held in his mouth, he poured it upon the Lord’s head,
as if offering the very outpouring of his love itself.

தலை மிசைச் சுமந்த பள்ளித்  தாமத்தைத் தடங் காளத்தி

மலை மிசைத் தம்பிரானார் முடி  மிசை வணங்கிச் சாத்திச் – verse 124

At the broad Kāḷatti hill, he (Kaṇṇappa) carried upon his head a garland of forest flower fresh and fragrant. Then, bowing low before the Lord whose home crowns the mountain,
he adorned the divine head with that garland.

Kannappa sitting close to Swāmi said ““This meat is very fine, my Lord, O Nayanā! Please eat and bless me!”  (nāyaṉīrē amutu ceytu aruḷum eṉṟār – verse 125)

 

 

Lets revisit the first three lines of Achārya’s sloka

mārga–āvartita–pādukā paśupateḥ aṅgasya kūrcāyate
gaṇḍūṣa ambu niṣecanaṃ puraripoḥ divya abhiṣekāyate
kiñcit bhakṣita māṃsa śeṣa kabalaṃ navya upahārāyate

• mārga āvartita pādukā – the worn-out sandals from roaming the paths
• paśupateḥ aṅgasya kūrcāyate – become a sacred broom to clean Śiva’s body
• gaṇḍūṣa ambu niṣecanaṃ – the water spat out after rinsing the mouth
• puraripoḥ divya abhiṣekāyate – becomes divine ablution for Śiva
• kiñcit bhakṣita māṃsa śeṣa kabalam – the leftover morsel of partially eaten meat
• navya upahārāyate – becomes a fresh offering to the Lord

& reserve the last line for later point in this contemplative exercise.

 

As evening fell and darkness deepened, he feared that fierce beasts might roam about.
Sustaining his pure and steadfast love, he stood firm, bow in hand. Unmoving beside his Lord on the mountain, dark and still as the hill itself. Slowly he turned his gaze back at Swāmi, who was still unto Himself. Looking intently on that Swāmi, whom the tapasvī through tapas, devatas through upāsana, struggle to behold – Thinnan stood gazing even as the long night’s darkness swiftly fled! Both the moon and the rising sun’s light grazed tenderly the mountain slopes, as if bowing down to Swami’s leela – of having taken Thinnan into his bosom, as it were, by laying a trap of boundless love!

Thinnan knew the time was ripe for him to resume his hunting, so that he can come prepared to serve swāmi again. So, he reluctantly left.

Meanwhile came the bhakta of Parameśvara - Śivaghoṣaṟiyar – adept at Āgamas,
carrying flowers and pure water, to perform worship to the Ishwara, who Himself is the Divine Medicine, dark as collyrium, who abides on the hill of Kāḷatti – verse 135

Seeing the burnt meat, the bones, and the scattered leaves before the Lord,
they cried out in anguish : -

“What sacrilege is this?
Who has done such a deed!” (verse 136)

“O Lord of Lords, great Īśa!
How could this happen before You?
How can Your holy heart bear
this defilement of worship?” (verse 137)

Following the time honored traditional method of worship and ablutions, the Śivaghoṣaṟiyar, restored Swāmi’s external appearance and temple precincts to its previous state.

பணிந்து எழுந்து தனி முதலாம்  பரன் என்று பன் முறையால்

துணிந்த மறை மொழியாலே துதி  செய்து சுடர்த் திங்கள்

அணிந்த சடை முடிக் கற்றை  அங்கணரை விடை கொண்டு

தணிந்த மனத் திருமுனிவர்  தபோ வனத்தினிடைச் சார்ந்தார்.

paṇintu ezuntu taṉi mutalām paraṉ eṉṟu paṉ muṟaiyāl
tuṇinta maṟai moḻiyālē tuti ceytu cuṭart tiṅkaḷ
aṇinta caṭai muṭik kaṟṟai aṅkaṇaṟai viṭai koṇṭu
taṇinta manattu tiru muṉivar tapō vanaṭṭiṉiṭai cārntār – verse 140.

