Amaraneedi Nayanar known as Amarneethi, Amarniti, Amar-Nidhi and Amarneethiyar, was a Nayanar saint, venerated in the Hindu sect of Shaivism. He is counted as the seventh in the list of 63 Nayanars; the life of Amaraneedi Nayanar is described in the Periya Puranam by Sekkizhar, a hagiography of the 63 Nayanars. Amaraneedi Nayanar was born in the ancient capital of the Chola kingdom, he was member of the merchant caste. Amaraneedi was a trader of gold and clothes. Amaraneedi was a staunch devotee of the patron god of Shaivism, he donated food and clothes to devotees of Shiva. He would gift Kowpeenam to Shaiva ascetics. Once, the merchant visited the Kalyanasundaresar Temple of Nallur dedicated to Shiva, to attend the temple festival, he stayed at Nallur for a few days. One day, Shiva came to Amaraneedi's house disguised as a Brahmin Brahmachari; the young Brahmachari wore only a Kowpeenam. He carried a staff with two Kowpeenams on it; the Brahmachari told Amaraneedi. Amaraneedi asked him for a chance to serve him, the Brahmachari lad consented and kept one of his dried Kowpeenams in the merchant's custody and left for a bath.
While Amaraneedi kept the Kowpeenam in a safe place, Shiva caused it to be mysteriously disappear. When the Brahmachari returned, he asked for his dried Kowpeenam for a change of dress as his other Kowpeenam on his staff was drenched in the rain. Amaraneedi could not find the Kowpeenam where he searched the house in vain; the dejected Amaraneedi returned with another Kowpeenam. He offered a Kowpeenam of a superior quality; the enraged Brahmachari refused to accept it and after much persuasion, demanded a Kowpeenam equal in weight of the lost Kowpeenam. In a weighing scale, the Brahmachari placed his wet Kowpeenam from the staff in a pan and Amaraneedi placed his Kowpeenam in the other pan; as the Brahmachari's Kowpeenam was weightier, he started putting all the Kowpeenams. He added silken and cotton garments, but the Kowpeenam pan did not rise from the ground. Amaraneedi started to add all his wealth, including gold and jewels, in the other pan. After Amaraneedi realized all his wealth could not match the weight of Kowpeenam, he asked the Brahmachari if he, his wife and child can ascend the pan.
On consent of the Brahmachari, he circumbulated the pan and implored Shiva that his devotion and service was true, the pans should become equal in weight. He recited the Panchakshara mantra, got into the pan; the pans were balanced. Men and celestial beings showered the devotee with flowers; the Brahmachari disappeared and Shiva appeared with his consort Parvati and blessed the family. The family had become the "possessions" of Shiva; the weighing scale transported them to Kailash, Shiva's abode. Besides the Periya Puranam, the tale is told in the temple lore of the Kalyanasundaresar Temple. Kalyanasundaresar, the presiding form of Shiva, is said to have tested Amaraneedi Nayanar in the guise of the Brahmachari boy; the tale of Amaraneedi is recalled in the thirteenth-century Telugu Basava Purana of Palkuriki Somanatha in brief and with some variation. Shiva is said to have come disguised as a devotee and given his blanket and loin-cloth for safe keeping. At the end, only Iruvadandari was made a pramatha, an attendant of Shiva.
One of the most prominent Nayanars, Appar dedicates a hymn to Amaraneedi Nayanar, recalling his tale while praising the temple of Nallur. Another famed Nayanar, Sundarar venerates Amaraneedi Nayanar in the Tiruthonda Thogai, a hymn to Nayanar saints, he is described adored with a soft jasmine garland. Amaraneedi Nayanar is worshipped in the Tamil month of Aani, when the moon enters the Pūrva Phalguṇī nakshatra, he folded hands. He receives collective worship as part of the 63 Nayanars, their icons and brief accounts of his deeds are found in many Shiva temples in Tamil Nadu. Their images are taken out in procession in festivals
The Siddhar refers to intellectual people in Tamil language, from ancient Tamilakam, was written only in Tamil language. A siddhan obtains intellectual powers called siddhi by constant practice of certain educational disciplines. Siddhar refers to the people who were early age wandering adepts that dominated ancient Tamil teaching and philosophy, they were knowledgeable in science, astronomy, fine arts, drama and provided solutions to common people in their illness and advice for their future. Some of their ideologies are considered to have originated during the First Sangam period. Siddhars were saints, doctors and mystics all in one, they wrote their findings in the form of poems in the Tamil language, on palm leaves which are collected and stored in what are known as the "Palm leaf manuscripts". These are still owned by some families in Tamil Nadu and handed down through the generations, as well as being kept in public institutions such as universities in India, Great Britain and the United States.
