Kari Nayanar is the 47th Nayanar saint. Traditional hagiographies like Periya Puranam (13th century CE) and Thiruthondar Thogai (10th century CE) detail his legendary life and services to the Hindu god Shiva. Kari Nayanar was a vedic Brahmin devotee as well as a Tamil poet with Sanskrit learnings. The poet-saint compiled the vedic truths in Kovai(Anthology), a Tamil composition titled Karikkovai. Therefore the saint got the name as Kari Nayanar.
Hagiography
Kari Nayanar was born in a vedic Brahmin family in Thirukkadaiyur, a coastal town located - 15 km north of Karaikal - on the east coast of Tamil Nadu, where there are Amritaghateswarar - Abirami Temple and the ancient Thirukkadaiyur Mayanam temple. The poet-saint was not only the great Shiva devotee but also a learned scholar. The saint, with the help of his Sanskrit learning and with fair knowledge about the Vedic truths, composedanthologies in praise of Shiva and on Vedic truths. The knowledge of Vedic truths originally compiled in Sanskrit language was disseminated in the easily understandable, rhythmic and music filled Tamil anthology compositions, which melted the entire Tamil regions. The poet-saint also composed anthologies in praise of the monarchs i.e., Chera, Chozha and Pandyan, the rulers of three major Tamil kingdoms. In appreciation of his anthologies the poet-saint was rewarded with heaps of prize money and gifts. The saint utilized all his earnings for the cause of Saiva services. The poet-saint built many Shiva temples. He also served Shiva devotees. After rendering the prolonged selfless services, the devotion, faith and intense prayers of the poet-saint made him to attain the abode of Shiva.
Tamil month Masi – Puradam Poorvashada, Purvashada, star is widely celebrated as Guru Puja Day of Kari Nayanar.
Kanampulla Nayanar is the 46th Nayanar saint. Traditional hagiographies like Periya Puranam (13th century CE) and Thiruthondar Thogai (10th century CE) describe him as a great devotee of the Hindu god Shiva.
Since Kanampulla Nayanar was cutting selling the Kanampul grass for lighting lamps in Shiva temples, the word Kanampul got associated with his name.
Hagiographical account of Life
Kanampulla Nayanar was born in a farmer family in Pullirukkuveloor or Irukkuveloor, located at Sirkazhi Taluk, Nagapattinam District, Tamil Nadu. TheVaitheeswaran Temple dedicated stands in the town. Kanampulla Nayanar spent all his money in lighting the lamps in various Shiva temples. The Nayanar sang hymns to Shiva and served the deity and his devotees.
Shiva decided to test Kanampulla Nayanar's devotion. Kanampulla Nayanar's wealth quickly eroded and so he moved to Thillai Nataraja Temple, Chidambaram, where he earned a living by cutting and spending the Kanampul grass. With the money earned, the Nayanar purchased ghee (clarified butter) to light lamps in the Shiva temple.
Once, no grass of Kanampulla Nayanar was sold as people could not afford due to a famine, but the Nayanar wanted to serve Shiva by lighting lamps in his temple. He prepared a wick from the dry grass and burnt it, but it soon extinguished. In a fit of rage, he offered his own hair for burning. He extended his head near the lamp and spread the hair to get burnt. Pleased by the Nayanar's devotion, Shiva appeared before him and released him from the cycle of rebirth.
Tamil month karthikai - Kiruthikai star is widely celebrated as Guru Puja Day of Kanampulla Nayanar.
Kannappa Nayanar or Kannappa (Tamil: கண்ணப்ப நாயனார்) was one of the 63 Nayanmars or holy Saivite saints, the staunch devotees of Lord Shiva. The Periyapuranam compiled by Sekkizhar and also the Tiruthhthondar Thogai by the poet-saint Sundarar enlists the 63 Nayanars.Kannappa Nayanar belong to kongu vettuvagounders community which occupied the whole region in tamilnadu and Kannappa Nayanar is also known as Boya Tinnadu, Thinnappan, Tinnappan, Thinnan, Kannappan, Kannappa Nayanar or Nayanmar, Kannan, Bhakta Kannappan, Boya Kannappa, Bedara Kannappa, Dheeran, Kannabeswara was born in a hunter family in Uduppoor (modern Vutukuru) near Rajampet by the temple town of Sri Kalahasti, in present day Andhra Pradesh. He was named Thinnan or Dheeran or Boya Tinnadu by his parents. Birth and Life
He hunted in the forest around Sri Kalahasti and the hills - Sripuram and Mummidi-cholapuram.
Legends
Thinnan was a staunch devotee of the Vayu linga of SriKalahasti which he found in the forest while hunting. Being a hunter, he did not know how to properly worship Lord Shiva.
It is said that he poured water from his mouth on the Shiva lingam which he brought from the nearby river Swarnamukhi. He also offered the Lord whatever animal he hunted, including swine flesh. But the Lord accepted his offerings since Thinnan was pure at heart and his devotion was true.
Dheeran
One day, Lord Shiva tested the unshakable devotion of Thinnan. With his divine power, He created a tremor and the roof-tops of the temple began to fall. All the sages ran away from the scene except for Thinnan who covered the linga with his body to prevent it from any damage. Hence he was named thereafter as Dheeran.
KannappanBut to complicate matters further, he noticed that the other eye of the linga has also started oozing blood. So Thinnan thought that if he were to pluck his other eye too, he would become blind to exactly know the spot where he has to place his own second eye over the bleeding second eye of the lingam. So he placed his great toe on the linga to mark the spot of the bleeding second eye and proceeded to pluck out his other and only eye.
In another incident (thiru vilayadal of Lord Shiva), one day Thinnan or Dheeran noticed that one of the eyes of the Shiva linga was oozing blood and tears. Sensing that the Lord's eye had been injured, Dheeran proceeded to pluck his one eye out with one of his arrows and placed it in the spot of the bleeding eye of the Shiva linga. This stopped the bleeding in that eye of the linga.
Moved by his extreme devotion, Lord Shiva appeared before Thinnan and restored both his eyes.
"Nillu Kannappa" ("Stop Kannappan!")
He made Thinnan as one of the Nayanmars and henceforth he would be called as Kannappan or Kannappa Nayanar.
Kannabeswara
On the southern hill of the Kalahasti Temple, there is the shrine of Kannabeswara in his memory (Kannappa = Thinnan, eswara = Shiva which means "Kannappa, the devotee of Shiva").
Reincarnation of Arjun
Some Saivite traditions believe that Kannappa was the reincarnation of the Pandava - Arjuna. Arjuna worshipped Siva for seeking the Pasupatha Astra (a divine weapon) on Indrakiladri hill and when Shiva appeared before him in the form of a hunter, he failed to recognize him. Thus, due to this reason, Arjuna had to be born as Thinnan/ Kannappa, the hunter and adore the Lord before attaining final liberation.
