The story of KANNAPA Nayannar ........

[Guest guest]

Dear Advaitins :

 

A western devotee wrote to me off list asking me to narrate the

story of the Hunter who made 'meat ' offerings to Lord Shiva which

appeared in one of my recent posts .

 

HERE IT IS .....

 

Kannappa Nayanar

 

Nagan was the king of hunters at Uduppur in Pottapi Nadu. His wife

was Tattai. They were great devotees of Lord Subramanya. By His

grace, they had a child, after a long time. It was very heavy: so,

they named him Tinnanar.

 

Tinnanar was Arjuna in the previous birth, according to Tiru

Kalahasthi Puranam. When he went to worship Siva, to get Pasupatha

Astra, and when the Lord came to him as a hunter, Arjuna did not

recognise Him. So, he had to be born as a hunter again and adore the

Lord, before attaining Final Liberation.

 

Tinnanar was educated according to the hunters' customs. He became a

good archer. Even when he was young, his father retired, and crowned

him king. Though he was a hunter and carried on hunting as his

Dharma, Tinnanar was full of love and would not kill young ones,

females, diseased animals, etc. Spiritually, he had already killed

the animals within himself, viz., lust, anger, greed, vanity, etc.

 

One day, Tinnanar went out hunting. A pig escaped from its net and

was running away. Tinnanar pursued it accompanied by two others,

Nanan and Kadan. The pig was tired and stood near a tree. It was

quickly killed by Tinnanar. They were tired, too, and thirsty. They

proceeded towards the Ponmukali. Tinnanar wanted to climb the nearby

mountain. Nanan, too, volunteered to follow him, saying that on

that, the Kalahasthi hill, there was Lord Kudumithevar (God with a

Tuft). Kadan was busy cooking the pork.

 

Even when he began to climb the hill, there was a definite change

coming over Tinnanar, owing to past Samskaras. He felt that a great

burden was being lifted off his shoulders. He was losing body-

consciousness. As he saw the Lord there, he felt supreme love

surging in his heart. He embraced the Lingam and kissed It. He began

to shed tears of joy. He felt that the Lord was lonely there, and

that he should thenceforth remain with Him. Again, he thought that

the Lord might be hungry. Though he was reluctant to leave the Lord

alone, he quickly came down the hill to fetch some food for the

Lord. He took the best pieces of the pork, tasted them and ear-

marked the very best for Him. In the mean time, he gathered from

Nanan that the Lord was worshipped daily with water, flowers, etc,

before the food was offered to Him. So, he began to collect the

other articles of worship. He filled his own mouth with water from

the river. Flowers, he gathered and wore them on his head! He took

the pork, bow and arrow and went up the hill again, alone this time.

 

At the temple, Tinnanar poured from his mouth, the water that he had

brought for His worship. That was his `Abhishekam'. Then he

decorated the Lingam with the flowers he had brought on his own

head. This was his `Archana'. He then placed the pork before the

Lord. He went out and stood guard for Him, at the entrance, lest

some wild animals should hurt Him. In the morning again he went out

to hunt and bring fresh food for the Lord.

 

In the mean time, Nanan and Kadan worried about the change that had

come over Tinnanar (which they thought to be madness). They went and

reported the matter to Tinnanar's parents. They came and tried, in

vain, to take him back. They, too, went away.

 

When Tinnanar left the temple in the morning to get food for the

Lord, Sivagochariar, the temple priest, came there for the usual

orthodox worship. He was horrified at the desecration that some

unknown person had done in the temple. He was well versed in the

Agamas (rituals of Siva-worship). He performed the necessary

purificatory rites and took bath again and began his formal worship.

He brought water in a holy pot, with a bandage around his own mouth,

lest the breath of his mouth should pollute it. He brought fresh

flowers in a holy basket. He brought fruits and sweets, newly made

and unpolluted by anyone tasting it, before the Lord for being

offered to Him. He went home after the worship.

 

Tinnanar returned with fresh meat. He removed the priest's

decorations, and did the worship in his own way, and then as usual,

stood guard at the entrance.

 

This went on for five days. The priest was greatly upset about the

desecration of the holy place. He appealed to the Lord to stop it.

Lord Siva wanted to show to Sivagochariar the nature of Tinnanar's

supreme devotion. He commanded him in a dream, to hide himself

behind the Lingam, when Tinnanar went to the temple the next day,

and watch what took place.

 

On the sixth day, Tinnanar went out as usual for getting the Lord's

food. While returning, he saw many ill omens, which made him feel

that something had happened to the Lord: he was so unconscious of

himself, that he did not think that something could happen to him.

He ran towards the Lord. He was grieved to see blood issuing from

the Lord's right eye. The articles he had brought for the worship

dropped from his hand. He wept bitterly. He could not find who had

done this to the Lord. He treated the eye with herbs he knew of.

Still the bleeding did not stop. A simple idea occurred to

him: `flesh for flesh'. At once, with his own arrow, he took out his

own right eye, and fixed it over the right eye of the Lord. The

bleeding stopped. He was very happy. When he was dancing in ecstasy,

he noticed that the Lord's left eye had begun to bleed. But, he had

already found out the remedy. There was only one problem: how to

locate the eye of the Lord, when his own eye had been pulled out.