In this way Siddhars developed, among other branches of a vast knowledge-system, what is now known as Siddha medicine, practised in Tamil Nadu as a type of traditional native medicine. A rustic form of healing, similar to Siddha medicine has since been practised by experienced elders in the villages of Tamil Nadu.. Siddhars are believed to be the founders of Varmam - a martial art for self-defence and medical treatment at the same time. Varmam are specific points located in the human body which when pressed in different ways can give various results, such as disabling an attacker in self-defence, or balancing a physical condition as an easy first-aid medical treatment. Tamil Siddhars were the first to develop pulse-reading to identify the origin of diseases; this method was copied and used in Ayurveda. Siddhars have written many religious poems, it is believed that most of them have lived for ages, in a mystic mountain called Sathuragiri, near Thanipparai village in Tamil Nadu. The Abithana Chintamani encyclopedia states that the Siddhars are either of the 9 or 18 persons listed below, but sage Agathiyar states that there are many who precede and follow these.
Many of the great Siddhars are regarded to have powers spiritual. The 9 listed in "Abithana Chintamani" are as follows: Sathyanathar Sathoganathar Aadhinathar Anadhinathar Vegulinathar Madhanganathar Machaendranathar Gadaendranathar or Gajendranathar Korakkanathar There are 18 siddhars in the Tamil Siddha tradition, they are Nandeeswarar Tirumular Agathiyar Kalangi Nathar Pathanjali Korakkar Pulipaani Konganar Sattamuni Theraiyar Ramadevar Siva vaakiyar Edaikkadar Machamuni KaruvoorarThevar Bogar Pambatti KuthambaiApart from the 18 siddars listed above, there is another list of 18 siddars who represent the 9 navagrahas all navagraha doshas /pariharams are performed to the siddars as Siddar velvi. The details of the 18 siddars who represent the 9 navagrahas are given below 1.sri siva vakya siddar - Moon 2.sri kailaya kambili sattai muni siddar - Moon 3. Sri Bhogar siddar - Mars 4.sri Kagabhujanga siddar - Jupiter 5. Sri. Pullipanisiddar - Mars 6. Sri Sattai muni siddar- Kethu 7. Sri Agapaisiddar - Jupiter 8.sri Azhugani siddar -Raghu 9.
SriKudambai siddar - Kethu 10. Sri Vallalarsiddar - Mercury 11. Sri Edaikaddar siddar -Mercury 12. Sri Pattinathar siddar- Sun 13. Sri Kaduvelli siddar- Sun 14. Sri Kanjamalai siddar - Venus 15. Sri Sennimalai siddar- Venus 16. SriKapilar siddar -Saturn 17. SriKaruvoorar siddar-Saturn 18. Sri Pambatti siddar -Raghu There is an universal shrine for all the 18 siddars at madambakkam in Chennai called SriChakra Mahameru Sri Seshadri swamigal 18 siddars brindavana sakthi peedam built under divine instruction from Sathguru Sri Seshadri Swamigal by Guruji KVLN. SHARMAJI The siddhars are believed to have had both major and minor powers which are described in detail in various yogic and religious texts, they are said to have the power of converting their mass to energy and thereby travelling to different universes. Anima -- Power of becoming the size of an atom and entering the smallest beings Mahima -- Power of becoming mighty and co-extensive with the universe; the power of increasing one's size without limit Laghima -- Capacity to be quite light though big in size Garima -- Capacity to weigh a lot, though being small in size Prapti -- Capacity to enter all the worlds from Brahma Loga to the nether world.