Karaikkal Ammaiyar (Tamil: காரைக்கால் அம்மையார், which means "the revered mother from Karaikkal"), née Punithavathi, one of the three women amongst the sixty threeNayanmars, is one of the greatest figures of early Tamil literature. She was born at Karaikkal, South India, and probably lived during the 6th century. She was a great devotee of Lord Shiva.
Karaikkal is a maritime trading city in Chola Nadu. Punithavatiyar was born to Danathathan, a merchant. From childhood, she grew up with great love in god. She chanted the five letter mantraNamasivaya and attended to the needs of Shaiva devotees.
She was wedded to Paramathathan, the son of a rich merchant in Nagapattinam. Shaiva devotees who visited her home were lavishly fed and were given clothes and jewels.
One day her husband, Paramathathan, had sent two mangoes to be kept for him. That day a hungry Shaiva devotee came to her residence. As the luncheon was not yet ready, she gave the devotee one of the two mangoes which her husband gave earlier. Later, when her husband came home, she served him the other mango. The mango was very delicious, and her husband requested that the other mango be served. Punithavathi prayed to Shiva, and a mango appeared in her palm, which she served to her husband.
As this fruit was divinely sweet and was infinitely delicious compared to the previous one, her husband inquired as to how she obtained this mango. When she told how she received the second mango by God's grace, her husband didn't believe it. He asked her to produce another mango with divine help. She entreated Lord Shiva, obtained another similar mango, and gave it to her husband. The mango then disappeared, and Paramathathan realised the divine nature of his wife and his own arrogance. Paramathathan understood that she was worthy of worship and he was unworthy of her. He then deserted her, becoming a trader and married the daughter of a merchant who then gave birth to their child. Paramathathan named the child with the real name of ammaiyar. When word reached ammaiyar's family, they decided that they must take her to him. When he saw his former wife, Paramathathan addressed her reverentially, saying that he realised she was no ordinary human being. Dismayed, ammaiyar prayed to Shiva asking for a boon - that she may worship Lord Shiva as a disembodied wraith. She received the boon, and leaving all her beauty and her body behind. Then she graciously sang, "Arpudha Thiruvandhaadhi" and "Thiruvirattaimanimaalai". she traveled to Mount Kailas, climbing it upside down on her head. There Goddess parvathi, wife of shiva, asked about ammaiyar. Lord Shiva told, she is the mother who is taking care of ourselves. Ammaiyar worshiped shiva. shiva greeted her with calling her "ammaiye"(means, 'my mother!'), and Ammaiyar replied "Appa"(father to all). Lord asked her wish to which she replied, "I want endless and delightful love with you. I don't want to be born again. Even if I have any birth, I should not forget you. When you perform your holy dance, I want to be beneath in your feet and I want to sing your praise in joy." The Lord granted the boon and asked Ammaiyar to come to Thiruvalangadu, where He is performing one of the holy dances (oordhuva thandava). Ammaiyar visited Thiruvalangadu, walking on her holy head. She sang 'Thiruaalangaatu mootha thirupathigam 1' and 'Thiruaalangaatu mootha thirupathigam 2'.
In 1954, A.L. Basham published a photograph in his The Wonder that was India depicting an ascetic or demonic female figure that he called “Kali as Demoness playing Cymbals”, and in 1955, Heinrich Zimmer called this female character “Kali". One year later, this type of figure was identified as the Tamil Nayanar Karaikkal Ammaiyar by Jean Filliozat in Kârâvêlane’sKâreikkâlammeiyâr: œvres éditées et traduites. In 1956, Kârâvêlane and Jean Filliozat presented a publication that included the first French translation of the verses ascribed to the Tamil saint-poet Karaikkal Ammaiyar, which probably dated to the 6th or 7th century. Karaikkal Ammaiyar was depicted in South Indian art from the 11th century onwards. The publication included several plates depicting the female Nayanar, in bronze, stone, or as being a part of a temple structure. A dancing Shiva on the south wall of the Brihadeeswarar Temple at Gangaikonda Cholapuram (c. AD 1025) shows, on Shiva Nataraja’s right side, an emaciated female figure playing the cymbals and displaying ascetic or demonic features. She has wild uncombed hair, pointed shrivelled breasts, and a fierce facial expression. Filliozat identified this figure as Karaikkal Ammaiyar.
This depiction of the squatting female figure was published by Hermann Kulke in 1970 in his analysis of the religious and historical background of Cidambaram in Tamil Nadu based on the Cidambaramahatmya. He also calls the figure Karaikkal Ammaiyar, and states that this emaciated figure strongly resembles the Mother Goddess Chamunda (Kulke 1970:123). In 1976 Mireille Bénisti published an article in which she states that the figure of Karaikkal Ammaiyar is depicted in Khmer art, especially in Cambodia. On a lintel from Vat Baset in Cambodia she found a figure that she interpreted as the emaciated Tamil Nayanar Karaikkal Ammaiyar. However, the study of Peter de Bruijn published in 2007 pointed out that similar emaciated female figures are to be found in Southeast Asia, but cannot be identified as Karaikkal Ammaiyar.
Kochengat Chola Nayanar is a chola king. He was one of the 63 nayanars of saivism. He was born in the Shatabhisha nakshatra of the tamil month Masi(Māci).
In Chandra Tirtha, a village in the Chola kingdom there was a thick grove. In that grove under a Jambu tree there was a Shiva Lingam. A white elephant used to come there daily and do puja for the Lingam. A spider which was also devoted to the lord, noticed some dry leaves falling on the shiva lingam. In order to prevent this, the spider wove a web above the Lingam. The next day when the elephant came to worship, he found the web, and thought that someone had polluted the place. So the elephant tore the web, offered his worship and went away. The spider came upon the scene and felt sorry that his web had been destroyed. So he woven another web and went away. The next day, as the elephant was pulling the web away, the spider which was already present there, gave him a sting. The elephant died on the spot due to the poison. The spider too, was caught in the elephant’s trunk, and perished. Due to the almighties grace, the spider was born as the son of Suba Devan, the Chola king. Mythology
Suba Devan and his dutiful wife Kamalavati went to Chidambaram and eagerly prayed to the Lord Nataraja(a form of Shiva) for a son. The Lord granted their wish. Soon the queen conceived and the day of delivery arrived. Astrologers foretold that if the child could be delivered a few minutes later, it would rule the three worlds. Hearing this the queen asked that she should be tied to the roof of the room upside down, with a tight bandage around her waist. When the auspicious time came, she was released and the child was born. This was the spider reborn, The child had red eyes as he had remained in his mother’s womb a little longer. The mother, looking into the babies red eyes and said Kochengkannano.(in Tamil ko=king, cheng=red, kan=eyes), which literally means king with red eyes, and expired. Thus, he was named Kochengat Cholan. When he reached the proper age, his father enthroned him king, retired from the world and, after severe penance, reached the Lord’s Abode.
