South India‘s religious and spiritual culture initially owed much to the North, but over time, it contributed significantly to religious theory, practice, and philosophical thought.

Bhakti, a fervent emotional surrender to God, emerged as a new type of devotion, distinct from the calm, dignified devotion of the Northern Bhagavatas.

From South India, the two schools of Vedic exegesis-Mimämsä were established by Kumarila-bhatta and Prabhakara.

The three main systems of Vedanta, founded by Sankara, Ramanuja, and Madhva, all originated from the southern part of India.

The Saiva-siddhanta philosophy also found its exponents in the Tamil country.

The Vedas were frequently commented on, and the constant study of ritual manuals of various Vedic schools was maintained.

Until the fifth century AD, harmony and tolerance characterized the relations between different religious sects.

The worship of primitive deities and the performance of Vedic sacrifices coexisted alongside the practices of Buddhists and Jains, with many deities like Muruga, Siva, Vishnu, Indra, and Krishna being worshipped.

In the story of Manimikalai, the heroine is advised to study various philosophical systems, including those of the Veda, Siva, Vishnu, Ajivika, Jaina, and Sänkhya.

A significant change came in the Tamil country, with fears about Jainism and Buddhism overtaking the region.

The rise of intense emotional bhakti to Siva and Vishnu, along with increasing hostility toward Buddhists and Jains, marked the beginning of a new era.

Religious debates, miracles, and ordeals became prominent during this period, with devotees traveling across the land to sing, dance, and debate.

The religious revival reached its peak in the early seventh century and continued into the ninth century.

Sixty-three mayanärs (leaders) were later counted as the most prominent figures in the Saiva revival, including a woman from Käraikäl and a pariah named Nandan from Adantür.

The three greatest figures among the mayanärs, whose hymns were collected in the Devaram, were Tirunavukkarasu, also known as Appar, Ninasambandar, and Sundaramürtti.

Tirunavukkarasu (Appar) was originally attracted to Jainism but later converted back to Saivism after a series of trials and miracles.

Appar’s life story includes his defection from Jainism, trials in Pataliputra, and eventual conversion of King Mahendravarman to Saivism.

Ninasambandar, a Brahmin from Shiyäli, was a child prodigy and is credited with converting the Pandya kingdom from Jainism to Saivism through his debates and hymns.

The story of Ninasambandar’s childhood includes a divine encounter where he received knowledge directly from Parvati and later helped convert the Pandya king and his subjects.

The legend claims that 8,000 Jains were put to death, but this is seen as an unpleasant legend rather than historical fact.

Sundaramürtti, born to poor Brahmin parents, was claimed by Siva as a slave and became involved in various miraculous events and controversies.

Sundara had a close relationship with Cheraman Perumal, the Chera ruler, and the two are said to have made a final journey to Mount Kailasa together.

Mänikka-väśagar, a minister in the Pandyan kingdom, is said to have performed miracles, debated Buddhists, and authored hymns, such as Tiruvdiagam.

The hymns of Sambandar, Appar, and Sundara express a rich tapestry of religious experience, including mystical raptures, visions of God, and gloom.

Mänikka-väśagar’s hymns are more outspoken and impassioned, reflecting his deep devotion and controversial stance against Buddhism and Jainism.