Sixty-Three Nayanar Saints

First Edition 1962 2,500 copies
Second Edition 1980 1,000 copies
Third Edition 1990 1,000 copies
Fourth Edition 1997 1,000 copies
World Wide Web (WWW) Edition : 1999

Published By
THE DIVINE LIFE SOCIETY
P.O. Shivanandanagar—249 192
Distt. Tehri-Garhwal, Uttar Pradesh,
Himalayas, India.

PUBLISHERS’ NOTE

The first edition of this rare treatise on Sixty-three Nayanar Saints from the prolific pen of the Himalayan Sage and Savant, Sri Swami Sivananda, was published by the Divine Life Society of South Africa in 1962. The invaluable services rendered by Sri Swami Ramananda of Sivanandashram, Rishikesh, in the preparation of the manuscript was duly acknowledged.

This precious book has been out of print for a long time. The fourth edition of 1,000 copies is now being published by the Divine Life Society, Malaysia Branch through the courtesy and generosity of two devout devotees: Guru Seva Ratna Sri V. Seenivasagam and Guru Bhakti Ratna Sri T. Saravanamuthu both of whom have had long connections with the Divine Life Society, Malaysia Branch.

The Saivites in Malaysia and the world at large, and the Hindus in general, will heartily welcome this publication as a great boon. Apart from the biographies of the Sixty-three nayanar Saints, this book contains an authoritative article on the Saiva Siddhanta Philosophy, the life of Saint Manicckavasagar, selections from the utterances of Nayanar saints, and articles on Glory of Lord Siva, and Puja and Ishta Devata, all by Sri Swami Sivananda, and an evaluation of the Nayanars’ Message for us by Sri Swami Venkatesananda.

We express our indebtedness to the Divine Life Society Headquarters for granting permission to publish this edition in Malaysia.

Introduction: In the books which treat of Saivism, there is a reference to four schools, viz., the Nakulisa-pasupata, the Saiva, the Pratyabhijna and the Rasesvara.

Saiva Siddhanta is the philosophy of southern Saivism. It owes its origin to no single author. It is midway between Sankara’s Adwaita and Ramanuja’s Visishtadwaita. Its literature consists chiefly of: (1) the twenty-eight Saivite Agamas, (2) the collection of Saivite hymns known as Tirumurai compiled by Nambi Andar Nambi, (it contains Tirumanthiram of Tirumular; the Thevaram of Appar, Sundarar, and Sambandar, and the Tiruvachagam of Manickavachagar), (3) the collection of the lives of Saivite saints, known as the Periyapuranam, (4) Meykandar’s Siva-jnanabodham, (5) Arulnandi’s Sivajnanasiddhiar, and the works of Umapati. Tirumular’s work Tirumanthiram is the foundation upon which the later structure of Saiva Siddhanta philosophy was built.

The central doctrine of the Saiva Siddhanta philosophy is that Siva is the Supreme Reality, and that the Jiva or the individual soul is of the same essence as Siva, but not identical. Pati (God), Pasu (soul), and Pasa (the bonds) and the thirty-six Tattvas or principles which constitute the world, are all real.

The Saiva Siddhanta system is the distilled essence of Vedanta. It prevailed in Southern India even before the Christian era. Tirunelvely and Madura are the centres of the Saiva Siddhanta school. Even now, Saivism is a very popular creed in South India. It is a rival school of Vaishnavism.

Characteristics of the Supreme Reality: The Supreme Reality is called Siva. He is infinite consciousness. He is eternal, changeless, formless, independent, omnipresent, omnipotent, omniscient, one without a second, beginningless, causeless, taintless, self-existent, ever free, ever pure, and perfect. He is not limited by time. He is infinite bliss and infinite intelligence. He is free from defects, the all-doer, the all-knower.

Lord Siva is the God of Love. His grace is infinite. His love is infinite. He is the saviour and Guru. He is engaged in freeing the souls from the thraldom of matter. He assumes the form of a Guru out of His intense love for mankind. He wishes that all should know Him and attain the blissful Siva-Padam (the state of Siva). He watches the activities of the individual souls, and helps them in their onward march. He liberates the individual souls from their fetters or bonds.

The Five Activities of the Lord: The five activities of the Lord are: Creation, Preservation, Destruction, Veiling and Grace. These, separately considered, are the activities of Brahma, Vishnu, Rudra, Maheshwara, and Sadasiva.

Siva, Shakti and Maya: Lord Siva pervades the whole world by His Shakti. He works through Shakti. Shakti is the conscious energy of the Lord Siva. She is the very body of Lord Siva. The potter is the first cause for the pot. The stick and the wheel are the instrumental causes. The clay is the material cause of the pot. Similarly, Lord Siva is the first cause of the world. Shakti is the instrumental cause. Maya is the material cause.

Shakti is not the material cause of the universe, because She is of the nature of consciousness (Chaitanya). Siva is pure consciousness, but matter is pure unconsciousness. Shakti is the intermediate link between the two.

Shakti is the reflex of Siva. It has no independent existence. Siva assumes this form out of His great love for mankind. Siva wishes that all should know Him.

Evolution of the Tattvas from Suddha Maya: The world undergoes evolution for the benefit of the souls. The whole process of creation is for the sake of the salvation of the souls. The world is real and eternal. The world of matter and souls forms the body of the Lord.

The Saiva Siddhanta analyses the universe into 36 Tattvas or principles, as against the 25 of the Sankhya. The 36 Tattvas arise from Maya, the material cause of the world. Suddha Maya is Maya in its primal state. From it arise the five pure principles called Siva Tattva, Shakti Tattva, Sadasiva Tattva, Iswara Tattva, and Suddhavidya Tattva. Siva functions through these five pure principles.

Maya evolves into the subtle principles, and then into the gross. Siva Tattva is the basis of all consciousness and action. It is undifferentiated (Nishkala Suddha Maya). The Shakti of Siva starts her activity. Then Siva becomes the experiencer. Then He is called Sadasiva, known also by the name Sadakhya, Who is not really separate from Siva. The Suddha Maya becomes active. Then Siva, the experiencer, becomes the ruler. He is then Iswara, Who is not really separate from Sadasiva. Suddhavidya is the cause of true knowledge.

The bonds that bind the soul (Anava, Karma, Maya): Souls (Pasu) are by nature infinite, all-pervading, eternal, and all-knowing like Lord Siva (Pati). Yet they think that they are finite, limited and little-knowing, ignorant, and temporary. This is due to the bonds (Pasa), viz., Anava, Karma, and Maya, which are called the three Malas or impurities. Anava is the impurity which makes the all-pervading Jiva think itself to be atomic (Anu). It produces the erroneous notion of finiteness. The second impurity or bond is Karma. The soul acts in certain ways on account of its limitation, and does good and evil actions. Karma brings about the conjunction of the soul with its body. The results of the Karma have to be worked out in the world. There should be worlds and bodies, in order to experience the fruits of actions and acquire knowledge. These are provided by Maya, the third Mala or bond. Maya is the material cause of the world. The soul gets experience and limited knowledge through Maya.

The soul learns, by long experience, that this Samsara is full of pains and is transitory, and that he can attain eternal bliss and immortality only by attaining Sivatva or the nature of Siva or God-realisation. He develops Vairagya (dispassion), and Viveka (discrimination between the Real and the unreal, the Permanent and the impermanent).

Discipline and grace culminate in Jnana. Jnana is the supreme means of salvation or the attainment of the final beatitude. Karma and other means are only subsidiary to it. They are auxiliaries.

The attainment of Sivatva or Siva-nature does not mean complete merging of the soul in Siva. The liberated soul does not lose its individuality. It continues to exist as a soul in God. Sivatva is the realisation of an identity of essence in spite of difference. The soul attains the nature of Siva or God, but it is not itself Siva or God.

Three orders of Jivas: The Siddhantins divide Jivas or Pasus into three orders, viz., Vijnanakalas, Pralayakalas and Sakalas. Vijnanakalas have only the Anava Mala (egoism). Maya and Karma have been resolved. Pralayakalas have been freed from Maya alone, in the stage of Pralaya. Sakalas have all the three Malas.

The Malas affect only the Jivas, and not Siva. Those who are freed from the Malas or impurities attain Sivatva or the nature of Siva. They are the Siddhas or perfected beings.

The way to the attainment of Sivatva or God-realisation: You must free yourself from the three bonds, if you want to attain salvation. You must annihilate Maya, which is the root of all sins. You must destroy all Karmas which produce rebirth. You must remove the erroneous notion of a finite self.

The three bonds can be removed only through rigorous Tapas and proper discipline, the help of a Guru, and, above all, the grace of Lord Siva. Charya (observance), Kriya (rites), and Yoga (Yama-Niyama) constitute the discipline. When the aspirant practises in right earnest Charya, Kriya and Yoga he obtains the grace of Lord Siva. Then the Lord instructs the soul, reveals Himself and illumines him. Then the soul realises its nature as Siva.

Guru Puja

It is customary to observe the day on which these saints attained the Lord’s Feet, as a holy day. Given below are such days in respect of the Four Great Saivite teachers, with their respective holy days, according to the Tamil Calendar. Pray, fast and study their lives in these days.

Tirunavukkarasar

Tiru-Jnanasambandar

Manickavachagar

Sundaramurthi Swamigal

Chitrai Sadayam

Vaikhasi Moolam

Ani Makham

Adi Swathi

The Nayanars’ Message For Us

How shall we evaluate this work by a saint on the lives of saints? A wise saying in Sanskrit echoes what we mean by ‘Only a Shakespeare can understand Shakespeare.’ Gurudev’s secondless devotion to God is amply reflected in the inspiring presentation of these great lives, simple, lucid and touching. We could have had none better qualified for it. Gurudev’s handling of it adds lustre to the illustrious lives.

There have been many ‘intellectuals’ even in India who have looked down upon the path of Bhakti (devotion) as something inferior to Jnana (wisdom). Their short-sightedness becomes at once apparent when we study the lives of the great Four Teachers (Appar, Sundarar, Manickavachagar and Sambandar) and realise that these great Jnanis, too, were great Bhaktas who loved to visit the temples and sing the glories of the Lord. Look at the humility of Appar who carried Sambandar’s palanquin: this reminds us of Gurudev’s own inimitable humility. It is not born of the weakness of the ignorant: but it is the culmination of true knowledge!

How shall we understand the wonderful spirit of renunciation that characterised the lives of many royal Nayanars, if we regard them as weaklings? They had understood the true nature of the world, and wanted only God. Can we not draw a parallel in our own divine Master who, similarly, renounced a royal life of a doctor in Malaya, in exchange for poverty and the begging bowl? Love of the Lord cuts at the very root of our attachment to this world, and snaps all worldly ties, to father, mother, son, wife or relatives. As the stories of the Nayanars illustrate, the devotee is ever ready to renounce all, in favour of devotion to Lord Siva. Chandesvara Nayanar, in his complete absorption in His worship, could inflict a mortal blow on his own father: but, that was because he saw not his father, but an obstacle to Siva Puja. When Arivattaya Nayanar found, for instance, that his weak body was getting unfit to carry on His worship, he was ready to cut his own throat. If Murkha Nayanar chose to gamble and even resort to violence to carry out his vow, Kannappa Nayanar would pull out his own eyes to serve the Lord! This great truth has been beautifully brought out again and again in these lives—love of God completely removes the devotee’s attachment to his own body. Who could even approach Siruthondar’s breath-taking devotion to the Lord and His devotees?

Let us also never forget that in the case of all the Nayanars devotion invariably meant expansion of the heart, and, therefore, service and charity.

It is essential that, in our study of these great lives, we take them as a whole: the sixty-three blending into one marvellous scripture on devotion. Else, it might lead to perversion. Perversion in spiritual path can be quite disastrous. Gurudev would often narrate, for example, the case of a wicked man who would catch fish in the Ganges, cut it and eat it, quoting (as a devil would) from the Gita: ‘Weapon cannot cut the Atma, which is immortal.’ The perverse intellect reads in the Gita, a sanction for the use of violence. Stories in which there is seeming use of violence by the Nayanars have to be read with this caution: we have to take them as allegories exhorting us to rout out the inner obstacles to our Sadhana, ruthlessly. The story of Eripatha Nayanar, for instance, should be taken as an exhortation for us to kill lust, anger and greed, the powerful impediments on our spiritual path which, in the twinkling of an eye wreck our worship of the Lord.

If we study the lives as a whole, we will not fail to note that Anaya Nayanar, and Pusalar Nayanar hold before us the ideal Para Bhakta, supreme exemplars of the highest form of devotion.

If we approach these saints with faith and devotion in our hearts, we shall grasp the message they have for us. We shall also understand why they gave such a great place to externals like the sacred ash, Rudraksha, etc. These symbols remind one constantly of God: and, when they are said to remove our sins, they remove our sinful tendencies, too, by constantly reminding us of God, and keeping evil out of our mind.

