Sundarar

Sundarar (Tamil: சுந்தரர்), also known affectionately as Tampiran Tōḻan (Comrade of the Master, meaning friend of Shiva)[1] was an eighth-century poet who was one of the most prominent Nayanars, the Shaiva bhakti (devotional) poets of Tamil Nadu. He was a contemporary of Cheraman Perumal and Kotpuli Nayanar who also figure in the 63 Nayanmars.[2][3] The songs of praise are called Thiruthondathogai and is the original nucleus around which the Periyapuranam is based.[4] The Periya Puranam, which collects the legends of the Nayanars, starts 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. His songs are considered the most musical in Tirumurai in Tamil language.[5]

Sundarar
Personal
Born	Tirunavalur
Religion	Hinduism
Philosophy	Shaivism, bhakti
Religious career
Literary works	Thevaram
Honors	Nayanar

Life

Family of Sundarar (l->r): Sadaya Nayanar (father), Isaignaniyar (mother), Paravai Nachiyar (wife), Sundarar, Sangili Nachiyar (wife), Narasinga Muniyaraiyar (foster-father).

Sundarar is unique among the Nayanars in that both of his parents are also recognized as Nayanars. He was born in Thirunavalur into an Adi Saiva family who worked as temple priests. His original name was Nambi Aroorar. The chieftain ruler of the local kingdom (Thirumunaipadi-Nadu), Narasingamunaiarayar, enthralled by the divine aesthetic possessed by young Sundarar who was playing in the street, adopted him and brought him up as his own son. Sundarar was a contemporary of the great Pallava emperor Rajasimha, who was also 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″ (lineage) of the renowned sage Bharadwaja. His mother Isaignani, also a Nayanmar saint, belonged to same the ″gotram″ of the great sage Gautama. From epigraphs, it is also inferred that a 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 (modern-day Manamthaviznthaputhur) at the time. Sivachariar gladly consented, but the wedding was not to take place. 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 outraged and belittled the old man as a madman (piththaan: Tamil).[6] Nonetheless, a court of Vedic scholars concluded that the palm leaf was legally 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 (Lord Thyagaraja) 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 arose in him. 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 also contributed to my decision. You will henceforth be known as Vanthondan, the argumentative devotee. Did you not call me a mad man just a short while ago? Begin your hymn addressing me 'O mad man!'".[7] Lord Sivan also 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...[6][8][9]

Sundarar (left) with Paravayar (Paravai Nachiyar).

Subsequently, Sundarar moved around Tamil Nadu, visiting several Shiva Temples of Tamil Nadu. In Tiruvarur, he fell in love with a girl named Paravayar, of the Rudra Kanigayar caste of female ascetics, and married her. It is said that Lord Thiyagarajar residing in the Thiruvarur Temple himself acted as an envoy to deliver messages from Sundarar to Paravayar, along the streets surrounding the temple. Hence the sand in thiruvarur is said to have imprinted by the foot of Lord Thiyagarajar himself. 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 also offers sundarar hand of his daughter but the saint politely declines and instantly picks up the girl and puts in his lap and dedicates a hymn to siva in the end of which he says that he considers the girl equivalent to his daughter. The same treatment is accorded by the saint to yet another girl namely singati. In many hymns, Sundarar makes this declaration of love filled, gracious patronage to the children that he accorded.[5]

In Thiruvottriyur, a sea-side suburb of Madras, he prayed at the Padampakkanathar/Thyagarajar/Vadivudaiamman Temple, where he saw a farmer's girl, Sangiliyar, who was preparing flower garlands and married her, promising never to leave.[7]

Sundarar is also famous for declaring in many hymns that one reality of lord Sivan is apprehended by selfless, dispassionate and attachment free service to him. He also declares that all beings are created equal by 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.

Scene of boy coming back to life from crocodile after Sundarar sings hymn. wood sculpture

At Avinashi, near Coimbatore, There is an ancient Siva temple where Sundarar prayed to lord sivan to give back life to an eight-year-old boy who had died untimely many years ago. On hearing his hymn lord sivan bestowed his grace and the boy who was swallowed by a crocodile was instantly returned by the same crocodile.