When the rites were done, they rose, chanting in manifold Vedic ways (மறை மொழியாலே துதி  செய்து), praising Swāmi  — the Supreme, the Ancient One —
whose matted locks bear the shining crescent moon (சுடர்த் திங்கள் அணிந்த சடை முடிக் கற்றை ) Their minds calmed, the holy sages departed, returning to their forest of penance.

 

Even as they left Thinnan came back within a short while.

 

In verse 141 – sekkhizār says by describing the noble deeds of his hunt (in search of māṃsam, for offering to Swāmi) – “Let my past negative karma be destroyed” ~ cey vaṇṇat tiṟam moḻivēn tī viṉaiyiṉ tiṟam oḻivēn - செய்வண்ணத் திறம் மொழிவேன்

  தீவினையின் திறம் ஒழிவேன்.

May our past negative karma also be destroyed by Sri Kālahasteeshwara Krupa and Sri Bhakta Kannappa kathā mananam.

 

Thinnan gathered all the beasts he had taken, and kindled a fire, roasted the meat, mixed honey and sweet herbs, spread teak leaves wide, and placed a broad, flat stone nearby
to serve as his altar. Again, with simple care he placed the holy offerings of the meat to his lips, to taste it himself, before giving to his beloved. He ascended the hill, reached his Master – the Lord of the devatas (Mahādeva), calmly swept away the formal offerings (of Śivaghoṣaṟiyar) and resumed his own unique worship, continuing as before, with heartfelt devotion

Verse 151

Thus, he offered the sacred food each day, and performed his peerless worship faithfully.
With love growing ever deeper, he never turned away from his Lord of Kāḷatti. By by day he hunted in the forest, by night he kept ceaseless watch before Him.

Thus this dance of devotion continued, day after day and night after night – between two devotees  - Thinnan and Śivaghoṣaṟiyar.  Of the two the sages along with Śivaghoṣaṟiyar, could not fathom this leela of Swāmi. They decided to know the truth behind this leela. So they abstained from food, sleep and worldly duties and single-mindedly adored Swāmi, to know the truth behind this leela.

Verse 154, 155, 156 (excerpts)

But by the Lord’s gracious glance, their ignorance melted away, as iron turns to gold in fire.
The body, deeds, and triple impurities were all consumed, and their hearts flowed with love.
“O my Lord, I see not him who does this the hunter who worships You thus! By Your grace, reveal and bless us that we may know his worth.”

Swāmi appeared in their dreams and said

வன்திறல் வேடுவன் என்று மற்று  அவனை நீ நினையேல்

நன்றவன் தன் செயல் தன்னை  நாம் உரைப்பக் கேள் என்று

van tiṟal vēṭuvaṉ eṉṟu maṟṟu avaṉai nī niṉaiyēl
naṉ ṟavaṉ taṉ ceyal taṉṉai nām uṟaippak kēḷ eṉṟu.

Think not of him as a mere hunter, nor speak of him with contempt.
He is pure indeed — listen well, and I shall reveal the meaning of his deeds.

 

Lets go back to āchārya’s 63^rd sloka one more time.

mārga–āvartita–pādukā paśupateḥ aṅgasya kūrcāyate
gaṇḍūṣa ambu niṣecanaṃ puraripoḥ divya abhiṣekāyate
kiñcit bhakṣita māṃsa śeṣa kabalaṃ navya upahārāyate
+

(These three lines we dwelt upon before. Now lets look at the last line)

 

Here āchārya says - bhaktiḥ kiṃ na karoti aho vanacaraḥ bhakta avataṃsāyate

• bhaktiḥ–kiṃ–na–karoti–aho – what does devotion not accomplish!
• vanacaraḥ–bhakta–avataṃsāyate – even a forest dweller becomes an ornament among devotees

 

Here āchārya in the first three lines, described every act of Thinnan but the one act – which made Swāmi call him as kannappā!  That last act of this Leela of Sri Kālahasteeshwara, is about to unfold.