May we all walk the path of devotion and attain the Lord in this very birth is my humble prayer at the divine feet of our master. That is the only way in which we can repay the debt we owe him for what he has done for us.

Sundaramurthi Nayanar flourished in the 8th century. He was a great devotee of Lord Siva. He is one of the Tamil Samaya Acharyas (four Tamil religious Teachers).

Sundaramurthi Nayanar sang the glories of Lord Siva at all the sacred places that he visited. These hymns are called Thevaram. They have been collected into a book-form. All devotees sing the Thevaram even today. The hymns sung by Sundarar, Appar or Tirunavakkarasu, and Tirujnana Sambandar are called Thevaram. The hymns of Manickavachagar are called Thiruvachagam.

Sundarar had the Sakhya Bhava or the attitude of a friend towards the Lord. He freely demanded of the Lord whatever he wanted. He did not do so with selfish desire, however. Whatever he asked for was for the sake of those who were dependent on him. He lived only eighteen years.

Sundaramurthi Nayanar was born in Thiru Navalur where the entire atmosphere was full of spiritual vibrations and Saivism was well established. In this place, there lived a pious, devout and respected Brahmin by name Sadaiyanar whose ancestors were all ardent devotees of Lord Siva. Isaignaniar was his dutiful wife. She gave birth to a divine child whom the parents named ‘Nambi Arurar’ after its grandfather.

In his previous incarnation Arurar was Alala Sundarar, who was an ardent devotee of Lord Siva. When the Milky Ocean was being churned by Devas and Asuras, a deadly poison began to spread on the surface of the ocean threatening the existence of all beings. Then Alala Sundarar collected that poison in his hand and gave it to Lord Siva Who drank it for the protection of the world. Hence, Sundarar got the word Alala (for Halahala, the poison) prefixed to his name.

Once when Alala Sundarar was living by the side of Lord Siva in the Mount Kailas, serving the Lord and bringing flowers from the garden for His worship, he cast a lustful look at Aninditi and Kamalini, the attendants of Goddess Parvathi who had also gone to the garden to collect flowers for the divine Mother’s worship. They, too, fell in love with him. Lord Siva, through His divine vision, understood all that had happened in the garden. He called Alala Sundarar and said: ‘Sundarar, since you fell in love with these girls, you and they, too, will go down to the earth and take a human birth. You will marry them and enjoy the pleasures of the world.’ Sundarar wept bitterly, regretting his folly which had resulted in his separation from the Lord. He prayed to the Lord: ‘Oh Lord! It is due to my evil thought that I have to undergo this separation from Thee. I am afraid lest I should be steeped in ignorance and forget Thee. Oh Lord of mercy! Let this not happen to me. Oh Lord of compassion! Dispel my ignorance soon and take me back to Your lotus feet.’ Lord Siva granted this wish.

There was another cause for Sundarar’s human birth. To an ordinary man it may appear that Sundarar was a victim to lust, even in the divine realm of Kailasa. It was not so. Sundarar was only an instrument in the hands of God. It was Lord Siva’s wish that Sundarar should sing Tiru Thonda Thogai for the benefit of mankind. So, Lord Siva entered his mind and created a desire for these two girls. Also, the Lord wanted to teach mankind a great lesson. Lust is extremely powerful. It can delude even a great devotee of the Lord like Sundarar, if he is not ever vigilant. Maya’s charms are powerful. Unless this evil quality is burnt, the Jiva cannot reach Siva. Yet another lesson. The lustful eye was the cause of Sundarar’s downfall. But, when it is used in the service of the Lord (for looking at the holy shrines, holy images of God, saints, and study of scriptures) the very same organ will help towards our emancipation.

Sundarar was, therefore, born as Arurar. The king of that place, Narasinga Munaiyar, happened to see the beautiful child. He liked him. He wanted to bring him up himself and asked for the parents’ permission, Sadaiyanar, whose mind was full of dispassion and who was not attached to anything in this world, immediately complied with the king’s wish. As we shall see later, he and his devout wife are also regarded as Nayanars.

The boy grew up under royal care. At the proper age, the parents wanted to get their son married. Sadaiyanar sought Sandakavi Sivachariar’s consent to obtain his daughter’s hand for his son, Arurar. Sivachariar gladly agreed. But, the wedding was not to take place.

Just when the ceremony was to begin, an old Brahmin, with sacred ashes on his body, Rudraksha around his neck and matted locks on his head appeared and said: ‘This man, Arurar, is my bond-slave. I have a document to that effect executed by his grandfather. He cannot marry.’ This put an end to the ceremony. Sundarar and the Brahmin left the place. The young bride fixed her mind on the holy feet of Sundarar, shed her mortal coil and attained the immortal abode of Lord Siva.

Sundarar and the old man had a heated argument. Sundarar asked him: ‘Who are you and from where have you come?’ To which the Brahmin replied: ‘I belong to Tiruvennai Nellur.’ Sundarar called him a liar and said: ‘Come, let us go to Tiruvennai Nellur and get this dispute settled by the wise men there.’

At Tiruvennai Nellur, before an assembly of wise men the old Brahmin produced the document which read as follows:

I, Aruran, the Adi Saivite of Tirunavalur, execute this bond of slavery with heart and soul. I and my progeny for all time to come are bond-slaves to Pithan of Tiruvennai Nellur, and we are bound to serve him by all means.

Pithan means Lord Siva who delights to be called a ‘mad man’, to exemplify the state of the highest Yogi whose behaviour resembles that of a mad man but who teaches us that there is nothing in this world worth taking any notice of and the worldly ‘wise men’ are all mad people in truth.

After examining the witnesses cited in the document and verifying the grandfather’s signature, the assembly confirmed the old man’s claim. Sundarar had to accept it as God’s will. Followed by all of them the Brahmin entered the temple of Tiru Arul Turai on the pretext of showing them his house, and promptly vanished. Arurar understood that it was the Lord Himself who had appeared as the old man to save him from the shackles of Samsara. He was afflicted very much at heart that he had not recognised Him earlier. He cried aloud. The Lord appeared before him and blessed him: ‘Oh noble soul. You are already My Bhakta. You were in My Abode in Kailasa before this birth as a man. A wrong thought made you take this birth. Now I have Myself come to save you.’

Because Sundarar had quarrelled with Him, the Lord Himself called him Vanthondan (the devotee who used harsh words) and asked him to sing His glories. ‘My clear child, you called Me Pithan (madman) during your quarrel. So, begin with this word and compose a poem.’ Sundarar did so: the result was that inspiring poem Pitha Pirai Soodi. The Lord Himself came to be known as Taduthatkonda Iswar (the Lord prevented and saved him from Samsara).

Sundarar later visited a number of holy places and sang the praise of the Lord in all of them. He came to Adigai Virattanam, the sacred place where Appar served the Lord Viratteswarar and was blessed. Sundarar did not like to place his foot on the sacred ground and so stayed on the outskirts of the village.

That night when Sundarar was asleep, the Lord in the guise of an old man entered the Mutt. He lay down close to where Sundarar was sleeping and pretended to sleep. He then placed His feet on the head of Sundarar. When Sundarar objected to this, the old man apologised. Sundarar went over to another corner of the room. There, too, the old man repeated the same action. Sundarar did not lose his temper. He calmly asked him for his identity and explanation for the abnormal behaviour. ‘Oh friend, don’t you know me?’ asked the Lord and disappeared. Sundarar realised that it was again the Lord Himself. Since he had not gone into the place for His Darshan, the Lord Himself had come out to where the devotee was! Sundarar prayed: ‘Oh Lord! How kind and merciful You are! Even devotees who are well versed in Vedas and Agamas cannot touch Your feet. Out of love towards this poor creature, You left Your abode and came here to bless me with Your Holy Feet.’

Sundarar again continued his pilgrimage. At Tillai (Chidambaram), he went into a trance even as he saw the temple tower. In his ecstasy he rolled on the ground and shed profuse tears of love. He had the Darshan of Lord Nataraja. A heavenly voice commanded him to go to Tiruvarur.

He then visited many other shrines and came to Tiruvarur. The Lord appeared to the Brahmins of Tiruvarur and asked them to receive Sundarar with due honours. They did so. As Sundarar was worshipping the Lord in the temple, he heard a heavenly voice: ‘Sundarar! I have made you My friend. I prevented you from getting married. Hereafter you will appear for ever as a bridegroom and sport on earth.’ Immediately, Sundarar became a handsome bridegroom. People called him Tambiran Thozhar (friend of God).

In Tiruvarur, there was a chaste woman by name Paravayar who was none other than Kamalini, the attendant of Parvathi in Kailasa. Daily she would go to the temple and worship the Lord with faith and devotion and sing His glories. One day, she came to the temple, as usual, with her friends, to worship the Lord. At the same time, Sundarar, with his devotees entered the temple. Prompted by past Karma, Sundarar was attracted by Paravayar’s beauty. He wanted to marry her, and entered the shrine of the Lord with this thought. The Lord was his friend, and so, he expressed his desire to Him!

Paravayar who had seen Sundarar in the temple also fell in love with him and wanted to marry him.

The marriage was pre-ordained by Lord Siva Himself and it was now His duty to bring it about. He appeared to both of them in their dreams and told them that they would get married. He also commanded His devotees in dream to arrange for the wedding of Paravayar and Sundarar the very next day. This was done accordingly, to the joy of both Paravayar and Sundarar.

One day, Arurar went into the temple and found a number of devotees of the Lord there. He wanted to sing their glories. The Lord Himself sang the first line of the famous poem Tiruthonda Thogai and by His grace, Sundarar completed it.

During his stay at Tiruvarur, a Vellala by name Kundaiyur Kizhar who was very highly devoted to him, was regularly supplying Paravayar with enough grains and groceries for the maintenance of Sundarar and the devotees. Suddenly there was famine in the district and people suffered for want of food. Kundaiyur Kizhar was also affected. He was afflicted at heart because he could not supply the needs of Sundarar. Lord Siva appeared in his dream and promised enough grain! Kubera, the God of wealth, did the needful, as commanded by the Lord. The next morning, Kundaiyur Kizhar found huge heaps of grain. At the same time the Lord appeared before Sundarar and informed him of the incident. At once Sundarar left for Kundaiyur to meet Kizhar. They met half-way. Sundarar saw the heaps of grain at Kundaiyur and knew that it was His Lila. He went to a nearby Koili and sang the praise of the Lord, and entreated Him to have the grain removed to Tiruvarur. A celestial voice immediately assured him of this. Sundarar returned to Tiruvarur and informed Paravayar of all that happened. That night the Bhuta Ganas, the servants of Lord Siva, removed the heaps of grain and filled the entire town of Tiruvarur with it! Paravayar offered repeated prostrations to the Lord and sang His glory. She asked the people to take the grain to appease their hunger. Thus the famine came to an end. All the people glorified the Lord and Paravayar.

Kotpuli Nayanar of Tirunattiyattankudi, the Commander-in-chief of a Chola King, and an ardent devotee of Lord Siva came to Sundarar and entreated him to grace his house with his presence. Sundarar agreed to this and went. After worshipping Sundarar, Kotpuli Nayanar prostrated himself at Sundarar’s feet along with his two daughters, Singadiyar and Vanappahaiyar, and pleaded that Sundarar should marry the two daughters. Sundarar, however, placed them on his lap and fondled them, treating them as his own daughters. Then Sundarar went to the temple and sang in praise of the Lord, a song in which he called himself Singadiappan, since he took Singadiyar as his daughter.

Sundarar then returned to Tiruvarur. It was Paravayar’s custom to distribute plenty of money and other articles in charity on Panguni Uttaram, a festival day. Sundarar went to Tirupugalur and prayed to the Lord to give him gold for the sake of Paravayar. That night he slept there with a few bricks as his pillow. The next morning, he woke up to find that all the bricks had been converted into gold. Sundarar was surprised at this miracle of Lord Siva and sang His glory and returned to Tiruvarur. On the way he had a vision of the Lord at Tiru Panaiyur.

After visiting many holy places again and singing hymns in praise of the Lord, Sundarar came to Tiru Pachilasramam. There he worshipped the Lord and asked for a gold coin. He did not get it immediately. He sang a Padigam (song) and the Lord at once gave him a heap of gold. The Lord was so fond of hearing Sundarar sing.

Then, Sundarar left for Vridhachalam, visiting a number of holy places on the way. He had omitted Tiru Koodalaiyarrur. So, the Lord came to him as a Brahmin of whom Sundarar enquired the way to Vridhachalam. The Brahmin led the way up to a certain distance, and then suddenly disappeared. It was close to Tiru Koodalaiyarrur which Sundarar now visited and sang a song in praise of the Lord there.