The legend states that at Tiruvarur he recited the names of all sixty-three future Nayanars: this recitation is called Tiruttondar-Tokai. In it, he refers to himself as the servant of servants of these saints.[4] His fame reached the ears of the Cheraman Perumal, who came to Tiruvarur. Both embarked on a pilgrimage. But Sundarar became tired of life and was taken up to heaven by a white elephant. The king followed him on his horse. Sundarar prayed to Shiva to take Cheraman Peruman along with him to heaven, which was readily accepted.[10] This occurred in "Swathi Nakshatra" in the Tamil month of "Aadi".[11]

Compilation

Om symbol Tirumurai Om symbol
The twelve volumes of Tamil Śaiva hymns of the sixty-three Nayanars
Parts	Name	Author
1,2,3	Thirukadaikkappu	Sambandar
4,5,6	Thevaram	Thirunavukkarasar
7	Thirupaatu	Sundarar
8	Thiruvasakam & Thirukkovaiyar	Manickavasagar
9	Thiruvisaippa & Tiruppallaandu	Various
10	Thirumandhiram	Thirumular
11	Various
12	Periya Puranam	Sekkizhar
Paadal Petra Sthalam
Paadal Petra Sthalam
Rajaraja I
Nambiyandar Nambi

Raja Raja Chola I (985-1013 CE) embarked on a mission to recover the hymns after hearing short excerpts of Tevaram in his court.[12] He sought the help of Nambiyandar Nambi, who was a priest in a temple.[13] 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.[12][13] The brahmanas (Dikshitars) in the temple are supposed to have disagreed with the king by saying that the works were too divine,and that only by the arrival of the "Naalvar"(The four saints)-Appar, Sundarar, Thirugnana Sambandar and Manikkavacakar would they allow for the chambers to be opened.Rajaraja,however,created idols of them and prepared for them to be brought to the temple through a procession. but Rajaraja is said to have prevailed.[12][14] Rajaraja thus became to be known as Tirumurai Kanda Cholan meaning one who saved the Tirumurai.[14]

In another version of the story, Rajaraja is said to have experienced a dream from lord Shiva telling Rajaraja that the hymns in Thillai Nataraja Temple, Chidambaram are in a state of destruction and to recover the remaining hymns from the chambers.The brahmanas (Dikshitars) in the temple,however,are supposed to have disagreed with the king by saying that the works were too divine to be accessed,and that only by the arrival of the 63 Nayanmars would they allow for the chambers to be opened.Rajaraja,devising a plan,consecrated idols of each of them and prepared for them to be brought into the temple through a procession.It is said that the 63 idols are still present in the Thillai Nataraja Temple.When the vault was opened, Rajaraja is said to have found the room infested with white ants,and that the hymns were salvaged as much as possible.

Thus far Shiva temples only had images of god forms, but after the advent of Rajaraja, the images of the Nayanar saints were also placed inside the temple.[14] Nambi arranged the hymns of three saint poets Sambandar, Appar and Sundarar as the first seven books, Manickavasagar's Tirukovayar and Tiruvacakam as the 8th book, the 28 hymns of nine other saints as the 9th book, the Tirumandiram of Tirumular as the 10th book, 40 hymns by 12 other poets as the 10th book, Tirutotanar Tiruvanthathi - the sacred anthathi of the labours of the 63 nayanar saints and added his own hymns as the 11th book.[15] The first seven books were later called as Tevaram, and the whole Saiva canon, to which was added, as the 12th book, Sekkizhar's Periya Puranam (1135 CE) is wholly known as Tirumurai, the holy book. Thus Saiva literature which covers about 600 years of religious, philosophical and literary development.[15]

The earlier Pallava inscriptions of Dantivarman and Kampavarman inform about the singing of Tirumurai in temples to the sounding of udukkai(small drum) and talam(cymbals).

In 1921, an English translation of Sundarar's hymns was done by Francis Kingsbury and GE Phillips, both of United Theological College, Bangalore (Edited by Fred Goodwill) and published in a book as Hymns of the Tamil Śaivite Saints, by the Oxford University Press.[16]

In temple worship services

Tirumurai was one of the sole reasons for converting Vedic ritual to Agamic puja followed in Shiva temples.[17] Though these two systems are overlapping, Agamic tradition ensures the perpetuation of the Vedic religion's emphasis on the efficacy of ritual as per Davis.[17] Odhuvars, Sthanikars, or Kattalaiyars offer musical programmes in Shiva temples of Tamil Nadu by singing Tevaram after the daily rituals.[18] These are usually carried out as chorus programme soon after the divine offering. There are records from Kulothunga Chola III from Nallanyanar temple in South Arcot indicating singing of Tiruvempavai and Tiruvalam of Manickavasagar during special occasion in the temple.[14] From the 13th century, the texts were passed on to the Odhuvars by the Adheenams or charitable establishments. The charitable establishments that ran on the philanthropy of individuals and merchant caravans had come to be because after the 13th century, the time of ancient nation states viz. cholas etc. was finished and the temples became only denominated, voluntary, charitable places. This is briefed by a 15th-century, Chidambaram temple inscription.During the time of cholas etc. the temple hymn service workers were known as uvacchar and marars. These terms are of very ancient origin and traceable to even early sangam times.