It is the power of attaining everything desired Prakasysm -- Power of disembodying and entering into other bodies and going to heaven and enjoying what everyone aspires for from where he stays Ishtavam -- Have the creative power of God and control over the Sun and the elements Vashitavam -- Power of control over kings and gods. The power of changing the course of nature and assuming any formThese eight are the Great Siddhis, or Great Perfections. Abithana Chintamani Avvaiyar Ayyavazhi mythology Bogar Mahasiddha Nayanars Siddha Tirumandhiram Maruttuvar community 18 siddars who represent the 9 NAVAGRAHAS REFER WEBSITE www.seshadri.info Thamizh Siddhars Info Page Shaivism Home page
Raja Raja Chola I
Raja Raja Chola I, born as Arulmozhi Varman, was a Chola emperor from present day south India who ruled over the Chola kingdom of medieval Tamil Nadu, parts of northern India, two thirds of Sri Lankan territory and parts of East Asia, between 985 and 1014 CE. During his reign, the Cholas expanded beyond the Kaveri delta with their domains stretching from Sri Lanka in the south to Kalinga in the north. Raja Raja launched several naval campaigns on the ports of Malabar Coast and Sri Lanka. Raja Raja built the Peruvudaiyar Koyil in one of the largest Hindu temples. During his reign, the texts of the Tamil poets Appar and Sundarar were collected and edited into one compilation called Thirumurai, he initiated a massive project of land survey and assessment in 1000 AD which led to the reorganisation of the country into individual units known as valanadus. Raja Raja Chola was succeeded by his son Rajendra Chola. Raja Raja was born in 947 AD in Aipassi month on the day of Sadhayam star, he was the third child of Parantaka Sundara Chola and Vanavan Maha Devi of the Velir dynasty and was named Arulmozhi Varman.
He had an elder sister Kundavai. Aditya Karikalan, the crown prince was assassinated in suspicious circumstances in 969. After the death of Aditya, Sundara Chola announced. Arulmozhivarman ascended the throne after the death of Uttama Chola in 985; the Thiruvalangadu copper-plate inscriptions state that Raja Raja was elected through a democratic process followed by the Cholas. Raja Raja's adopted name Raja Raja means "King of Kings", he was known as Rajaraja Sivapada Sekhara. His elder sister Kundavai Pirāttiyār assisted Raja Raja in management of temples. Raja Raja had at least four queens including Thiripuvāna Mādēviyār, Ulaga Madeviyar and Panchavan Madeviyar and at least three daughters, he had a son Rajendra with Thiripuvāna Mādēviyār. He had his first daughter Kundavai with Ulaga Madeviyar. Kundavai married Chalukya prince Vimaladithan, he had two other daughters named Ģangamādevi or Arumozhi Chandramalli. Raja Raja died in 1014 AD in the Tamil month of Maka and was succeeded by Rajendra Chola I.
Raja Raja created a considerable navy. A number of regiments are mentioned in the Thanjavur inscriptions; these regiments were divided into elephant troops and infantry and each of these regiments had its own autonomy and was free to endow benefactions or build temples. Raja Raja attacked the Brahmin salai at Kandalur in 988 AD; the salai - belonged to the Ay vassals of the Pandya king - was under influence of the Chera kings of Kodungallur at the time. The engagement seemed to be an effort of the Chola navy or a combined effort of the navy and the army; the first known Chola raids in Malai Nadu after this isolated incident can be dated as early as 998 AD. The Pandyas and the Sinhalese allied against the Cholas. Rajaraja defeated Amarabhujanga. To commemorate these conquests, Rajaraja assumed the title Mummudi Chola, a title used by Tamil kings who ruled the three kingdoms of Cholas and Cheras. Sometimes after c. 1002 AD, the Cholas forces conducted a campaign in the Chera kingdom. Three years he defeated the chiefs of Venadu and Kolathunadu and the Chera king at Kodungallur.
In 1008 AD, the Cholas captured the fort of Udagai from Cheras and Rajendra Chola I led the Chola army in this battle. The Chera kingdom became a tribute-paying vassal of Tanjore in c. 1018 AD. Mahinda V was the king of the Sinhalese. In 991 AD, Mahinda’s army mutinied with help from mercenaries from Kerala with Mahinda seeking refuge in the southern region of Ruhuna. Raja Raja invaded Sri Lanka in 993 AD; the Thiruvalangadu copper-plate inscriptions mention that Raja Raja’s army crossed the ocean by ships and destroyed Anuradhapura, the 1400-year-old capital of Sri Lanka. Cholas renamed it Jananathamangalam. Rajaraja built a Siva temple in Pollonaruwa to commemorate the victory. Raja Raja captured only the northern part of Sri Lanka, his son Rajendra Chola captured the island in 1017 AD and the Chola reign in Sri Lanka was ended by Vijayabahu I in 1070 AD. In 998 AD, Raja Raja captured the regions of Gangapadi and Tadigaipadi. Raja Chola extinguished the Nolambas, who were the feudatories of Ganga while conquering and annexing Nolambapadi.