Then Sundarar came to Vridhachalam. He worshipped the Lord, and sang a Padigam expressing his desire for gold coins. The Lord gave him 12,000 pieces of gold. Sundarar prayed to the Lord to remove these gold pieces to Tiruvarur. The Lord asked him to throw them into the river Manimukta and to receive them back at Tiruvarur. Sundarar did so, keeping a piece for identification. On return to Tiruvarur, Sundarar and Paravayar went to the tank to get back the gold pieces. Sundarar dived into the eastern side of the tank and searched for the gold, as though he had put them there. He could not find them. Sorely afflicted at heart, he sang a song. That was what the Lord wanted. Sundarar got the gold. All were amazed. But, on identification, it was found that the gold was inferior in value to the piece that Sundarar had kept back with him. He sang a song: and the Lord restored to them their original value. So fond was He of hearing Sundarar sing a song.

Sundarar went out on another pilgrimage again. On the way, he was afflicted with hunger and thirst. The Lord Who is the Indweller of our hearts, erected a water-shed and was waiting for Sundarar there in the guise of a Brahmin. Sundarar and the devotees entered the shed, singing the Panchakshara. The Brahmin offered him food and water and asked him to rest awhile. All of them appeased their hunger, but the quantity of the food remained the same. When they were resting, after food, the Lord disappeared. They knew that it was none other than the Lord Himself. Sundarar sang a song alluding to this incident.

On another occasion, soon after this, while on a visit to Tirukachur, Sundarar went to the temple, worshipped the Lord and was resting outside the temple, feeling hungry. The Lord understood it: and so, in the guise of a Brahmin came to Sundarar and said: ‘It appears that you are hungry. Please wait here. I will give you food.’ The Lord at once went out in the scorching sun, begged from each and every house, and offered the food so obtained, to Sundarar. As Sundarar and the devotees were eating, the Brahmin disappeared: and they understood that it was the Lord Himself. Sundarar sang a song alluding to this incident, revealing the Lord’s supreme mercy.

Later on, he went to Tiruvotriyur and stayed there for some time, worshipping the Lord there. Aninditiyar, the other maid-servant of Parvathi in Kailasa, who had also taken a human birth, was now Sangilyar in Jnayiru in Thondai Nadu. Her father was Jnayiru Kizhar, a Vellala by caste. He was also a staunch devotee of Lord Siva. Sangiliyar was devoted to Parvati from her very childhood. Once her parents mentioned that she should get married, but the very word ‘marriage’ made her faint. Later, a respectable Vellala wanted to marry her. He sent some people to approach the girl’s father. Jnayiru Kizhar did not like even to speak to his daughter about it. He sent them away with an evasive reply. Soon after, the boy who wanted to marry Sangiliyar, and the party that went to negotiate,—all of them died. When Jnayiru Kizhar heard this, he understood the greatness of his daughter. He took her to Tiruvotriyur and built a small Ashram for her there.

It was part of Sangiliyar’s Sadhana to make garlands for the Lord in the temple. She regularly visited the temple and worshipped the Lord. One day Sundarar and the devotees went to the temple. After the worship, they came to the place where some devotees were making garlands for the Lord. Sangiliyar was also there. Sundarar was attracted by her beauty, due to past Samskaras. He wanted to marry her, and expressed this wish to the Lord. The Lord promised to fulfil his wish.

The Lord appeared in Sangiliyar’s dream and said: ‘Oh noble soul, I am highly pleased with your devotion. Now I tell this for your own good. Sundarar wants to marry you. He is My friend. He asked Me to arrange the marriage. So, marry him. You will be happy.’ Sangiliyar prostrated before the Lord and said: ‘Oh Lord, I will obey Your command and marry him. But, he may desert me since he is already married.’ The Lord asked her to get a promise from Sundarar that he would not part from her under any circumstance.

Then the Lord appeared before Sundarar and said that Sangiliyar had agreed to marry him on condition that he would not part from her. Sundarar said: ‘Oh Lord, how can I agree to this condition since I am constantly moving about visiting many holy shrines? But, if You so desire, then assure me that You will withdraw Your presence from the Lingam in the temple and will take Your abode in the nearby tree, when I take the oath before Your image.’ The Lord granted him this wish and disappeared.

He again appeared before Sangiliyar and said: ‘Oh noble soul, Sundarar has agreed to your condition. But, ask him to make this promise, not before the Lingam in the temple, but in front of the nearby tree.’

The next morning Sangiliyar came to the temple. Sundarar was waiting there for her. Sangiliyar’s friends told him that she wished the promise to be given in front of the nearby tree. He was taken aback, but accepted the proposal. The promise was given. The marriage was immediately solemnised.

In Tiruvarur, Vasanta Utsavam was being celebrated on a grand scale. Sundarar remembered the festival and longed to go there. He also recollected that Paravayar would sing and dance there in front of the Lord. At the same time, he could not part from Sangiliyar. For a long time, he struggled between the two conflicting duties. Finally, he decided to leave.

When he crossed the border of Tiruvotriyur, he suddenly lost his eye-sight and fell down on the ground. The Lord is impartial. None can escape the operation of the Law of Divine Justice. Sundarar slowly regained his consciousness. Immediately he realised his fault and prayed to the Lord for forgiveness, asking for the grant of the eye-sight. ‘Oh Lord, I take complete refuge in You. I always repeat Your Name. Even when I fell down losing my eye-sight, I remembered You only. Oh Lord of Mercy, even if I commit a crime, is it not Your duty to forgive me? Oh Lord of Compassion, save me.’ In spite of the blindness, however, his thirst for the Darshan of the Lord at Tiruvarur did not abate. With the help of some people on the way he came to Tiru Mullaivayil. Here, again, he prayed to the Lord to give him eye-sight. At Tiruvembakkam he again prayed to the Lord in a similar strain. In the temple, he prayed and asked: ‘Oh Lord Who accepted me into His fold, prostrations unto Thee. Oh Lord Who cleverly played a trick on me, are You inside the temple?’ The Lord gave a stern reply: ‘I am here; you can go.’ and gave him a blind-man’s stick. This attitude of indifference on the part of the Lord pained Sundarar and he pleaded for mercy. ‘Oh Lord of Mercy, have I not taken You as my sole refuge and support? I committed a mistake thinking that You will pardon me. You are even indifferent to public criticism. Will they not accuse You for turning a deaf ear to a devotee who is sincerely weeping at Your feet, accepting his fault and craving for pardon? Oh Lord, can You not understand suffering? Like a loving child that has been separated from its mother for a long time and wants to hug her, I have come to You: but, instead, You treat me like a stranger. Oh Lord, You deceived me, who asked You to remain for a while near the tree, by cleverly informing Sangiliyar of the same and asking her to get the promise from me near the tree. Oh Lord, You gave me Sangiliyar and all the pleasures. But, now You give me the blind-man’s staff and say ‘You can go’. Oh Lord, am I unfit to receive Your mercy? Pardon me and relieve me of my sufferings.’

Then, completely resigning himself to God, Sundarar came to Conjeevaram, after visiting many holy places on the way. He worshipped Mother Kamakshi and expressed his sufferings to her and pleaded to her to relieve him of his sufferings. Sundarar then worshipped Lord Ekambareswarar. Mother Who is seated on His left side, had already been moved by Sundarar’s prayers and wanted to shower Her grace on him. Lord Siva understood this. He at once restored vision to Sundarar’s left eye. In ecstasy he rolled on the ground, shedding profuse tears of love.

After spending some days there, singing the glories of the Lord, Sundarar proceeded to go to Tiruvarur. At Tiruvavaduthurai, he again prayed to the Lord to forgive him and restore sight to the other eye, too. Sundarar then came to Thiruthurithi. The Lord asked him to take a dip in the northern tank there. Sundarar did so, and came out of it. To the surprise of all, his body had become as bright as polished gold. People were amazed at this change. Sundarar went into the temple and prayed.

Sundarar reached the outskirts of Tiruvarur. He grieved that, due to his partial sight, he could not get a complete Darshan of the Lord. The very sight of the temple tower entranced him. Sundarar wanted to feast both his eyes on the beauty of the Lord and so prayed to Him to restore vision to his other eye also. Sundarar’s supreme devotion and lamentation moved the Lord’s heart. He at once cured the other eye also. Sundarar was extremely happy. He worshipped the Lord and remained completely absorbed in divine bliss.

In the mean time, people whom Paravayar had sent to greet Sundarar and inform him of her eagerness to meet him, found out that he had married Sangiliyar. They went back and told Paravayar about this. Paravayar was sunk in grief. She was annoyed, too. Paravayar’s people refused to allow Sundarar’s devotees to enter the house. When Sundarar heard of this, he was afflicted at heart. He sent some elderly devotees to Paravayar, to bring about a reunion. They failed. At midnight when all the devotees were asleep, he prayed to the Lord for His help in pacifying Paravayar. The Lord appeared before him and assured him of His help. The Lord disguised Himself as Sundarar’s messenger, a Brahmin priest, and went to Paravayar’s house. The Brahmin pleaded Sundarar’s cause and asked her to accept him back. She refused, though she herself was grief-stricken at the separation from Sundarar. Her annoyance at his second marriage was so great! The Lord coolly returned to Sundarar, who was anxiously awaiting His return. When the Lord informed Sundarar of all that had happened, Sundarar fell down on the ground, in grief. ‘If You do not help me, Oh Lord, I will give up my life.’ The Lord seeing Sundarar’s pitiable condition, assured him of help and again set out to go to Paravayar’s house.

In the mean time, the devout Paravayar had understood that the Brahmin was no other than the Lord Himself and was suffering from terrible anguish for not recognising Him. The Lord again went to her house: and this time He appeared before her in His real form. Paravayar at once prostrated before Him. The Lord said: ‘O Paravayar, I have again been sent by Sundarar to plead his case. Do not refuse this time. He is undergoing terrible agony on account of separation from you. Accept him and allow him to come to your house.’ Paravayar prostrated to the Lord again, with folded palms and said: ‘Oh Lord, first You came in the guise of a Brahmin but I did not recognise You. Again You have come and have shown me Your real form. Oh Lord, how kind You are! You have graced my hut and showered Your grace on me. You have taken so much trouble this midnight, for the sake of Your friend. How can I go against Your wish? I will accept and obey Your command.’ The Lord was immensely pleased with her. He blessed her and returned to Sundarar. The Lord informed him that he had pacified Paravayar and that he could now return to her. He then disappeared. Sundarar was overwhelmed with joy and sang the Lord’s glories.

In the mean time, Paravayar had decorated her house beautifully and was eagerly waiting for her Lord. Sundarar, with his devotees, entered the house. Paravayar fell at his feet. Thus they were re-united after a long separation.

Yet, this was not all. The news that Sundarar had sent Lord Siva Himself as his messenger, had reached the ears of Eyarkon Kalikama Nayanar of Tiru Perumangalam in Ponni Nadu. He was a great devotee of Lord Siva. He was terribly angry with Sundarar for treating the Lord as a messenger to settle a domestic quarrel. How, in a wonderful and mysterious manner Lord Siva brings about a reconciliation between the two Nayanars, both of them greatly devoted to Him, we shall see, when we describe the life of Kalikama Nayanar.

Equally interesting is the way in which the Lord unites in friendship Sundarar and Cheraman Perumal Nayanar, another royal devotee of the Lord. We shall describe it in detail when we come to the life of Cheraman Perumal Nayanar.

When, along with Cheraman Perumal, Sundarar was proceeding to Madurai, they arrived at Tirunagaikkoronam. Here Sundarar sang a song in which he asked the Lord to give him a pearl garland, precious stones, musk, spectacles, fragrance, clothes, jewelry, one-third of the wealth of Tiruvarur, horses which ran as fast as the wind, golden flowers, palanquin, etc. How wonderful is the relation between the devotee and the Lord! Sundarar regarded God as his friend, because God Himself had wanted it to be so. He adopted towards God the Sakhya Bhava (attitude of a dear friend).

In the company of Cheraman Perumal, Sundarar went on several pilgrimages, and met many of the kings of South India. Once, when they were at Tiru Kandiyur, they saw Tiruvaiyar on the opposite bank of the river. Cheraman desired to visit that place also. The river was in flood, and it was impossible to cross it. Sundarar sincerely prayed to the Lord to help them. He sang one of his songs which easily pleased the Lord. At once the river gave way, leaving a sandy tract through which they could walk across to the other bank. As soon as they reached the other bank, the river resumed its former form. They were delighted at this miracle of the Lord. Even the five elements are ever ready to serve the devotees of the Lord, at His command.

Cheraman then took Sundarar to his own place, with great honour and pomp. Sundarar stayed with Cheraman for some time. He suddenly remembered the Lord of Tiruvarur and wanted to go there. Cheraman could not accompany him and was therefore grief-stricken. Sundarar consoled him and asked him to stay behind and rule the country wisely and justly. Cheraman prostrated himself before him and gave him rich presents. He sent his own people to carry these presents, and to accompany Sundarar. It was the Lord’s wish that Sundarar should receive gifts only from Him! How could His friend receive from others? Hence, He desired to deprive Sundarar of what Cheraman had given him. When Sundarar and his retinue were passing through Tirumuruganpondi, the Lord sent His Servants to rob Sundarar of all the riches that he had received from Cheraman. The Lord’s Servants disguised themselves as hunters and attacked the party that was carrying the presents. The party dropped all and fled. They went to Sundarar and reported to him what had happened. Sundarar went to the local temple and sang a Padigam. He came out of the temple and to his surprise he saw there all that they had been robbed of. Now, it was a gift from the Lord Himself, and so Sundarar, God’s friend, could have it. Wonderful are the Lilas of the Lord.