Kochengat Cholan promoted Saivism. In Tiruanaika he built a beautiful temple and installed the Siva Lingam under the same Jambu tree. In Chola Nadu he built many shrines and mansions for the use of shiva’s devotees. He provided houses and agri lands to the three thousand Brahmins of Tillai for regular worship at the Chidambaram temple. Finally he reached the Lord’s Abode. His glories were sung by the famous Tamil poet Poygayar in his Kalavazhi Narpathu.
Manakkanychaara Nayanar was one of the 63 Nayanmars of the Saivite faith of South India. He lived in the village of Kancharur in the Chola kingdom during the eighth century CE. He belonged to the Vellala cast and was a hereditory commander in the Chola Military of Chola Raajym to day referred as Tamil Nadu.
Meiporul Nayanar was a pious king. He is one of the 63 nayanmar’s of saivism. He ruled over the hill tribes of Sethi. He was chivalrous and brave. To him Siva and his devotees, adornedRudraksha and sacred ashes represented only truth,absolute Truth, and all the rest of the world was straw. He saw everything as Sivamayam . Nayanar’s fame soon spread far and wide. This evoked the jealousy of Muthanathan, the king of the neighbouring state. He collected a big army and attacked Nayanar several times, but he was repeatedly defeated. So, Muthanathan resorted to foul-play. One day, he disguised himself as a Siva Yogi and entered the palace at night.
The gate-keepers did not question him because their king ordered them to allow siva devotees into the palace at any time. But the soldiers conveyed this to their Minister Dathan, who rushed to the Kings bed room. But before he reach the kings room, the fraudulent sage had killed the king. Dathan jumped to dehead the sage, but nayanar ordered to save muthanathan since he was disguised like a siva devotee. Dathan did the same and Meiporul nayanar spelled the name of siva and lost his breath.
Lord siva suddenly appeared there with mother parvathy and said he was immensely pleased with the cosmic love and unquestioning devotion to his devotees. He said even in a murderer the king saw siva. Thus he blessed him with the Highest Abode which even the Devas cannot hope to reach. With these words the Lord disappeared and Maiporul Nayanar also attained his Abode.
Since Meiporul nayanar was born in the Tamil month of Karthigai, in Uthiram Nakshatra, that day was celebrated as his day in all siva temples. Descendants of Meiporul Nayanar are the Nathamannars of Parkavakulam
Muruga Nayanar or Muruka Nayanar is the 15th Nayanar saint. Traditional hagiographies like Periya Puranam (13th century CE) and Thiruthondar Thogai (10th century CE) describe him as a great devotee of the Hindu god Shiva. He is described to have lived an ascetic life, filled with austerity and selfless devotion to Shiva, spending his time in collecting flowers from woodlands and decorating the Shiva Lingam with garlands and coronets.
Muruga Nayanar was born in a Brahmin family in a coastal village called Thirupugalur or Thirupukalur or Pumpukalur in Chola Nadu, now located in Thirumarugal Taluk, Nagapattinam District, Tamil Nadu. His daily routine was to leave home in the early morning and roam around the woodland to collect the colourful and fragrant flowers like lotus, champaka, jasmine, konrai etc. While plucking flowers he used to chant the Panchakshara mantra. He will get back home and tie up the flowers into beautiful garlands and coronets to adorn the Shiva Lingam (Agnishwara) and his consort Parvati. He was in the habit of visiting the temple at least three times daily.
Muruga Nayanar is described as a contemporary of other Nayanars like Sambandar (Tirugnaana Sambandar), Thirunavukkarasar, Sundarar, Thiruneelakandar and Tirunilakanda Yaazpaanar Nayanar. When Sambandar and Thirunavukkarasar, two of the most prominent Nayanars, visited the Thirupugalur temple, Muruga Nayanar warmly welcomed them and took them home. Spending time with them and listening to their hymns, Muruga Nayanar was elated. Sambandar appreciated Muruga Nayanar's devotion to Shiva and developed thick friendship with him.
Sambandar invited Muruga Nayanar to his wedding in Nallur Perumanam. After the wedding, Sambandar, his bride and other Shiva devotees went again to Nallur Perumanam temple of Shiva. Sambandar prayed to Shiva, seeking salvation and sang a hymn called Panchakshara Pathikam. Shiva appeared before him and granted his wish. Then Sambandar, his bride and all the wedding guests, including Muruga Nayanar merged in the Light of Siva.
The Tamil month Vaikasi, star Moolam (nakshatra) is observed as Muruga Nayanar's Guru pooja day in all Shiva temples.
Nandanar was born in a village called Adhanur(ஆதனூர்)in a poor family. He was born at the cruel time where untouchability was being practised, as he belonged to Paraiyar community, which was considered as an untouchable Avarna. Dr. B. R. Ambedkar devoted his book 'THE UNTOUCHABLES WHO WERE THEY AND WHY THEY BECAME UNTOUCHABLES?' to saint Nandanar. A Tamil movie by the name Nandanar depicting the story of saint Nandanar was directed by Ellis Dungan.
He worked as a Naatamaikar (நாட்டாமை) under a Brahmin who owned around 240 acres (0.97 km2) of land (40 வேலி நிலம்). He had the love of the Brahmin who believed that Nandanar had a midas touch and that he is very loyal and sincere in his duty. But nothing was explicitly shown by the landlord towards the poor Nandan who served him devotedly. Legend
Though Nandanar's deity was Karuppanasami, the protector lord of villages, he was a great devotee of Lord Shiva. He visits the Thirupangur Shiva Temple where the Nandi (bull) hides the Lord from His vision. But without losing hope, Nandanar prays and the Nandi moves aside, letting Him have the darshan of the Lord. He sings the glory of the Great God (Mahadeva) and returns, only to lose his job since the Brahmin was told that Nandan went to the temple ignoring the work that was pending.
While on His way back, He hears that the Lord who dwells also in Chidambaram must be seen at least once in a lifetime. Thus, the desire to visit Chidambaram grew in Nandanar to a great extent that he started pestering the Brahmin to grant him permission to visit Chidambaram at least once. Nandanar is named Thiru Naalai Povar (திரு நாளைப் போவார்) since he tells everyone that he will be going to Chidambaram tomorrow (naalai).
The Brahmin refuses to grant him permission and also ridicules Him of His desire to see the Lord of Chidambaram in spite of being born in a so-called low-caste. But upon Nandanar's constant requests, he agrees but in one condition. It is that Nandanar can visit Chidambaram after all the 240 acres (0.97 km2) of land is cultivated and harvested.
Nandanar knew that it is a task next to impossibility. He cried to Lord Shiva in despair and Lord Shiva orders his Ganas to do all the work in a single night. The Brahmin gets astonished with the devotion of Nandanar, falls down in His feet and requests him to pardon him for his ignorance. Nandanar happily sets forth to Chidambaram and there too, he faces the same problem of being a low-caste born. He sits there in the entrance of the city, filled with anguish to see the Lord.
Lord Shiva appears in the dream of the 3000 saints of Thillai (தில்லைவாழ் அந்தணர் மூவாயிரம்) and instructs them to receive Nandanar with due respect.
