Search results
Results from the WOW.Com Content Network
Nambi's Tirutottanar Tiruvanthathi followed an exclusive style of mincing Tamil and Sanskrit verses in anthati meter similar to Tevaram of the trio. [12] Karaikkal Ammaiyar (550-600 CE) is the earliest of the woman Saivite poets who introduced the kattalai-k-kali-t-turai meter, which is a complicated structural departure from the old classical ...
Tirumular, also known as Suntaranāthar, was a Tamil Shaivite mystic and writer, considered one of the sixty-three poet-saints called the Nayanars, and is listed among a group of 18 sages called the Siddhars.
Periya Puranam, the eleventh-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. [83] One of the first anthologies of Sambandar, Appar, and Sundarar's hymns, the Tevara Arulmuraitirattu , is linked to Tamil Shaiva Siddhantha philosophy by ...
The Tirumantiram (Tamil: திருமந்திரம்) or Thirumantiram is a Tamil poetic work, written either in the 2nd century BCE and 4th century CE by ...
Pattinathar's son was a divine child. He grew up and followed in his father's (Pattinathar's) footsteps. Once the father sent him on a ship with a good lot of merchandise and when he came he just brought back sacks full of paddy husks.
The ninth volume of Tirumurai is composed by Tamil poets (known as Nayanars) - Thirumaligai Thevar, Senthanar, Karuvur Thevar, Ponnthuruthi Nambi Kata Nambi, Kandarathithar, Venattadigal, Thiruvaliyamuthanar, Purshottama Nambi, Sethiyar and Senthanar [5] Among the eight, Kandarathithar, was a prince descended from Chola king, Parantaka I. [6]
Manikkavasagar's Thiruvasagam and Thirukovayar are compiled as the eighth Thirumurai and is full of visionary experience, divine love and urgent striving for truth. [2] Though he is not counted as one of the 63 Shaiva nayanars, he is counted as one of the Nalvars ("The Four") consisting of himself and the first three nayanars namely Appar, Sambandar and Sundarar. [3]
In secular poetry, the image of bees entering flowers symbolises the clandestine union of lovers, and the backdrop of the hills calls to mind the raw forces of nature. The union which Arunagirinathar uses this to symbolise, however, is that of the soul with God, and the imagery specifically calls to mind the legend of Murugan's wooing of Valli ...