Saiva Sidhantam – The Doctrine of Siva Worship


Om Tryambakam Yajaamahe Sugandhim Pushti Vardhanam Urvaarukamiva Bandhanaat Mrityor Muksheeya Ma-Amritaat (Taittiriya Upanishad 2.7)

“Let us worship Siva, the three-eyed one, who is sacred, fragrant and nourishes all beings. Just as the ripe cucumber is automatically released from its attachment to the creeper, may we be liberated from our identification of our mortal body and granted the realisation of immortality. ”

The Saiva Siddhanta philosophy dates back to 250 (BC) and originated in the Kashmir valley. The tradition was established by Maharshi Nandinatha who recorded the philosophy in Sanskrit verses. According to this philosophy, the soul and the world originated from Lord Siva and ultimately absorbed in Him. Like water in the ocean evaporates, forms into clouds and rains, all lives originate from Him and reach back to Him. The word “Sidha” denotes a mystic divine power derived after extensive expression of devotion and extensive exercise of Yoga. The Sidhars revealed their enlightened wisdom through their various works. The foremost among them was Thirumoolar who popularised the concept in South India through his works Tirumantiram. Thirumantiram is considered as the best ever written philosophy on Saiva Sidhanta

According to legend, Thirumoolar, the author of Thirumantiram, was a realised Yogi who had attained salvation but descended to earth in order to propound Vedas. On his way to Pothigai, he halted at a place called Sathannoor. There he found a cow-herd lying dead and all other cows surrounding him, wondering who would now lead them. Moved by compassion, the sage resurrected the herd by infusing his own life. While his body was lying nearby, the sage in the form of herd led the cows to the village and reached them to their proper owners. When the sage in the form of the herd came back to the spot, he found his original body missing. However, he had chosen to remain under a sacred tree, contemplating and meditating. Soon, disciples flocked to him. He spoke a verse or two and gradually the number of verses he composed reached the level of three thousand and came to be known as “Thirumanthiram’. Divided into nine chapters, Thirumanthiram underlines the principles of Saiva Sidhanta. It describes the fragile and transitory nature of the world, the perishable nature of the body, the illusionary nature of the mind and the utter futility of clinging to various attachments. It describes the importance of following Guru’s Advices (Upadesa), the need to cultivate qualities of love and compassion, a commitment towards certain values and disciplines, the need to maintain a high degree of standard in our conduct, the need for education etc. It shows the way to the path of Siva yoga. In short, it is a comprehensive treaty on human life

The Sidhanta speak of three broad entities which are Pathi (Siva) Pashu (soul) Pasa (bond) and their relationship to one another. When death occurs, the soul which is free from Karma (past action) ascends to heaven and attains union with the Paramathma. The body disintegrates and whatever remains of it go to the earth. The soul tainted by past karmas gets rebirth. It again reaches the earth through the rain drops, mingles with the seeds and grows as cereals. These cereals taken as food are formed into sperm and a new life comes into being. The soul perceives through the self-consciousness, reason, intellect and mind while the body perceives through sense organs like eyes, ears, nose, mouth and skin. Though the soul or the self remains independent and dormant, by practice of meditation and by the help of a Guru, it gets the inner vision and the Athma Jyothi (light within) brightens up. By meditation and Yoga, one gets the power to discriminate the real and unreal and attain the stage of divinity. The enlightened soul realizes that Siva is the ultimate Truth; Siva is the ultimate refuge and Siva graces liberation of the soul from the cycle of life and death.

