Kalia Nayanar and message of the Nayanars

Nayanar’s Message
[By Swami Venkatesananda]


"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 Temples and sing the glories of the Lord. Look at the humility of Appar who carried Sambandar’s palanquin. 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 . . . 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.

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. . . . 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 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."



Kalia Nayanar


Kalia Nayanar is another of one of the 63 Nayanars whose story is associated with deepams and lamps maintained in praise of the Lord.


“Kalia Nayanar was an oil monger of Tiruvotriyur. His adoration of the Lord, to who he was highly devoted, took the form of lighting the Temple lamps daily. The bhakta was rich. But, in order to reveal his greatness the Lord impoverished him, so, Kalia began to work as a labourer in order to earn money to purchase oil for his worship. But even this became impossible. His depths of poverty were so dire that the bhakta even tried to sell his wife, but no-one would buy her.






At last, in despair at his plight at not being able to maintain the Temple lamps, Kalia decided to cut his own throat and use the blood instead of oil, to burn the lamps. In his attempt to do this, Lord Siva caught hold of his devotee’s hand and blessed him.

What greatness, and what intensity of devotion is portrayed in this simple life! Self-forgetfulness is the key-note in devotion. Remembering God always, the devotee is so thoroughly absorbed in Him, that nothing but God and His worship matters to him. By all means His worship must go on: no obstacle shall stand in the way. The devotee’s heart and mind are always positive, never letting a negative thought enter them. He sees opportunities in difficulties and is never beaten by any obstacles which serve him as steps to God!”
[By Swami Sivananda – abridged]

Karikal Ammaiyar

One of the few women saints whose stories appear in the 'Periapuranam, The Lives of the Sixty-Three Saivite Saints', is that of Karikal Ammaiyar. The stories of the 'Periapuranam' may expand our hearts by showing the depths of devotion to Lord Shiva that can be reached by mortal man.

The story of Karikal Ammaiyar

Punithavathiar as Karaikal Ammaiyar was called, was born in a Vaisya family. Her father was Danadathan. He was a wealthy merchant. He was very virtuous, too. He and his dutiful wife prayed to the Lord for a child, and the child the Lord blessed them with they called Punithavathy. From her childhood, Punithavathy had an intense love for Lord Siva and His Bhaktas. She was married to Paramadattan, a wealthy Vaisya. Both of them were leading an ideal householder’s life.

One day Paramadattan sent two mangoes to his house. Punithavathy kept them safely so that she could serve her husband with them at meal-time. In the meantime, a Siva Yogi appeared before her. He was hungry and completely exhausted. Punithavathy worshipped him and offered him Bhiksha. She had nothing to give him, except the mangoes. She gave one to the guest. At midday Paramadattan came to the house. The wife served him with one mango. He liked it, and asked for the other. She was upset. She appealed to the Lord for help.

When she finished her prayer, mysteriously a mango fell on the palm of her hand. She gave it her husband. He tasted it. It was exceptionally sweet. He asked her to tell him from where she got it, as he was quite sure it was not the mango he had sent. Punithavathy told him the whole truth. Paramadattan, however, would not believe this and challenged her to produce another. She prayed again to the Lord. Another mango appeared on her palm. She gave it to him. But, at once it disappeared from his hand. He was astounded. He understood the greatness of his wife. He felt that it was a great sin to live with her as her husband. On the pretext of going to a foreign country for trade, he sailed with a ship load of goods. On return, he established himself in a big city in the Pandyan kingdom. He married a Vaisya girl and lived happily. He had a daughter by her and he named her Punithavathy, after his first wife.

Punithavathiyar’s relatives came to know of her husband’s whereabouts and took her also there in a palanquin. When Paramadattan heard that Punithavathy was coming to him, he, with his second wife and child, went forward, and fell at Punithavathy’s feet. When the people demanded an explanation, he revealed that he regarded her, not as his wife, but as a Goddess. Punithavathy understood his mental condition, and prayed to the Lord: ‘In that case, Oh Lord, deprive me of the present physical charm and let me have a demonaical form.’ Her prayer was immediately granted and her charming body was transformed into a skeleton.

Then she went on a pilgrimage to the holy Kailasa. Feeling that it would be a great sin to place her foot on those sacred grounds, she made the last part of the journey on her head. Mother Parvathy was surprised to see Punithavathy’s strange form and her wonderful devotion. Lord Siva told her of Ammaiyar’s greatness. When she went near Him, Lord Siva welcomed her with extreme love and granted a boon to her. She fell at His Feet, and prayed: ‘Oh Lord of Mercy, give me sincere, pure, unalloyed, eternal and overflowing devotion unto You. I want no more birth. If, however, I have to take birth here, grant me that I should never forget You. Whenever You dance, I must be at Your feet singing Your praise. This is my only wish.’ Lord Siva granted the boon and asked her to proceed to Tiruvalangadu to witness His dance. She went to that place and spent her life singing the praise of Lord Siva.

