The Mystic 12 Vaishnava Saints Of South India--Aazhwaars
(Compilation for a Discourse by N.R.Srinivasn, Nashville,
TN, May 2016)
God, The all-powerful
God with his Sakti accompanying Him, out of infinite compassion for their
children as Universal Parents (Jagatah Pitarah) descends on Earth periodically to destroy the evil, protected the pious and restored Dharma. With his concern that such
Avatars cannot be so frequent, they assuming the forms of Holy-men and
Holy-women to resuscitate religion and
help people move forward pursuing the path of Jnaana (divine Knowledge) that
leads to good and progress
spirituality, come into this world frequently. To that class belong the 12 Azhwars
and 63 Nayanmars. I often wonder why they
were all Tamils like me which makes me so proud though I have to
wait on the shores of Lithe before I could have an entry and have a
name!
Tamil Sangam Period
(that lasted till ca. 3rd century AD) is an important period for the growth and
development of Tamil Literature. After this,
there was a period lull in literary output and even many literary works
were lost in a turbulent time. Then
followed a period of four centuries when the Tamil literature revived and
progressed with royal patronage. In fact many kings themselves were literary
figures who were mostly followers of Siva. It was a period when Bhakti Marga (Hindu devotional
School) got a boost moving away from the declining ritualistic Vedic Jnaana
Marga as well as the declining
influence of religions that sprung out of Hinduism like Buddhism, Jainism
etc. There were many important Saivaite
and Vaishnavaite literary contributions during this period. At a later date Nambi Andar Nambi and Nathamuni compiled
respectively these Saivaite and Vaishnavaite literary works respectively as
"Twelve Thirumurais" and "Naalayira Divya Prabhandam (NDP)".
Amongst many Tamil devotees who lived and contributed during this period, 63
Siva worshippers known as Nayanmaars and
12 Vishnu worshippers known as Aazhwars
known for their extreme devotion and
dedication to the God they believed in
came to lime light. They were all raised
to the level of demi-gods and their idols were installed in all South Indian
Temples on a prominent platform at the very entrance. This later gave
inspiration to worship all saints irrespective of their sex, caste, creed, race
or language like Saibaba, Swami Narayan, Surdas, Kanakadas, Ravidas, Bhakta
Kabir, Mira Bai etc. Here we will talk about Twelve Aazhwars.
The Azhwars
are Twelve Srivaishnava Tamil/Malayalam poet-saints of South India belonging to
the Hindu Devotional School (Bhakti) who
dedicated their faith and devotion
to Lord Vishnu, particularly the Eighth Avatar of Lord Krishna pouring
their heart and soul in their songs of
longing, ecstasy and service. Azhwar is a Tamil word meaning “one
who is deep in thoughts on the Lord Vishnu”, They are venerated especially in
Vaishnava School of Thought and are considered as avatar of Lord Vishnu’
accessories as well as attendants. You
can therefore invariably find their
idols being worshiped in all Vishnu Temples in the South though they do not have separate
sanctum as is for Ramanuja or Vedanta Desika and their birthday celebrated. They are also similar
to Bhakti Vedanta followers who believe in Krishna as Parabrahman or Supreme Being and not mere Avatar.
Many historians place the Azhwars’ period between 5th century to 10th century CE.
However their Dhyanslokas in scriptures indicate Azhwars lived between 4200 BCE - 2700
BCE. Initially they were ten only but
later both Andal and Madhurakavi were added to the list. Andal is the only female saint-poet in the
12 Azhwars whose deities are installed in separate sanctums and worshiped
besides being present also in the assembly of Azhwars. They are the counterparts of 63 Nayanmars
of Saivism who are also Tamils.
The devotional outpourings of Azhwars composed during the
period of early medieval Tamil History are contained in Nalayira Divyaprabhndam, a collection of 4000
divine hymns. It helped to revive the
Bhakti School of thought through
their hymns glorifying Vishnu and his
Avatars. Saivism too believes in Avatar concept but more often than not consider as instant forms of Siva warranted
by the situation to destroy the evil and
bring in orderliness. Azhwars have
glorified 108 sacred spots in India all of them being in South India except a
few and the temples situated in these places attract crowds made famous by
their devotional songs (Azhwar Paadiya divya kshetram).
“The hymns of Aazhwars describe the devotee’s experience of the quest for
and encounter with Lord Vishnu –often coming into his presence at one of the
places sacred to him in the Tamil Nadu amid fertile field, on forested
hillsides or prosperous towns. Those sites mentioned in the Aazhwars’ hymns
came to be known in the later tradition as 108 divine places or Divyadesas. The
places most often mentioned in the above hymns as the abodes of Vishnu are
Srirnagam; Tirupati where Lord Venkateswara dwells; Kanchipuram, which is
filled with numerous sites sacred to Vishnu. The hymns celebrate the God’s
power and his unfathomable nature, his dark-hued beauty (karmeni) and his
attachment to the Goddess Lakshmi. We also see a rich mixture of the images of
Vishnu, drawn from both pan-Indian and Local Tamil Traditions; there is the frequent mention of
Vishnu’s Incarnations of Vamana, Narasimha and Rama—but the mythology of
Krishna as the cowherd is particularly prominent. And especially Krishna, the
lover” mentions Joan Cummins in his Book on Vishnu.
The works of Azhwars stood mysteriously a replica of the
Sanskrit Vedas alone, and therefore came to be known as Dravida Veda.
Religiously devoted and orthodox Vaishnavites of the Tamil Nadu feel that even the great Rishis
are no match to the greatness of the Azhwars because
these Rishis got their
wisdom (Jnaanam) as a result of their acquired 'spiritual merit' ( Punyam)
whereas the wisdom of the Azhwars was the direct result of the Lord's
divine grace and therefore called ' Divyam'. They were all directly
connected to Vishnu as his Vaibhavas (Vishnu’s weapons and decorations like
Kaushubha, Vanamali and others) or glories or attendants Vishwaksena and
Garuda. It is because of this that the works of Azhwars is called ' Divya
Prabandham' that are 4000
Paasurams (poems).
“These works of Azhwars are unparalleled in every sense--
be it in sentiment, style or syntax. They take
even a casual reader on a guided tour into
the esoteric exegesis of the Vedas without offending
the provisions of exclusions and prohibitions enjoined in the
study of the Vedas in original” says Sri
Anbil Ramaswamy of USA.
The Paasurams were
collected and brought out by one of the much revered Sri Vaishnava Saint called Sriman
Naathamuni. By divine grace Sriman Naathamuni could collect all
the Tamil hymns
praising Lord Vishnu. It is believed that Sriman
Naathamuni heard them from some
devotees visiting his home town of Veeranaaraayanapuram or present day Mayavaram.