Panniru Thirumurai is an excellent collection of devotion that forms the basic foundation of Saiva Sidhantham. Composed independently and in combination by 27 saints, these twelve works extend to 18,000 songs and are considered as inexhaustible source of knowledge. These 12 volumes are of epic dimension and they have no parallel anywhere in the world. Out of the first 7 volumes, referred as Thevaram, three are sung by Saint Thirujnana Sambhandar and three are composed by Saint Thirunavukkarasar and the 7th by Sundaramoorthi Swamigal. The 8th Thirumurai, known as Thiruvachagam was composed by Manikkavachagar. The 9th volume which goes by the name of Thiruvisaippa and Thiruppallandu hail the glory of Lord Siva. Saint Tirumoolar, the foremost among them, articulated the concept of Siva as a cosmic power, the source, origin and cause of all activities in universe. Tirumoolar composed the 10th volume, Thirumandiram which laid out the guidelines for a righteous living. While the eleventh Thirumurai, known as Prabandha Malai, extol the divine qualities of God, the 12th Thirumurai, composed by Sekkeezhar, popularly known as Periya Puranam, portrays the life of 63 Nayanmars. Each Thirumurai has its own devotional, literary and knowledge value. It is believed that these works have been composed by the inspiration of Lord Siva Himself and therefore these works are powerful enough to transcend the devotees to a new world of awakening.

The 63 Nayanmars hailed the glory of Lord Siva in magnificent verses. They brought a new impetus to Bhakthi movement. The seventh and ninth centuries witnessed a phenomenal growth in Siva worship. The four saints, popularly known as “Nalvar” took the glory of Siva to all time high. Each of them perceived Siva in their own way. Sekkeezhar, a great biographer of Saiva saints, conveys Lord Siva’s own message in the following words:

There is none to equal them in their glory but themselves By showering devotion, they took possession of me, United with me now, they would not see failures any more United in love, they attained a high unique status They would remain in ever lasting bliss They would have the potential to conquer the world They have transcended the state of duality They have merged in me in devotion Would you join them? (Sekkeezhar’s Periyapuranam)

While portraying the life of the saints who hailed the glory of Siva, Sekkeezhaar extols their many qualities, their dedication to the philosophy of Saiva Sidhanta and their commitment to the path of servitude. It is the galaxy of devotees and the mere admission into this galaxy is considered an honour and blessing and ensures liberation from the chain of life and death. Vallalar too who has come in the lineage of Saivite saints seeks admission into this August Assembly of Devotees in his Vinnappa Kalivenba:

Oh Lord, do take possession of me by your grace Admit me into Your esteemed assembly of devotees

p style="text-align: justify"> Arut Prakasa Vallalar saw Siva as mother full of love, as father taking all care, as friend with whom he can take liberties. “In Mahadeva Malai” he pours out his devotion to Lord Siva: “He is Sivam, the Satchthananda (Existence, Consciousness and Bliss) that manifests its life in the infinite space of grace. Even as a kind-hearted mother, He takes care of people like me by His grace”.

God is the epitome of love and comes into the life of His devotees in different forms; as a saviour, as a friend, as a Guru, as a Protector, as a Lover and in different such roles. Our enlightened sages have devised four important ways to reach and realise God. They are: (1). Dasa Margam, the path of service. This means that the devotee considers his duty to do all connected work, as a servant, right from the level of a Head of the temple or institution to the level of doing menial work. (2) Sat Putra Margam, the path of taking the role of a son. This means that the devotee considers himself as son of God, venerates Him and does all duties that a son is expected to do to his father. (3) Saha Margam, the path of being a companion. The devotee views God as his companion where both the God and the devotee are on the same wave-length, understanding each other. (4) Jnana Margam, the path of knowledge. By adopting the path of Jnana Marga, the devotee does not just worship God. He tries to know God and realise God. While every path has a merit of its own, a devotee can choose a path that suits his level of understanding and perception.