 

  

 

In the very next verse – i.e. verse 157, Swāmi described who or rather what Thinnan really is!

அவனுடைய வடிவு எல்லாம்   நம் பக்கல் அன்பு என்றும்

அவனுடைய அறிவெல்லாம் நமை  அறியும் அறிவு என்றும்

அவனுடைய செயல் எல்லாம்  நமக்கு இனியவாம் என்றும்

அவனுடைய நிலை இவ்வாறு அறிநீ  என்று அருள் செய்வார்.

avaṉuṭaiya vaṭivu ellām nam pakkal aṉbu eṉṟum
avaṉuṭaiya aṟiv ellām namai aṟiyum aṟivu eṉṟum
avaṉuṭaiya ceyal ellām namakku iṉiyavām eṉṟum
avaṉuṭaiya nilai ivvāṟu aṟi nī eṉṟu aruḷ ceyvār.

His very form is made of love for Me. His knowing is the knowing that knows only Me.
All his acts are sweet to Me. Know this well, his state is nothing but love itself,” said Swāmi.

Swami further says  “His touch was purer to Me than a thousand sacred flowers.”

Verse 159

உருகிய அன்பொழிவின்றி நிறைந்த  அவன் உருவென்னும்

பெருகியகொள் கலமுகத்தில்  பிறங்கியினி தொழுகுதலால்

ஒருமுனிவன் செவிஉமிழும்  உயர்கங்கை முதல்தீர்த்தப்

பொருபுனலின் எனக்கவன்தன் வாயுமிழும் புனல்புனிதம்

urugiya aṉboḻiviṉṟi niṟainda avaṉ uruv eṉṉum
perugiya koḷ kala mugattil piṟaṅkiyiṉi toḻukudalāl
oru muṉivaṉ cevi umiḻum uyar kaṅkai mutal tīrtta
poru puṉaliṉ eṉak kavaṉ taṉ vāyum iḻum puṉal puṉitam.

When, with melting love unceasingly he worships My form. The water he spits from his mouth for My ablution, is holier to Me than all the waters of Gaṅgā and the sanctified rivers poured by sages.

Verse 160

இம்மலைவந் தெனையடைந்த  கானவன்தன் இயல்பாலே

மெய்மலரும் அன்புமேல் விரிந்தனபோல் விழுதலால்

செம்மலர்மேல் அயனொடுமால்  முதல்தேவர் வந்துபுனை

எம்மலரும் அவன் தலையால் இடுமலர்போல் எனக்கொல்வா. 

im malai vant eṉai aṭainta kāṉavaṉ taṉ iyalpālē
mey malarum aṉbum ēl virintanapōl viḻudalāl
cem malar mēl ayaṉoṭu māl mutal tēvar vantu puṉai
em malarum avaṉ talaiyāl iṭu malar pōl eṉak koḷvā.

The forest-dweller who came to Me on this hill blooms with true love. Just as the red lotus opens to the sun, his devotion unfolds in my presence. For Me, the flowers that Viṣṇu and Brahmā bring are no dearer than the garland he carries upon his head.

Swāmi further says “The offerings of flesh he gives with his archer’s hands are dearer to Me than the sacrifices of a thousand learned priests.”

மன்பெருமா மறைமொழிகள்  மாமுனிவர் மகிழ்ந்துரைக்கும்

இன்பமொழித் தோத்திரங்கள்  மந்திரங்களியாவையினும்

முன்பிருந்து மற்றவன்தன்முகமலர அகநெகிழ அன்பில்நினைந் தெனையல்லால்  அறிவுறா மொழிநல்ல

maṉ perumā maṟai moḻikaḷ mā muṉivar makiḻntu uraikkum
iṉpam oḻit tōttiraṅkaḷ maṉtiraṅkaḷ iyāvaiyiṉum
muṉpiruntu maṟṟavaṉ taṉ mukam alara aḵa nekiḻ
aṉbil niṉaint eṉai allāl aṟivuṟā moḻi nalla – verse 162

(O Sages listen) The hymns, mantras, and praises chanted joyfully by the great sages
are all sweet indeed (to Me), but but not as sweet as his silence, when he gazes upon My face in love, his heart overflowing beyond words.