Perhaps due to historic turbulent period, much of these treasures should
have been lost to humanity for a while,
if according Tamil scriptures
their living period even goes back to Dwapara Yuga. It was given to the great
Naathamuni to retrieve and revivify them in
their pristine glory for the benefit of posterity. The
long-line of the lineage of preceptors who followed him kept the torch
burning and handed them over to successive generations. We can
justifiably be proud of the rich heritage today. Unfortunately they are in Tamil language
spoken by a few and can be reached only through translations in English or
through the religious discourses by the Tamil learned who are often English
educated also. Their biography can be
briefly and crisply be reported by the individual Dhyana Slokas or meditational
hymns to pay respect to them.
The Bhakti literature that sprang from Azhwars made
religious devotees depend more on Tamil literature in their worship replacing
the divine language Sanskrit. Sanskrit is
also hard for Tamils. Of late they have almost neglected the
study of Sanskrit but for a few like me. Tamil language can survive independent
of Sanskrit. Later they added certain scripts called Grantha scripts to blend
properly Sanskrit words and Vedic terms in their devotional songs thus
enriching Tamil. In fact Malayalam can be called Sanskritized Tamil. One of the
Azhwars, King Kulasekharan was a scholar in Tamil, Malayalam and Sanskrit. Azhwars have contributed to the establishment and
sustenance of a culture that broke away from the ritual-oriented Vedic religion
and rooted itself in devotion as the easy and sure path for salvation. Azhwars are credited for establishing
Pancharatra and Vaikhansa Sampradyas besides others as well as bringing orderliness in the
worship of Vishnu leading to Moksha.
Not all Azhwars are Brahmins by birth and include even a
scheduled caste born Azhwar. Orthodoxy has accepted them as Gurus. When one is
a Sthitaprajnya (man of steadfast mind solely focused on the Lord) caste
considerations do not come into picture and they are Brhamjnyas (men with the
knowledge of Brahman) far above Brahmanas.
Here are the Dhyanaslokas on each Azhwar, hymns to
contemplate on them and offer prayers to
them. These are in Sanskrit Language.
Poigai Azhwar
Tulaayaam sraavane jaatam kaanchaayaam Kaanchanavaarijaat |
dwaapare panchajanyaamsam saro myoginam-asraye ||
I
take refuge in Saroyogi, who was born of a golden lotus in the month of
Aswina(October-November) under the influence of the asterism Sravana (twenty
second stellar mansion) in the Dwaapara Yuga in the city of Kanchipuram. Who is
the incarnation of Panchajanya (the conch of Vishnu).
Bhuta Azhwar
Tulasravishthasambhootam bhootam kallolam-aalinah |
Teere phullot-palaaaan-mallapuryam-eede
gadaamsakam ||
I
adore the saint Bhuta who was born in the month of aswina(October-November)
under the influence of the asterism Sravishtha (twentythird stellar mansion)
from within the blooming lotus as the manifestation of Kaumodaki (the Club of
)Vishnu) at Mallapuri(Mahabalipuram) situated on the seashore.
Pey Azhwar
Tulaa-satabhishag-jaataam
mayoorapuar-kairavaat |
Mahaantam mahada-khyaatam vande sri –nandakaamsakam ||
Him
I adore, that celebrated Mahatma. Who was born out of water-lily blossoming
within a well in Mayurapura (Mylapore in Chennai), in the month of
Aswina(October-November) under the influence of the asterism Satabhisha (twenty
fourth stellar mansion) as a manifestation of Nandaka (rhe sword of Vishnu.
[These
three Azhwars were born in Dvapara Yuga,
before 4302 BCE]
Tirumazhisai Azhwar
Makhaayaam makare maase chakraamsam bhaargavodbhavam |
Maheesaara-puraadheesam bhaktisaarama-aham bhaje ||
I
worship Bhaktisaara, who was born as the
son of Bhaargva in Maheesaarapura (Tirumazhisai) in the month of Pausha
(January-February)under the influence of the asterism Makha (tenth stellar
mansion) as a manifestation of Sudarsana (the discus of Vishnu).
Sahaari Azhwar (Satharipu, Sahaari, Sathakopa, Parankusa,
Nammazhwar)
Vaisaaakhe tu visaakhaayaam kurukaapuri-kaari-jam |
Paandyadese Kaler-aadau sathaarim sainyapam bhaje ||
I
worship Sathaari, the incarnation of the commander-in-Chief Vishwaksena of the
army of Sri Vishnu, who was born in the beginning of Kaliyuga as a son of Kari at Kurukapuri in
the land of Pandya in the month of Vaisakha (May-June) under the influence of
asterism Visaakha (sixteenth stellar mansion).
Madhurakavi Azhwar
Chaitre chitraa-smudbhootam Pandyadese khagaamsakam |
Sree paraankusa sadbhaktam Madhuram kavimaasraye ||
I
take refuge in him, who was born in the month of Chaitra (April-May) under the influence of the asterism Chitra
(fourteenth stellar mansion) as a
manifestation of Garuda, the King of Birds, and who had great devotion to
Parankusa Sataharipu (Nammazhwar).
Kulasekhara Azhwar
Kumbhe punarvasubhavam Kerale Cholapattane |
Kaustubhaamsam dharaadheesam Kulasekharam-asraye ||
I
take refug in King Kulasekhara (the ruler of Kerala). Who was born in
Cholapattana (Tiruvanjikkolam) of Kerala. In the month of Magha
(February-March) under the asterism Punarvasu (seventh stellar mansion) as the
manifestation of Kaustubha (the gem of Lord Vishnu)
Vishnuchittar
Jyeshthe
svaateebhavam vishnurathaamsam dhanvinah pure |
Prapadye svasuram vishnorvishnuchittam purah sikham ||
I take refuge in Vishnuchitta (whose mind would ever remain permeated
with Vishnu-
Consciousness) who
was born at Dhanvinapura (Srivilliputtur0 under the influence of the asterism
Swati (fiftent stellar mansion) in the month of Jyeshtha (June--July) as the
manifestation of the nchariot of Vishnu, who was reputed as the father-in-law of Vishnu (his daughter
was married by Narayana Himself) and who belonged to the Brahmana community
called Purahsikhah, (who wore tufts on the foreheads).
Aandaal or Goda
Aashaadhe Poorvaphalgunyaam Tulaseekaana-udbhavaam |
Paandye viswambharaam Godaam vande Sree Ranganayakeem ||
Tondaradippodi Azhwar
Kodande jyeshthanakshatre mandangudipurodbhavam |
Cholarvyaam
vanamaalaalaamsam
bhaktanghri-renum-aasraye ||
I
take refuge in the greatest of devotees known by the name “Dust of the
Devotees’ Feet” who was born under the influence of the asterism Jyeshtha (eighteenth stellar mansion) in the month of Agrahayana
(December-January) as a manifestation of Sri Vishnu’s Vanamaalaa (garland made of forest flowers at Mandagudipura (near Tiruchirapalli) in the
K`ingdom of Cholas.