After some time, Sundarar again desired to see Cheraman Perumal. On the way to Kundakolur, he went to Tiru Pukkoliyur Avinasi. As he entered this place, he heard simultaneously auspicious as well wailing sounds emerging from different houses.

On enquiry, he learnt how two Brahmin boys of the same age, from these two houses went to tank for a bath; and how one of them was caught by a crocodile, and the other escaped, providentially. The latter was being invested with the sacred thread that day, and hence the auspicious sound from that house. The people in the deceased boy’s house were bemoaning the loss of the boy, sore at the feeling that, had he been alive, he would also be celebrating the sacred thread ceremony that day. Sundarar wanted to console the bereaved family. As he stood in front of the house, the people stopped wailing and came out to receive Sundarar. They were eager for a long time to get his Darshan, and so, forgetting their sorrow, they came to welcome him. Their devotion moved Sundarar’s heart. He was prompted by the Lord to bring the dead boy back to life. So, he went to the same tank and sang a song on the Lord of Avinasi to give the child back to the parents. The Creator, pleased with Sundarar, entered the stomach of the crocodile and re-constituted the body of the boy, though it had already been digested. Lord Yama, too, for his part, released from his custody, the life he had once removed and the crocodile vomitted the boy! To the wonder of all, the boy was much more handsome than when he met with the accident, and he showed signs of growth, appropriate to the lapse of time. All were amazed at this miracle of Sundarar. The parents of the boy were immensely pleased and embraced Sundarar’s feet. Sundarar took the boy to the temple and worshipped Lord Avinasiappar. He himself performed the sacred thread ceremony for him.

At Kodunkolur, Cheraman, who had already come to know of the crocodile miracle, received Sundarar with still greater love and veneration than before. Sundarar stayed with the king for some time. One day Sundarar visited the temple alone and worshipped the Lord. The very sight of the Lord sent him into trance. He rolled on the ground shedding tears of God-love. The hairs on his body stood on end and his mind was filled with rapture. He regained consciousness after a long time. He was tired of worldly existence and so requested the Lord to take him back to Kailasa. He sang a Padigam.

The Lord, desiring to take Sundarar back to His Abode, commanded the celestials to bring him to Kailasa on a white elephant. He also informed Sundarar of this. Sundarar came out of the temple. The white elephant was waiting for him there. He mentally wished to take Cheraman Perumal also with him to Kailasa. Then he climbed the elephant and proceeded towards Kailasa.

In a Padigam he sang on this occasion, Sundarar himself reveals that this departure for Kailasa was not in his physical body, but in his spiritual body. The physical body was discarded here in this world itself, and the elements of which it was composed were returned to their sources.

Cheraman learnt by intuition of Sundarar’s departure for Kailasa. At once, he mounted a horse and came to Tiru Anchaikalam. There he saw Sundarar going along the sky on the celestial elephant. At once Cheraman pronounced the Panchakshara in the ears of the horse. The horse flew up and reached Sundarar. Cheraman worshipped Sundarar there. Both of them went to Kailasa in their spiritual body.

At the Gate of Kailasa, Sundarar was allowed to enter, while Cheraman was not. Sundarar went into His presence and praised His mercy: ‘Oh Ocean of Mercy, You have pardoned my sins and released me from the quagmire of Samsara. You have taken me back into Your fold, and bestowed on me the Immortal Bliss. How kind and merciful You are!’ He then informed the Lord that Cheraman was outside the Gate. To please His friend, Lord Siva sent His Mount, Nandikesvarar to bring Cheraman also in. The Lord asked Cheraman how he could come to Kailasa without His permission. Cheraman replied that when he saw Sundarar proceeding to Kailasa, he could not bear separation from him and so accompanied him. Now, by the good offices of Sundarar which earned for him the Lord’s grace he had been admitted into the Lord’s Abode. In these words, Cheraman expressed a very great truth: that even if the devotee is undeserving, if he is devoted to a saint (the Guru), he will also gain a place in the kingdom of God, through the intercession of the Guru.

Sundarar, as before, engaged himself in His service with all his heart and soul. Paravayar and Sangiliyar, being purged of their Karmas, also reached Kailasa. They resumed their original duty as the servants of Mother Parvathi.

In Chidambaram, there once lived an ardent devotee of Lord Siva. He was a potter by caste and profession. He had the highest regard for the devotees of Lord Siva, too. He was ever eager to serve them. He was leading an ideal household life. He made beautiful begging bowls of clay and offered them free to the devotees of Lord Siva, with great joy.

Siva, in His aspect of Neelakanta was his sole refuge and prop. Hence, he was called Tiru Neelakanta Nayanar. He would always tell others how, for the protection of the world the Lord drank the virulent poison, and he would assure his friends that they who took refuge under His feet would be purged of all sins and would finally be taken to His Abode.

In spite of his virtuous qualities, once he fell a victim to lust. One day, he visited the house of a prostitute. When he returned home, his dutiful and pious wife understood this. This irritated her, though she did not show this and continued to serve him, as before. But, she had decided not to have any sexual relation with him. Nayanar could not understand the reason. One day, as he approached her with passion, she took an oath and said: ‘In the name of Neelakanta, I ask you: do not touch us.’ Though she only meant herself, she had used the word us. Since she took the Name of the Lord and since she had used the word us, Neelakanta Nayanar decided that from that day he would not touch any woman in the world. Such was his sincere devotion to the Lord. They continued to live together. They did not want to make a fuss over their own resolve. No one knew about it. Years rolled by and they had grown old.

Lord Siva wanted to reveal the greatness of His devotee and thus to immortalise his name. So, in the guise of a Siva Yogi (a Saivite mendicant) the Lord came to Tiru Neelakantar’s house. Neelakantar welcomed him and worshipped him. The Yogi gave him a begging bowl and said: ‘Oh noble soul, kindly keep this in your safe custody, till I come back for it. To me it is extremely precious. It has the wonderful property of purifying anything that comes into contact with it. So, please protect it with the greatest care.’ Then the Siva Yogi left the place and Neelakantar kept the bowl in a very safe place in the house.

After a long time, Lord Siva came to the house of Neelakantar, as the same Siva Yogi and asked for the bowl. The Lord Himself, by the power of His Maya, caused it to disappear from the house! Neelakantar searched for it, but could not find it. It was a mystery to him. He was ashamed of himself. Trembling with fear, he fell at the Yogi’s feet and said that he could not find it. At this, the Yogi got very angry and accused Neelakantar, calling him a thief and cheat. Neelakantar offered to replace the bowl with a costlier one; but the Yogi would not accept.

Again and again Neelakantar pleaded that he had not stolen the bowl and that by a divine mystery it was missing from the house. The Yogi demanded that if that was the truth, Neelakantar should say so on oath, holding his wife’s hand. When Nayanar, who had resolved, in the name of the Lord, not to touch anyone, declined this, the Yogi attributed this unwillingness to the fact that Neelakantar had in fact been guilty of theft. They went to the court. The Brahmins heard the case. They asked Neelakantar to promise, as desired by the Yogi. Neelakantar got into the tank, along with his wife; they had a stick in their hand, and each of them was holding one end of it. The Yogi objected to this and wanted that Neelakantar should actually hold his wife’s hand with his own. Neelakantar could not hide the secret relationship that existed between him and his wife any more, and so, related the whole story to the court. After this narration, Neelakantar and his wife caught hold of the two ends of the stick and took a dip in the tank. A miracle happened. As they emerged from the water, they shone with youth and beauty. The Siva Yogi disappeared from their midst and Lord Siva and Mother Parvathy appeared in the sky, blessing all of them. The Lord said: ‘Due to the merit of having lived a life of self-control and devotion, you will live in My Eternal Abode, forever youthful.’ The Lord thus revealed the glory of supreme devotion to Him (which alone made it possible for Neelakantar to refrain from lustful thoughts or actions, after his wife had sworn in the Name of the Lord) and a life of celibacy which bestows eternal youthfulness on you, and the unostentatiousness of a saint’s virtue.

‘Charity, free from the mean utterance I have none is found only among men of good birth’ says the Kural. Among such noble souls Iyarpahai Nayanar ranked high. Charity was ingrained in him. It was his practice to invite Siva Bhaktas to his house, worship them with faith and devotion and give them all they wanted. He had taken a vow never to say no to what a Siva Bhakta wanted.

Iyarpahaiar was a native of Kaveripoompattinam. He was a Vaisya by caste. To him Siva Bhaktas were the living manifestations of Lord Siva.

Lord Siva was pleased with His devotee. He wanted to reveal his true greatness to the world. So, the Lord, in the disguise of a Brahmin, with sacred ashes smeared all over his body, came to Nayanar’s house. He welcomed the Brahmin with great joy, as the very sight of the holy man thrilled the Nayanar. The Brahmin said: ‘Oh noble soul, you are far famed for your charitable nature. Learning that none returns empty-handed from your house, I have come to you for a gift. I shall disclose it to you, if you promise to give what I want.’ The Nayanar agreed readily ‘provided I have it with me.’ The Brahmin at once revealed what he wanted: ‘It is the gift of your wife.’ Nayanar had no difficulty at all in granting this! The supreme devotee of the Lord that he was, he did not stoop to doubt the credentials of the Brahmin who, though he appeared to be a Siva Bhakta, had such an undesirable desire: such is the unquestioning nature of devotion. Nor would Nayanar hesitate to fulfil the Bhakta’s wish, on the plea that it involved unrighteousness: for, to him worship of the guest (Guest is God) was greater Law than all the moral codes.

Nayanar went inside the house and informed his wife of all that had happened. She was shocked at first, but quickly regained her composure. To a chaste wife, the husband is God, and whatever he commands is Law and Dharma. She readily agreed to follow the Brahmin-guest as his wife. Nayanar came out with his wife and asked the Brahmin to accept the gift. The Brahmin, however, feared the wrath of the wife’s relatives and asked Nayanar to accompany them till they were safely out of the town and out of danger. Nayanar agreed to do so and armed himself to protect the Brahmin. They then proceeded to go.

In the meantime the relatives of Nayanar’s wife came to know of the whole story and were furious. They followed the Nayanar and party and threatened the Brahmin with death, unless he abandoned his impious desire. The Brahmin pretended to be scared. Nayanar’s wife, however, assured him that Nayanar was capable of defeating them all. Nayanar was ready to fight them. The relatives endeavoured to convince Nayanar of the unrighteousness of the whole thing, and, when they found that they could not, they preferred to die at his hands, than submit to the shame. Nayanar at once pounced upon them and chopped off their heads. All of them died and Nayanar, happy at the thought, that through the grace of Lord Siva, he had succeeded in keeping his vow of worshipping His devotee, proceeded further with the Brahmin and the wife. When they reached the temple of Tiruchaikadu, the Brahmin asked Nayanar to leave them and return. Nayanar prostrated to the Brahmin and turned his steps homeward.

As he had hardly proceeded a few yards on his homeward journey, the Brahmin again called Nayanar aloud. Thinking that there might have been another attack on the party, Nayanar hastened to where the Brahmin was: but, to his amazement, found that he had disappeared and that his wife was standing alone there. He searched here and there for the Brahmin, and was worried when he could not be found. Lo and behold, Lord Siva and Mother Parvathy appeared in the sky and blessed Nayanar and his wife: ‘Oh noble souls, I am immensely pleased with your devotion to My Bhaktas. Both of you will very soon reach My Abode.’

With these words, the Lord disappeared. The Nayanar and his wife reached His Abode and rejoiced there. Nayanar’s relatives who died at his hands also attained the lotus feet of the Lord.

Thus had the Lord proved the nature of supreme devotion, which does not question. And, the Lord also revealed the truth that such unquestioning devotion does not result in the violation of the Dharma. All glory to the Lord and His devotees.

Ilayankudi Mara Nayanar was a farmer. Maranar was his name: he lived in a village called Ilayankudi. He was a great devotee of Lord Siva and His devotees. He took the greatest pleasure in serving them. This Sadhana was known as Maaheswara Puja (or worship of the devotees of Mahesvara or Lord Siva). It is described as follows:

‘On seeing a devotee of Lord Siva, with the external marks of Vibhuti, Rudraksham, etc., taking him as Lord Siva Himself, welcoming him, prostrating before him, washing his hands and feet, drinking that water (Charanamrit), giving him a seat, worshipping him with flowers, Doopa, Deepa, and Naivedya, pleasing him with sweet words, thanking the Lord for the opportunity, and accompanying the guest for some distance while sending him away—these constitute Maaheswara Puja. This is also included in Chariyai (one of the main Saivite disciplines).’