So, Tinnanar planted his foot at the place where the Lord's left eye

was on the Lingam, and began to pull his left eye out, with his

arrow.

 

At once, Lord Siva caught hold of his hand and said: `My dear child,

Kannappa! Stop plucking your eye.' The Lord repeated the word

Kannappa thrice. Kannappar was thrice blessed. Tinnanar became

Kannappar, because he gave his own eye to the Lord. Lord Siva took

him with both Hands, and kept him on His right side. Kannappar

regained his vision and lived as god himself. Sivagochariar

understood the true nature of devotion.

 

This story has an esoteric meaning, too. Nayanar had conquered all

other evils: but, Anava Malam or egoism had to be killed, too. The

wild pig represents this. Supreme Bhakti dawned, the moment this was

killed. In its chase, the seeker is accompanied by good and evil

(the two hunters Nanan and Kadan). Nanan (good) described the glory

of the Lord to him: Nanan represents good Samskaras. Kadan (the

evil) had to be left behind. The aspirant with good Samskaras, goes

to His Presence. But, when he has to attain God-realisation, even

this has to be renounced. Hence, Nayanar, when he went to worship

Him, went alone. Nayanar's parents (the hidden good and evil

tendencies and worldly desires) tried but failed to take him away

from God. The Lord asked the priest to hide behind Him, while

Tinnanar was in front: this means, true Bhakti is far superior to

mere ritual. Tinnanar's readiness to pluck out his own eyes for His

sake is total self-surrender or Atma-Nivedan, the highest peak of

devotion which immediately reveals the Lord in all His glory.

 

TO READ ABOUT ALL THE 63 NAYANMAARS PL VISIT

http://www.tamilnation.org/sathyam/east/saivaism/63nayanmars.htm

 

One can see the bronze idols of these 53 shaiva saints ( nayanmars)

in the Kapaleeshwerar temle in CHENNAII , TAMIL NADU AND THERE IS A

FESTIVAL CONDUCTED IN THEIR HONOR EVERY YEAR .

 

May i please share verse 89 of Sivananda Lahari composed by Adi

shankara bhagavadapada ?

 

natibhirnutibhistvamiishapuujaa\-

vidhibhirdhyaanasamaadhibhirna tushhTaH |

dhanushhaa musalena chaashmabhirvaa

vada te priitikaraM tathaa karomi || 89||

 

 

Meaning

 

Oh Isa, you are not pleased by bowing in salutation, by

praise, by performance of worship (nor) by religious (and)

absract meditation. Tell, what (worship) gives greater

pleasure to you : with a bow, (as the warrior devotee

Arjuna hit you), with a pestle (as the elderly

woman devotee hit you) or with stones (as the hunter devotee

hit you ?)

 

The reference to the hunter devotee in this verse is to none other

than Kannappa nayanar .

 

As my all time favorite poet Rumi puts it

 

Let the Beauty we love be what we do. There are hundreds of ways

to kneel and kiss the ground,"

 

Rumi has narrated a beautiful story of a shepherd who prayed to God

in his own inimitable fashion !

 

from "Moses & the Shepherd" by the Sufi mystic & poet Rumi,

translated by Coleman Barks [The Essential Rumi, p. 165-168]

 

Moses heard a shepherd on the road praying,

"God, where are you? I want to help you,

to fix your shoes and comb your hair.

I want to wash your clothes… [and] bring you milk,

to kiss your little hands and feet when it's time

for you to go to bed. …God, my sheep and goats

are yours. All I can say, remembering you,

is ayyyy and ahhhhhhhhh."

Moses could stand it no longer.

"Who are you talking to?"

"The one who made us,

and made the earth and made the sky."

"Don't talk about shoes

and socks with God! And what's this with your little hands

and feet? Such blasphemous familiarity sounds like

you're chatting with your uncles.

Only something that grows

needs milk. Only someone with feet needs shoes.

Not God! …Use appropriate terms…."

The shepherd repented and tore his clothes and sighed

and wandered out into the desert.

A sudden revelation

came then to Moses. God's voice:

[Moses,] You have separated me

from one of my own.

Did you come as a Prophet to unite,

or to sever?

I have given each being a separate and unique way

of seeing and knowing and saying that knowledge.

What seems wrong to you is right for him.

What is poison to one is honey to someone else.

Ways of worshipping are not to be ranked as better

or worse than one another…

It's not me that's glorified in acts of worship.

It's the worshipers! I don't hear the words

they say. I look inside…

Forget phraseology.

I want burning, [i want] burning.

Be friends

with your burning. …

 

Moses,

those who pay attention to ways of behaving

and speaking are one sort.

Lovers who burn

are another.

…Don't scold the Lover.

The "wrong" way he talks is better than a hundred

"right" ways of others. …

The love-religion has no code or doctrine.

 

http://www.allenavenueuu.org/sermon_9-18-05.html

 

Yes! Dear hearts , in real Bhakti marga , all ways of worship are

permissable .