It should be mentioned that according to Pulavar Keeran, the original text by Sekkizhar swamigal does not contain any references to a Brahmin landlord. This intentionally villainous character was introduced by Gopalakrishna Bharathi in Nandanaar Charithram to illustrate that Bhakthi is better than Ritual/Rigor/Knowledge. Between bhakthi towards the Lord, represented by Nandanar, and Knowledge of the Vedas, represented by the Brahmin, the Lord always favors the one with Bhakti.
Narasinga Muniyaraiyar Nayanar is the 40th Nayanar saint. Traditional hagiographies like Periya Puranam (13th century CE) and Thiruthondar Thogai (10th century CE) detail his legendary life and services to the Hindu god Shiva.
Hagiography
Narasinga Muniyaraiyar Nayanar was the chieftain of the state Tiru Munaipadi. Muniyaraiyar The saint was a contemporary of Sundarar. Swami Sadananda points out that Sundarar lived few generations after Sambandar and Thirunavukkarasar. It is also learnt that the saint lived at Tirunavalur (Tirunamanullur), Narasinga Muniyaraiyar was the foster-father of Sundarar. The saint brought up Sundarar as a prince.
The chieftain was the great devotee of Shiva and people were happy during his reign. He would arrange special pujas at Shiva temples on each Thiruvathirai star day (Ardra (nakshatra)). On this eve he was receiving Saiva devotees. The devotees used to smear with holy ashes on their bodies. On the Puja eve the devotees were fed sumptuously with royal feast. At the end of the feast he was donating more than one hundred gold coins to each devotee.
There was a testing day for the chieftain. God has chosen the specific day to reveal the faith and devotion of Narasinga Muniyaraiyar. On one such Thiruvathirai puja day, a devotee attended puja with holy ashes smeared on his plain naked body. His presence gave rise to unusual perturbation among other devotees. Instead of developing detestation at the nudity, Muniyaraiyar rightly understood the amount of self-control and attitude of detachment developed by the devotee within himself. He gave the respectful welcome by prostrating before the saint and served the royal banquet with full of hospitality. The chieftain also extended 200 gold coins to the devotee. The reverence and respect shown by Narasinga Muniyaraiyar earned the benign grace of Shiva and the saint was liberated from the cycle of rebirth.
Tamil month Purattasi – Sadayam star Shatabhishak or Shatataraka is widely celebrated as Guru Puja Day of Narasinga Muniyaraiyar Nayanar.
NESA NAYANAR was the native of village called Kampili. He was a weaver by profession and was highly devoted to Lord Shiva and his devotees. His mind was well fixed on the lotus feet of the Lord. His lips always uttered the Panchakshara Mantra. His hands were ever busy in the service of Shiva’s devotees. These three virtues gained the Lord’s grace for him. Lord Siva who had pleased with his immense service, came with Mother Parvathy and showered their blessings on him. They raised Nesa nayanar to his holy Abode and nayanar lived there for ever.
Since he was born in the star Rohinī of Tamil month Phalguna, that day is celebrated in all shiva temples as his day.
Perumizhalai Kurumba Nayanar is the 22nd of 63 Nayanar saints of Hinduism. Traditional hagiographies like Periya Puranam (13th century CE) and Thiruthondar Thogai (10th century CE) describe him as a great devotee of the Hindu god Shiva. He was a follower of another Nayanar, Sundarar.
Hagiographical account
Perumizhalai Kurumba Nayanar was born in Perumizhalai village (also known as Perumanallur and Devamalai, located in Pudukottai district, Tamil Nadu) in a Kurumba family (Kurumba or shepherd community people engaged in feeding their flocks by extensive grazing, and weaving their wool into coarse shawl). Sundarar has casually mentioned about Perumizhalai, in his Vaippu Sthalangal i.e., places that were mentioned casually in the devotional songs, in Tevaram. The guru Pooja of Perumizhalai Kurumba Nayanar is celebrated every year in his home town.
Perumizhalai Kurumba Nayanar was a servant of Sivaperuman, a chieftain who governed the Perumizhalai region. The saint used to pack sufficient food and other articles in a woolen cloth and forward them from the border of the region. The Nayanar was noted for his simple nature and austerity by the people. The saint spent his life with great devotion and faith.
Perumizhalai Kurumba Nayanar was a contemporary with Sundarar, the Chera King Cheraman Perumal and Kotpuli Nayanar who also figure in the 63 Nayanars. Kurumba Nayanar was the admirer of Sundarar and accepted him as his guru. The saint enjoyed in chanting Panchakshara as well as the hymns of Thiruthonda Pathikam. Thiruthonda Pathikam is part of Thiruthonda Thogai composed by Sundarar in praise of 63 Nayanars at Tiruvarur temple. Over a period time Kurumba Nayanar attained Ashta-siddhis, eight yogic powers.
Sundarar proceeded to the sacred land Thiruvanchikulam as a spiritual journey. Kurumba Nayanar came to know using his siddhis that Shiva has decided to recall Sundarar to His divine abode, granting Sundarar salvation. As the troubled Kurumba Nayanar felt that he could not live without his beloved guru, he left his mortal body with his powers and attained the abode of Shiva, before his guru.
Tamil month Adi – Chithirai star is widely celebrated as Guru Puja Day of Kurumba Nayanar.
Pugazh Thunai Nayanar was a pious Adi Shaiva of Srivilliputhur. He was an ardent Shiva Bhakta. He was a
pujari whose daily duty was to do puja in the temple, according to the Siva Āgamas.
LegendOnce a famine swept over the land and he had no money to buy food. People started to migrate from the village. Nayanar loved Shiva and his daily duty in the temple so much. So he did not like to leave the place in spite of the starvation. He stuck to that place and continued the Pooja. His body was emaciated. One day, in spite of his weakness, he fetched water for the Lord’s Bath (Abhishekam) in a pot and went into the shrine. when he was pouring the water on the Lingam, the water-pot slipped from his hand and fell on the shiva lingam. Nayanar was shocked. He forgot himself in sheer exhaustion and fainted away. The Lord appeared in his dream and said that he will leave one gold coin in the temple every day till the famine was over so that he could procure the necessary food for his family with that money . Nayanar woke up and found a gold coin and came to know that the dream was true. The Lord thus made his devotee to get over the famine. He continued his daily Pooja in the temple with sincerity and finally reached the Lord’s Abode.
Pusalar was a Brahmin of Tiruninravur in Thondai Mandalam. He believed in the mental worship of the Lord shiva because mental worship is thousands of times better than external ritualistic worship. Mental worship soon leads to samādhi (superconscious state) and Self-realisation.
Pusalar strongly desired to build a temple for Lord Shiva, but he did not have the money for it. So,he decided to construct a temple in his heart for lord shiva. Mentally he gathered the necessary materials for the purpose. He laid the foundation stone on an auspicious day. He raised the temple and had even fixed an auspicious day for the pradishta(installation) of the deity in it.