The conquered provinces were feudatories of the Rashtrakutas. In 973 AD, the Rashtrakutas were defeated by the Western Chalukyas leading to direct conflict with Cholas. An inscription of Irivabedanga Satyashraya from Dharwar describes him as a vassal of the Western Chalukyas and acknowledges the Chola onslaught. In the same inscription, he accuses Rajendra of having arrived with a force of 955,000 and of having gone on rampage in Donuwara thereby blurring the moralities of war as laid out in the Dharmasastras. Historians like James Heitzman and Wolfgang Schenkluhn conclude that this confrontation displayed the degree of animosity on a personal level between the rulers of the Chola and the Chalukya kingdoms drawing a parallel between the enmity between the Chalukyas of Badami and the Pallavas of Kanchi. There were encounters between the Cholas and the Hoysalas, who were vassals of the Western Chalukyas. An inscription from the Gopalakrishna temple at Narasipur dated to 1006 recor
Anaya Nayanar known as Anaya and Anayar, is a Nayanar saint, venerated in the Hindu Shaivite sect. Anaya is considered to be the 14th of the 63 Nayanars, his playing of the Panchakshara on his flute so pleased the supreme god, that he took Anaya away to the eternal world. The life of Anayar is described in the Thirutthondar Puranam by Sekkizhar, documents the Histories of the 63 Nayanmar. Anaya is described as a Cowherd. Anayar was born and lived his life in Tirumangalam in the Indian state of Tamil Nadu. In Anayar's times, Tirumangalam was part of the Kingdom of Mazhanadu. Tirumangalam is a place of pilgrimage, famous for its Samavedeshvarar Temple, dedicated to Supreme Lord Shiva. Aanaayar used to tend cows, he used to take the cows for grazing in the pastures outside of the town. He used to protect the cattle from disease and beasts of prey. Anayar used to smear Sacred Ash on His body. In the meadows, He used to play the Panchakshara Mantra of Supreme Lord Shiva on His flute. Music was His way of worshipping LORD SIVA.
A verse from Periya Puranam tells about He crafted a flute from bamboo, following rules in the scriptures. One day at the onset of the monsoon, Anayar started playing the Holy 5 Letter Word on His flute under the Konrai tree, sacred to LORD Shiva, in a garden of blossoming konrai trees; the Periya Puranam devotes several verses to describe the natural beauty of the location. The mellifluous sounds allured all animals; the cows stopped grazing, the calves stopped drinking milk and the birds stopped chirping and listened enthralled. The peacocks danced in joy, while other wild animals bowed down in bliss. Mortal foes like the snake and the peacock, the lion and the elephant and the tiger and the deer gathered together; the wind stopped blowing, the river calmed down and the waves slowed down to listen to the Divine Music. The Sages of the forest gathered; the celestial beings like Devas and Vidyadharas descended from heaven. Supreme Lord Shiva appeared with HIS Consort, Goddess Uma, pleased by the melody and blessed Anayar.
LORD Shiva took Anayar with HIM to His Eternal Abode Kailasa. Anaya Nayanar is depicted similar to the iconography of Venugopala, a form of Krishna, described as a cowherd. Like Venugopala, he is depicted playing the venu, in a relaxed posture with one leg crossed casually in front of the other; this leads to confusion in identification of sculptures between Venugopala and Anaya Nayanar. One of the most prominent Nayanars, Sundarar mentions Anaya Nayanar in hymn to various Nayanar saints. Anaya Nayanar is specially worshipped in the Tamil month of KArthikai, when the moon enters the Hasta nakshatra, he receives collective worship as part of the 63 Nayanars. Their icons and brief accounts of his deeds are found in many Shiva temples in Tamil Nadu, their images are taken out in procession in festivals
Eripatha Nayanar known as Eripathar, Eribattar, Eripattan', Eripaththa Nayanar and Eripattha Nayanar, is Nayanar saint, venerated in the Hindu sect of Shaivism. He is counted as the eighth in the list of 63 Nayanars; the life of Eripatha Nayanar is described in the Periya Puranam by Sekkizhar, a hagiography of the 63 Nayanars. Eripatha Nayanar belonged to Karuvur identified as the Indian city of Karur, famous for its Pasupateeswarar temple dedicated to the patron god of Sahivism, Shiva. Karuvur was one of the chief centres of the Chola kingdom. Pugal Chola, venerated as Nayanar, ruled over the land. According to Vidya Dehejia, his historicity is "probable", he is one of the few Nayanars. The Nayanar worked in the Shiva temple of Karuvur. Eripatha worshipped him daily at the shrine of Pasupateeswarar, he spent his time serving his devotees. He always carried an axe with him for protection of the devotees of Shiva, he would punish any one. A devotee named Sivakami Andar had the habit of collecting fresh flowers in the morning for making garlands for Shiva's worship.