Periya Puranam, the 11th-century Tamil book on the Nayanars that forms the last volume of the Tirumurai primarily had references only to Tevaram and subsequently expanded to 12 parts and is one of the first anthologies of Tirumurai.[19] One of the first anthologies of moovars hymns called the Tevara Arulmuraitirattu is linked to Tamil Saiva siddhantha philosophy by grouping ninety-nine verses into 10 categories.[19] The category headings are God, soul, bond, grace, divine intiation, methodology, enlightenment, bliss, mantra and liberation - correspond to Umapthi's work, Tiruvarutpayan.[20] Tirumurai kanda puranam is another anthology for Tirumurai as a whole, but primarily focuses on Tevaram. It is the first of the works to refer the collection of volumes as Tirumurai.[20]

List of temples revered by Sundarar

The Paadal Petra Sthalams are 276[21] temples that are revered in the verses of Tevaram and are amongst the greatest Siva temples of the continent. Vaippu Sthalangal are places that were mentioned casually in the songs in Tevaram.[22] The focus of the moovars (first three poets) hymns suggests darshan (seeing and being seen by God) within the puja (worship) offering.[23] The hymnists made classificatory lists of places like katu (forest), turai (port or refuge), kulam (water tank) and kalam (field) being used - thus both structured and unstructured places in the religious context find a mention in Tevaram.[23] Out of the 276 locations only one is in Kerala at Mahadeva Temple, Thiruvanchikulam.