The Saivite saints who came from different fields were all united in devotion towards Siva. They needed no introduction. The chain of Rudraksha beads round their neck, the sacred ashes of Vibhuti smeared over their bodies, loudly proclaimed their devotion. A look at them instantly evoked veneration and respect. The Lord Himself reached them, guided them at every stage and helped them attain liberation. He came as a friend, guide and philosopher into the life of Sundaramoorthi Swamigal, as a father to Jnana Sambhandar, as a Master to Thirunavukkarasar, and as the Guru to Manikkavachagar. In his immortal works, Periya Puranam, Sekkizhaar portrays their lives, the great service they have done to humanity and the great service they have done to the cause of Saiva Sidhanta /p>

God is one, yet He is many He becomes two when compassion (Siva) is combined with Sakthi (Parvathi) He becomes three when he reveals Himself as Lingam He becomes four in number when he represents the four Vedas Five, when He symbolizes the five sense organs Six which He constitutes the six basic elements Seven that signals the seven petals of lotus (Sahasra Dalam) and He denotes the number eight - the five elements, sun, moon and soul. (Thirumanthiram)

Sundaramoorthy Swamigal was indeed fortunate that he experienced God as a companion. He was born to Isaijnani and Sadayan family in Thiru Navalur village and was named Nambiaroorar. He was very brilliant and even the chieftain of the region, Narasinga Munaiyarayan admired his qualities and came forward to adopt him. Sekkeezhar exclaims in one of his songs: “What good acts the father would have performed to beget such a brilliant son as Nambiaroorar”! He studied Vedas and acquired spiritual knowledge at the prime age of his life. In his Thiruth-Thondath-Thokai, which paved the way for the epic Periya Puranam, Nambiaroorar speak highly of the noble qualities of his parents.

It was a solemn occasion of wedding and distinguished personalities were present to witness the occasion. All eyes were focused on the bridegroom, Nambiaroorar, who looked brilliant in his wedding attire. Everything was set and he was about to tie the nuptial knot. Then, a saint stepped in from nowhere in particular and said that the wedding ceremonies cannot go on. He said Nambiaroorar being his servant cannot enter into wedlock without his consent.

He said Nambiaroorar forefathers were in the service of the ancestral family of the saint and the forefathers had pledged their continued service to the descendants of the saint’s family line. Being the descendant of the family, the saint then claimed Nambiaroorar as his bonded labour. The saint then produced some documents also to the puzzled audience. The whole thing looked ridiculous to Nambiaroorar and he called out the saint as “Pitthaa” (Man man). The old man then persuaded the audience to come to his village at Tiruvennainallur, substantiated his theory by producing the original palm-leaf manuscripts and convinced them of his stand. As the helpless Sundarar cried out loudly, “Siva” “Siva”, the Lord gave him Darshan, reminded him of his mission and said that He had enacted the ‘drama’ to save his devotee from falling into the Samsara Sagara (the ocean of family life) and to redirect him to his avowed mission. Having realised his real mission in life, Sundarar threw off his wedding attire and began his spiritual path. He wanted to compose songs in praise of Siva but did not know how to make a beginning. “Oh Lord, how do I start?” he pondered. Then he heard the ethereal voice of Siva which said: “You called me ‘Pittha’ (crazy) and it is appropriate that you begin your song with ‘Pittha”. Then, Sundarar’s devotion poured out like the steady stream of river and he composed his verse: “Oh! The Crazy Lord, the embodiment of compassion, who wears the image of moon in his locks, you ever remain in my heart” (Pittha, Piraisoodi Perumaane Arulaala)

But why Lord Siva intervened to redeem Nambiaroorar from the bondage of worldly life. According to legend, Nambiaroorar was the devout attendant of Siva in Kailas, known as Haalahalasundar in his previous birth. Once, while Lord Siva looked at the mirror, he was fascinated by his own charming reflection and directed it to manifest itself in life. Thus, Haalahalasundar came into being.

The life cycle continues because of Karmas and Vaasanas. Karmas are the consequences arising out of the acts done by the person, good or bad, which one has to face either in the same birth or in the next birth. Vaasana is the inborn inclination or tendency for a particular thing. It seems even Godmen are not free from these influences. One day, while gathering flowers in a garden, Haalahalasundar saw two damsels and felt attracted to them for a moment. That was enough for Vaasana to take its root into the person. As a consequence of it, Haalahalasundar was destined to take birth again as Nambiaroorar, fulfill the Vaasana and then qualify himself to attain liberation.