Once on the day of Maha Navami, the royal elephant of the Chola was being paraded through the town. The elephant saw Sivakami Andar and seized the basket of flowers from his hands and crushed the flowers; the devotee failed to keep pace due to his ripe age. While passing by, Eripatha chased the elephant to punish it, he caught up with the elephant and not only slew the beast, but its mahout and accompanying guards who failed in their duty to control the elephant. The news of murder of the royal elephant reached Pugal Chola; the enraged king reached the spot of the massacre. While the king expected an army who challenged his authority, he saw a lone crusader standing over the elephant. Upon enquiry, the guards introduced Eripatha as the slayer of the elephant. Pugal Chola alighted from his horse and bowed to the angry Eripatha in reverence and asked about the crime of his elephant and men. Eripatha informed him of the events leading to the killing and said that he had punished them for a sin against Shiva.
The Chola felt. He bent before the Nayanar and presenting his sword asked the Nayanar to kill him too, as the king is culpable for the actions of his elephant and army. Eripatha felt remorseful, he thought. As Eripatha raised the sword to cut his head, the horrified king held his hands to stop him; as they struggled with the sword to sacrifice their lives, Shiva appeared pleased with their devotion and blessed them. He resurrected the elephant and the king's men. Sivakami Andar's basket was restored with flowers. Eripatha was given the honour of seating on the royal elephant, while the king held the royal umbrella over his head, like a slave. Both of them worshipped Shiva. After death, Eripatha is said to have attained Kailash, Shiva's abode and became the leader of his ganas. Eripatha Nayanar is depicted with a shaven head, with folded hands and with an axe in crook of his hand. A holy day in his honour is observed on the fifteenth day of the Tamil month of Masi coincides with 27 February, he receives collective worship as part of the 63 Nayanars.
Their icons and brief accounts of his deeds are found in many Shiva temples in Tamil Nadu. Their images are taken out in procession in festivals. One of the most prominent Nayanars, Sundarar mentions Eripatha Nayanar in hymn to various Nayanar saints
Thiruvasagam is a volume of Tamil hymns composed by the ninth century Shaivite bhakti poet Manikkavasagar. It contains 51 compositions and constitutes the eighth volume of the Tirumurai, the sacred anthology of Tamil Shaiva Siddhanta. Legend has it that Manikkavasakar was appointed as minister by king Arimarttanar and sent to purchase 10,000 horses from Arab traders but spent the money building a temple in Tirupperunturai; as the legend goes, Thiruvasagam is the only work, signed by lord Siva. Manikkavasagar's Thiruvasagam and Thirukovayar are compiled as the eighth Thirumurai and is full of visionary experience, divine love and urgent striving for truth. Though he is not counted as one of the 63 Saiva nayanars, he is counted as one of the Nalvars consisting of himself and the first three nayanars namely Appar and Sundarar, he was born in an orthodox brahmin family in Tiruvatavur near Madurai. His father was an adivsor to the Pandya king and he followed his father's footsteps in becoming the king's minister.
He is believed to be in the 10th or 11th century. Manickavasgar renounced his post in search of divinity; the king bestowed his minister to buy horses, but he was taken to divinity by the vision of Siva with his saints. The minister spent his entire sum of money in building the temple at Thiruperunturai, considered an architectural marvel among Hindu temples. From the time, the saint poet wandered to devoted hymns on Siva, his conversion is attributed to an saivite work by Meykandar. He represents bhakti at its highest form in his age. Tirupperunturai known as Avudayar Koil, is a Shiva temple where Thiruvasagam is believed to have been originated. Manikkavasagar is said to have converted the king to Shaivism and built the temple with money, intended for war-horses. Most of the portions in Thiruvasagam is first sung in Thillai Nataraja Temple at Chidambaram, it is considered one of the profound works of Tamil literature and it discusses every phase of spiritual path from doubt and anguish to perfect understanding in Shiva, from earthly experience to teacher-disciple relationship and freedom from rebirth.