 

Swami continued “Tomorrow, hide and watch. You shall see for yourself the immeasurable love for Me. Cast away your doubts.” Thus blessing the sage, the Swāmi who bears Mā Gaṅgā, on His matted hair vanished from the dream. The Sage was filled with wonder and fear and lay sleepless, waiting for the dawn, as he was afraid of what he might witness.  Six days has passed, since the leela began to unfold. As commanded by Swāmi – the holy sage hid himself, awaiting Thinnan and Lord’s ThiruvilaiyādaL.

 

 

 

Thinnan came back as in the previous days, bearing pure food, sweet as nectar,
fresh water for ablution, and bright garlands of varied flowers.

Even as he was rushing up the hill, he thought, “I’ve delayed so long let me hurry to my Lord.” But as he neared, dark omens gathered birds shrieked, beasts turned restless.

Then he saw, before reaching the shrine, a stream of blood flowing from the Lord’s eye.
Trembling, he cried, “What has happened? What calamity has befallen my Master?”

Seeing the sacred blood streaming down, he was overcome. Tears filled his mouth and eyes, the meat and bow fell from his hands. He stumbled and his ornaments of green leaves shaking, and fell upon the earth in anguish. His chest pressing the soil, crying out in despair. He rose again, trembling, and wiped the streaming blood.

But the bleeding would not stop. He felt helpless, unsure what to do, restless in panic. His mind dissolved, his strength fainted. Lifting himself, he cried aloud,

“Who has done this to my Lord?”

and looking in all directions, he seized his bow once more.

 

பாவியேன் கண்ட வண்ணம்  பரமனார்க்கு அடுத்தது என்னோ?

ஆவியின் இனிய எங்கள்  அத்தனார்க்கு அடுத்தது என்னோ ?

மேவினார் பிரிய மாட்டா விமலனார்க்கு அடுத்தது என்னோ?

ஆவது ஒன்று அறிகிலேன் யான் என் செய்கேன் என்று பின்னும்

pāviyēṉ kaṇḍa vaṇṇam paramanārkku aṭuttadu eṉṉō?
āviyyin iṉiya eṅkaḷ attanārkku aṭuttadu eṉṉō?
mēviṉār priya māṭṭā vimalanārkku aṭuttadu eṉṉō?
āvadu oṉṟa aṟikilēṉ yān eṉ ceykēṉ eṉṟu piṉṉum – verse 174

“Alas! What misfortune has come upon my Swāmi, the Supreme(பரமனார் / paramanār) )?  What calamity has touched our Swāmi, the dearest of my Self (āviyyin iṉiya eṅkaḷ)? What harm has befallen the pure One (vimalanār) whom nothing can harm?
I cannot fathom this what shall I do now?” -  He lamented, bewildered, and cried again.

 

Verse 175

“What can I do to end this pain? I see no one who caused the harm. I, the humble hunter,
will find a cure myself. Is not the true medicine the herbs of the golden hills? Let me fetch them!” So saying, he ran swiftly into the mountains.

 

Thus swiftly scaling the hilly forests, in search of the herbs – Thinnan came back with the herbs of choice. But to his despair, blood did not cease to flow. All the herbs of the forest failed. Then he remembered the ancient lore of the hunters - uṟṟa nōy tīrppadu ūṉukku ūṉ - “Only flesh heals flesh.” – He now knew what must be done.