However, it turned out to be a blessing in disguise because Siva devotees were blessed with a treasure of infinite value, Thiruth-thondath-thogai. It is said that Nambiaroorar who came to be known as Sundaramoorthy Nayanar got the vision of Lord Siva at Thillai that made him a companion of Siva. It was this vision that helped him to show the path of Saha Margam in his Thiruth-Thondath-thogai. The Thogai hailed all those who have been doing service to Lord Siva in different ways. Strange indeed are the ways of God. Nambiaroorar who discarded his wedding costumes at the order of Siva soon found an occasion to wear them again. With the blessing of the Lord he married a girl of exquisite beauty, Paravaiyar.

The relationship between Sundar and Lord Siva acquired all the characteristics of two understanding friends, sometime at loggerheads and sometime loving. Sundarar then went on a long pilgrimage. He visited many Siva temples like Tirutturayur, Tiruverasthaneswaram, Tirumaanikkuli, Chidambaram, Ekambareswarar, Kalahasti, Tiruvottiyur etc. He faced different obstacles and overcame them with the grace of Lord Siva. Wherever he went he was received with warmth and affection and disciples joined him in his holy march. Though he lost both his eyes, the God restored them to him later. Cheraman Peruman, the king of the neighbouring Chera region was a great devotee of Lord Siva and having heard about the divine qualities of Sundarar, he came down to Tiruvarur to meet the saint. Sundarar warmly received Cheraman and they traveled together to many Siva temples like Rameswaram and Tiruchuli (Tiruchuli is the birthplace of Ramana Maharshi). Later, Sundarar went to Tiruvanjikulam to see his dear companion, Cheraman. While spending his days with his friend, Sundarar heard the divine call of Siva to come to Kailas. Hearing his prayer, the Lord sent the Airavatha elephant to transport Sundarar to Kailas. Thinking of his friend, Cheraman, Sundarar mounted on the elephant. As both of them were on same wave-length, Cheraman came to know of this and decided to join his friend. As he mounted on his horse and uttered the name of Siva into its ears, the horse galloped fast and reached the elephant carrying Sundarar. Then Cheraman rendered his composition ‘Thiru Adhi Ula” in the divine presence of Lord Siva. The event has been beautifully described by Arunagirinathar in his Thiruppugazh. (Nadha Vindhukaladhi Namo Name) With the blessing of Lord, Sundarar and Cheraman attained Sayujya Mukthi, eternal freedom from the cycle of birth and death. *** *** *** ***

Sambhandar, (643 - 659 AD) was born to Bhagavati Ammal and Sivapada Hridayar at Sirkazhi, near Chidambaram. Once, when he was three years old, his parent went to the tank near Sirkazhi temple for a bath, leaving the kid at the footsteps. Finding himself alone, the child started crying. It is believed that Lordess Parvathi herself came down to comfort him and feed him. As it turned out, he was fed not the ordinary milk but the milk of knowledge (Jnana Paal) which glaringly became evident as he grew. He composed “Thodudaiya Seviyan” (One with the Ear-Ring) when he was three years old. The traits of an enlightened saint were discernable in this work. He started his pilgrimage, first mounted on the shoulder of his father and then as grew, by walk through the vast tracts and terrain of Tamil Nadu. In his seventh year, he was ready for the sacred thread ceremony. Sekkizhaar relates the event thus: “Sambhandar paid obeisance to the Vedic Pundits who initiated him to the order of Brahmacharya by reciting the Gayatri Mantra. Then, to the surprise of the Pundits, Sambhandar started reciting mantras from Vedas and interpreted the meaning. He then said that the source of all Mantras is the five-letter Sadakshara Mantra, ‘Namasivaya’ which is the essence of Vedas and all scriptures. Needless to say, the Pundits and all those assembled were aghast at his acumen.