Name of the temple	Location	Number of verses	Photo
Agatheeswarar Temple	Purisai	63
Kripapureeswarar Temple	Thiruvennainallur	10
Parangirinathar Temple	Tirupparankunram	10
Turaiyurppesurar Temple	Thirunelvayil Arathurai	10
Mahadeva Temple	Thiruvanchikulam, Kerala	10
Thiruonakathan Thali	Kanchipuram	11
Swetharanyeswarar Temple	Thiruvenkadu	10
Thiruethikolpadi Temple	Thiruethikolpadi	11
Thyagarajar Temple	Tiruvarur	63
Swarnapuresar Temple	Trikaduvaikarai Putur	11
Thiruanegathangavatham	Kanchipuram	11
Thirupoovanam	Thirupoovanam	8
Thirunatuthogai	Thirunatuthogai	11
Thiruthuraiyur	Thiruthuraiyur	11
Thirupachilasiramam	Thirupachilasiramam	12
Thirunatiyathangudi	Thirunatiyathangudi	10
Amirdhakalayeswarar Temple	Saakkottai	11
Tirunaavaleswarar Temple	Thirunavalur	11
Thiruvelvikudi Temple	Thiruvelvikudi	10
Thirunindriyur Temple	Thirunindriyur	18
Kolilinathar Temple	Thirukkuvalai	10
Metraleeswar Temple	Kanchipuram	10
Thirumazhamannipadikarai	Thirumazhamannipadikarai	10
Thirukazhipalai	Thirukazhipalai	10
Vajranadeswara Temple	Thirumazhapadi	10
Thirumuthukundram	Thirumuthukundram	21
Srikalahasti Temple	Srikalahasti	10
Uyyakondan Thirumalai Temple	Tiruchirapalli	10
Amirtagateswarar Temple	Thirukkadaiyur	10
Thirukarugavoor	Thirukarugavoor	10
Thirukarupariyaloor	Thirukarupariyaloor	11
Thiruidaiyatruthogai	Thiruidaiyatruthogai	10
Thirukodikuzhagar	Kodikkarai	10
Agnipureeswarar Temple	Tirupugalur	11
Sakshinatheswarar Temple	Thiruppurambiyam	10
Neelivaneswarar Temple	Thirupanjeeli	11
Thiruvathigai Veeratanam	Thiruvatigai	10
Thiruthondathogai	Thiruthondathogai	11
Thirukanatumullur	Thirukanatumullur	11
Thirukachoor	Thirukachoor	10
VenjamakoodalThiruvenjamakoodal	Thiruvenjamakoodal	10
Muthupathugangai	Muthupathugangai	10
Thiruamathur	Thiruamathur	11
Kayarohanaswami Temple	Nagapattinam	11
Oorthogai	Oorthogai	10
Thirupandikodumudi	Thirupandikodumudi	10
Thirumuruganatheeswar Temple	Thirumuruganpoondi	10
Thiruppunavasal Temple	Thiruppunavasal	10
Thiruvalangadu	Thirvalangadu	10
Thirukadaiyur Mayanam	Thirukkadaiyur	10
Thyagaraja Temple	Tiruvottiyur	20
Sivalokanathar Temple	Thirupungur	10
Thiruneedur	Thiruneedur	11
Thiruvazhkolliputhur	Thiruvazhkolliputhur	13
Thirukazhumalam	Thirukazhumalam	10
Mahalingeswarar Temple	Thiruvidaimarudur	10
Thiruvegambam	Thiruvegambam	11
Thirukolakka	Thirukolakka	10
Thiruthinainagar	Thiruthinainagar	10
Masilamaiyisar Temple	Thiruvaduthurai	15
Thiruvalivalam	Thiruvalivalam	11
Tirunallar Saniswaran Temple	Tirunallar	10
Masilamaniswara Temple	Thirumullaivoyal	11
Vedaranyeswarar Temple	Vedaranyam	10
Thiruvalampuram	Thiruvalampuram	11
Thiruthuruthi	Thiruthuruthi	5
Thiruvelvikudi	Thiruvelvikudi	5
Jambukeswarar Temple	Thiruvanaikaval	10
Vanchinadha Swamy Temple	Srivanchiyam	10
Aiyarappar temple	Tiruvaiyaru	11
Kedarnath Temple	Kedarnath	10
Thiruparupatham	Thiruparupatham	10
Thiruketheeswaram	Thiruketheeswaram	10
Vedagiriswarar temple	Thirukazhukundram	10
Thiruchuzial		10
Thirukanapper		10
Narthana Vallabeswarar temple	Thirukoodalaiyathur	10	130px|center
Thiruparthaanpanankattur		10
Soundareswararswamy Temple	Thirupanaiyur	10
Veezhinathar Temple	Thiruveezhimizhalai	10
Thiruvenpakkam		11
Thillai Nataraja Temple	Chidambaram	10
Thirupukoliyur Avinasi	Avinasilingeswarar temple, Avinasi	10
Sundareswarar Temple	Thirunaraiyur Chitteswaram	10
Odhanavaneswarar Temple	Tiruchotruturai		10
Thyagarajar Paravaiyundamandali Temple	Tiruvarur	10
Thirunanipalli		10
Prakasheswarar Temple	Nannilam	11
Naganatha Swamy Temple	Tirunageswaram	11
Thirunodithan Malai
Tiruvadhigai Veerataanam Temple	Tiruvadhigai
Manikkamenivaradhar Temple	Thirumaandakuzhi
Brahmapuresar Temple	Sirkali
Saptapreswarar Temple	Tirukolaka
Sivaloganathar Temple	Tirupungur
Mayuranathar Temple	Mayiladuthurai
Tiruvambar Maakaalam Temple	Tiruvambar (Ambal)
Agnipuriswarar Temple	Tirupugalur
Karinateswarar Temple	Tirunatiyathankudi
Manatunainatar temple	Tiruvalivalam
Padikasu Nathar Temple	Arisirkarai Putur
Sivagurunathaswamy Temple	Sivapuram
Adi Kumbeswarar Temple	Kumbakonam
Kabardeeshwarar Temple	Thiruvalanchuzhi
Kalyanasundaresar Temple	Tirunallur
Virataneswarar Temple	Tirukkandiyur
Pushpavananadheswarar Temple	Tirupundhuruti
Atmanadeswarar Temple	Tiruvalamposil