There are 658 poems in the work and along with 400 poems in Tirukovayar by the same author make it the 8th volume of Tirumarai - the 12 volume Saiva canon. The author finds both theistic and pantheistic ideas corresponding to medieval India, but identifies God with the universe. Manickavasagar finds himself unworthy of lord Shiva being his saviour. "கடையவனேனைக் கருணையினால் கலந்து, ஆண்டுகொண்ட விடையவனே ". It is said that this made lord Shiva bless him; as a devotional literature, it finds alternatives between sorrow. "Tiruvempavai" - the early morning wake up songs sung for Lord Shiva on Tamil month Margazhi are part of Tiruvasakam. Tiruvempavai songs were composed in Annamalaiyar Temple. In Thailand, an annual Giant Swing ceremony known as Triyampavai-Tripavai was held in major cities until 1935, when it was abolished for safety reasons; the name of the ceremony was derived from the names of Thiruppavai. It is known that Thiruvempavai verses — poet pratu sivalai — were recited at this ceremony, as well as the coronation ceremony of the Thai king.
According to T. P. Meenakshisundaram, the name of the festival indicates that Thiruppavai might have been recited as well. Raja Raja Chola I embarked on a mission to recover the hymns after hearing short excerpts of Tevaram in his court, he sought the help of Nambi Andar Nambi, a priest in a temple. It is believed that by divine intervention Nambi found the presence of scripts, in the form of cadijam leaves half eaten by white ants in a chamber inside the second precinct in Thillai Nataraja Temple, Chidambaram; the brahmanas in the temple opposed the mission, but Rajaraja intervened by consecrating the images of the saint-poets through the streets of Chidambaram. Rajaraja thus became to be known as Tirumurai Kanda Cholan meaning one, thus far Shiva temples only had images of god forms, but after the advent of Rajaraja, the images of the Nayanar saints were placed inside the temple. Nambi arranged the hymns of three saint poets Sambandhar and Sundarar as the first seven books, Manickavasagar's Tirukovayar Thiruvasagam as the 8th book, the 28 hymns of nine other saints as the 9th book, the Tirumandiram of Tirumular as the 10th book, 40 hymns by 12 other poets as the 10th book, Tirutotanar Tiruvanthathi - the sacred anthathi of the labours of the 63 nayanar saints and added his own hymns as the 11th book.
The first seven books were called as Tevaram, the whole Saiva canon, to, added, as the 12th book, Sekkizhar's Periya Puranam is wholly known as Tirumurai, the holy book. There is a famous saying translating to "He whose heart is not melted by Thiruvasagam cannot be melted by any vasagam". George Uglow Pope was born on 24 April 1820 on Prince Edward Island in Canada, he learned the language during a six-month ship voyage to India. His magnum opus, an English translation of Thiruvasagam, appeared in 1900. Dr. Pope found a close affinity to the utterances of sincere devotion in such verses as'Longing for devotion alone','Without thy presence I pine','Deadness of soul','God all in all','I am thine, save me','His love demands my all', he compared Manickavasgar to the likes of St. Paul and St. Francis of Assisi. G. U. Pope translated Thiruvasagam, and in places G
Sundarar known affectionately as Tampiran Tōḻan was an eighth-century poet, one of the most prominent Nayanars, the Shaiva bhakti poets of Tamil Nadu. He was a contemporary of Cheraman Perumal and Kotpuli Nayanar who figure in the 63 Nayanmars; the songs of praise are called Thiruthondathogai and is the original nucleus around which the Periyapuranam is based. The Periya Puranam, which collects the legends of the Nayanars and ends with him; the hymns of seventh volume of the Tirumurai, the twelve-volume compendium of the poetry of Tamil Shaiva Siddhanta, were composed by him. Sundarar is unique among the Nayanars in that both of his parents are recognized as Nayanars, he was born in Thirunavalur into an Adi Saiva Brahmin family. His original name was Nambi Aroorar; the chieftain ruler of the local kingdom, Narasingamunaiarayar, enthralled by the divine aesthetic possessed by young Sundarar, playing in the street, adopted him and brought him up as his own son. Sundarar was a contemporary of the great Pallava emperor Rajasimha, a Nayanmar saint as well as the author of many devotional hymns works in Tamil literature.