I
received the following write-up on
twelve Azhwars sent through courtesy IndiaDivine.Org for further
propagation, I therefore thought of reproducing the same without going into
detail on each one of them. I have talked on Andal, the only Tamil female saint
at length. Though Ramanuja and Madhva do belong to the Azhwar category their
contributions are far above Azhwars and their efforts to spread Vaishnavism
through the length and breadth of India
needs exclusive and
exhaustive treatment . I have therefore given special discourses on
all of them. I hava also the privilege
of adding the special write ups on Nammaazhwaar and Madhurakavi Azhwar by a
religious scholar BRG Iyengar as appendices. My task in further describing these twelve Nityasuris or Parmahmsas (emancipated
souls) has been made easy by the
following courtesy dispatch by
IndiaDivine.Org for further propagation.
Azhwars: The Mystic Vaishnavite
Saints of the South India
Azhwars
(or Alvar) are the Vaishnavite saints who had composed a collection of 4000 hymns,
called Nalayira Divya Prabhandham (4000 divine verses) in praise of Lord Vishnu
and His many avatars.
These
verses are called “Dravida Veda” that is Vedas in the Tamil language! The
word Azhwar, in Tamil, means “one who is immersed”. Since the azhwars were
immersed in their devotion and love for the Lord, they were called so.The
azhwars are twelve in number: 11 men and 1 woman, and they belonged to various
castes, by birth. The only common thread amongst them all was their unwavering
devotion to Lord Vishnu.
The
traditional view of the beginning of the timeline for the azhwars has been from
the end of Dvapara yuga. The first three azhwars are said to have been born at
the end of Dvapara yuga, just after Krishna departed from this earth.
1. Poigai Azhwar:
Considered
as the first of the 12 azhwars, poigai azhwar was found in a pond (Poigai in
Tamil) in the Yadhothakaari temple in Kanchipuram (near Chennai), hence he is
called Poigai Azhwar. He is believed to have been born as an incarnation of
Lord Vishnu’s conch, Panchajanya. He composed 100 songs in praise of the Lord.
2. Bhoothath Azhwar:
Bhoothathazhwar
was found in a liquorice flower (Athimathuram in Tamil) in a pond at the
Kadalmallai temple (at present Mahabalipuram near Chennai). Bhootham means one
who is possessed. Since this azhwar was so possessed by his devotion to the
Lord, he was called Bhoothathazhwar. He is believed to have been born as an
incarnation of Lord Vishnu’s mace Kaumodakee. He composed 100 songs in praise
of the Lord.
3. Peyazhwar Azhwar:
Peyazhwar
was born in Mylai (at present Mylapore in Chennai). He was found in a lily
(Alli) flower in the pond of Sri AdiKesava Perumal temple. Like
bhoothathazhwar, the name “Peyazhwar” also signifies one who was possessed by
Lord’s devotion. Peyazhwar also composed 100 hymns in praise of the Lord.
4. Thirumazhisai Azhwar:
Thirumazhisai
Azhwar was born to a saint named Bharghava Muni. He is considered to be an
incarnation of Lord’s discus Sudharshana Chakra. Since at birth,
Thirumazhisai azhwar’s body was incomplete without any of the limbs, the
parents left the baby at a nearby ditch. The Lord and His Consort appeared
before the baby and blessed him with a complete body. He was then adopted by
another person.
The
adoptive mother then gave birth to another boy, named KaniKannan, who became an
ardent disciple of Thirumazhisai Azhwar. Once the king ordered KaniKannan to
leave the country as he refused to sing the praise of the King, citing his vow
that he, just like his guru, will only sing the praise of the Lord. When
KaniKannan readied to leave the country, Thirumazhisai Azhwar also left the
country along with him. On their way out, they went to the Yadhothakari temple
and told the Lord also to come along with them. The Lord rolled his mat
(Adhisesha) and left along as well.
The
King then repented for his mistake and requested them all to come back in his
country. All three of them then returned to their original abode. Thirumazhisai
Azhwar learnt Buddhism and Jainism as well. He became an ardent devote of Lord
Shiva. Once he saw an old man who was planting a tree upside down. Upon
inquiry, the old man said this is not more foolish than Thirumazhisai azhwar’s
devotion to Shiva in search of Moksha as only Narayana can grant Moksha.
Azhwar
then got this verified by Lord Shiva himself that the only Lord Narayana can
grant Moksha. The person who changed azhwar’s mind to become a vaishnavite was
none other than Peyazhwar. Thirumazhisai azhwar has sung 216 hymns in praise of
the Lord.
5. Thirumangai Azhwar:
Thirumangai
Azhwar was born in ThirukKuraiyaloor village, to a Chola chieftan, as an
incarnation of Lord’s divine bow the Saaranga. Thirumangai azhwar was named
Neelan and was brought up as a brave prince, who eventually became the king of
“Thirumangai” country. When he sought the hands of Kumuda Valli for marriage,
she put forth two conditions:
1.
1008 devotees of Vishnu will have to be fed by them every day. 2. Their feet
would be washed with water and that water will be sprinkled on Neelan and
herself.
The
king agreed to both the conditions and happily married Kumuda. Feeding 1008
people on a daily basis took its toll on Neelan’s finances, hence he became
poor and couldn’t pay the taxes to the Chola king. To continue the service of
feeding the devotees, Neelan took to mugging and theft. Once he tried to take
away the jewels of a newly married couple, he faced a physical challenge in
removing the groom’s ring from his finger.
While
trying to remove the ring, Neelan asked the groom if he had some magical power
to hold the ring back. The groom (who was actually Lord Narayana) told him the
meaning of “Ashtakshara Mantra” the supreme 8 letter mantra of Om Namo Narayanaya. On hearing this and on touching the Lord’s feet for
removing the ring, Neelan’s mind gets corrected and he starts praising the Lord
and His Consort Lakshmi. The Lord then told him to go to all temples and sing
in praise of the Lord.
6. Thondaradipodi Azhwar:
Thondaradipodi
was born in a village named “Thiru mandaggudi” near Tanjore, Tamil Nadu, as an
incarnation of Vishnu’s garland Vanamaala. He was born to a brahmin parents who
named him “Vipra Narayanar”. He used to be so engrossed in his love for the
Lord that he never paid any worldly attention to women.
Once
two sisters who were dancers at the King’s court were passing through Vipra
Narayanar’s garden, while the latter did
not even notice these beautiful ladies near him. The younger sister then vowed
to gain his attention and his love. She faked her identity as a desolate woman
and gained his confidence and trust. Eventually Vipra Narayana will fall in
love with this dancer. She began to love him sincerely as well.
However,
her mom was money minded and asked Vipra Narayana to gift her expensive
ornaments/silverware in return for her daughter’s hand. Vipra Narayana returned
to his hermitage with disappointment. The Lord decided to play a divine game
here. He disguised Himself as a disciple of Vipra Narayana and went to the
dancer’s mom with a huge silver vessel, claiming to have been sent by Vipra
Narayana himself.