It is true that the suffering one has to undergo as a consequence of his past act (Prarabdha Karma) cannot be averted. According to Sambhandar such suffering can be negated or mitigated by the grace of God. Sambhandar made extensive pilgrimage of many shrines in Tamil Nadu journeying together with Appar, proclaiming the message of Siva through his soul-stirring songs. Once, while moving together, they reached Vedaranyam and went to Thirumaraikkadu Siva temple. The doors to the deity of the temple here always remained closed and devotees, who were afraid of opening them, worshipped the Lord from outside. Quite anxious to see the deity of Siva, Appar started rendering a hymn in praise of Siva and prayed for the opening of the doors. Having had divine experiences in past, Appar and Sambhandar believed that the Lord would answer their prayer this time also. But despite continued rendering, there was no sign of the doors opening up. Even after the tenth verse was rendered, the doors remained closed. Appar did an eleventh verse, “Avakkanai Vavalaladar Thittaneer” and having become tired, requested Sambhandar to take over. When Sambhandar started singing, the doors opened up widely and everyone assembled could get the vision of the Lord. Later, Appar confided his sadness to Sambhandar. “It seems, the Lord was never impressed with my song and remained passive throughout. He readily responded when you started singing. “No” said Sambhandar, “God, was listening to your song, enjoying it and was engrossed in it. Perhaps, He felt if the doors were opened you would have stopped singing. He wanted to hear your songs as long as possible. Perhaps, when I sang, God felt enough and opened the doors”.

Sivanesan was a hefty businessman in Mylapore. As his name suggested, he was an ardent devotee of Lord Kapaleeswara and was blessed with a daughter. Unfortunately, while plucking flowers in the garden, she was bitten by a snake and fell dead. The grief-stricken Sivanesan tried all means to rescue her but in vain. He then came to know that Sambhandar was on his way to Mylapore after worshipping Siva shrine at Tiruvottiyur. He met Sambhandar, informed him about the tragedy and solicited his help. To the surprise of many onlookers, Sambhandar brought back the daughter to life. Sambhandar performed many such acts of miracle. Jainism was on its ascendance and Sambhandar succeeded in exposing its weakness and regaining the glory of Hinduism firmly in southern soils. Thevaram firmly established the Siva Sidhantham throughout Tamil Nadu. Here is the song he composed on the title: Thodudaiya cheviyan…..

“The Lord with a ring on his ears, riding over a bull, a moon on his head, ashes of burned bodies in his forehead, who has bestowed blessings on Brahma, the Creator, the thief who had stolen my heart, the Lord of Pirammapuram, I worship the Lord of such glories” (Thevaram 1-1-1) *** *** *** ***

Saint Appar, also known as Thirunavukkarasar, is noted for his proficiency, erudition and oratory skill. Appar first met his contemporary, Sambhandar at Seerkaazhi, when the former in his 50s prostrated before the latter, a child of seven. It was an extra ordinary meeting, where two great souls met paving the way for a divine relation between the two and many such meetings later.

Appar was born to Pukazhanar and Maathiniyar at Thiruvamur near Thanjavur. His parents passed away at very early stage and he grew up in the company of his sister, Tilakavathi. Unfortunately, the fiancé of Thilakavathiyar also died. This development coupled with his parent’s untimely departure made him ponder about life. The uncertainty looming large, he wanted to know and realize the eternal truth. He then turned his attention towards Siva. He started worshipping Siva with great dedication and devotion. But he could not find answers to the questions that kept on arising in his mind. He gradually moved away from Siva worship and closer towards Jainism. When all her efforts to dissuade him failed, Tilakavathi surrendered herself before the Lord and bitterly prayed for her brother’s return. The Lord heard her prayers and Many years later, after rooting out the last bastions of Jainism, Sambhandar triumphantly reached Paandinaadu, seated in the palanquin, carried by four persons. As he arrived, he anxiously enquired “Where is Appar”? All those assembled looked for Appar everywhere. Not finding him at any of the possible places, they felt puzzled. Then, it was observed to the utter surprise of everyone that one of the four who carried the palanquin was none other than Appar. Apparently, Appar had quietly moved in, unnoticed, displaced one of the bearers of the palanquin and put his own old shoulders under the pole and went ahead, to show his reverence and respect to the enlightened devotee of Siva. When he came to know it, Sambhandar jumped down and asked: “How could you do this”. Appar replied: “I am blessed indeed and give me the honour of bearing your feet”.