 

Verse 178

இதற்கினி என்கண் அம்பால் இடந்து  அப்பின் எந்தையார் கண்

அதற்கிது மருந்தாய்ப் புண்ணீர்  நிற்கவும் அடுக்கும் என்று

மதர்த்து எழும் உள்ளத்தோடு மகிழ்ந்து முன் இருந்து தங்கண்

முதற்சரம் அடுத்து வாங்கி முதல்வர் தம் கண்ணில் அப்ப.

itaṟkiṉi eṉ kaṇ aṉpāl iṭantu appiṉ entaiyār kaṇ
ataṟkitu marundāyp puṇṇīr niṟkavum aṭukkum eṉṟu
matarttu eḻum uḷḷattōṭu makiḻntu muṉ iṟundu taṅkaṇ
mutarcaram aṭuttu vāṅki mutalvar taṁ kaṇṇil appa.

“Then let my own eye be the remedy! With it I shall staunch my Father’s flowing wound.”
So saying, joyous and fearless, he placed his foot upon his bow to steady his hand, and with a firm arrow’s edge he plucked out his eye, pressed it upon the Lord’s.

 

Verse 179

When the bleeding stopped, he leapt with joy upon the earth. His broad shoulders swayed like mountains, his dance was wild, his laughter radiant. “Ah! What good fortune this thought to heal my Lord!” he cried, his heart overflowing with delight, surpassing even the joy of heaven’s gods.

 

Verse 180

வலத்திரு கண்ணில் தம் கண் அப்பிய வள்ளலார் தம்

நலத்தினைப் பின்னும் காட்ட நாயனார் மற்றைக் கண்ணில்

உலப்பில் செம் குருதி பாயக் கண்டனர் உலகில் வேடர்

குலப்பெருந் தவத்தால் வந்து கொள்கையின் உம்பர் மேலார்

valattiru kaṇṇil taṁ kaṇ appiya vaḷḷalār taṁ
nalattiṉaip piṉṉum kāṭṭa nāyaṉār maṟṟaik kaṇṇil
ulappil ceṅ kuruti pāyak kaṇṭaṉar ulagil vēṭar
kulapperun tava ttāl vantu koḷka iṉai yuṉpar mēlār.

To show the measure of His grace, the generous hunter, who had offered one of his eyes,
saw now the other Lord’s eye begin to bleed as well.

The gods themselves trembled at this great act of the forest-born whose austerity and love
surpassed all heavenly beings.

Verse 180

கண்டபின் கெட்டேன் எங்கள்  காளத்தியார் கண் ஒன்று

புண்டரு குருதி நிற்க மற்றைக்   கண் குருதி பொங்கி

மண்டுமற்று இதனுக்கு அஞ்சேன் மருந்து  கை கண்டேன் இன்னும்

உண்டொரு கண் அக்கண்ணை இடந்து  அப்பி ஒழிப்பேன் என்று. 

kaṇṭapiṉ keṭṭēṉ eṅkaḷ kāḷattiyār kaṇ oṉṟu
puṇṭaru kuruti niṟka maṟṟaik kaṇ kuruti poṅki
maṇṭum aṟṟu itaṉukku añcēṉ marundu kai kaṇṭēṉ iṉṉum
uṇṭoru kaṇ ak kaṇṇai iṭantu appi oḻippēṉ eṉṟu.

Seeing the other divine eye bleeding too, he cried, “Alas! my Lord’s other eye!
What has befallen you now?” As the blood welled again,
he said calmly, “Fear not — I have found the cure. I still have one more eye;
I shall give it too and make my Lord whole!”

Verse 182

கண்ணுதல் கண்ணில் தம் கண்  இடந்து அப்பிற் காணும் நேர்பாடு

எண்ணுவார் தம்பிரான் தன் திருக்   கண்ணில் இடக்கால் ஊன்றி

உண்ணிறை விருப்பினோடும் ஒரு   தனிப் பகழி கொண்டு

திண்ணனார் கண்ணில் ஊன்றத்  தரித்திலர் தேவ தேவர். 