The
next morning, the temple archakas found the temple’s silver vessel missing and
traced it to the dancer’s mom who then pointed at Vipra Narayana as her source
of the vessel. Before the King could punish them, the Lord appeared in the
King’s dreams and explained the situation. The King then sent back Vipra
Narayana with utmost respect.
Vipra
Narayana spent the rest of his life as an ardent devotee of Lord Vishnu. Vipra
Narayana considered himself as lowly than the dust particle of a Vishnu’s
devotee, hence the name Thondaradi podi azhwar. Thondar = devotee, adi =
feet/sand on the feet, podi = small/lowly.
7. Thiruppaan Azhwar:
Thiruppaan
azhwar was born in the Paanar (musician) caste in a village called Uraiyoor
near Sri Rangam, as an incarnation of Srivatsa the mole on Lord Vishnu’s
chest.
Due
to the erstwhile restrictions on people of certain castes, the Paanar people
were not allowed to touch the Cauvery water or to visit the Sri Rangam shrine.
So Thiruppaan azhwar used to stand across the other bank of the Cauvery River
and sing praises on Sri Ranganatha. Once Sri Ranganatha came in the dreams of a
devout Brahmin Loka Saaranga Maha Muni, who used to bring Cauvery water for
Lord’s Holy bath and asked him to carry
Thiruppaan azhwar on his shoulders the next day.
Despite
huge protest by Thiruppaan azhwar, Saaranga Muni forced him to get on to his
shoulders and carried him to the Sri Ranganatha Swamy temple. The world got to
know the intent of the Lord (that caste doesn’t matter when it comes to
devotion and attaining Lord’s affection).
8. Periyazhwar: Periyazhwar
was born in SriVilliputthur in Tamilnadu, as an incarnation of Garuda, Lord
Vishnu’s vehicle. He was raised with great stories from Krishna Avatara and
other avataras.
Once
the King of Madurai had a doubt regarding his next life “if he wanted to have
a good next life, what should he be doing about it?”
He
announced huge prize money for someone who could give him a satisfactory
answer. Lord Vishnu came in Periyazhwar’s dreams and asked him to go to the
King the next day. Periyazhwar went to the King and explained how surrendering
one’s ego, wealth and anger and show dedicated devotion to the Lord will fetch
salvation. The King was overjoyed on hearing this response and gave the prize
money to Periyazhwar and also named him “Pattarpiraan”.
Periyazhwar
dedicated the money to Lord Narayana and continued his garland service to the
Lord.
9. Sri Andal:
Andal
was the adoptive daughter of Periyazhwar. Lord Vishnu’s consort Bhoo devi
incarnated as Andal.
She
was found near a Tulsi plant while Periyazhwar was tending to his garden. Her
childhood was filled with stories of Krishna’s mischief, childly play and also
divine powers. Periyazhwar used to make a garland for the Lord every day. Andal
used to wear it on herself, check in the mirror as if talking to Krishna and
then send it with Periyazhwar all this was happening without Periyazhwar’s
notice.
Once
Periyazhwar came to know of this act of his child, he begged the Lord to
forgive both of them and that he would bring a fresh garland then and there.
The Lord however refused to wear the garland not worn by Andal! Such was the
Lord’s affection towards this child! By the time Andal grew up, she had
determined to get married to the Lord only. She sung verses by dreaming up her
marriage with the Lord. She did a “Paavai” ritual during the month of
Margashirsha getting up very early in the morning, gathering all her friends
(pretending to be gopikas!), go to the river and pray to the Lord.
Each
day she sung hymns to wake her friends up and in praise of the Lord. The
collection of those 30 hymns are known world over as Thiruppaavai. At the end of
the paavai ritual, Lord Ranganatha came in the dreams of Periyazhwar and asked
him to bring Andal to his temple the next morning. Andal went with Periyazhwar
to the temple and the Lord accepted her as His own wife!
10. Nammazhwar:
Nammazhwar
was born as incarnation of Vishwaksena (Vishnu’s commander), in the Vellala
tribe of Thirunelveli.
As
a child, Nammazhwar never ate or spoke or even opened his eyes. His distraught
parents left him near a temple. He crawled by himself and sat under a tamarind
tree, where he would sit and meditate for 16 years. He was finally made to
speak and made to lecture on dharma sashtras by MadhuraKavi azhwar, who became
his disciple. Nammazhwar was named so, by Lord Ranganatha himself who called
him “Namm Azhwar” meaning “my devotee”!
After
the life of Nammazhwar, for 100s of years, Sri Vaishnavism went into a decline,
eclipsed by Buddhism, Jainism etc. It was Nammazhwar who handed over the 4000
hymns of Divya Prabhandham to NadhaMuni whose disciples/lineage until Sri
Ramanuja would later spread the divine hymns to the world.
11. Madhurakavi Azhwar:
Madhura
kavi azhwar was born as incarnation of Garuda, Vishnu’s vehicle, in a village
called Thirukkolur. Madhurakavi azhwar is different from the remaining azhwars
that while other azhwars held on to Lord Vishnu as their only way to salvation
and praised Him in their songs, Madhurakavi azhwar always held on to his Guru
Nammazhwar as his only way to salvation and praised him in the songs!
Madhurakavi
azhwar was once visiting Ayodhya temple and he suddenly saw a bright light
across the sky. He kept following that light until he found the source of the
light under the Tamarind tree (the place where Nammazhwar was seated), as
mentioned above. He would then ask Nammazhwar questions on philosophies and
devotion, and eventually become the disciple of Nammazhwar himself.
12. Kulasekara Azhwar:
Kulasekara
azhwar was born as incarnation of Kaustubha, Lord Vishnu’s chest jewel.
Kulasekara azhwar was born to the Chera King and was brought up with warrior
training as in any other prince of the time. However, he was also a great
devotee of Lord Vishnu.
Once
he heard the story of Sri Rama from an old saint and asked his warriors to get
ready for a war with Raavana! Once the saint told him that the war is over and
Sri Rama won the war singlehandedly, Kulasekara azhwar asked his warriors to
get back to their places. The ministers were not happy with this behaviour of
their king who would easily be carried away by Vishnu devotees. Hence they
devised a plan and stole Lord Vishnu’s jewels and put the blame of the
devotees.
Kulasekara
azhwar, unable to believe their story, asked for a pot of snakes to be brought.
He announced to his ministers that he would be putting his hand in to the pot.
If the jewels were indeed stolen by devotees, let the snakes bite him. If not,
he will escape without getting hurt. Kulasekara azhwar put his hand into the
pot and came out unhurt. His ministers then accepted the truth and begged
forgiveness from the King and from the devotees as well. Kulasekara Azhwar
remained a faithful devotee to the Lord for his lifetime.
