Šaivism holds Lord Šiva as Supreme, the Pati (Master); and the jiva (human soul) is pašu (animal) tied to the world by pãša (attachments). A jiva’s quest is to remove all attachments by progressing through the dãsa (servant), satt-putra (child), sakhya (friend), and jnãna (knowledge) mãrga (paths) and reunite with Pati. Šaivism rose to greatness between the 6th and 10th Century AD, when 63 Šaivite poet saints called Nãyanãrs (divine servants), with their Bhakti (devotion) - filled inspirational songs and lives, revived and rescued Šaivism from rival philosophies. Of the ‘63’, Appar (Nãvukkarasar), (Jnãna) Sambandhar and Sundarar (Sundaramurthy) are the ‘three’ (of four) great Šaivite spiritual teachers, living the dãsa, sattputra, and sakhya mãrga respectively.

Of the ‘three’, Sundarar (8th C) is considered the most important as he was the first to canonize the ‘63’ in his concise poem - thiruth-thondarth-thõgai - for posterity, without which this list might have been lost. The widely popular Peria Purãnam (11th C) is mostly based on this poem; and as a tribute, it begins and ends with stories of Sundarar. Thirumurai is an important compilation of songs, rituals and stories glorifying Lord Šiva. It is equated to the vedas in substance, but is suitable for the elite and the lay alike. The ‘three’ had written the Thevãram, which comprises the first seven of the twelve part Thirumurai. Sundarar had written the seventh Thirumurai. The Thevãram is still recited in traditional Šiva temples. The Peria Purãnam is the final part of the Thirumurai.

Mythologically, at Goddess Pãrvati’s request, Lord Šiva literally brought his mirror image to life naming him Sundarar. With many privileges, he was happily living in Kailãs in close servitude of Lord Šiva. This gave him pride, clouding his mind. Once, two maidens of Goddess Pãrvati and he developed mutual attraction. Sensing this indiscretion, Lord Šiva sent them to earth to resume their spiritual journey for purification.

Sundarar (the beautiful one) was born to Sadayanar and Isai jnãni as Nambi Ãrorar. An aged Šaivite interrupted his wedding ceremony, claiming Sundarar to be his slave. A puzzled and enraged Sundarar called him a “mad man”, demanding an explanation. The intruder called him a “rogue devotee”, led him to a Šiva shrine and appeared as Sundareśvar - seated on the Nandi with Goddess Pãrvati, Lords Ganeša and Kãrtikeya.

Sundarar was moved; and his devotion intensified. Then fourteen, he started his life of committed devotion, composing hymns as he traveled extensively paying his respects to innumerable Šaiva Temples. Once, he just passed by a group of devotees focused only on Lord Šiva. Upon request from one of the devotees, Lord Šiva commanded him to express his obeisance, serve and write about the devotees. This is the thiruth-thondarth-thõgai.

Sundarar felt close to Lord Šiva, freely singing and seeking favors; and Lord Šiva eagerly indulged him. HE helped him unite with Paravai (the first maiden from Kailãs), again with Sangili (the second maiden) and once again back with Paravai. HE blinded Sundarar when he left Sangili (after promising to never leave her) to rejoin Paravai, but restored sight when he later repented. HE provided him with gold and grains, also moving it to where it was needed, once even begging others in order to feed him. On his last pilgrimage, Sundarar sang a heart felt song asking Lord Šiva to bring back to life a boy who had been eaten by a crocodile a few years back. This request was also fulfilled.

When Sundarar, an obviously evolved soul, was only eighteen, he once again asked Lord Šiva to rid his body; after which he was reunited with Lord Šiva.

Sundarar’s most quoted words are (I am a) “servant to the servants” (of Lord Šiva).