 

love and regards

[Guest guest]

advaitin, "dhyanasaraswati"

<dhyanasaraswati wrote:

> This story has an esoteric meaning, too. Nayanar had conquered all

> other evils: but, Anava Malam or egoism had to be killed, too. The

> wild pig represents this. Supreme Bhakti dawned, the moment this

was

> killed. In its chase, the seeker is accompanied by good and evil

> (the two hunters Nanan and Kadan). Nanan (good) described the

glory

> of the Lord to him: Nanan represents good Samskaras. Kadan (the

> evil) had to be left behind. The aspirant with good Samskaras,

goes

> to His Presence. But, when he has to attain God-realisation, even

> this has to be renounced. Hence, Nayanar, when he went to worship

> Him, went alone. Nayanar's parents (the hidden good and evil

> tendencies and worldly desires) tried but failed to take him away

> from God. The Lord asked the priest to hide behind Him, while

> Tinnanar was in front: this means, true Bhakti is far superior to

> mere ritual. Tinnanar's readiness to pluck out his own eyes for

His

> sake is total self-surrender or Atma-Nivedan, the highest peak of

> devotion which immediately reveals the Lord in all His glory.

>

> TO READ ABOUT ALL THE 63 NAYANMAARS PL VISIT

> http://www.tamilnation.org/sathyam/east/saivaism/63nayanmars.htm

 

 

Many thanks Madam for this excellent rendering of the story of

Kannappa Nayanar and the esoteric meaning. I loved every bit of

it. On this Holy Ekadasi day, i am thrilled to read this holy

story; 'sat-kathaa-paThanam'. Thanks for the link to that site on

63 nayanmars.

 

You further say:

 

> It's not me that's glorified in acts of worship.

> It's the worshipers! I don't hear the words

> they say. I look inside…

> Forget phraseology.

> I want burning, [i want] burning.

> Be friends

> with your burning. …

>

> Moses,

> those who pay attention to ways of behaving

> and speaking are one sort.

> Lovers who burn

> are another.

> …Don't scold the Lover.

> The "wrong" way he talks is better than a hundred

> "right" ways of others. …

> The love-religion has no code or doctrine.

>

> http://www.allenavenueuu.org/sermon_9-18-05.html

>

> Yes! Dear hearts , in real Bhakti marga , all ways of worship are

> permissable .

>

> love and regards

>

 

 

True. The Lord grasps the inner feeling and is not concerned with

mere external appearances and so prayer must be performed with

utmost sincerity. Even if one accidentally makes mistakes while

praying, one need not be unduly concerned. It is said:

 

MUrkho vadati viShNAya vidvAn vadati viShNave |

ubhayoH sadRRisham puNyam bhAvagraahI janaardanaH ||

 

[ The ignorant one says 'ViShNAya' {wrong usage for 'to ViShNu'}

while the scholar says 'ViShNave' (correct usage). Both get the

same merit for Janardana grasps the inner feeling.]

 

Warm regards,

subbu

Om Tat Sat

[Guest guest]

advaitin, "dhyanasaraswati"

<dhyanasaraswati wrote:

>

> Dear Advaitins :

>

> A western devotee wrote to me off list asking me to narrate the

> story of the Hunter who made 'meat ' offerings to Lord Shiva which

> appeared in one of my recent posts .

>

> HERE IT IS .....

>

> Kannappa Nayanar

>

>

 

Namaste all

 

The advaitic significance of the story of Kannapa Nayanar may be seen

in the posts #s5300 and 5307 (going back to the year 2000).

 

PraNAms to all the 75 Gems of Sprituality of which Kannappar was one.

profvk

[Guest guest]

Thank you Professor-ji !

 

i just finished reading the twpo posts - 5300 and 5307 ! Wonderful

explanation of 'Advaitic' bhakti .

 

The verse 63 of Sivananda lahari states

 

maargaavartitapaadukaa pashupateraN^gasya kuurchaayate

gaNDuushhaaMbunishhechanaM puraripordivyaabhishhekaayate |

kiMchidbhakshitamaaMsasheshhakabalaM navyopahaaraayate

bhaktiH kiM na karotyaho vanacharo bhaktaavataMsaayate || 63||

 

 

 

The sandal pounded on by the road is the bundle of Kusa

grass for the body of Pasupati, the sprinkling of the

mouthful of water is the divine bath for Siva, the mouthful

of partially eaten remnant meat is the fresh oblation. What

does not devotion do (even such uncivilised acts)? Oh how

wonderful, the forest dweller (a barbarian devotee by name

Kannapar), is the crest jewel of devotees !

 

Thank you , once again ! We were just wondering whether you had left

fot India - glad to feel your Divine presence in the group again.

 

i am sure Subbuji would love the explanations you gave in your two

posts .

 

with warm regards

 

 

advaitin, "V. Krishnamurthy" <profvk

wrote:

>> > Kannappa Nayanar

> >

> >

>

> Namaste all

>

> The advaitic significance of the story of Kannapa Nayanar may be

seen

> in the posts #s5300 and 5307 (going back to the year 2000).

>

> PraNAms to all the 75 Gems of Sprituality of which Kannappar was

one.

> profvk

>