Notes

1. Studies in history: Volume 10; Volume 5; Volume 10; Volume 5. Jawaharlal Nehru University.
2. Origin and early history of Śaivism in South India, page 179
3. The guru tradition: voice of the guru, page 225
4. Ten saints of India, page 35
5. Appar : a sketch of his life and teachings. Natesan & Co. 1918. p. 8. JSTOR saoa.crl.25894664.
6. Sisir Kumar Das. A History of Indian Literature, 500-1399: From Courtly to the Popular. Sahitya Akademi, 2005 - India - 302 pages. p. 33.
7. "A short introduction to Saivism, page 223"
8. Don Handelman; David Dean Shulman. Śiva in the Forest of Pines: An Essay on Sorcery and Self-knowledge. Oxford University Press India, 2004 - Religion - 246 pages. p. 167.
9. Meenakshi Khanna. Cultural History of Medieval India. Berghahn Books, 2007 - History - 248 pages. p. 59.
10. Dallapiccola, A. L. (2002). "Sundarar or sundaramurti nayanmar". Dictionary of Hindu lore and legend. London, UK: Thames & Hudson: Thames & Hudson. Retrieved 3 December 2017.
11. "Hindu Tamil Saints: Alwars and Nayanmars of South India". http://tamilelibrary.org. Retrieved 21 March 2018. External link in |website= (help)
12. Culter 1987, p. 50
13. Cort 1998, p. 178
14. Vasudevan 2003, pp. 109-110
15. Zvelebil 1974, p. 191
16. Kingsbury, F (1921). Hymns of the Tamil Saivite Saints (1921) (PDF). Oxford University Press. pp. 35–68. Retrieved 8 July 2014.
17. Cort 1998, p. 176
18. Ghose 1996, p. 239
19. Prentiss 1992, p. 140
20. Prentiss 1992, p. 144
21. "A comprehensive description of the 276 Shivastalams glorified by the Tevaram hymns". templenet.com. Retrieved 11 January 2011.
22. International review for the history of religions, Volumes 15-17. International Association for the History of Religions, CatchWord (Online service)
23. Prentiss 1992, pp. 51-52

References

• Ayyar, P. V. Jagadisa (1993). South Indian shrines: illustrated. Asian Educational Services. ISBN 81-206-0151-3.
• Bhargava, Gopal K.; Shankarlal C. Bhatt (2006). Land and people of Indian states and union territories. 25. Tamil Nadu. Delhi: Kalpaz Publications. ISBN 81-7835-381-4.
• Callewaert, Winand M.; Rupert Snell (1994). According to tradition: hagiographical writing in India. Otto Harrasowitz. ISBN 978-3-447-03524-8.
• Coward, Harold G. (1987). Modern Indian responses to religious pluralism. New York: State University of New York. p. 151. ISBN 0-88706-571-6.
• Cort, John E. (1998). Open boundaries: Jain communities and culture in Indian history. Albany: State University of New York Press. ISBN 0-7914-3786-8.
• Cutler, Norman (1987). Songs of experience: the poetics of Tamil devotion. USA: Library of Congress Cataloging-in-Publication-Data. ISBN 0-253-35334-3.
• Eliot, Charles (September 2007). Hinduism and Buddhism, Vol II. (of 3). Middlesex: Eco Library. ISBN 978-1-4068-6296-6.
• Harman, William P. (1992), The sacred marriage of a Hindu goddess, Delhi: Indiana University Press, ISBN 978-1-59884-655-3.
• Khanna, Meenakshi (2007). Cultural History of Medieval India. Delhi: Social Science Press. ISBN 978-81-87358-30-5.
• Prentiss, Karen Pechilis; Karen Pechilis (1999), The embodiment of bhakti, New York: Oxford University Press, ISBN 0-19-512813-3.
• Vasudevan, Geetha (2003), The royal temple of Rajaraja: an instrument of imperial Cola power, New Delhi: Abhinav Publications, ISBN 81-7017-383-3
• Zvelebil, Kamil (1974). A History of Indian literature Vol.10 (Tamil Literature). Otto Harrasowitz. ISBN 3-447-01582-9.

Further reading

• Swamigal, Sundaramurthi. "tEvAram of cuntaramUrti cuvAmikaL tirumuRai 7, part 1 Poems (1-517)" (PDF). http://projectmadurai.org. Retrieved 13 December 2011. External link in |publisher= (help)
• Swamigal, Sundaramurthi. "tEvAram of cuntaramUrti cuvAmikaL tirumuRai 7, part 2 Poems (518-1026)" (PDF). http://projectmadurai.org. Retrieved 13 December 2011. External link in |publisher= (help)
• Dictionary of Hindu Lore and Legend (ISBN 0-500-51088-1) by Anna Dallapiccola
• Songs of the harsh devotee by David Dean Shulman
• The religion and philosophy of thevaram by M.A. Dorai Swamy
• Development of Religion in South India by K. A. Nilakanta Sastri
• Arupathu Moovar Kadhaigal by Durgadas S. K. Swamy (Prema Pirasuram publishers)
• Origin and early history of Śaivism in South India By Sadananda (Swami.)
• Ten saints of India By T. M. P. Mahadevan
• A short introduction to Saivism By Subodh Kapoor
• Songs of Sundararmoorthy Swamigal
• Life of Sundaramoorthy Swamigal

External links