kaṇṇudal kaṇṇil taṁ kaṇ iṭantu appiṟ kāṇum nērpāṭu
eṇṇuvār taṁpirān taṉ tiruk kaṇṇil iṭakkāl ūṉṟi
uṇṇiṟai viruppiṉōṭum our taṇip pagaḻi koṇṭu
tiṇṇaṉār kaṇṇil ūṇṟat taritthilar dēva dēvar.

kaṇṇudal kaṇṇil — “in the eye that sees all eyes” (Śiva’s eye)
iṭakkāl ūṉṟi — “placing his left foot upon it (to guide himself)”
tiṇṇaṉār kaṇṇil ūṇṟat — “pressed (the arrow tip) upon his own eye”
taritthilar — “but (the) Lord did not allow it”

 

As Tiṇṇaṉ raised his hand to pluck his other eye, the Lord, whose arm bears the triple coiled snake as ornament, stayed that hand, saying “kaṇṇappa niṟka eṉṟē - கண்ணப்ப நிற்க என்றே. Stop, Kaṇṇappa — stand still!”

 

 

The red-eyed Lord, rider of the white bull, the wondrous One of Kāḷatti, whose hand grants nectar to the loving, ruled over Tiṇṇaṉ that day. As Tiṇṇaṉ raised his hand to pluck his other eye, the Lord, whose arm bears the triple coiled snake as ornament, stayed that hand, saying - “Stop, Kaṇṇappa — stand still!”

 

The great sages beheld it, and Brahmā and all the gods, pouring showers of divine blossoms, chanted aloud the Vedas in joy.

 

Verse 184

பேறினி இதன் மேல் உண்டோ ?    பிரான் திருக் கண்ணில் வந்த

ஊறு கண்டு அஞ்சித் தம்    கண் இடந்தப்ப உதவும் கையை

ஏறுயர்த்தவர் தம் கையால் பிடித்துக்   கொண்டு என் வலத்தில்

மாறிலாய் நிற்க என்று மன்னு   பேர் அருள் புரிந்தார். 

pēriṉi itanu mēl uṇṭō? pirān tiruk kaṇṇil vanta
ūṟu kaṇḍu añcittam kaṇ iṭantappa utavum kaiyai
ēṟuyarttavar tam kaiyāl piṭittuk koṇṭu eṉ valattil
māṟilāy niṟka eṉṟu maṉṉu pēr aruḷ purintār.

Is there any blessing greater than this? When Swāmi saw His devotee’s dread at the sight of His bleeding eye, and the hand that rose to offer his own, He grasped that hand in His own, saying:

“Stand firm at My right side, O matchless one!”

and poured forth immeasurable grace.

 

Verse 185

maṅkul vāḻ tiru kāḷatti maṉṉaṉār kaṇṇil puṇṇīr
taṅkaṇāl māṟṟap peṟṟa talaivar tāḷ taḷamēṟ koṇṭē
kaṅkai vāḻ caṭaiyār vāḻum kaṭavūr il kalayaṉārām
poṅkiya pukaḻiṉ mikkār tirut toṇṭu puka lal uṟṟēṉ.

 

The Lord of Kāḷatti, whose eye’s wound was healed by his devotee’s eye and accepted placing the devotee’s feet upon His own head. He who wears the Ganga in His matted locks, abides in Kadavur as Kalayaṉār. And I, the humble poet, have entered into the radiance of that glorious service.

 

Thus we see how that vanacaraḥ indeed became bhakta avataṃsam

mārga–āvartita–pādukā paśupateḥ aṅgasya kūrcāyate
gaṇḍūṣa ambu niṣecanaṃ puraripoḥ divya abhiṣekāyate
kiñcit bhakṣita māṃsa śeṣa kabalaṃ navya upahārāyate
bhaktiḥ kiṃ na karoti aho vanacaraḥ bhakta avataṃsāyate

The worn sandals of Śiva become sacred objects for His service, the water spit out after rinsing the mouth becomes a divine offering, and even a half-eaten morsel of meat becomes an acceptable offering to the Lord—what is it that devotion cannot do! Even a wild forest-dweller becomes the crest-jewel among devotees.