The
lives of the holy people like Azhwars and Nayanmars, who are liberated souls,
are always consecrated to the welfare of the many that are born on earth to improve themselves in
their holy assembly in each birth. This is why searching for them, seeking them
and follow their advice is immensely beneficial. By knowing and following the
path discovered by these great ones by their deep and constant meditation on the good of all living beings,
one can live one’s happy life
(Preyas) here on earth leading a Pravritti Marga and also move
forward to Nivritti Marga that leads to
Sreyas (Eternal Bliss). They have the practical
experience who have undergone long struggles in many human births and in the
struggle achieved success as well. Then,
is it not the paramount duty of all intelligent people to benefit from the life stories of the great ones, the message
which brings good things to life in this world and the next too?
APPENDIX I
Madhura Kavi Azhwar
(Courtesy: Adapted
from SriRangaSri, USA)
Madhura Kavi Azhwar is an Avatar of Garuda and
was born in Dwapara Yuga. Isvara Samvathsara, Chittirai Tamil month, Sukla
Ekaadasi Friday, when the Chitrai Nakshathram was in ascendance. He was born in
the sacred city of Thirukkoloor to a Purva Sikhaa (front tuft) Brahmin couple.
Lord Krishna was still in Dwaraka at that time. Madhura Kavi mastered his
branch of Saama Veda and went
thereafter on a sacred pilgrimage to Northern part of India. He was at Ayodhya
during this trip and one night he saw a bright light in the southern sky. He
travelled south by night to find out more about this extraordinary light. Madhura Kavi traced this divine light as
arising from a sixteen year old Nammaazhwaar lost in deep yogic trance under a
tamarind tree inside the temple of Thirukuruhoor Aadhikesava deity.
Madhura Kavi was intrigued at the stillness
of Nammaazhwaar, who had no interaction whatsoever with the outside world.
Nammaazhwaar was taking no food or water. Madhura Kavi stood with folded hands
before this still Nammaazhwaar and asked him the question: " If the soul
born of Matter (settathin Vayadil siriyathu
piranthaal), what will it eat and where will it rest (yetthai
thinru yengu kidakkum?). Nammaazhwaar woke up from his trance on hearing this question
and answered: "It eats That and there it rests (Atthai thinRu angE kidakkum)". Madhura Kavi
immediately realized that Nammaazhwaaar was "eating "-- the
Divine-spoken of by Upanishads as the food of mystics-- (atthai thinRu) and was living in that Divinity (angE kidakkum), even if he had taken birth in the mortal
body (Setthathin Vayitrir) as "a
siriyathu" (jeevan). Nammaazhwaar
was describing that emancipated souls are rooted in God and that God is its
food, water, breath, mind and bliss. This profound statement made Madhura Kavi
realize the greatness of Saint Nammaazhwaarand and begged for acceptance as a
disciple. Saint Nammaazhwaar initiated Madhura Kavi into Bhakthi
(devotion) and Prapatthi (submission to the Lord) paths and taught Madhura Kavi all his divine
aphorisms. The elated and fulfilled Madhura Kavi took refuge at the sacred feet
of Saint Nammaazhwaaralone and treated him as his Everything --Sarvam (Father,
Mother, Master and God). Madhura Kavi spent the rest of his life serving Saint
Nammaazhwaar and singing his Divya Prabhandhams (divine Hymns) and spreading
the message Saint Nammazhwaar to the world. Madhura Kavi has immortalized his
Acharya(Guru) Bhakthi in a prabhandham known as "Kanninunn Sirutthaampu", which is known for its celebration
of devotion to Guru (Acharya
Bhakti). Nalaayira Divyaprabhandam
contains only eleven Hymns (Paasurams) contributed by Madhura Kavi Azhwaar,
Madhura Kavi was born before Saint Nammaazhwaar
, when Vishnu had incarnated as Lord Krishna and He was ruling from Dwaraka. This was at the end of Dwaparta Yuga. Saint Nammazhwwaar was born on the 43rd day of Kali
Yuga that follows Dwapara Yuga. While
the Lord was in this world, Madhura Kavi did not elect to seek Him out, but
waited and sought refuge later at Saint Nammaazhwaar’s feet deliberately. He
sought all the ten anugrahams normally granted by the Lord from his Achaaryan(Guru)
Swamy Nammaazhwaar, since Achaaryan was everything for Madhura Kavi and he
restricted all his sambhandhams to his Achaaryan. The aasrayaNam of his Achaaryan
was the only thing that mattered to Madhura Kavi. He performed upadesam for us
that without AchArya Sambhandham and AaasrayaNam, Bhakthi and Prapathti would
not become fruitful. As a tathtva Jn~Ani, Madhura Kavi practised the truism,
"AchAryavatthayA mukthou" (because of having a SadAchArya sambhandham
alone one gains Moksha Siddhi. Swamy Desikan thus summarized in his
inimitable way the essence of Madhura Kavi's ten paasurams and the noblest of
paths advocated by him for our ujjeevanam (spiritual upliftment)>
Even when Krishna Paramaathmaa was living at
Dwaraka i during his (Madhura Kavi's) lifetime, he did not seek Bhagavan's feet
for Prapatti based on his conviction that he has to approach the Lord through a
sadaachaaryan (Sadguru) and hence he waited for Swamy Nammaazhwaar's avatar to perform Prapatthi at His sacred feet. He
considered thereafter that his Achaaryan's sacred feet alone are his
Taaraka-Poshaka Bhagyam and performed uninterrupted Kainkrayam (services)to his
Achaaryan. Through this act, Madhura Kavi showed the world the ancient,
auspicious and safe route (Tholl Vazhi) of Achaarya Bhakthi (Gurubhakti) even
over Bhagavata Bhakthi (devotion to holy assembly). Madhura Kavi thus pointed
out that even with the greatest Bhakthi to Bhagavaan, those who do not approach
Him through a Sadaachaaryan (Guru) will not be redeemed. Madhura Kavi gave us
this very important doctrine for the first
time through his “nee mun Kooriya” (as you said before) Prabhandam.
APPENDIX II
Nammaazhwaar
(Through courtesy from the author B.R.G. Iyengar,
Bengaluru, India)
Bhootham Sarascha, Mahadahvaya Bhattanatha
Sri Bhaktisara Kulashekhara Yogivahaan
Bhakataangrirenu Parakala Yateendra mishraan,
Srimat Paraankusa munim pranatosmi nityam. ||
Sri Bhaktisara Kulashekhara Yogivahaan
Bhakataangrirenu Parakala Yateendra mishraan,
Srimat Paraankusa munim pranatosmi nityam. ||
Nammalwar
is the most celebrated mystic saint of Srivaishnava tradition.He occupies an
important place. in the lineage of
Guruparampara in the order
SrimanNarayana, Mahalakshmi
Vishvaksenar, Nammaazhwaar,
Nathamuni, Pundarikaksha (Uyyakkondar), Sriramamisra (Manakkal Nambi),
Yamunacharya (Alavandar), Periyanambi, Ramanujacharya.
He
is hailed as Prapannajanakootastha (the ancestral forbear for those who have
surrendered to the Lord). Nammazhwar
acts as the connecting link between Vishvaksenar and Nathamuni, who is
considered as the first Srivaishnava Acharya.
