Tamil Bhakti movement: How the 8th-century poet Nammalwar composed over a thousand hymns to Vishnu

Let us explore verses from the towering triumvirate of Tamil Bhakti – Nammalwar, with his piercing mysticism; Appar, with his intense, grounded devotion; and Sambandhar, with his radiant, youthful fire.

Nammalwar is considered the greatest of the twelve Alwars. The reason will be apparent when one reads his poems. They are “at once philosophic and poetic, direct in feeling yet intricate in design, singleminded yet various in mood – wondering, mischievous, tender, joyous, subtly probing, often touching despair but never staying with it”. The 1102 verses of Tiruvaymoli (god-spell) are the most important of his works. It was hailed as the “ocean of the Tamil Veda in which the Upanishads of the thousand branches flow together”.

Nammalwar was born into a peasant caste (Vellala), entering the world during the latter half of the eighth century. Hailing from a princely family in Alwartirunagari near Tirunelveli, he lived for 35 years. According to legend, his birth was an answer to his parents’ prayers, yet their joy was short-lived as the child initially demonstrated peculiar behaviour, refusing to feed, remaining silent and showing no response to external stimuli. Distraught, his parents left him at the feet of Vishnu in a local temple. Astonishingly, the child autonomously took residence in a nearby tamarind tree’s hollow, assuming a lotus posture and entering deep meditation, a state he maintained for 16 years.

Legend has it that a poet named Madurakavi noticed a radiant light in the southern sky, guiding him to the boy in meditation. Despite his efforts to rouse the yogi proving futile, he eventually succeeded with a clever riddle. Upon awakening, the yogi swiftly responded, signifying his transcendental realisation. Emerging from his prolonged penance, Nammalwar ardently composed over a thousand hymns to Vishnu.

In the tenth century, Nathamuni endeavoured to compile the compositions of the twelve Alwars. During this pursuit, visitors from Nammalwar’s birthplace recited ten stanzas, prompting Nathamuni to recognise that these represented only a small fraction of Nammalwar’s thousand verses. Subsequently, he meditated at the saint’s place of birth, but to no avail. It was only upon reciting Madurakavi’s praise-poems about the revered saint that both Nammalwar and Madurakavi appeared in a vision, providing Nathamuni with the necessary guidance to locate all the verses. This extraordinary journey solidified the pivotal role of a saint from the peasant caste in the generation of the sacred Vaishnavite canon. The profound impact of these hymns extended beyond their time, laying the foundation for later Vaishnava poetic traditions and influencing revered figures such as Chaitanya and Tagore across centuries.

What use is there in composing hymns
In praise of these frail humans
Who think no end of themselves and their wealth ephemeral.
Without lauding my benefactor great, the Lord eternal,
Truly abiding in Kuṟuṅkuṭi, with many a pond and fields fertile?

This verse of Nammalwar’s belongs to his magnum opus, the Tiruvaymoli. These verses are grouped in sets of eleven, with one exception that includes thirteen. Each of these groups is known as a Tiruvaymoli and ten such groups form a pathu (meaning “ten” in Tamil). Altogether, the corpus Tiruvaymoli is composed of 10 pathus, adding up to 100 Tiruvaymolis and 1102 pasurams – a monumental structure of devotion and philosophy.

This particular verse is from the second pasuram of the ninth Tiruvaymoli in the third pathu. Nammalwar’s organisation of his verses into such structured groupings reflects not only the depth of his devotion but also his keen literary mastery. Every pasuram builds on a blend of personal emotion and universal spiritual truths, creating a vast and meticulously done poetic landscape.

In this verse, Nammalwar critiques the futility of composing hymns for “frail humans” who take pride in their temporary wealth and self-importance. With biting clarity, he dismisses the praise of ephemeral human glory. Instead, he urges us to turn our attention to the eternal – his benefactor, the great Lord abiding in Kuṟuṅkuṭi, a place marked by fertile fields and abundant ponds. The imagery of fertile landscapes serves as a metaphor for divine sustenance, contrasting the barrenness of human arrogance with the richness of spiritual devotion.

This verse reflects one of the core themes in Tiruvaymoli, where Nammalwar contrasts the fleeting nature of human pursuits with something more enduring. Using everyday Tamil language and relatable imagery, he draws attention to the shallow nature of worldly achievements – such as wealth and self-importance – while hinting at the need to focus on more lasting values. His message resonates with anyone, regardless of their philosophical knowledge, as he critiques the “hollow triumphs” of human ego and reminds readers of the deeper, often overlooked, aspects of life that hold more meaning and substance.

By turning our gaze away from the transient and towards what really matters – whether it is a sense of purpose, community or humility – Nammalwar’s verse invites us to reflect on the choices we make. The straightforward language and imagery of fertile lands and flowing ponds remind us that true richness comes from nourishing what endures, not chasing fleeting glories. The poet’s skill lies in taking these broad themes and making them feel personal and accessible, weaving profound insights into the fabric of everyday life.

Through such verses, Nammalwar redefines the role of poetry in Tamil society. His work is not merely an act of devotion but a critique of social customs, pushing the audience to reflect on their priorities and attachments. In these structured pasurams, there is a profound call for social and spiritual reform, urging people to seek the divine over the deceptive glitter of wealth and status. Nammalwar’s Tiruvaymoli is not just a testament to his devotion but a revolutionary text that continues to resonate, reminding us of the power of love, equality and spiritual fulfilment.

Excerpted with permission from Rebellion in Verse: Resistance and Devotion in the Tamil Bhakti Movement, Raghavan Srinivasan, Penguin India.