As he stood before the Lord at his famous abode Thiruvadhikai, and witnessed Thiru Palli Ezhuchi (worship at the time of rising) he realised that the Sadakshara Mantra of Siva would remove illusions from mind and elevate all to eternal world of bliss. Appar’s decision to return to his own religion was resented by Pallava King who had adopted Jainism. By the order of King, Appar was put under various forms of punishments but Appar came out unscathed. Tying him up to a column of stone, they flung Appar into the sea. Appar, who continued to utter the Mantra: “Namasivaya” emerged from the sea. He then proceeded with his pilgrimage. He composed the first verse of Padigam starting with Kootrayinavau. His composition, Kala Pasa Thirukurunthogai, depicts Yama, the Lord of Death, ordering his messengers not to go near Siva devotees.

Many years later, after rooting out the last bastions of Jainism, Sambhandar triumphantly reached Paandinaadu, seated in the palanquin, carried by four persons. As he arrived, he anxiously enquired “Where is Appar”? All those assembled looked for Appar everywhere. Not finding him at any of the possible places, they felt puzzled. Then, it was observed to the utter surprise of everyone that one of the four who carried the palanquin was none other than Appar. Apparently, Appar had quietly moved in, unnoticed, displaced one of the bearers of the palanquin and put his own old shoulders under the pole and went ahead, to show his reverence and respect to the enlightened devotee of Siva. When he came to know it, Sambhandar jumped down and asked: “How could you do this”. Appar replied: “I am blessed indeed and give me the honour of bearing your feet”.

Thingalur is a small village near Thanjavur where lived Apputhi Adigal, a devotee whose heart was overwhelmed in love towards Lord Siva. He had heard about Saint Appar and became the ardent disciple of the saint. He mentally adopted Appar as his Guru. He sold his properties and built rest houses and dispensaries and named all of them after his mentor and preceptor, Appar, whom he had never seen. In the course of his sojourn, Appar happened to pass through the village. He was surprising seeing many sign boards of dispensaries bearing his name. He enquired: "Who named these shops after Appar’s name"? Having come to know about Adigal, Appar visited his house. Concealing his identity, Appar asked Adigal: “Instead of giving your name to your dispensaries, why you name them after another person?” Adigal objected to the casual usage of the term “another person” to his mentor and Guru. When Appar revealed his identity, Adigal could not believe that the person he highly revered as Guru was visibly present before him and requested him to accept the food. Appar bid farewell from Adigal saying “Your devotion (bhakti) is greater than my power (shakti)”. Appar’s voluminous works known as Kurunthogais and Thiru Thandagam are unique for their devotional and literary appeal. “En Kadan Pani Seidu Kidappathe” (The duty of my life is to remain always at service) said Appar and he always came to the forefront to perform any service to fellow –men. A normal devotee would visit the temple, worship the deity and return but not Appar. Appar would look around; attend to some work like helping the priest, cleaning the precincts etc.