Here
is an account of Nammazhwar’s life and works. I would like to refer to my
earlier notes”Azhwaars” and “Madhurakavi
Azhwaar “ in this connection..
The
word Nammazhvar is a combination of the two words, ‘”Nam+Azhwaar” (“Our
Azhwaar”). It is the name given to him by Lord Ranganatha.
Nammazhwar is
also known by several other names--
Maran – one who is different from the rest;
Parankusha – one who was like a goad to the rivals i.e., the worldly minded people;
Magizhmaran;
Kurugur Shatakopan;
Vakulabharana- since he is said to have been fond of the Vakula flowers
Kaarimaaran--Since he was the son of Kaariyar.
Shatakopa, Shataari, Shatavairi, Shatajit –One who conquered air of ignorance
The Shataari placed on the heads of devotees in Vishnu temples is supposed to be the feet of Nammazhwar.
Maran – one who is different from the rest;
Parankusha – one who was like a goad to the rivals i.e., the worldly minded people;
Magizhmaran;
Kurugur Shatakopan;
Vakulabharana- since he is said to have been fond of the Vakula flowers
Kaarimaaran--Since he was the son of Kaariyar.
Shatakopa, Shataari, Shatavairi, Shatajit –One who conquered air of ignorance
The Shataari placed on the heads of devotees in Vishnu temples is supposed to be the feet of Nammazhwar.
Thirukuruhoor (Also called
Azhwaar Thirunagari) is near Thirunelveli.
The presiding deity here is Adinatha. The Teertha is called Brahma Teertha. The Sthala
Vruksha is theTamarind tree
(Puliyamaram in Tamil). The leaves of this tree do not close even at night and,
hence it is also called “Urangaa Puli Maram”(“The unsleeping Tamarind”). It has
seven branches. It is believed that the tree is an incarnation of Adi Sesha. It is in the hollow of
this tree that Nammaazhwaar sat in
meditation for sixteen years.
Kaariyar
and Udayanangayar belonging to Vellalar tribe in Thiru kurugoor were devotees
of Lord Adinatha. Adinatha is one of the
Avatars of Vishnu celbrared in Srimad Bhagavatam who later founded Jainism. They
were childless for a long time. They
prayed to Lord Adinatha for progeny. Lord Adhinatha assured them that His amsam
(part) would be born to them. Subsequently
Lord Vishwaksena took birth with divine glory. It goes without bsaying
Vishwaksena about nwhom I have talked before was also a part of Lord Adinatha.
He
took his birth on the 43rd day of Kali yuga on Friday, under the star Vishakha,
on Sukla paksha, Chathurdashi, in Kataka lagna, in the month of Vrushabha , in
Vasantha ruthu, in the year Pramathi. The child was extraordinary. It sat
silently with eyes closed, in padmasana
posture- in perfect health, without taking any food or even water. Distressed at this, the parents placed the
child at the shrine of Adinatha, submitted to him in reverence and placed on
him the burden of bringing up the
child. As already stated Nammazhwaar sat here for sixteen years.
Madhurakavi,
a great scholar, once was on a pilgrimage to Divyakshetrams in North India.
While staying in Ayodhya, he saw a bright light in the sky, coming from
South. It continued for three
nights. He then started following the
light beam. This led him to Azhwarthirunagari. There, the light suddenly
disappeared. He asked the local people whether there was anything special
happening in the village. The villagers said that a child had been sitting
under a Tamarind tree for the past sixteen years with closed eyes in a
meditation posture, and, without taking any food or water.
Madhurakavi went to the
tree. He found the child in meditation.
He wanted to test if the child would react to any external
disturbance. He made noise by dropping a
stone in a nearby water puddle. The child slowly opened its eyes. Madhurakavi
put a cryptic question to the child.
“Sethathin vayitril siriyadhu pirandhal; etthai thindru engae kidakkum?”
(If in the
womb of a dead thing, a subtle entity is born, what will it eat and where will
it rest?”
The child gave the cryptic
answer: “Atthai thindru angae kidakkum” (“It will eat that and rest there itself”)..
Madurakavi
immediately recognized that the child was no ordinary person; surely
should be a a part and parcel of the
Lord.
The
dead thing referred to is Prakriti or material nature since it has no life. The
subtle entity that is born in its womb is the individual soul (jiva). A living
being is conceived in matter and is born therefrom. The living being eats
matter and lives in it.
Madhurakavi fell at Nammalwar’s feet and became his
disciple (Though he himself was older in age and belonged to a higher Varnam),
and, stayed with him. He wrote down the Diyaprabhandam as sung by Nammazhlwar.
In his brief lifespan of 35
years, Nammaazhwaar sang four immortal compositions as the Tamil-version of the four Vedas – Rig,
Sama, Yajur and Atharva.
Thiruvirutham
This
constitutes the essence of Rig Veda. Thiru means Sri. Virutham is a style of
poetry. Virutham literally means an event. The event of falling in love with
the Supreme Being is narrated poetically. Bridal Mysticism is symbolized in a
mellifluent way. It is a poem of 100 stanzas
Thiruasiriam
This constitutes the
essence of Yajurveda. It is a poem in seven sections. In all, it has 71 lines.
Periathiruvandadi
This
constitutes the essence of Atharva Veda. It is a poem of 87 lyrical stanzas.
The style is simple and direct.
Thiruvoimozhii (literally means Divine words)
This
is the magnum opus of Nammaazhwaar —the treasure of Vaishnavism. It consists of 1102 four lined verses or
Paasurams in ten decads (Pattus). It is
also called Bhagavadvishayam. Considering that it may not be practical to
recite this entire text, important decads (Dashakams) from this are taken and
compiled as Koil Thiruvoimozhi (The decades are 1-1,1-2,2-10,3-3,4-1,4-10,5-8,6-10,7-2,8-10,9-10,10-9,10-10)
Nammaazhwaar
has special praise for Thiruvengadam. (Reference Thiruvirutham1-8 and Three decades of Thiruvvoimozhi 3-3,6-6 and
6-10) Krishna(Kannan) is his ishta deiva. (Pasuram 6-7-1).
At
the very thought of the birth and beauty of Sri Krishna, the Azhwar used to go
into deep trance for days together.
Nammaazhwaar
knew no one other than Bhagavaan true to his Paasuram ' Unnum Shorum, Parugum
Neerum, Thinnum Vetrilayum Ellaam Kannane'-
(The food we eat, the water
we drink, the betel we chew (Figurative for pleasures of life) are all Kannan.
Since he was all the time absorbed in deep
meditation, Nammaazhwaar could not go Divya- desams to sing his praise of the
deities there. All the deities of these
Kshethras came and presented themselves in his yogic vision, and, Nammaazhwaar
sang verses in praise of these deities.
People who have learnt Vedas are dear to the
Lord. To help those not eligible to
learn Vedas, Nammaazhwaar rendered Vedas in Tamil. Hence, he is known as ‘Vedam
tamizh seitha Maaran’.