The Kadava king who was also a great devotee of Lord Siva had built a magnificent temple in kanjeevaram. By chance he had also fixed the date which Pusalar had mentally chosen, for the installation of the Lord in his temple. The Lord wanted to show the king the superiority of Pusalar’s great devotion. So, the Lord appeared in the king’s dream and asked him to postpone the installation ceremony in his temple. He said he is going to the temple constructed by his devotee at Tiruninravur. The king woke up from sleep and was intensely eager to have the darshan of the devotee mentioned by the Lord and also have a look at the great temple he had built, which he thought would be far superior than his temple.
The king came to Tiruninravur and searched all over the place for the temple but he could not find any. Then the king enquired about Pusalar. He found out Pusalar’s house and approached him. Pusalar was stunned when he heard of the king’s dream. Soon, he recovered and was filled with joy. He thought how kind and merciful the Lord is because he had accepted his mental shrine as his Abode. He told the king that that temple was only in his mind. The king was greatly surprised to hear this. Admired by Pulasar’s devotion, the king fell at his feet and worshipped him. The king then promised pusalar to construct a temple for shiva in Tiruninravur. He constructed a temple and installed the deity first for pusalar and then he installed the deity in his own temple at kanjeevaram.
The king came to Tiruninravur and searched all over the place for the temple but he could not find any. Then the king enquired about Pusalar. He found out Pusalar’s house and approached him. Pusalar was stunned when he heard of the king’s dream. Soon, he recovered and was filled with joy. He thought how kind and merciful the Lord is because he had accepted his mental shrine as his Abode. He told the king that that temple was only in his mind. The king was greatly surprised to hear this. Admired by Pulasar’s devotion, the king fell at his feet and worshipped him. The king then promised pusalar to construct a temple for shiva in Tiruninravur. He constructed a temple and installed the deity first for pusalar and then he installed the deity in his own temple at kanjeevaram.
Rudra Pasupathi Nayanar was born in a pious Brahmin family in the small village of Thiruthalayur, now located in Nannilam taluk, Thiruvarur District(17 km south of Mayiladuthurai and on the Nedungadu-Karaikal route via Kollumaangudi). At Thiruthalayur, there is an ancient Shiva temple called Sri Parvati Samedha Sri Baleswarar temple.
Rudra Pasupathi Nayanar was an ardent Shiva devotee. He used go to the water tank in the early morning and evening and chant Shri Rudram Chamakam hymn with folded hands raised above his head. The hymn hails Shiva as the Supreme Being and is believed to accord the reciter Shiva's grace. The vibration of the intense prayer of the Nayanar is described to reached the abode of Shiva, who pleased with the Nayanar's devotion grants him salvation.
Tamil month Purattasi – Ashvini star is widely celebrated as Guru Puja Day of Rudra Pasupathi Nayanar.
Since he was born in the star thiruvadhirai(Ārdrā) of Tamil month Mārkaḻi, that day is celebrated in all shiva temples as his day.
Sambandar, also called Thirugyana Sambandar, Tirugnana Sambanthar, Campantar, Champantar, Jnanasambandar, Gnanasambandar) was a young Saiva poet-saint of Tamil Nadu who lived around the 7th century CE.
He is one of the most prominent of the sixty-three Nayanars, Tamil Saiva bhakti saints who lived between the sixth and the tenth centuries CE. Sambandar's hymns to Shiva were later collected to form the first three volumes of the Tirumurai, the religious canon of Tamil Saiva Siddhanta. He was a contemporary of Appar, another Saiva saint.
Life
According to the ancient texts, Sambandar was born to Sivapada Hrudiyar and his wife Bhagavathiar who lived in Sirkazhi in what is now Tamil Nadu. They were Saivite brahmins. When Sambandar was three years old his parents took him to the Shiva temple where Shiva and his consort Parvati appeared before the child. His father saw drops of milk on the child's mouth and asked who had fed him, whereupon the boy pointed to the sky and responded with the song Todudaya Seviyan, the first verse of the Tevaram. At his investiture with the sacred thread, at the age of seven, he is said to have expounded the Vedas with great clarity. Sambandar attained liberation (mukti) in "Visaka Nakshtara" in the Tamil month of "Visakam" at the age of sixteen soon after his marriage.
Information about Sambandar comes mainly from the Periya Puranam, the eleventh-century Tamil book on the Nayanars that forms the last volume of the Tirumurai, along with the earlier Tiruttondartokai, poetry by Sundarar and Nambiyandar Nambi's Tiru Tondar Tiruvandadi. A Sanskrit hagiographycalled Brahmapureesa Charitam is now lost. The first volumes of the Tirumurai contain three hundred and eighty-four poems of Sambandar, all that survive out of a reputed more than 10,000 hymns.
In the first half of the seventh century, the most popular faiths in south India were Jainism and Buddhism. The Pandyan King Koon Pandiyan had converted to Jainism, which Sambandar had long expressed opposition to. His queen Mangayarkarasi invited Sambandhar after the king fell ill. Sambandar performed music for the king, which is said to have cured the king's disease. Later, Sambandar reconverted the king back to Shaivism.
The ancient texts say that Samabandar brought two people back to life by singing hymns to them. One of those resurrected was the daughter of a business man, who offered her to Sambandar in marriage. He declined due to knowledge that he would soon die.
Shrines
An inscription of Rajaraja Chola I at Tiruvarur mentions Sambandar along with Appar, Sundarar and the latter's wife Nangai Paravaiyar.
Temples revered
Paadal Petra Sthalams are 275 temples that are revered in the verses of Tevaram and are amongst the greatest Shiva temples of the continent. Vaippu Sthalangal are places that were mentioned casually in the songs in Tevaram. The focus of the moovars (first three poets) hymns suggests darshan (seeing and being seen by God) within the puja (worship) offering. The hymnists made classificatory lists of places like katu (for forest), turai (port or refuge), kulam (water tank) and kalam (field) being used - thus both structured and unstructured places in the religious context find a mention in Tevaram.
The Tirumurai in worship services
Tirumurai was one of the sole reasons for converting Vedic ritual to Agamic puja followed in Shiva temples.Though these two systems are overlapping, Agamic tradition ensures the perpetuation of the Vedic religion's emphasis on the efficacy of ritual as per Davis. Odhuvars, Sthanikars, or Kattalaiyars offer musical programmes in Shiva temples of Tamil Nadu by singingTevaram after the daily rituals. These are usually carried out as chorus programme soon after the divine offering. There are records from Kulothunga Chola III from Nallanyanar temple in South Arcot indicating singing of Tiruvempavai and Tiruvalam of Manickavasagar during special occasion in the temple. During the times of cholas and previous pallavas the hymn reciters and musicians were known as uvacchar(chanters) and marars. It is noteworthy that these terms are also traceable in sangam period works.