[By Swami Shivananda]

Periapuranam and Ramana

Someone asked Bhagavan whether he deliberately went in for a study of Periapuranam. Thereupon Bhagavan said, “No. No. It was a mere accident. A relation of mine, my uncle, was given the book by a swami who was living near our house and was advised to read it. Thus the book happened to be in our house and, coming across it, I looked into it first out of curiosity and then, becoming interested, read the whole book. It made a great impression on me.

One of the earliest photographs of
young Ramana Maharshi

Before that, the sixty-three images of the Nayanars in the Temple were mere images and no more. But afterwards, they gained new significance for me. I used to go and weep before those images and before Nataraja, that God should give me the same grace He gave to those saints. But this was after the ‘death’ experience. Before that, the bhakti for the six-three saints lay dormant, as it were.”

Mr. Somasundaram Pillai asked Bhagavan, “With what bhava did Bhagavan cry before those images? Did Bhagavan pray he should have no further birth, or what?” Bhagavan replied, “What bhava? I only wanted the same grace as was shown to those saints. I prayed I should have the same bhakti that they had. I knew nothing of freedom from birth or bondage.”

[Day by Day with Bhagavan -- 6-10-1946]

Appudhi Nayanar

The story of the Nayanar Appudhi from the Periapuranam illustrates the nature of devotion for a householder and how the whole family can work together in service of Siva. Appudhi Nayanar was an ardent Siva Bhakta who excelled in devotion to the Guru. He belonged to a Brahmin Family in Tingalur (the place where the Moon worshipped the Lord) and lead the ideal householder’s life.

Appudhi had heard of the glories of Tirunavukkarasar and had taken him as his Guru and meditated on his lotus feet. He had named all his children ‘Tirunavukkarasu’ and all household articles and water sheds had been named after the Guru. Thus Appudhi had ensured that he would constantly remember the Guru, and thus experience his Grace.

Tirunavukkarasar passed through Tingalur one day and was surprised to see his own name everywhere. Appudhi received the Siva Bhakta (though he did not know who it was) with great devotion. Tirunavukkarasar asked why the water-sheds and other items were named after Tirunavukkarasar. Appudhi was upset at this casual reference to the name of his Guru and asked: ‘Though you appear to be a Siva Bhakta, you do not seem to know Tirunavukkarasu Swamigal, who through the grace of the Lord withstood successfully all persecutions and re-established Saivism.’

Tirunavukkarasar moved by Appudhi’s devotion replied: ‘I am that humble soul who fell a victim to severe colic and then took shelter under the Lord’s Feet. I am that one who, due to the grace of Lord Siva, got cured of disease and returned to Saivism.’ Thus it was that Appudhi remembered the glory of Tirunavukkarasar, whereas the Guru choose to recall his own failings (to preserve his humility) and the Lord’s supreme saving grace.

As soon as he heard this, Appudhi understood that the Siva Bhakta was none other than Tirunavukkarasar and was overjoyed and worshipped him along with his wife. The Guru accepted the invitation to eat at their home. After the food was ready to be served, Appudhi sent his elder son to bring a banana leaf from the backyard, and the boy in the process of collecting the leaf, got bitten by a snake. The boy managed to return home and hand over the leaf to his father but after fulfilling his duty, fell down and died as the poison took its toll.

Appudhiadigal and his wife were distressed but, hiding their emotions, rolled the boy in a mat and hid him outside their house. Without informing Tirunavukkarasar about the tragedy, they served him food. The Guru understanding the situation, asked them to bring the dead son. Tirunavukkarasar then went to Tingalur temple and laid the body in front of the Temple and sang; and as soon as he finished singing, the boy got up as though he was waking up from his sleep. All were overjoyed except for the parents who regretted that this incident had caused a delay in Tirunavukkarasar having his meals! This story thus illustrates the nature of true devotion.

Tiru Neelakanta Nayanar

In Chidambaram, there once lived an ardent devotee of Lord Siva. He was a potter and leading an ideal household life. He had the highest regard for devotees of Lord Siva and made beautiful begging bowls of clay and offered them free to the devotees. Siva, in His aspect of Neelakanta (blue-throated one) was his sole refuge and prop.


In spite of the potter's 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. Although she did not show her irritation and continued to serve him; she decided from then on not to have relations with him. One day, as her husband 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. Years rolled by and they had grown old.


In the guise of a Yogi the Lord came to Tiru Neelakanta’s house. The Yogi gave him a begging bowl to keep in his safe custody and left the place. After a long time, the Lord returned to the house in the guise of the Yogi and asked for the bowl’s return which by the power of his Maya, he had caused to disappear from the house. Neelakanta 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 Neelakanta, calling him a thief and cheat.

The Yogi demanded that if he was innocent he should say so on oath while holding his wife’s hand. When Nayanar, who had resolved, in the name of the Lord, not to touch a woman anyone, declined, the Yogi pretended to attribute his unwillingness to the fact that he had been guilty of theft. They went to the court. The Brahmins heard the case. Neelakanta could no longer hide the secret relationship that existed between him and his wife, and so, related the whole story to the court.


After this narration, Neelakanta and his wife caught hold of the two ends of a stick and took a dip in the tank. As they emerged from the water, they shone with youth and beauty. The Yogi disappeared and Lord Siva and Goddess Parvati 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, and the power and purity of a saint’s virtue.