For those, who cannot learn to recite even this Thiruivoimozhi he took the form of the Paadukas of the Lord. (Shataari). Nammazhwaar looked for people with whom he could share the Lord’s gunaanubhavams. He was disappointed when he saw people were after earthly pleasures and had no inclination towards Godhead. He said ‘Sonnaal virodham idhu; aagilum solven, kenmin’ (If I tell you the truth, you will feel bad; but I will still tell; Listen!)
For those, who cannot learn to recite even this Thiruivoimozhi he took the form of the Paadukas of the Lord. (Shataari). Nammazhwaar looked for people with whom he could share the Lord’s gunaanubhavams. He was disappointed when he saw people were after earthly pleasures and had no inclination towards Godhead. He said ‘Sonnaal virodham idhu; aagilum solven, kenmin’ (If I tell you the truth, you will feel bad; but I will still tell; Listen!)
Nammaazhywaar’s compositions are rated very high both from philosophical
and literary angle. Kamban has hailed
Nammaazhwaar as the King of Verses.
The
story goes that Tamil Sangam poets were
against praises being showered on Nammaazhwaar who was not affiliated to the Sangam. Madhurakavi felt very sad that his Acharya
was not given due respect.
Nammaazhwaarer told Madhurakavi not to worry, and asked him to place a
bark leaf with Nammaazhwaar’s Kannan
Kazhalinai........." written on it in the
boat in which the poets were sailing. The boat capsized. All the poets
were thrown off but the leaf was unaffected. The poets were startled at this.
Each of the poets who swam ashore composed a dedicational verse quoted below,
acknowledging the greatness of Nammaazhwaar.
When these were published, it turned out that all of them were
identical. The verse reads thus :
" Seman Kurugaiyo Seyyat Thirup Paarkadalo?
Thaamam Paraankusamo? Naaranamo?- Thaaman
Thulavo? Vagulamo? Thole Irando? Naangum
Ulavo Peruma Unakku ? "
Further,
the Sangam published a verse (Quoted below) praising the superiority of
Nammaazhwaar compared to other poets ( comparing flies to Garuda; fire flies in
the presence of the Sun; dogs before the tiger; wolf before Narasimha;
goblins before nymph; In essence- all
the works of all the other poets put together
can never match even a single
utterance of Nammaazhwaar
The Verse reads as follows
:-
" Yee Aaduvatho Garudarku Edhirae?
Iravikku Edhir Minmini Aaduvatho ?
Naay Aaduvatho Uru Vempuli Mun?
Nari Aaduvatho Nara Kesari Mun?/
Pey Aaduvatho Azhagu Oorvasi Mun?
Perumaan Vagulabharanan Arul Koorndhu
Ovaadhu Uraiyaa Biramaa Maraiyin
Oru Sol Perumo Ulagir Kaviye? ?
Madhurakavi was choked with emotion when he saw Nammaazhwaar merge into
the Lord.
He was presented a gold idol of his Acharya. He consecrated it at the tamarind tree.
He performed daily worship to his Acharya, even to the exclusion of the Lord.
Tirumangai Alwar commenced the Adhyayana utsava, at Srirangam, in honor of Nammkaazhwaar.
He was presented a gold idol of his Acharya. He consecrated it at the tamarind tree.
He performed daily worship to his Acharya, even to the exclusion of the Lord.
Tirumangai Alwar commenced the Adhyayana utsava, at Srirangam, in honor of Nammkaazhwaar.
The following thanians/slokas bear testimony to Nammalwar’s greatness:
Parashara bhattar
Vaan thigalum solai madhil arangar vaan pugal mey
Aanra thamil maraigal aayiramum- enra
Mudhal thai Satagopan moymbal valartha
Edhat thai eramanujan
(1000 verses of Thiruvoimoli are the vedas which declare the auspicious
qualities of Ranganatha. The natural
mother is Shatakopan and the foster mother is Ramanuja, since he based his
entire kalakshepams on Thiruvoimoli).
Mikka irainilaiyum meyyam uyir nilaiyum
Thakka neriyum thadaiyaagi -thokkiyalum
Oozh vinaiyum valvinaiyum odhum kurugaiyor kon
Yaalin isai vedaththiyal.
(The Tamil Vedam composed by Nammaazhwaar contains the five realities namely:
1. the nature of the eternal paramatma
2. the nature of the eternal jeevatma
3. the means for the jeevatma to attain the goal of paramatma
4. the blocks and hurdles on the way and
5. the goal of life i.e moksha.
Tribvute by Alavandar
Maathaa pithaa yuvathayasthanayaa vibhoothi:
Sarvam yadheva niyamena madhanvayanam
Adhyasya na: kulapathervakulabhiramam
Srimatthanghri yugalam pranamami moordhnaa
Thakka neriyum thadaiyaagi -thokkiyalum
Oozh vinaiyum valvinaiyum odhum kurugaiyor kon
Yaalin isai vedaththiyal.
(The Tamil Vedam composed by Nammaazhwaar contains the five realities namely:
1. the nature of the eternal paramatma
2. the nature of the eternal jeevatma
3. the means for the jeevatma to attain the goal of paramatma
4. the blocks and hurdles on the way and
5. the goal of life i.e moksha.
Tribvute by Alavandar
Maathaa pithaa yuvathayasthanayaa vibhoothi:
Sarvam yadheva niyamena madhanvayanam
Adhyasya na: kulapathervakulabhiramam
Srimatthanghri yugalam pranamami moordhnaa
Nammalwar is mother, father, progeny, spouse and all other wealth. At
the thiruvadis of the emperor of our kulam Nammalwar adorned with the most
fragrant divine vakula flower garland, I salute those holy feet with my head.
Tibute by
ManavaalaMaamunigal
"Eraar vaigaasi
visaagathin etrathai
paaror ariya
pagargindren
seeraarum vedham thamizh
seydha
meyyan ezhil kurugai
naadhan avadharitha naal"
"undO vaigaasi
visaagathuku opporu naal
undO sadagoparku
opporuvar
undO thiruvaaimozhikoppu
then kurugaikundo
orupaar thanil okkumoor"
Nammazhwaar’s appearance was prophesied in Brahmanda Purana and Bhavishya Purana.
Bhavishya Purana says, “In the beginning of kali yuga, when the full moon conjoins with Vishaka star, Vishwaksena, the commander in chief of Lord Vishnu’s ganas, will personally incarnate (as Nammalwar) in order to revive and teach (the importance of) devotion to the Supreme Lord.”
The Brahmanda Purana says, “Hrishikesha (one who has conquered his senses) will himself be seen in a town called Thirunagari on the banks of Tamraparni river in the Pandya land.”
The Brahmanda Purana refers to Nammalwar as Hrishikesha because he had prevented Shata-vayu from affecting him and had controlled his senses completely.