A temple inscription in Tiruvarur states that Sundarar's father, Sadayan Nayanmar, belonged to the same ″gotram″ of the renowned sage Bharadwaja. His mother Isaignani a Nayanmar saint, belonged to same the ″gotram″ of the great sage Gautama. From epigraphs, it is inferred that a Sanskrit hagiography on Sundarar named Sva Swami Mitra Prabhandam translated as travelogues of how he got in the good graces of the Lord, Sri Shiva. After he came of age, his parents wanted him to get married. Sadaiyanar sought Sandakavi Sivachariar’s consent to obtain his daughter’s hand for Sundarar. Sandakavi Sivachariar’s and his daughter Kamalagnana Poongathai were living in Puthur at the time. Sivachariar gladly consented. All lavish arrangements had been made in Arulmigu Sokkantheeshwarar Temple at Puthur for the wedding. According to a legend, while Sundarar was being married, the service was interrupted by an old ascetic who asked for Sundarar as his servant, making a namesake claim that Sundarar's grandfather pledged him according to an ancient palm leaf manuscript in his possession.
Sundarar and those assembled at the wedding were belittled the old man as a madman. Nonetheless, a court of Vedic scholars concluded that the palm leaf was valid. Crestfallen, Sundarar resigned himself to servitude in the old man's household and in following him to Thiruvennainallur village, was led to the Thiruvarutturai Shiva temple; the old man was said to be Shiva himself, who told him "That the document shown was only a namesake reason and he wanted Sundarar to be reminded of his actual form as Alalasundarar, a servitor in the holy abode Kailasam, who had to be born on Earth both due to moments of worldly thoughts that overcame Shiva. The fact that the southern Tamil region that had done great ″thavam″ during a period of the Kali Yuga and needed to be blessed with an account of lives of great Nayanmars called Tiru-Thondar Thokai contributed to my decision. You will henceforth be known as the argumentative devotee. Did you not call me a mad man just a short while ago? Begin your hymn addressing me'O mad man!'".
Lord Sivan advised vanthondar that while on earth he should sing in Tamil. Accordingly, Sundarar began his first poem by addressing Shiva as Pittaa pirai chudi.. Meaning O mad man, who has the crescent as his crown... Subsequently, Sundarar moved around Tamil Nadu. In Tiruvarur, in the Thanjavur district, he fell in love with a girl named Paravayar, of the Rudra Kanigayar caste of female ascetics, married her. Sundarar was held in such a high regard by his contemporary Nayanmar saints like Viranmindar, Kalikamanar etc. that he was offered royal treatment by those rich servitors. One another Nayanmar saint namely Kotpuliyar, a Vellala, praised for some magnificent services offers sundarar hand of his daughter but the saint politely declines and picks up the girl and puts in his lap and dedicates a hymn to siva in the end of which he says that he considers the girl equivalent to his daughter; the same treatment is accorded by the saint to yet another girl namely singati. In many hymns, Sundarar makes this declaration of love filled, gracious patronage to the children that he accorded.
In Thiruvottriyur, a sea-side suburb of Madras, he prayed at the Padampakkanathar/Thyagarajar/Vadivudaiamman Temple, where he saw a farmer's girl, preparing flower garlands and married her, promising never to leave. Sundarar is famous for declaring in many hymns that one reality of lord Sivan is apprehended by selfless and attachment free service to him, he declares that all beings are created equal by the lord. At Tirupunkoor near Thillai Chidambaram a famous saivite temple, the region was devoid of rains for a long time. A local chola prince requested sundarar to address the problem, thereupon the saint put up a wail for justice saying that 12 of land be given to the temple if it rains by his service and upon completing the song to lord sivan rains lashed incessantly. After many such days, sundarar was summoned by the prince again to fix the problem of heavy rains. Sundarar once again insisted that 12 more acres be given to the temple should the rains cease after his song; the same happened and the temple became richer by 24 acres more.
At Avinashi, near Coimbatore, There is an ancient Siva temple where Sundarar prayed to lord sivan to give back life to an eight-y