Offering food to the Lord’s devotees had purified his heart and made him a fit receptacle for the grace of God. As Tiruvalluvar has said in the Kural:

Fortune dwells with a delighted heart in
the house of the man who honours his
guest with a pleasant countenance.

Nayanar had been blessed with all the wealth of the world. But, he considered that the wealth belonged to the Lord, to be utilised for the benefit of His devotees.

Lord Siva was highly pleased with the Nayanar’s devotion. He wanted to show to the world that His devotee would be undaunted by the worst calamity and would remain unshaken in his virtue. Nayanar’s wealth melted away. His wealth had left him, but not his virtue. On the contrary, his devotion to the Lord and His devotees grew more and more intense. Nayanar sold all his property and had to sell even himself in order to be able to serve the devotees of the Lord.

One day it was raining heavily. Nayanar and his wife were starving. No one came forward to help them. Finally, he bolted the door and was about to fall asleep. Just then he heard a knock at the door, and, on opening it, found a Siva Bhakta standing in front of the house, drenched with rain. Nayanar at once took the guest inside, dried his body and gave him fresh clothes to wear. ‘Rest awhile, Swami, while we prepare some food for you to appease your hunger,’ said Nayanar and told his wife of his predicament: there was nothing to offer the devotee of the Lord. But, the devout wife suggested that Nayanar could go into the backyard and collect the grain-seeds that they had just sown that very day. Nayanar accepted the suggestion. On account of the heavy rain, the grains were floating and it was easy to collect them in a basket. As soon as he brought the grains, the wife fried and crushed them, and with the help of some greens that grew in their own backyard, cooked a nice dinner for the guest.

Nayanar was supremely happy. And, as he went to awaken the guest, he discovered that he had disappeared. At the same time, Nayanar saw in sky, Lord Siva Who had come in the form of the devotee and Mother Parvathy showering Their blessing on him and his wife. The Lord said: ‘Oh noble souls, I am highly pleased with your devotion. You will soon attain My Abode and live there for ever.’

Maiporul Nayanar was a pious king. He ruled over the hill tribes of Sethi. He was chivalrous and brave. He fought many battles and was always victorious. There was peace and plenty in his kingdom. People worshipped him as the living God.

He was well versed in the Agamas. He was an ardent devotee of the Lord. To him Siva and His devotees, adorned with matted locks, Rudraksham and sacred ashes represented the only truth, Absolute Truth: and all the rest of the world was straw. He saw everything as Sivamayam. Siva Bhaktas enjoyed absolute freedom in his country: they were honoured by the king and the people alike. Though he ruled the kingdom as the king, his mind was always at the Lord’s Feet. Daily, special prayers and festivals were conducted in the temples in his realm.

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 (for he knew that Nayanar had supreme devotion to Siva Bhaktas) and entered the palace at night. The gate-keepers did not question him, but allowed him to proceed. Dathan, the faithful and intelligent servant of Nayanar, was guarding the bedroom in which the king was sleeping. When the Siva Yogi approached the bedroom, Dathan tried to dissuade him from disturbing the king’s sleep; but the Yogi refused to listen, saying: ‘I have some secret Shastra to teach the king. I cannot wait.’ So, Dathan had to allow the Yogi to enter the bedroom of the king, though he was a little suspicious. Nayanar’s wife got up and, finding a Siva Yogi in the room, quickly awakened her husband. The Siva Yogi told the king that the Shastra was a great secret, revealed by the Lord Himself, and that only the king was entitled to hear it. At once the king sent even the queen away and prostrated before the Yogi, ready to receive the secret. At that moment, the Siva Yogi, who was none else than the jealous king Muthanathan, quickly stabbed Nayanar on his back, with a knife he had kept hidden. At that time, the shrewd Dathan, as he entered the room, found the king on the floor in a pool of blood and Muthanathan with a knife in his hand. He was ready to strike down Muthanathan, when the dying Nayanar said: ‘Datha, he is our man. He has the appearance of a Siva Yogi and so must be honoured as one. Do not harm him. Kindly escort him to the borders of our kingdom, and see that he is unharmed.’ Dathan obeyed the commands of his master. As he was escorting Muthanathan, the people who had heard what happened went to attack Muthanathan, but, as soon as Dathan told them of the king’s commands, they withdrew, admiring the supreme devotion of their king. Thus, Muthanathan was safely escorted out of the kingdom. And, Dathan hastened back to the palace to convey this news to the dying king who was eagerly waiting for it.

As soon as Dathan conveyed the news to the king, the Nayanar called all his Ministers and relatives to his bedside, and spoke to them as follows: ‘It is our duty to serve the Bhaktas. They must be honoured and worshipped at all times and under all circumstances. Let our people walk in the footsteps of the Siva Bhaktas. Let the country be flooded with Siva Bhaktas. By their blessings, let peace and prosperity reign in our land.’ With these words, he closed his eyes and meditated on Lord Siva.

Lord Siva at once appeared before him and blessed him as follows: ‘I am immensely pleased with your devotion to My Bhaktas. I am immensely pleased with your cosmic love and your unquestioning devotion to My devotees. Even in a murderer you saw Me. You are, therefore, fit to reach the Highest Abode which even the Devas cannot hope to reach. You will soon come to My Abode.’ With these words the Lord disappeared: and Maiporul Nayanar (whose very name meant ‘one for whom God was the sole reality’) also attained His Abode.

Viralminda Nayanar was born in Sengunru, a hilly place. He was a Vellala by caste.

He was a staunch devotee of Lord Siva. Through His grace, he was free from ‘I’-ness and ‘mine’-ness. He had equal vision. He served His devotees and attained purity of mind. To him worship of Siva Bhaktas was equal, if not even superior to the worship of Lord Siva Himself. He felt that no one could get Siva’s grace without first worshipping Siva Bhaktas, and that he who worships even the Siva Lingam with all faith and devotion, would not attain salvation if he insults Siva Bhaktas. Daily he used to visit the temple. Before worshipping the Lord, he used to worship the Siva Bhaktas who might be found there.

He left Sengunru on a pilgrimage and came to Tiruvarur. One day when he was worshipping the Lord, Sundaramurthi Nayanar came to the temple. Sundarar by-passed the Bhaktas who were in temple and went into the sanctum sanctorum to worship the Lord. This upset Viralmindar, who was observing this. He could not tolerate this insult to His Bhaktas. He said to Sundarar: ‘You have insulted the Siva Bhaktas. By this act you have rendered yourself unfit to remain in the holy circle of Siva Bhaktas. Hence, you are excommunicated from this circle.’ He added further: ‘And, Siva, for having so thoughtlessly accepted such improper worship at your hands, He, too, shall be regarded as an outcaste from the divine fold.’ So firm was he in his conviction that he could thus ‘reprimand’ God Himself! In fact, it was Siva Himself Who spoke through him to instruct His Bhaktas in the proper attitude they should have towards His Bhaktas.

Sundarar immediately understood Viralmindar’s inner Bhav towards the Bhaktas as well as towards Lord Siva, and prostrated before him. He then sang a Padigam praising him. The Padigam melted Viralmindar’s heart so much that he greeted Sundarar and said: ‘Your mind is well established in the service of Siva Bhaktas. You have got sincere devotion to them.’ Lord Siva was greatly pleased with Viralmindar’s great steadfastness in his devotion to Siva Bhaktas. Thus had the Lord revealed the great glory of the Bhakta. He was then elevated to the blessed plane of the Siva Ganas where the Lord made him leader of the Ganas. Glory to such Bhaktas!

Amaraneedi Nayanar was a Vaisya by caste. He belonged to Pazhaiyaarai in the Chola Kingdom. Pazhaiyaarai was a very fertile place, surrounded on all sides by gardens and green fields. In those days this place was very famous.

Amaraneedi Nayanar was a trader in gold, diamonds, silks and cotton goods. He used to import these goods from foreign countries and was selling them at reasonable prices. He earned money honestly and became rich. Though he was engaged in worldly activities, his mind was fixed on Lord Siva. He was an ardent Siva Bhakta. He would invite Siva Bhaktas to his house and worship them. He would give the Kowpeenam, cloth, etc., and feed them nicely and send them away happy, with other gifts.

He used to visit the sacred temple of Tirunallur during festivals and worship Lord Siva with intense faith and repeat Panchakshara Mantra daily with Bhava. Not being satisfied with this visit during festivals only, he wanted to settle down there once for all, always enjoying the Lord’s Darshan, and feeding Siva Bhaktas. So he left Pazhaiyaarai and migrated with his family and relatives, to Tirunallur. He built a beautiful Mutt there to accommodate Siva Bhaktas who visited the temple. Daily he used to invite Siva Bhaktas and offer Kowpeenam, etc.

Lord Siva was highly pleased with Amaraneedi Nayanar’s Kowpeena charity and extreme kindness to Siva Bhaktas. He wanted to show to the world His Bhakta’s greatness and also shower His blessings on him.

So, one day Lord Siva in the guise of a Brahmachari, with beautiful matted locks on his head, sacred ashes on his forehead, with a staff on his shoulder, appeared before Amaraneediar’s Mutt. Two Kowpeenams and a small ash-bag were tied to one end of the staff. He had a charming face. His eyes were glittering. He walked gracefully into the Mutt. Amaraneediar, with extreme joy, welcomed him and worshipped him. The Brahmachari said: ‘Oh friend, you are a noble soul. People are highly praising your Kowpeena charity. I have come to you for Darshan.’ Amaraneediar begged of him to take Bhiksha. He readily agreed and said: ‘I shall go to the river and return after finishing my bath and Nitya Karmas. Rain may drench my Kowpeenams. So, please keep this dry Kowpeenam safely with you, and I shall come back for it. The Kowpeenam is very precious, as you already know. So, please keep it safe.’

The Brahmachari went away, and Amaraneediar kept the Kowpeenam safely inside the house. But, the Lord willed that it should disappear! Soon after the Brahmachari came back after his bath, etc., and asked for the dry Kowpeenam as rain had drenched the Kowpeenam he had on the staff. Amaraneediar could not find it. He prayed hard to the Lord. Yet, he could not find it. He approached the Brahmachari, trembling, with another Kowpeenam, and explained his predicament to him. But, the Brahmachari was in no mood to take any explanation. Amaraneediar offered much wealth, etc., in compensation. But, the Brahmachari said: ‘What have I to do with all this wealth? All these are of no use to me. I only need a Kowpeenam.’ And, in saying so, the Lord in the guise of the Brahmachari, uttered a very great truth. He continued: ‘I have got another Kowpeenam: you can give me another of the same weight.’ Amaraneediar was greatly relieved when he heard this. He brought a balance. He put the Kowpeenam on one side and another piece on the other. The Brahmachari’s scale went down. Whatever Amaraneediar put on his side, the Brahmachari’s scale was heavier. Amaraneediar was amazed: and he understood that it was God’s own Lila. All his wealth could not equal the Brahmachari’s Kowpeenam! How could it? Lord Siva’s Kowpeenam represents the Vedas. The fibres of His Kowpeenam represent the Shastras.

Amaraneediar was on the horns of a dilemma. He fell at the Brahmachari’s feet and asked him to allow himself, his wife, and his child to be weighed against the Brahmachari’s Kowpeenam. The Brahmachari agreed. Amaraneediar got on the scale with his wife and his child, saying: ‘If I have truly served the Siva Bhaktas, with faith and sincerity, let this sca1e be equal in weight to the other one.’ Immediately the two scales were equal. The merit of Amaraneediar’s selfless service of the Siva Bhaktas was equal to the merit of Lord Siva’s Kowpeenam. The people who witnessed this were wonderstruck. They prostrated before Amaraneediar and praised him. Devas from the heaven showered Parijatha flowers. The Brahmachari disappeared and Lord Parameswara and Mother Parvathi appeared on Their Rishabha before Amaraneediar, his wife and child. He blessed them: ‘I am immensely pleased with your whole-hearted and sincere service of My Bhaktas. I am immensely pleased with your Kowpeena charity. You three will come to My Abode and live there happily for ever.’ On account of the Lord’s grace, the balance itself turned into a celestial car in which Amaraneediar, his wife and his child attained Siva’s Abode.

Eripatha Nayanar was born in Karuvur, one of the main cities of the Chola Kingdom. It was a very sacred place, situated on the bank of the river Ambiravati. On both the banks of this river saints and sages were doing Tapas and were radiating spiritual vibrations. A famous temple was there, too, dedicated to Lord Pasupatheesvarar Who was showering His grace on the king and the people alike. They were all happy. Eripatha Nayanar was daily worshipping Lord Pasupatheesvarar with great faith and devotion. His one aim in life was to serve Siva Bhaktas and to offer them every kind of protection. He always carried a weapon, an axe, for this purpose. With the axe he would punish anyone trying to harm Siva Bhaktas. He was doing by this the Lord’s own work!

