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Updated: May 9, 2025
The chronology of the Âr̤vârs is exceedingly vague but if the praises of Śiva were sung by poet-saints in the seventh century, it is probable that the Vishṇu worshippers were not behindhand. Two circumstances argue a fairly early date.
Though the hymns are not anti-brahmanic they decidedly do not contemplate a life spent in orthodox observances and their reputed authors include several Śûdras, a king and a woman. After the poet-saints came the doctors and theologians.
Nimbârka expressed his views in a short commentary on the Vedânta Sûtras and also in ten verses containing a compendium of doctrine. As among the Śivaites, so among the Vishnuites of the south, history begins with poet-saints. They are called the twelve Âr̤vârs. For the three earliest no historical basis has been found, but the later ones seem to be real personalities.
Propped on an elbow, he lay among Arúna's cushions, his senses stirred by the faint carnation scent she used, enlarging on his latest enthusiasm Rabindranath Tagore, the first of India's poet-saints to challenge the ethics of the withdrawn life. When the mood was on, the veil of reserve swept aside, he could pour out his ardours, his protests, his theories, in an eloquent rush of words.
In both there is a line of poet-saints followed by philosophers and teachers and in both a considerable collection of Tamil hymns esteemed as equivalent to the Veda. Perhaps Śivaism was dominant first and Vishnuism somewhat later but at no epoch did either extinguish the other.
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