Having born at Thiruvadhavoor, on the banks of Vaigai River, he acquired the name Vathavurar. Vathavurar was born around 7th century to Sambhuputhar and Sivanathi. Even from his younger days, he acquired knowledge of Vedas and scriptures. Having come to know his talent and skill, Pandyan King, Arimathanan appointed him as a Minister in the Royal Court. As Minister in the Royal Court of Pandya King, Arimathanan, he was deputed on a mission to buy horses. While on his way, at Thiru Perunnthurai, he saw a saint discoursing under the shadow of a tree. Vadhavoorar forgot the purpose he came for and stayed with the sage. He spent the money meant for buying horses on renovation of temple. He was imprisoned for abdicating his responsibilities. These sufferings only strengthened his devotion towards Siva. King Pandyan also got a new vision. He went to Manickavachagar and told him “The property that I thought belonged to me actually belonged to Siva. It is right that you spent the money towards the worship of Siva. I was enlightened because of my association with you. Tell me what service I could do?” The King then extended all assistance to Manickavachagar in pursuing the path of sainthood. Manickavachagar went to the same Thiru Perunthurai and took the order of Sanyasin from the saint there. As advised by the saint, Manickavachagar set out his journey to various places to propound the doctrine of Siva worship. After spending the last days at Chidambaram he attained Sivaloka Prapthi. The Thiruvachagam he composed consisted of 51 sections containing total 656 songs on the glory of Lord Siva. There is a Tamil saying that that whose heart does not melt on hearing Thiruvachagam would not melt at all. (Thiru Vachagathirkku Urugar Oru Vachagathirkkum Urugar). Starting with the song Namasivaya Vazhka, Nathan Thal Vazhka" his songs stress the fact that Lord Siva alone is the leader of all. He composed Thiruvachagam consisting of 51 sections, totaling 656 songs on the glory of Lord Siva. A work of epic proportion, Thiruvachagam is considered as the 8th Thirumurai and continues to be the most effective form of Siva worship. It is rendered in many South Indian temples. Bhagawan Sri Ramana Maharshi quite often quoted the sayings of Manikkavachakar. On the day of his mother’s death, he requested all his disciples to render Thiruvachagam. This was the favourite hymn of Sri Chandrasekharendra Saraswathi Swamigal, the Sankaracharya of Kanchi Kamakoti Mutt, who highlighted its glory in all his discourses. It was Thiruvachagam that Arut Prakasa Vallalar always carried with him. The greatness of Thiruvachagam cannot be described in words. A question has been raised why no mention has been made about Manikkavachakar in the Thiruthondar Thokai composed by Sundarar. This is because Thiruthondar Thokai was dedicated to highlight the glory of Siva devotees and its author did not consider Manikkavachakar as a devotee of Siva but Siva himself. It is rightly said in Tamil that he whose heart is not melt in devotion on hearing Thiruvachagam would not melt on hearing any word. (Thiru Vachagathirkku Urugar Oru Vachagathirkkum Urugar).

It was midnight and Manikkavachagar was fast asleep. Then he heard the sounds of someone knocking the door. He opened and saw a Brahmin standing outside. The Brahmin said that having heard high about Manikkavachagar’s soul-stirring songs, he just dropped in to hear some them. “What a time to enter into a stranger’s house and ask him to sing”! No, that was not the way Manikkavachagar thought and instead he politely offered a seat to the visitor and started rendering Thiruvachagam songs he had composed. He rendered them with his eyes closed in total involvement (Bhava). When he finished, he noticed that the Brahmin, while enjoying the music, was also noting down the lyrics in a palm leaf. He concluded the song and offered obeisance to the Brahman. The Brahmin too departed after blessing him. Next day, when the priest opened the sanctum sanctorum of Nartaraja temple he was surprised to find a set of palm leaves near the deity. Hearing this, Manikkavachagar also turned up and realised that the set of palm leaves lying near the deity were the same the Brahmin had noted down from him at his house the day before. He noticed that every word in the palm leaves were exactly in the way he had composed and rendered. He also realised that his renderings have received the divine approval of the God. They were not the words of Manikkavachagar; they were the words of God. It was God who inspired him to sing and it was the same God who has rendered his divine approval of the songs. Thus, the songs of Manikkavachagar got the name “Thiruvachagam”, meaning ‘the verses sanctified by the Lord.’

Like Manikkavachagar and Sundarar, like Navukkarasar and Sambhandar, there were 63 Nayanmars and many others who found fulfillment in life and embraced the Saiva philosophy. The life of each of them was the life of dedication and devotion. They hailed the glory of Siva and showed the way for human emancipation