In that city, there lived a Siva Bhakta by name Sivakami Andar. He was very regular in his daily worship of Lord Siva. Early morning would find him in the garden after bath, collecting flowers, making garlands for taking to the temple and offering to the Lord. This was his routine.

On a Maha Navami day when all the people were jubilant, Sivakami Andar was rushing to the temple, as usual, with a basket of flowers. At the same time, the king’s pet elephant was returning from the river, after its bath. On its back were two Mahouts, and three others were escorting it. Suddenly, it went mad and was chasing the people. They were running here and there. It ran towards Sivakami Andar. It caught hold of him, wrenched the basket of flowers from him, threw it on the ground and ran away. The flowers were all scattered on the ground. Sivakami Andar was greatly upset. The elephant had destroyed the flowers he had kept for the worship of the Lord. He chased the elephant. He was very aged and soon fell down exhausted. He was weeping bitterly, crying aloud: ‘Sivada, Sivada’ (a cry expressing agony). Eripatha Nayanar happened to pass that way. He heard Sivakami Andar’s pitiable cry and the cause of it. ‘Where is that elephant?’ asked Eripathar and began to run in the direction indicated by Sivakami Andar. Soon he overtook the elephant and hurled his powerful axe, killing it with one stroke. Then he pounced on the Mahouts and killed them, too.

The news of the elephant’s fate reached the king who immediately reached the spot on his horse, surrounded by his soldiers. He could not see who had killed the elephant, for, he could not associate the Siva Yogi Eripathar with such an act. He began to shout: ‘Who killed my elephant?’ When someone pointed to Eripathar, immediately the king’s wrath vanished, for he knew that if the Siva Yogi had done so, there should have been a very valid reason for it. ‘He must have killed it in self-defence,’ thought the king and felt happy that the elephant had done no harm to the Siva Yogi. He addressed Eripathar: ‘Oh Swamin, I did not know that you killed the elephant. Definitely, the elephant and the Mahouts must have done some harm to you and you rightly punished them.’ Eripathar narrated to the king all that had happened, and said: ‘Since the elephant and the Mahouts were guilty of Siva-Aparadham, I killed them.’ The moment the king heard the expression Siva-Aparadhara (sin against Lord Siva) he suffered terrible mental agony. He fell at the feet of Eripathar and said: ‘O Swamin, for what they have done, the punishment awarded by you is not enough. I have committed a great crime by keeping such an elephant and such Mahouts. Now, I do not deserve a death through your holy weapon, the axe. Here is my own sword. Please be gracious enough to cut off my head with it.’

Eripathar was stunned to hear these words. He himself was struck with remorse. ‘What a great pain have I inflicted on the king! What a noble king he is!’ he thought; and, lest the king should execute the punishment on himself, he took the sword from the king. Eripathar felt that he was the cause for the king’s affliction, and in self-punishment, he began to cut his own throat. The king was alarmed. He thought that he would now be guilty of another offence and at once gripped the sword and stopped Eripathar from cutting his own throat.

The Lord’s Lila was over. A voice was heard in the sky: ‘Oh noble souls! This is Lord Pasupatheesvarar’s Lila. It is His wish that His Bhakta’s sincere and faithful service to Him must be recognised by the world.’ Immediately, the elephants and the Mahouts got up, as from sleep. Sivakami Andar’s flower basket was full. All were amazed and began to sing Lord Pasupatheesvarar’s glory. Eripathar placed the sword at the king’s feet and prostrated to him. The king also fell at Eripathar’s feet. Both embraced each other and were in great joy. Eripathar wished that the king should mount his pet elephant. The king did so. Eripathar returned to his place. Sivakami Andar went to the temple with the flowers.

Eripathar continued to serve Siva Bhaktas. Finally he cast off his mortal coil and reached the Abode of Lord Siva.

Enadinatha Nayanar was a Shanar (toddy tapper). He was born in Eyinanur in Chola Kingdom. It was situated to the south-east of Kumbakonam on the bank of the river Arisol. It was very fertile and rich.

Enadinathar was an ardent devotee of Lord Siva. Like Maiporul Nayanar, however, he was devoted even to the external marks of Siva Bhakti. To Enadiar, the three white lines of Vibhuti or sacred ash on one’s forehead were sufficient to evoke his own reverence.

It would not be out of place here to say a word about this mark on the forehead of devotees of Siva. Through this mark Lord Siva teaches silently that the spiritual aspirant should destroy the three types of impurities, viz., Anavam (I-ness), Karma (selfish activity), and Maya (illusion): the three desires or Eshanas, viz., desire for worldly goods, for son and for wife: the three Vasanas or subtle tendencies, viz., Lokavasana (worldliness), Dehavasana (attachment to the body) and Shastravasana (blind faith in the scriptures and polemics), and that he should transcend the three bodies (physical, astral and causal), and the three states, viz., waking, dreaming and deep sleep,—and eventually attain union with Lord. The Shastras assure us that the Bhasma or sacred ash is a divine healer. It cures all diseases, including the disease of birth and death, and bestows on the devotee who wears it, the highest wealth, viz., Moksha.

Such is the glory of the sacred ash: and, no wonder Enadiar worshipped whoever came to him with the ash on his forehead. Enadiar saw Lord Siva in him. He was ready to give even his own life at the feet of the devotee who wore the ash.

Enadinatha Nayanar was a very good swordsman. He was a tutor to the princes in fencing. He earned a good income from his profession. He spent all his income in the service of the Siva Bhaktas. He became very popular, too. This evoked the jealousy of another man belonging to the same profession, by name Atisuran. Contrary to his name (which means a great hero), he was not at all skilful and not strong either, because he was full of vices. Yet, he wanted to fight with Enadinathar and defeat him.

One day Atisuran marched towards Enadinathar’s house, with all his relatives, fully armed: he hoped to defeat Enadinathar, with the help of his relatives. He stood in front of Enadinathar’s house and challenged him to a fight—jackal coming to fight the lion. Enadinathar accepted the challenge and came forward to fight. Atisuran got frightened. He asked Enadinathar to come to the nearby grove to fight with him. The relatives of Atisuran were waiting in the grove. In the mean time, the friends of Enadinathar had also gathered around him. The two parties fell on each other, and in the terrible fight that ensued many lives were lost. Atisuran ran away from the grove. He wanted to kill Enadinathar, not in open fight (which was impossible), but by strategem.

The next day, he sent a message to Enadinathar: ‘Let us fight again, but without any assistance this time: otherwise, many innocent people die on our account. Let us go to a lonely place, without anyone’s knowledge and fight.’ Enadinathar accepted it. The next morning, Enadinathar went away secretly and was awaiting Atisuran’s arrival at the stipulated place. Atisuran, with the sacred ashes on his forehead (which was cleverly hidden by his shield) approached Enadinathar. Enadinathar pounced upon him, with a big roar. In a moment, Atisuran removed the shield, revealing the sacred ashes. Enadinathar quickly lowered his sword and thought: ‘What a sin I was about to commit! He has become a Siva Bhakta now. I must not harm him. Let him achieve his object of killing me.’ Endinathar wanted to throw the sword away, but kept it in his hand, else he would be compelling his opponent (a Siva Bhakta!) to incur the sin of killing an unarmed person. As he was mutely standing thus, Atisuran killed him.

Lord Siva was highly pleased with this self-sacrificing devotion that Enadinathar had for the ashes. He appeared before Enadinathar as he fell, and took him to His Abode.

Nagan was the king of hunters at Uduppur in Pottapi Nadu. His wife was Tattai. They were great devotees of Lord Subramanya. By His grace, they had a child, after a long time. It was very heavy: so, they named him Tinnanar.

Tinnanar was Arjuna in the previous birth, according to Tiru Kalahasthi Puranam. When he went to worship Siva, to get Pasupatha Astra, and when the Lord came to him as a hunter, Arjuna did not recognise Him. So, he had to be born as a hunter again and adore the Lord, before attaining Final Liberation.

Tinnanar was educated according to the hunters’ customs. He became a good archer. Even when he was young, his father retired, and crowned him king. Though he was a hunter and carried on hunting as his Dharma, Tinnanar was full of love and would not kill young ones, females, diseased animals, etc. Spiritually, he had already killed the animals within himself, viz., lust, anger, greed, vanity, etc.

One day, Tinnanar went out hunting. A pig escaped from its net and was running away. Tinnanar pursued it accompanied by two others, Nanan and Kadan. The pig was tired and stood near a tree. It was quickly killed by Tinnanar. They were tired, too, and thirsty. They proceeded towards the Ponmukali. Tinnanar wanted to climb the nearby mountain. Nanan, too, volunteered to follow him, saying that on that, the Kalahasthi hill, there was Lord Kudumithevar (God with a Tuft). Kadan was busy cooking the pork.

Even when he began to climb the hill, there was a definite change coming over Tinnanar, owing to past Samskaras. He felt that a great burden was being lifted off his shoulders. He was losing body-consciousness. As he saw the Lord there, he felt supreme love surging in his heart. He embraced the Lingam and kissed It. He began to shed tears of joy. He felt that the Lord was lonely there, and that he should thenceforth remain with Him. Again, he thought that the Lord might be hungry. Though he was reluctant to leave the Lord alone, he quickly came down the hill to fetch some food for the Lord. He took the best pieces of the pork, tasted them and ear-marked the very best for Him. In the mean time, he gathered from Nanan that the Lord was worshipped daily with water, flowers, etc, before the food was offered to Him. So, he began to collect the other articles of worship. He filled his own mouth with water from the river. Flowers, he gathered and wore them on his head! He took the pork, bow and arrow and went up the hill again, alone this time.

At the temple, Tinnanar poured from his mouth, the water that he had brought for His worship. That was his ‘Abhishekam’. Then he decorated the Lingam with the flowers he had brought on his own head. This was his ‘Archana’. He then placed the pork before the Lord. He went out and stood guard for Him, at the entrance, lest some wild animals should hurt Him. In the morning again he went out to hunt and bring fresh food for the Lord.

In the mean time, Nanan and Kadan worried about the change that had come over Tinnanar (which they thought to be madness). They went and reported the matter to Tinnanar’s parents. They came and tried, in vain, to take him back. They, too, went away.

When Tinnanar left the temple in the morning to get food for the Lord, Sivagochariar, the temple priest, came there for the usual orthodox worship. He was horrified at the desecration that some unknown person had done in the temple. He was well versed in the Agamas (rituals of Siva-worship). He performed the necessary purificatory rites and took bath again and began his formal worship. He brought water in a holy pot, with a bandage around his own mouth, lest the breath of his mouth should pollute it. He brought fresh flowers in a holy basket. He brought fruits and sweets, newly made and unpolluted by anyone tasting it, before the Lord for being offered to Him. He went home after the worship.

Tinnanar returned with fresh meat. He removed the priest’s decorations, and did the worship in his own way, and then as usual, stood guard at the entrance.

This went on for five days. The priest was greatly upset about the desecration of the holy place. He appealed to the Lord to stop it. Lord Siva wanted to show to Sivagochariar the nature of Tinnanar’s supreme devotion. He commanded him in a dream, to hide himself behind the Lingam, when Tinnanar went to the temple the next day, and watch what took place.

On the sixth day, Tinnanar went out as usual for getting the Lord’s food. While returning, he saw many ill omens, which made him feel that something had happened to the Lord: he was so unconscious of himself, that he did not think that something could happen to him. He ran towards the Lord. He was grieved to see blood issuing from the Lord’s right eye. The articles he had brought for the worship dropped from his hand. He wept bitterly. He could not find who had done this to the Lord. He treated the eye with herbs he knew of. Still the bleeding did not stop. A simple idea occurred to him: ‘flesh for flesh’. At once, with his own arrow, he took out his own right eye, and fixed it over the right eye of the Lord. The bleeding stopped. He was very happy. When he was dancing in ecstasy, he noticed that the Lord’s left eye had begun to bleed. But, he had already found out the remedy. There was only one problem: how to locate the eye of the Lord, when his own eye had been pulled out. So, Tinnanar planted his foot at the place where the Lord’s left eye was on the Lingam, and began to pull his left eye out, with his arrow.

At once, Lord Siva caught hold of his hand and said: ‘My dear child, Kannappa! Stop plucking your eye.’ The Lord repeated the word Kannappa thrice. Kannappar was thrice blessed. Tinnanar became Kannappar, because he gave his own eye to the Lord. Lord Siva took him with both Hands, and kept him on His right side. Kannappar regained his vision and lived as god himself. Sivagochariar understood the true nature of devotion.

This story has an esoteric meaning, too. Nayanar had conquered all other evils: but, Anava Malam or egoism had to be killed, too. The wild pig represents this. Supreme Bhakti dawned, the moment this was killed. In its chase, the seeker is accompanied by good and evil (the two hunters Nanan and Kadan). Nanan (good) described the glory of the Lord to him: Nanan represents good Samskaras. Kadan (the evil) had to be left behind. The aspirant with good Samskaras, goes to His Presence. But, when he has to attain God-realisation, even this has to be renounced. Hence, Nayanar, when he went to worship Him, went alone. Nayanar’s parents (the hidden good and evil tendencies and worldly desires) tried but failed to take him away from God. The Lord asked the priest to hide behind Him, while Tinnanar was in front: this means, true Bhakti is far superior to mere ritual. Tinnanar’s readiness to pluck out his own eyes for His sake is total self-surrender or Atma-Nivedan, the highest peak of devotion which immediately reveals the Lord in all His glory.