Periya Puranam, the eleventh-century Tamil book on the Nayanars that forms the last volume of the Tirumurai primarily had references only to Tevaram and subsequently expanded to 12 parts and is one of the first anthologies of Tirumurai. One of the first anthologies of moovars hymns called the Tevara Arulmuraitirattu is linked to Tamil Saiva siddhantha philosophy by grouping ninety-nine verses into 10 categories. The category headings are God, soul, bond, grace,divine initiation, methodology, enlightenment, bliss, mantra and liberation - correspond to Umapthi's work, Tiruvarutpayan. Tirumurai kanda puranam is another anthology for Tirumurai as a whole, but primarily focuses on Tevaram. It is the first of the works to refer the collection of volumes asTirumurai.
Review and analysis
There is strong dose of anti-Jain, anti-buddist and in general an anti- communal polemic in Tevaram poetry of Sambandar. This is only expected as we know from accounts as to how the saint was got incarnate out to destroy the excessive wickedness and duplicity perpetrated by rogue creeds.Sambandar is clear about his hatred for the evil and duplicity of the obsure communal creeds and the same opinion is expressed in the works of other divine incarnates of that period of both saiva and vaishnava path way. According to Aiyangar, Manickavasagar'sTiruvackam partakes the characters of Tevaram hymners before him and express more intense form of devotion. Manikkavasagar, like sundarar and sambandar before him does not mince words while criticising the misinformation campaign of sramana( buddist and jain) communal creeds and in many places of tiruvasagam calls them senseless, duplicitous,deceitful and falseful(poy samayattar). The fervor of utterances, the appeals to God by the Tamils do not find clear expression in other part of India.
Cuntarar is unique among the Nayanars in that both of his parents are also recognised as Nayanars. He was born Nambi Arurar to an Adi Shaiva (temple priest) brahmin couple, Sadayanar and Isaignani, in the village of Tirunavalur. The ruler of the local kingdom (Thirumunaipadi-Nadu), Narasingamunaiarayar a chieftain, adopted him and brought up as his own son, attracted by the beauty of the child he saw playing in the street. Sundarar was a contemporary of great Pallava emperor Rajasimha who was also a nayanmar saint and also author of many devotional hymn works in tamil.A temple inscription in tiruvarur says that sundarar's father sadayan also a nayanmar saint belonged to the gotram or lineage of sage bharadwaja and his mother isaignani also a nayanmar saint belonged to the gotram or lineage of sage gautama. From epigraphs it is also inferred that a Sanskrit hagiography on sundarar namely sva swami mitra prabhandam translated as travelogues of he who became friend of lord is now not available. Life
Legend states that while Cuntarar was being married, the service was interrupted by an old ascetic who asked for Cuntarar as his servant, claiming that Cuntarar's grandfather pledged him according to an ancient palm leaf manuscript in his possession. Cuntarar and those assembled at the wedding were outraged and called the old man a madman (piththaan: Tamil). But a court of Vedic scholars concluded that the palm leaf was legally valid. Crestfallen, Cuntarar resigned himself to servitude in the old man's household and, following him to Thiruvennainallur village, was led to the Thiruvarutturai Shiva temple.
The old man was said to be Shiva himself, who told him: "You will henceforth be known as Vanthondan, the argumentative devotee. Did you not call me a mad man just a short while ago? Begin your hymn addressing me 'O mad man!'".
Subsequently, Cuntarar moved around Tamil Nadu, visiting several Shiva Temples of Tamil Nadu. In Tiruvarur, in the Thanjavur district, he fell in love with a girl named Paravayar, of the Rudra Kanyakayar caste of female ascetics, and married her. sundarar was held in such a high regard by his contemporary nayanmar saints like viranmindar, kalikamanar etc. that he was offered royal treatment by those rich servitors. One another nayanmar saint namely kotpuliyar a velalala, praised for some superb services also offers sundarar hand of his daughter but the saint politely declines and instantly picks up the girl and puts in his lap and dedicates a hymn to siva in the end of which he says that he considers the girl equivalent to his daughter. The same treatment is accorded by the saint to yet another girl namely singati. In many hymns sundarar makes this declaration of love filled,gracious patronage to the children that he accorded.
In Thiruvottriyur, a sea-side suburb of Madras, he prayed at the Padampakkanathar/Thyagarajar/Vadivudaiamman Temple, where he saw a farmer's girl, Sangiliyar, who was preparing flower garlands and married her, promising never to leave .
Sundarar is also famous for declaring in many hymns that one reality of lord sivan is apprehended by selfless, dispassionate and attachment free service to him.He also declares that all beings are created equal by lord.
At avinashi an ancient saiva piligrim centre near present day coimbatore sundarar prayed to lord sivan to give back life to an eight-year-old boy who had died untimely many years ago. On hearing his hymn lord sivan bestowed his grace and the boy who was swallowed by a crocodoile was instanly returned by the same crocodoile.
The legend states that at Tiruvarur he recited the names of all sixty-three future Nayanars: this recitation is called Tiruttondar-Tokai. In it, he refers to himself as the servant of servants of these saints. His fame reached the ears of the Cheraman Perumal, who came to Tiruvarur. Both embarked on a pilgrimage. But Cuntarar became tired of life and was taken up to heaven by a white elephant. The king followed him on his horse. This occurred in "Swathi Nakshtra" in the Tamil month of "Aadi".
Compilation
Raja Raja Chola I (985-1013 CE) embarked on a mission to recover the hymns after hearing short excerpts of Tevaram in his court. He sought the help of Nambi Andar Nambi, who was a priest in a temple. It is believed that by divine intervention Nambi found the presence of scripts, in the form of cadijam leaves half eaten by white ants in a chamber inside the second precinct in Thillai Nataraja Temple, Chidambaram. The brahmanas (Dikshitars) in the temple are supposed to have disagreed with the king by saying that the works were too divine, but Rajaraja is said to have prevailed. Rajaraja thus became to be known as Tirumurai Kanda Cholan meaning one who saved the Tirumurai. Thus far Shiva temples only had images of god forms, but after the advent of Rajaraja, the images of the Nayanar saints were also placed inside the temple. Nambi arranged the hymns of three saint poets Campantar, Appar and Sundarar as the first seven books,Manickavasagar's Tirukovayar and Tiruvacakam as the 8th book, the 28 hymns of nine other saints as the 9th book, the Tirumandiram of Tirumular as the 10th book, 40 hymns by 12 other poets as the 10th book, Tirutotanar Tiruvanthathi - the sacred anthathi of the labours of the 63 nayanar saints and added his own hymns as the 11th book. The first seven books were later called asTevaram, and the whole Saiva canon, to which was added, as the 12th book, Sekkizhar's Periya Puranam (1135 CE) is wholly known as Tirumurai, the holy book. Thus Saiva literature which covers about 600 years of religious, philosophical and literary development.
This however may have been out of context because as we see from earlier pallava dantivarman and kampavarman inscriptions, the singing of tirumurai in temples to the sounding of udukkai(small drum) and talam(cymbals).
