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3 Kåraikkål Ammaiyår Through Her Stories The Íaiva saints or nåyaÂmårs were first listed by Cuntarar (in appropximately the late eighth or early ninth century) in an elevenstanza poem called Tirutto£†attokai, “The List of the Holy Devotees,” in which he names sixty-two saints. In this hymn Kåraikkål Ammaiyår is referred to only as “P´yår” meaning “the one who is a demon.” In the eleventh century the poet Nampi ≈ˆ†år Nampi compiled the hymns of the Íaiva devotional poets, and told the stories of the sixty-three nåyaÂmårs or saints, including Cuntarar; these hymns and stories formed the first eleven books of what would later be called the Tirumur -ai, or “Sacred Text.” When Nampi describes Kåraikkål Ammaiyår he does not mention the name “P´y” at all; his story describes her birth in the town of Kåraikkål, and her ascension of Mt. Kailåsa to see Íiva and Pårvat¥, where Íiva affectionately calls her “Ammai” or “Mother” and hence the poet becomes known as Kåraikkål Ammaiyår, “the mother/woman from Kåraikkål.”1 The most important hagiographer of the nayaÂmårs was the twelfth-century poet C´kkiÒår, whose Periya Purå£am, or “Great Story,” forms the twelfth and final book of the Íaiva canon Tirumur -ai. Kåraikk ål Ammaiyår is the twenty-fourth saint in this Purå£am, one of only three women and the only female poet. C´kkiÒår describes her life in sixty-five stanzas, providing a compelling biography that influences all subsequent stories of Ammaiyår as well as of the other saints.2 Below is a synopsis of C´kkiÒår’s story.3 C´kkiÒår’s Story Kåraikkål is a prosperous coastal town full of merchants. When the wealthy merchant TaÂatatta performed 73 74 Íiva’s Demon Devotee austerities, his daughter Kåraikkål Ammaiyår was born and originally named PuÂitavati. She was a beautiful girl who seemed to be an incarnation of Lak∑m¥, the goddess of fortune. But she was not only beautiful, she was from the beginning of her life a devotee of Íiva. When she was still a baby, as soon as she could walk and talk, she worshipped Íiva. Her father TaÂatatta showered her with affection and material comforts. As she grew up both her beauty and her devotion to Íiva increased. (vv. 1–5) When she was of age PuÂitavati’s family began inquiries into an alliance with an appropriate family. She was married in a lavish ceremony to the rich merchant Paramatatta from the town of Nåkapa††iˆam. Because PuÂitavati was his only child, TaÂatatta persuaded Paramatatta not to take PuÂitavati back to Nåkapa††iˆam, but to live in a house he built next door to his in Kåraikkål. PuÂitavati was a faithful wife, and maintained the household with assiduous care. She continued to be an ardent worshipper of Íiva, meditating on his feet. She gave food, clothes, and even luxurious things to the Íaiva devotees who came to her door. Supported in this loving and orderly domestic milieu, Paramatatta prospered. (vv. 6–15) One day Paramatatta received two mangoes from a customer, which he had delivered to his house for PuÂitavati to serve him for his midday meal. But before he returned home for lunch, a famished Íaiva holy man came to the door for alms; the curry was not yet ready, so PuÂitavati gave him one of the mangoes with his rice. When her husband came home she gave him his meal along with the remaining mango. (vv. 16–23) Paramatatta thought the mango was delicious and asked for the other one. A worried PuÂitavati went to the kitchen and thought about her Lord Íiva, who responded immediately to his distraught devotee; through his grace another mango appeared, which PuÂitavati served to her husband. This one was so much more delicious than the first, her husband was suspicious and asked his wife where she had gotten it. Knowing that a good wife should neither stay silent nor lie to her husband, she meditated on Íiva and reluctantly told her husband about the grace of the Lord, but he doubted her story and asked the auspicious goddess in front of him to...

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