Kungiliya Kalaya Nayanar was born in Tirukadavur in the Chola kingdom. The Lord of this place is called Amirda Ghateswarar. Once Devas and Asuras came to this place with nectar in a pot. They wanted to take bath. So, they left the pot on the ground and went to the river. When they came back to the place, they could not lift the pot. The pot itself had been transformed into a Lingam. Hence this Lingam is known as Amrita Lingam. Markandeya worshipped this Lingam and became an immortal boy of 16 years.

The Goddess in this place is called Abhirami Amman. Abhirami Pattar, a great devotee of Mother, sang beautiful songs in praise of Her: and the Mother Who was highly pleased with this, changed the new moon day into a full moon day, in order to save him from the king’s wrath.

Kungiliya Kalaya Nayanar was a Brahmin by caste He got the name because he was always holding a pot (an incense pot) in his hand. He considered burning of incense before the Lord was the best service to Him. Lord Siva was highly pleased with the Nayanar’s intense devotion and his wonderful service. He wanted to put it to test, so that the true glory of his supreme devotion to the Lord may be understood by all.

By the will of Lord Siva, Nayanar became poor suddenly. He sold all his property. His family was starving. Still, he continued to burn incense before the Lord. One day his dutiful wife thought: ‘Everything has been sold. Only this Mangalyam (a sacred thread with a pendant, which every married woman must always have on her person, till the husband dies, when it is removed), is left. I will give it to my Lord: though it is inauspicious to do so. Let him sell it and obtain some rice, with which we could feed the children who may die of hunger otherwise.’ She removed the Mangalyam and gave it to her husband, who gladly received it. As he was proceeding to the market to sell it, Lord Siva Himself appeared before him, in the guise of a hawker and said that he had very good incense. The word incense at once made Nayanar forget himself and the mission! He quickly bought incense for the price of the Mangalyam, and went to the temple to burn it before the Lord.

His wife patiently waited for his return, and, not finding him even after nightfall, put the children to bed and remained praying. The Lord was immensely pleased with this noble couple. The faithful wife was prepared to part with even the most sacred ornament for the service of her lord, her husband. The Kural says: ‘Rain falls at the bidding of her who, on waking from sleep, worships no other God but her husband.’ That night Lord Siva appeared in her dream and blessed her with all wealth.

She woke up from her sleep and was amazed to find all types of wealth in the house. She sang His glories. Immediately she prepared a nice meal and was waiting for her lord’s return.

After blessing the Nayanar’s wife, thus, Lord Siva appeared before Nayanar in the temple and said: ‘Oh noble soul, I am immensely pleased with your devotion. Your dutiful wife is anxiously waiting for you in the house with milk and food. Kindly go to your house.’ It was only then that Nayanar became aware of this world! He returned to the house and found that it had been transformed into a heaven, by the grace of the Lord. Siva Bhaktas, too, had assembled in the house in large numbers. They all sang the glories of the Lord. The Nayanar treated the wealth that the Lord had bestowed upon him as the property of Siva Bhaktas and served them.

One day Nayanar wanted to visit the temple at Tiruppanandal. The Lord of this temple is Arunasatesar. Thatakai was the daughter of an Asura. For getting a son, she worshipped the Siva Lingam regularly. One day at the end of the worship, she wanted to garland the Lingam. As she lifted the garland with both her hands, her cloth began to slip from her waist. She held it with her elbows, and hence could not raise her hands (and the garland) high enough. To relieve her, the Lord leaned to one side and accepted the garland. Many people tried to pull the Lingam straight: but it could not be done. Nayanar heard that the king of the place was upset about it and wanted the Lingam to be straightened. Nayanar wanted to help the king. He tied the Lingam to his neck with a rope (the rope of God-love) and gently pulled it. The Lingam became upright! Devas rained flowers from heaven. All were amazed and recognised the glory of the Nayanar and his great devotion to the Lord.

After spending some more time in the service of Lord Siva and His Bhaktas, Nayanar reached His Abode.

Kancharur was a fertile place in the Chola kingdom. The people were all Siva Bhaktas. In this place there lived a staunch devotee of Lord Siva by name Manakancharanar. He was a Vellala by caste. He was a hereditary Senathipathi. People of the community had the highest regard for him. He was a contemporary of Sundaramurthi Nayanar. To him adoration of Siva Bhaktas was the highest form of worship of the Lord. He would read their minds from their look, and would serve them without their asking.

He had no children for a long time. He worshipped Siva with faith and devotion and obtained the boon of a daughter from Him. Nayanar celebrated the birth of this divine child, with a lot of charity. In due time, the girl attained the marriageable age. She was engaged to be married to Eyarkon Kalikamar who was also an earnest and sincere devotee of the Lord. The date of the wedding had been fixed and all arrangements made.

In the mean time, Lord Siva wanted to shower His supreme grace on the Nayanar. He took the form of a Maha-Vrathiar (man of great vow) who wears the sacred ash on his forehead, matted locks adorned with a garland of bones, and a sacred thread made of human hair on his chest. The Maha-Vrathiar appeared before Manakancharanar who received him with great delight. When the ascetic enquired about the cause of the festive appearance of the house, Nayanar explained that his daughter was to wed that clay. He asked the girl to bow to the ascetic and receive his blessings. The ascetic saw her flowing hair, and said: ‘Oh noble soul, I am delighted to see her hair. This can be conveniently made into a Panchavati (the thread that adorns my chest).’ At once, Nayanar took a knife and, without thinking for a moment, cut the hair on his daughter’s head and handed it to the ascetic. In his extreme devotion to the Siva Yogi, he did not even consider the fact that he was disfiguring his only daughter, and that the bridegroom might refuse to accept her. The Lord in the form of the ascetic immediately disappeared. He gave Nayanar and his family Darshanam along with Mother Parvathy and blessed them.

Eyarkon Kalikamar, the bridegroom, and his party arrived there soon after, and came to know of all that had happened. He was sorry that he had not come earlier and had the Lord’s Darshan. When he saw the disfigured bride and hesitated to accept her, Lord Siva, the Indweller, understood the cause, and restored the hair to her head. Nayanar and his family were very happy and proceeded with the wedding.

There once lived in Kannamangalam in the Chola kingdom a rich Vellala by name Thayanar. He was leading the life of an ideal Grihastha (householder) of whom the saint Tiruvalluvar has sung:

He will be placed among the gods in heaven who in this world follows the law of the householder’s life.

Thayanar was a great devotee of Lord Siva. His devotion took the form of a daily offering to the Lord of food prepared with red rice, a sauce made of red herb, and mango pickle. He considered this as an act of great devotion to the Lord. The Lord was highly pleased with Thayanar’s devotion. He wanted to put it to the test, in order to manifest it to the world in all its glory. By His Will, poverty struck Thayanar. Thayanar got himself employed and earned his wages in kind (red rice). He himself would not eat this red rice, but lived on the inferior khar rice. The Lord tested him further. All the fields in the place grew only red rice. But, Thayanar would not touch it. His wife cooked for him some green leaves from their garden. Thayanar was content and was intent on his usual offering to the Lord. The Lord put His devotee through more severe tests. Even the green leaves withered away and there was nothing left. Thayanar was not at all perturbed. He happily lived on mere water: his mind was full of the bliss of the worship of the Lord and he felt neither hunger nor thirst. One day, Thayanar, now emaciated and weak, was taking his usual offering to the Lord, followed by his wife. He stumbled on the way and fell down. The offering he had, was spilt on the ground. Thayanar was greatly upset. He began to weep bitterly: ‘Oh Lord, today the food intended for You has been spilt on the ground. What great sin have I committed to deserve this? Please forgive me. Have mercy on this poor creature. You are omnipotent, omniscient and omnipresent. If this is true, You must be present here also. Kindly come and accept the offering here. If You do not eat this, I will give up my life.’ With these words, he began to cut his throat with an Arival (sickle). Hence, the name Arivattaya Nayanar.

Lord Siva was highly pleased with his devotion. His Lila was over. He at once stretched His hand and caught hold of Nayanar’s, thus preventing him from cutting his own throat. Nayanar did not realise what was happening. At that time, he heard the sound of someone biting a mango pickle. He understood the Lord’s Lila, sang His glories and danced. The Lord and Mother Parvathi appeared before him and blessed him: ‘Oh noble soul, I am immensely pleased with your devotion. You and your chaste wife will soon come to My Abode and live happily there.’

Tirumangalam was an important place of pilgrimage in Mazhanad (Trichnopoly District). The Lord Who dwells in this place is called Samavedesvarar. It was He Who purified Parasurama of the sin of killing his mother and also gave him the axe.

In that enchanting place, there was a cowherd by name Anayar. Because he was tending cows, he was known by that name. He was a staunch devotee of the Lord. He was devoted to the Bhasma, and also to Siva Bhaktas, irrespective of their caste. His devotion to the Lord took the form of playing on his flute the holy Panchakshara Mantra of Siva. He aspired to realise the Lord, through this Mantra.

One day when he was playing the Mantra on his celestial instrument, under a Konrai tree (a favourite of Lord Siva), the music captivated all the cows and calves. Even the birds sat on trees and silently heard the enrapturing music of the flute. The peacocks danced in joy, keeping time with the music. Hearing the music, other animals stood motionless. The music captivated the hearts of the deer, snakes, lions, elephants, tigers, etc. The snake and the peacock, the lion and the elephant, shed their enmity and lived together happily. The rivers stopped in their course. The waves in the sea calmed, to hear the music of Ayanar. Even the celestials (Vidyadharas, Kinnaras and Devas,) came in their celestial cars to hear the music.

The Lord was immensely pleased with Ayanar’s sincere devotion. The sweetness of the music of the flute and the effect of the Panchakshara Mantra both melted His heart. He appeared before Nayanar, with Mother Parvathi, blessed him and took him to Kailas.

To adore Lord Siva with sandalwood paste, smearing it all over the Lingam is regarded as a great form of His worship. This kind of worship was done by Murthi Nayanar. He was born in Madura in Pandya kingdom. He was a Vaisya by caste. He was a great devotee of Lord Siva. Daily he used to offer sandalwood paste to the Lord.

At that time, the city was invaded by a Karnataka king. In the battle the Pandya king was defeated. The Karnataka ruler became the Pandya king. He was a follower of Jainism. He wanted to exterminate Saivism and to spread his religion. He began to persecute Saivas. ‘Murthi Nayanar also had to bear a lot of sufferings. But, he was undaunted. He continued his worship of the Lord, with sandalwood.

The king, with a view to convert Murthi Nayanar forcibly to Jainism, made it impossible for anyone in Madura to obtain sandalwood. This greatly upset the Nayanar. He prayed to the Lord: ‘Oh Ocean of Mercy, this country is ruled by a tyrant and he is bent upon exterminating Your devotees. When will we be fortunate enough to get a king who will be devoted to You?’ He knew that the people would follow the king, out of fear and in an effort to win his favour. He, therefore, wanted a Saivite king!

He searched throughout the day for a little sandalwood to offer his worship. He could not get any. With a broken heart, he went to the temple: and he had a wonderful idea. He began to rub his own elbow (in the place of sandalwood!). The hand was bleeding profusely. Lord Siva was highly pleased with his devotion. A heavenly voice said: ‘Oh noble soul, I am immensely pleased with your devotion. Kindly stop rubbing your elbow. All your grievances will be redressed. Kindly take up the reins of the kingdom. After ruling the country justly and wisely for a long time, you will come to My Abode.’ Nayanar was amazed to hear this and to see that his elbow regained its original shape.

Murthi Nayanar did not aspire for kingship, but it was the Lord’s will. That night the cruel king died. The next day, the Ministers sent the palace elephant to choose their king, in accordance with an ancient custom. The elephant proceeded towards the temple. Murthi Nayanar had come there for his worship. The elephant bowed to him and placed him on his back and returned to the palace.

The Ministers begged of Nayanar to become their king. Nayanar stipulated this condition: ‘If I become king, I will not have any luxury bath, but will bathe only with the sacred ashes. My jewel will be only Rudraksham and my crown will only be matted locks. I shall strive to let the love of Lord Siva be enthroned in the hearts of all.’ The Ministers accepted these conditions with great joy and satisfaction.

Nayanar ruled the country justly and wisely for a long time, and eventually attained Siva’s Abode.

To do Archana with flowers mentioned in Siva Agamas, to offer flower garlands to the Lord, and to repeat the Panchakshara Mantra is the ideal form of worship. Panchakshara Mantra is considered a very great Mantra because it occurs in the centre of the Sri Rudradhyayi, which occurs in the middle of the middle Khanda of the Yajur Veda. He who does Japa of this Mantra is at once relieved from the disease of birth and death.