In temple worship services
Tirumurai was one of the sole reasons for converting Vedic ritual to Agamic puja followed in Shiva temples.Though these two systems are overlapping, Agamic tradition ensures the perpetuation of the Vedic religion's emphasis on the efficacy of ritual as per Davis. Odhuvars, Sthanikars, or Kattalaiyars offer musical programmes in Shiva temples of Tamil Nadu by singingTevaram after the daily rituals. These are usually carried out as chorus programme soon after the divine offering. There are records from Kulothunga Chola III from Nallanyanar temple in South Arcot indicating singing of Tiruvempavai and Tiruvalam of Manickavasagar during special occasion in the temple. From the 13th century, the texts were passed on to the Odhuvars by theAdheenams or charitable establishments. The charitable establishments that ran on philanthropy of individuals and merchant caravans had come to be because after 13TH century C.E,the time of ancient nation states viz. cholas etc. was finished and the temples became only denominated, voluntary, charitable places. This is briefed by a 15th century.C.E., chidambaram temple inscription.During the time of cholas etc. the temple hymn service workers were known as uvacchar and marars. These terms are of very ancient origin and traceable to even early sangam times.
Periya Puranam, the eleventh-century Tamil book on the Nayanars that forms the last volume of the Tirumurai primarily had references only to Tevaram and subsequently expanded to 12 parts and is one of the first anthologies of Tirumurai. One of the first anthologies of moovars hymns called the Tevara Arulmuraitirattu is linked to Tamil Saiva siddhantha philosophy by grouping ninety-nine verses into 10 categories. The category headings are God, soul, bond, grace, divine intiation, methodology, enlightenment, bliss, mantra and liberation - correspond to Umapthi's work, Tiruvarutpayan. Tirumurai kanda puranam is another anthology for Tirumurai as a whole, but primarily focuses on Tevaram. It is the first of the works to refer the collection of volumes asTirumurai.
List of temples revered by Sundarar
Paadal Petra Sthalams are 275 temples that are revered in the verses of Tevaram and are amongst the greatest Shiva temples of the continent. Vaippu Sthalangal are places that were mentioned casually in the songs in Tevaram. The focus of the moovars (first three poets) hymns suggests darshan (seeing and being seen by God) within the puja (worship) offering. The hymnists made classificatory lists of places like katu (for forest), turai (port or refuge), kulam (water tank) and kalam (field) being used - thus both structured and unstructured places in the religious context find a mention in Tevaram .
Tirumular (also spelt Thirumoolar etc., originally known as Sundaranātha) was a Tamil Shaivite mystic and writer, considered one of the sixty-threeNayanars and one of the 18 Siddhars. His main work, the Tirumantiram (also sometimes written Tirumanthiram, Tirumandhiram, etc.), which consists of over 3000 verses, forms a part of the key text of the Tamil Shaiva Siddhanta, the Tirumurai.
Legend has it that Tirumular was a travelling Shaiva saint and scholar from Kailash who used his yogic powers to transmigrate into the body of a southern cowherd, Mulan. He would wake up from a state of intense meditation every once a year and composed one verse until he completed the Thirumandiram. Life
The dates of Tirumūlar's life are hotly contested and, because his work makes reference to so many currents of religious thought, the dates that different scholars assign are often appealed to for anchoring the relative chronology of other religious literature in Tamil and Sanskrit. Verse 74 of theTirumantiram makes the claim that Tirumūlar lived for 7 aeons (yuga) before composing the Tirumantiram. Some are therefore inclined to place his composition well before the Common Era. The scholar and lexicographer S. Vaiyapuripillai, however, suggested that he probably belonged to the beginning of the eighth-century AD, pointing out that Tirumūlar could not very well be placed earlier given that he appears to refer to the Tevaram hymns of Sambandar, Appar and Sundarar, that he used `very late words' and that he made mention of the weekdays.
Others wish to push the date still later: Dominic Goodall, for instance, appears to suggest, on the grounds of religious notions that appear in the work with Sanskrit labels for which a certain historical development can be traced in other datable works, that the Tirumantiram cannot be placed before the eleventh or twelfth century AD. Yet another view, alluded to for instance by Vaiyapuripillai (ibid.), is that the text may contain an ancient core, but with "a good number of interpolated stanzas" of later date. Whatever the case, allusions to works and ideas in the Tirumantiram cannot, at least for the moment, be used as useful indicators of their chronology.
Tirunavukkarasar (Tamil: திருநாவுக்கரசர்), (meaning King of the Tongue or Lord of Language), also known as Appar ("Father") was a seventh century Saivite Tamil poet-saint, one of the most prominent of the sixty-three Nayanars. He was an older contemporary of Sambandar. His birth-name was Marulneekkiyar: he was called "father" by Sambandhar, hence the name Appar.
Sundarar states in his Tiruttondartokai that Appar composed 4900 hymns of ten or eleven verses each, this is repeated by Nambiyandar Nambi andSekkizhar, but only 3130 are available today. These are collected into the Tirumurai along with the compositions of Sundarar and Sambandar, Appar having his own volumes, called Tevaram.
Details of Appar's life are found in his own hymns and in Sekkizhar's Periya Puranam (the last book of the Tirumurai). Appar was born in the middle of 7th century in Tiruvamur, Tamil Nadu, his childhood name for Marulneekiar. His sister, Thilagavathiar was betrothed to a military commander who died in action. When his sister was about to end her life, he pleaded with her not to leave him alone in the world. She decided to lead an aesthetic life and bring up her only brother. He is regarded as a divine arrival of saint vageesar who was a great devotee and an inmate at lord sivan's kailasam. When the demon king ravana out of arrogance attempts to uproot kailasam that was on his way back to lanka, lord siva gently presses down the mountain with his right leg finger, that by itself has sucha profound effect on ravana that he nearly dies. at this point of time saint vageesar prays to lord siva to spare the demon so that he may be accounted for and taken to his abode by lord vishnu to whom the demon was a servitor. Early life
During boyhood, Appar was very much interested in Jainism and started studying its scriptures. He went away from home and stayed in their monastery and was renamed Darmasena. Appar had travelled to Patalipura in bihar to join a Jain monastery where he was given the name Dharmasena. "Seeing the transient, ephemeral world he decided to probe into truth through renunciation." After a while, afflicted by a painful illness, Dharmasena returned home. He prayed for relief at the Siva temple where his sister served and was cured. He was also involved in converting thePallava king, Mahendravarman to Saivism. This was also the period of resurrection of the smaller Shiva temples. Appar sanctified all these temples by his verses and was also involved in cleaning of the dilapidated temples called uzhavarapadai. He was called Tirunavukkarasu, meaning the "King of divine speech". He extolled Siva in 49,000 stanzas out of which 3130 are now available and compiled in Tirumurais 4-7. When he met Campantar, he called him Appar (meaning father). He is believed to have died at the age of 81 in Tirupugalur.