Muruga Nayanar excelled in this worship. He was born in Tirupukalur, made famous by many other Nayanars also. Daily he would wake up well before sunrise, take bath, wear the sacred ash on his forehead, do his Nitya Karmas, and go to the garden with a basket. Repeating the Panchakshara he would collect flowers, and as mentioned in the Siva Agamas, make colourful garlands and offer to the Lord.

One day the great Jnana Sambandar came to his place. Muruga Nayanar invited him and worshipped him and won his favour. Sambandar took him as his dearest friend. Muruga Nayanar got the great good fortune of attending Sambandar’s wedding when he, the bride and all others (induding Muruga Nayanar) got merged in the Divine Effulgence of the Lord. Hence, the Kural says: ‘Rarest of all rare things is to win the great to one’s side by courting it.‘ Muruga Nayanar’s devotion won for him Sambandar’s friendship, and, through that, God-realisation.

There are seven Khandas in the Yajur Veda regarded as the Head of the Lord. Sri Rudram is in the centre of the middle Khanda of the Yajur Veda. Its recitation is a great purifier. It describes the Lord’s wonderful manifestations. Standing in the river and reciting this sacred scripture is regarded as specially efficacious, and bestows Moksha on the devotee.

Rudra Pasupathi Nayanar was a great devotee of Lord Siva and he resorted to this Sadhana. He used to recite Sri Rudram standing in water, neck deep and was, therefore, blessed by the Lord with Moksha.

Nandanar was a Paraiah (untouchable) by caste. He was born in Adanoor in the Chola kingdom. He was an embodiment of humility and devotion. Lord Siva was his sole refuge. He would often visit the holy places of pilgrimage, and supply leather drums and such other musical instruments for the temples. When he went near the temples, he always remained outside and worshipped the Lord mentally.

Once he had a desire to have Darshan of the Lord at Tirupunkur. He was also eager to do some service to the Lord there. He went to Tirupunkur and stood in front of the temple. He was grieved because Nandi which is always right in front of the Lord was hiding Him. Nandanar prayed to the Lord fervently. The Lord was highly pleased with his devotion and asked Nandi to move a little so that Nandanar might have His Darshan. Even today, at Tirupunkur, Nandi is leaning to one side! Nandanar had a delightful Darshan of the Lord. After digging a tank near the temple he returned to Adanoor.

The desire now arose in him that he should go to Chidambaram and have Darshan of Lord Nataraja. The love of the Lord had grown so intense that he would shed tears of love and tell his companions: ‘I will surely go to Chidambaram tomorrow.‘ This expression earned for him the name Tiru Nalai Povar (one who would go tomorrow). One day he actually left his place and went to Chidambaram. He went round the village and, thinking of his low birth, did not want to enter it. He prayed: ‘Oh Lord, I want to see your Cosmic Dance in Your Nritya Sabha. But, how can I? On account of my low birth they will not allow me to enter the temple.’ For days he went on praying like this. The Lord, pleased with his devotion, appeared in his dream and said: ‘Oh noble soul, do not grieve. You will come to Me. Take a fire bath. Then come to My Kanaka Sabha along with the Brahmins.’ Nandanar woke up and was highly pleased. At the same time, the Lord appeared before the Brahmins of Tillai, in their dream, and said: ‘O Brahmins, My dearest devotee, Tiru Nalai Povar, has come to Tillai. Prepare a sacred fire. Nandanar will take bath in it and then come to Me.’

The next day, the Brahmins prepared the sacred fire. They went to Nandanar, prostrated before him and related their dream. Nandanar went round the fire, and with His Name on his lips and his mind fixed on the lotus feet of the Lord, he jumped into the fire. He emerged from the fire with a new holy body, with sacred ashes smeared all over, the holy thread and matted locks. He was then taken inside the temple. In the Kanaka Sabha, he worshipped the Lord. He went into a divine ecstasy and was completely absorbed in the dance of the Lord. A dazzling light was seen in the room, and Nandanar had disappeared. He had become one with Lord Nataraja.

Thondamandalam was a prosperous land. Its capital was Kanchipuram. Here, Parvathi worshipped the Lord, according to the Agamas. The Lord here is called Ekambaranathar.

Tiruthondar was born here. He was a washerman. He was a staunch devotee of Lord Siva. He served Siva Bhaktas, understanding their need by watching for the signs on their face, and hence he had earned the name Tiru Kurippu Thonda Nayanar. His service consisted mainly of washing the clothes of Siva Bhaktas. Lord Siva wanted to bless this devotee: and, as usual, it had to be preceded by a severe test.

The Lord disguised Himself as a poor man, with Rudraksham on his neck and sacred ashes over the body, and appeared before Tiruthondar wearing a dirty rag. The very sight of the Siva Bhakta put Nayanar in a trance. He worshipped him. Thondar then asked him: ‘You have purified my house by your visit. How is it you are so emaciated? And, your rag needs washing. Kindly allow me to do this service for you.’ The Siva Bhakta agreed to let him do so on one condition: the rag should be washed, dried and returned to him before sunset, otherwise his emaciated body would perish in the cold.

When Thondar accepted the work, there was brilliant sunlight. He had washed the rag and immediately, it began to rain heavily. It was nearing sunset time. There was no hope of getting the rag dried. Thondar was greatly upset. Instead of serving the Siva Bhakta, he was going to put him to great hardship. Thinking of this sin, Thondar, dashed his head, prayerfully, on the washing stone, and began to weep.

Lord Siva appeared before him, held his hand and said: ‘Oh noble soul, I am highly pleased with your sincere devotion. You will soon come to My Abode and live happily there forever.’

Vichara Sarman (who was later known as Chandesvara Nayanar) was born in Tiruchaijnanallur, which was famous for Vedic recitations, Tapas, and Siva Bhakti. He was a prodigy. At the age of five he had learnt the Vedas, and all the Agamas, by himself, on account of previous Samskaras. After his Upanayanam (sacred thread ceremony), he learnt the Vedas, under a Guru: but the Gurus were wonder-struck at the intelligence of the disciple. He wanted to attain Final Emancipation in that birth.

One day Vichara Sarman, with his friends, was walking along a road. He noticed a cowherd severely beating a cow because it had slightly pushed him with its horn. Vichara Sarman could not endure this. He was greatly moved and spoke to the cowherd: ‘Oh ignorant man? Do you not know that the cow is worshipful and divine. All the Devas dwell in her. She is indispensable for all religious activities. It is our sacred duty to tend and protect the cows. Whoever harms the cow is hurled into the Naraka. Whoever worships the cow wins a place in heaven or in Siva’s Abode. You have committed a great sin today. Hereafter, you need not tend to the cows: I will do that myself.’ Vichara Sarman took the work upon himself from that day.

The cows grew healthier. They liked Vichara Sarman very much. The Brahmins who got more milk thereafter were able to fulfil their religious duties very well, and they were pleased with Vichara Sarman. There was so much of surplus milk now, that Vichara Sarman, who loved Lord Siva and His worship, decided to perform Abhishekam for Lord Siva. He used to sit under an Atti tree on the bank of the river, construct a temple from the mud, and also make a mud-image of Siva Lingam and offer the milk, to bathe the Lingam. Then he would perform Archana with the Atti flowers. The cows were giving plenty of milk both to Vichara Sarman and to the Brahmins.

One day, when Vichara Sarman was doing this Puja, a villager happened to pass by, and he watched all this. He reported the matter to the owners of the cows, and complained that Vichara Sarman was pouring precious milk on mud and river sand. These Brahmins summoned Vichara Sarman’s father, Echhadattan, and passed the complaint on to him in rather strong terms. The father was naturally shocked. He came home, but did not speak to Vichara Sarman. He wanted to find out for himself. So, the next day, he followed Vichara Sarman at a distance without his knowledge. When Vichara Sarman began pouring milk on the improvised Siva Lingam, the father, without understanding the son’s wonderful devotion, hit him with a stick. The boy was so much absorbed in his Puja that he did not even feel pain. Then, the father, getting still more angry, knocked the milk-pot down. It was then that Vichara Sarman realised that his father was interfering with his worship and had committed an unpardonable offence against Lord Siva (Siva Aparadham). He at once took a stick and hit his father’s leg: by the will of the Lord, the stick was transformed into an axe. Again, by His will, it killed the father. It was to test the depth of Vichara Sarman’s devotion. He was so engrossed in the worship, that he did not mind what had happened and continued the worship.

Lord Siva was immensely pleased with the intensity of Vichara Sarman’s devotion and appeared before him, with Parvathi. Vichara Sarman prostrated before the Lord. The Lord embraced Vichara Sarman and fondled him. That very instant, Vichara Sarman attained the divine Form of Lord Siva. The Lord removed a garland from His own neck and put it around Vichara Sarman’s. He had attained Saroopya Mukthi (liberation, with the attainment of the form of the Lord). The Lord said: ‘My child, you cut your own father’s leg for My sake. Now, I am Your Father. You will soon attain Chandikesvarar’s Abode. You worshipped Me with food, clothes and flower garlands. In the same manner, you will also be worshipped.’ The Lord disappeared. Vichara Sarman also went to the Abode of Chandesvarar. No sin attached to him, for having killed his own father, because of his supreme devotion to the Lord. His father, too, because he was killed by such a great devotee of the Lord, was purged of the sin of interfering with His worship, and reached the Abode of Lord Siva.

Appar or Tiru Navukkarasar flourished in the 7th century A. D. He is one of the four Saiva Samaya Acharyas (Saivite spiritual teachers). He was born in Tiruvamoor in Tirumunaipadi Nadu. Pukalanar was his father; Mathiniyar, his mother. Mathiniyar gave birth to a daughter whom they named Tilakavathi. After some years, Mathiniyar had a son whom they called Marulneekiar, the dispeller of darkness or ignorance. Early in life he mastered all the Shastras.

When Tilakavatiar reached her twelfth year, she was betrothed to Kalaipahayar, a military commander in the Pallava army. Before the wedding, however, he was sent by the king to fight another, and he died in battle.

Pukalanar fell seriously ill and died. Mathiniyar committed Sati (died on the husband’s funeral pyre). As the children were recovering from this shock, the news of Kalipahayar’s death reached Tilakavathiar: and as she, since her betrothal, had regarded him as her husband, she decided to commit Sati, too. But, Marulneekiar pleaded with her reminding her that now she was his mother, and also threatened to die if she would not change her mind and live. Tilakavathiar changed her mind for the young brother’s sake. Even though she was young, she led the life of an ascetic. She was highly devoted to Lord Siva. Her glorious ascetic life has been sung by Sekizar, the author of Tirumurai. She was mother to Appar.

Marulneekiar, even while young, had realised the unreality of the world. He engaged himself in all kinds of charitable works. He was eager to find out the best religion and to follow it. He had heard much about Jainism and its wonderful practice of Ahimsa. He believed that Jainism would give him emancipation and so became a convert. He even went to Pataliputra (in South Arcot district) and joined the Jain school. He attained mastery over all their scriptures.

Tilakavathiar was heart-broken over this change in her brother. She abandoned her native place and settled in Tiruvadigai Virattanam, in a Mutt she built there. She prayed fervently to Lord Virattaneswarar to save her brother and shower His grace upon him. The Lord appeared in her dream one day and said: ‘My child, your brother has already done severe Tapas in order to attain Me. I will surely turn his mind, by making him suffer from severe colic, and then take him to My fold.’

Marulneekiar fell a victim to severe colic. He could not bear the pain. The Jains tried their best but could not relieve the pain. He felt intuitively that it was an eye-opening experience. He lost faith in Jainism. He thought of his sister. He threw away the Jain garb and without informing anybody, returned to his sister. He fell at her feet and prayed to her to protect him. She understood it was His Lila, and said that by the grace of Lord Siva, he would be all right. She smeared the holy ashes on his forehead and repeated the Panchakshara Mantra. His ignorance vanished. She took him to the temple of Virattanesvarar. He worshipped the Lord and sang a hymn: ‘Oh Lord, I have insulted You and Your religion. I have committed many evil acts. Once on the bank of Godavari, I argued with the saints and established the superiority of Jainism. For all this evil, Lord Yama himself has come to me in the form of this excruciating pain. Oh Lord, You are my sole prop and refuge. Save me. I will ever keep Your Lotus Feet in my heart.’ When he concluded the song, the pain disappeared. A celestial voice said: ‘From now on you will be known as Tiru Navukkarasar, ‘Lord of Speech’. Your glory will spread everywhere.’ Thus Lord Siva’s grace restored his faith in Saivism.

Tilakavathiar was immensely happy, too. Tirunavukkarasar became a staunch devotee of Lord Siva and lived in Him repeating the Panchakshara Mantra.

The Jains at Pataliputra were afraid that, if the king came to know that because of