Navukkarasar is supposed to have stayed many years at Atikai with his sister before visiting other Siva temples to sing in praise of Siva. He heard ofSambandar and went to Sirkali to meet him. Sambandar respectfully addressed Navukkarasar as Appar (father) and he and Appar travelled together singing hymns. Appar is said to have travelled to about a hundred and twenty-five temples in different cities or villages in Tamil Nadu. He attained Mukti (Union with God Siva) in Sadya Nakshtra in the Tamil month of Chithirai at Tiru Pukalur Siva temple at the age of 81.
Appar’s Tevaram hymns are grouped into three books, forming the fourth, fifth and sixth volumes of the Tirumurai, the Tamil poetic canon of Shaiva Siddhanta. The compilation of these books is generally ascribed to Nambiyandar Nambi (tenth CCE). Some of Appar's hymns set to various Panns, the melodic modes of Ancient Tamil music - the rest are set to Tirunerisai and Viruttam metres. In the last four decades of his life, he visited on foot no less than 125 shrines of Shiva, scattered over a territory of thousand miles. He was the only one of the four kuravars to visit the shrine at Tirukokarnamon the western coast of India. He sang 312 decads comprising 3056 stanzas of devotion.
All the songs in the Tevaram (called pathikam, Tamil:பதிகம்) are believed to be in sets of ten. The hymns were set to music denoted by Panns and are part of the canon of the Tamil music. They continue to be part of temple liturgy today. Several of these poems refer to historic references pointing to the saint-poets' own life, voice of devotee persona, using interior language of the mystic. Multi-vocal rheotoric is commonly used taking on personal emotions and genres and some voices of classical Sangam literature. Appar's poems dealt with inner, emotional and psychological state of the poet saint. The metaphors used in the poems have deep agrarian influence that is considered one of the striking chords for common people to get accustomed to the verse. The quote below is a popular song of Appar glorifying Shiva in simple diction.
-
-
- "மாசில் வீணையும் மாலையும் மதியமும்
- வீசு தென்றலில் வீங்கிள வேணியில்
- மூசு வண்டறை பொய்கையும் போன்றதே
- ஈசன் எந்தை இணையடி நிழலே"
-
translating to
-
-
- "My Lord's twin feet are like the sweet-sounding Veena
- like the full-moon of the evening
- like the gently breeze blowing from the South
- like the young spring
- like a bee-humming lake"
-
The tendency to incorporate place names known to the folks in the idiom of the poems is another characteristic feature of Tevaram. The poems also involved glorifying the feat of Shiva in the particular location - the usage of locale continuously occurring in the verses is a testament. According to Prentiss, the poems do not represent social space as a contested space, the hymns represent the hymnists were free to wander and to offer their praise of Shiva. The emotional intensity of the hymns represent spontaneous expression of thought as an emotional responses to God.
Paadal Petra Sthalams are 275 temples that are revered in the verses of Tevaram and are amongst the greatest Shiva temples of the continent. The Divya Desams by comparison are the 108 Vishnu temples glorified in the poems of the contemporary Vaishnava Alvars of Tamil Nadu, India. Vaippu Sthalangal are places that were mentioned casually in the songs in Tevaram. The focus of the moovars hymns suggests darshan (seeing and being seen by God) within the puja (worship) offering. The hymnists made classificatory lists of places like katu (for forest), turai(port or refuge), kulam (water tank) and kalam (field) being used - thus both structured and unstructured places in the religious context find a mention in Tevaram.
Compilation
Raja Raja Chola I (ruled 985-1013 CE) embarked on a mission to recover the hymns after hearing short excerpts of Tevaram in his court. He sought the help of Nambi Andar Nambi, who was a priest in a temple. It is believed that by divine intervention Nambi found the presence of scripts, in the form of cadijam leaves half eaten by white ants in a chamber inside the second precinct in Thillai Nataraja Temple, Chidambaram. The brahmanas (Dikshitars) in the temple opposed the mission, but Rajaraja intervened by consecrating the images of the saint-poets through the streets of Chidambaram. Rajaraja thus became to be known as Tirumurai Kanda Cholan meaning one who saved the Tirumurai. Thus far Shiva temples only had images of god forms, but after the advent of Rajaraja, the images of the Nayanar saints were also placed inside the temple. Nambi arranged the hymns of three saint poets Campantar, Appar and Sundarar as the first seven books, Manickavasagar's Tirukovayar and Tiruvacakam as the 8th book, the 28 hymns of nine other saints as the 9th book, the Tirumandiram of Tirumular as the 10th book, 40 hymns by 12 other poets as the 10th book, Tirutotanar Tiruvanthathi - the sacred anthathi of the labours of the 63 nayanar saints and added his own hymns as the 11th book. The first seven books were later called as Tevaram, and the whole Saiva canon, to which was added, as the 12th book, Sekkizhar's Periya Puranam (1135 CE) is wholly known as Tirumurai, the holy book. Thus Saiva literature which covers about 600 years of religious, philosophical and literary development. In 1918, 11 more songs were found engraved in stone temple in Tiruvidavayil in a village close to Nannillam and it was the first instance found where Tevaram verses were found in inscriptions.
This however may have been out of context because as we see from earlier pallava dantivarman and kampavarman inscriptions, the singing of tirumurai in temples to the sounding of udukkai(small drum) and talam(cymbals).
In temple worship services
Tevaram was one of the sole reasons for converting Vedic ritual to Agamic puja followed in Shiva temples. Though these two systems are overlapping, Agamic tradition ensures the perpetuation of the Vedic religion's emphasis on the efficacy of ritual as per Davis. Odhuvars, Sthanikars, or Kattalaiyars offer musical programmes in Shiva temples of Tamil Nadu by singingTevaram after the daily rituals. These are usually carried out as chorus programme soon after the divine offering. The singing of Tevaram was followed by musicals from the music pillars in such temples like Madurai Meenakshi Amman Temple, Nellaiappar Temple and Suchindram. The singers of these hymns were referred as Tirupadiyam Vinnapam seyvar or Pidarar from the inscriptions of Nandivarman III in the Tiruvallam Bilavaneswara temple records. Rajaraja deputed 48 pidarars and made liberal provisions for their maintenance and successors. A few earlier records give details about the gifts rendered to the singers of Tevaram from Parantaka I of 8th century. A record belonging to Rajendra I mentions Tevaranayakan, the supervisor of Tevaramand shows the institutionalisation of Tevaram with the establishiment of a department. There are records from Kulothunga Chola III from Nallanyanar temple in South Arcot indicating singing ofTiruvempavai and Tiruvalam of Manickavasagar during special occasion in the temple. From the 13th century, the texts were passed on to the Odhuvars by the Adheenams or charitable establishments.The charitable establishments that ran on philanthropy of individuals and merchant caravans had come to be because after 13TH century C.E,the time of ancient nation states viz. cholas etc. was finished and the temples became only denominated, voluntary, charitable places. This is briefed by a 15th century.C.E., chidambaram temple inscription.During the time of cholas etc. the temple hymn service workers were known as uvacchar and marars. These terms are of very ancient origin and traceable to even early sangam times.