According to popular belief Shata-vayu is a type of air that takes away
God consciousness from a baby as soon as it is born and binds him in the
dualities of material life. Even according to the scriptures, every child sees
the Lord when he is in the womb of the mother and forgets Him as soon as he
comes out of it due to the impact of material nature. Nammalwar overcame the influence of
Shata-vayu at the time of birth, and therefore could remember the Lord at all
times. Therefore Nammaazhwaar is also called Shataari glorified by the sataari placed on devotees.
He is referred as “Krishna Trishna Thathvam”, meaning he is the very
embodiment of Krishna Bhakti. Swami Nammazhwar was the embodiment of
all Alwars . If someone says "Kovil" it refers to Srirangam. If
someone says "Jayanthi" it refers to "Krishna Jayanthi". If
someone says "Perumal" it refers to "Namperumal". Likewise,
if someone says "Azhwaar" it refers to Swami Nammaazhwaar
Azhwaar Thiruvadigale sharanam!
For various thoughts and material in this note, I owe grateful thanks to
HHThirukkudanthaiAndavan
(Our Acharya)
U.VeSriAnnaKrishnapremi
U.Ve.VelukudiKrishnan
P.B.Annangaracharya
Dr.N.S.Anantharangachar
V.Sadagopan
A.Ramaswamy
Madhavan
Internet
U.VeSriAnnaKrishnapremi
U.Ve.VelukudiKrishnan
P.B.Annangaracharya
Dr.N.S.Anantharangachar
V.Sadagopan
A.Ramaswamy
Madhavan
Internet
Madhurakavi Azhwaar
(Through courtesy B.R.G. Iyeng ar, Bengaluru,
India)
OPENING PRAYER
Asmad Gurubhyo nama :
Srimathe Ramanujaya nama :
Meshe Chitraa samudbhutam
Pandyadeshe gadamshakam
SriParankushasadbhaktham
Madhuram kavimaashrayee ||
Pandyadeshe gadamshakam
SriParankushasadbhaktham
Madhuram kavimaashrayee ||
When
we think of azhwaars Madhura Kavi azhwaar comes foremost to our mind. But for him
“Naalaayira Divyaprabhandam” (NDP), a compilation of 12 great Vaishnava
saints which is considered as Tamil Veda would have been lost to the Devotional
school of India. Madhurakavi, literally
meaning sweet poet, was born in a SriVaishnava family at Tirukkolur on Friday,
Sukla Paksha Chaturdasi day in Chittirai star in Chitrai month in the year Easwara(Dwapara
863879 (3222BC).
He
once went on a pilgrimage to Divyakshetrams in North India. While staying in
Ayodhya, he saw a bright light in the sky, coming from South. He started
following the light beam. This led him to Alwarthirunagari. There, the light
disappeared. He started asking the local people whether there was anything
special happening in the village. The villagers said that a child had been
sitting under a Tamarind tree for past sixteen years with closed eyes in a
meditation posture, and, without taking any food or drink.
Madhurakavi
went to the tree. He found the child in meditation. He wanted to test if the child would react to
any external entity. He made noise by
dropping a stone on the ground. The child slowly opened its eyes. Madhurakavi put a cryptic question to the
child:
“Sethathin Vayitril Siriyadhu Pirandhal; Eatthai
Thindru Engae Kidakkum?”
(If
the atomic sized Atma gets into the Achit body, what will it eat and where will
it reside?)
The
child gave the cryptic answer:
“Atthai Thindru Angae Kidakkum”
(It
will follow the Happiness and Misery related to the body and reside there only)
Madurakavi immediately
recognized that the child was no ordinary person-surely should be an amsham of
the Lord (Called affectionately Nammaazhwaar by the Lord).
Madhurakavi fell at
Nammalwar’s feet and became his disciple (Though he himself was older in age
and belonged to a higher caste), and, learnt the Divyaprabandham.
Madhurakavi
was totally devoted to Nammalwar and considered him as the ultimate-even higher
than the Lord himself. For him, Acharya
Bhakthi (Guru Bhakti) was higher than Bhagavad bhakthi Devotion to the Lord).
This is just like the Acharya Paramanishte (extereme devotion to Guru)
displayed by Shatrughna, who considered Bharatha as the ultimate –even to the
exclusion of SriRama. Madhurakavi
composed 'Kanninun Siruthambu' of eleven verses which occupy unique place in
NDP.
Poets
are classified as(a) Aashukavis- Instant poets (b)Chitra kavis-Artistic poets
(c)Vistaara kavis - Elaborate poets (d) Madhurakavis- Sweet poets. Our Aazhwaar
true to his name is a Madhurakavi.
Vedanthadesikar
in Prabandhasaram says:
" Theriamaajnaanamudan Thirukkoluril
Chittiraiyil
Chittirainaal vandu thonri
Ariyanallanbudane Kuruhurnambikku
Anavarathamantharangavadimai sheydu
Maaranaiyallaalenru,marandum thevu
Mattrariyenenum Madhurakaviye nee mun
Kooriya Kanninunshirutthaambadanil paattu
Kulavupadinonrum enakkudavu neeye "
(Maadhura
Kavi, born on Chitthirai maasa Chitthirai at Thirukkolur with Jnaanam (Divine knowledge) did antharanga kainkaryam
(personal servie) for Nammalwar; With total devotion you said that you
do not know of any god other than Nammaazhwaar. Please bless me now with
that Jnaanam (knowledge) contained in “Kanninun Sirutthambu” in the
same manner as you blessed the world earlier.)
Only
the first verse in Madhurakavi's poem relates to Lord Krishna who was the
Araadhya Daivam (worship deity) of
Nammazhwaar. The remaining verses are all devoted to his Guru (Acharya). Since
NDP is a collection of poems totally dedicated to Bhagavaan, some questions
were raised about the propriety of including " Kanninin
Shirutthambu"in this, since it deals only with Acharya Guru) and not
Bhagavan (God) exclusively.
Answer
to this can be found in the following verse of Manavaala Maamunigal:
“Vaitha Thirumanthirathin maddhimam padham pol
Sheertha Madhurakavi sei kalaiyai- aartha pugazh
Aariyarkal thangal aruli cheyal naduve
Servithaar taathparyam therindhu “
But
for Madhurakavi there would be no NDP. Hence it is appropriate that this
poem is not only taken as part of Divyaprabandham NDP but also
Madhurakavi to be counted among
12 Aazhwaars. A fitting tribute indeed!
Kanninun
Sirutthambu is held in high esteem and
included as part of Nityanusandhanam.Also, it forms the thodakkam(Invocatory)
and shattrumurai part of Divyaprabandham recital.
After
Nammalwar attained the lotus feet of the Lord, Madhurakavi installed an archa
vigraha of Nammalwar in Tirukkurugur ,and ,arranged for special festivals.
He
was impressed by Nammaazhwaar’s works so much that he wanted to stage
Nammazhwaar's works in front of other scholars at his time. TheTamizh Sangam
poets saddened by this protest. Nammazhwaar, appeared in Madhurakavi’s dream,
as an old Brahmin and consoled him saying "Do not worry. You just write
this Pasuram " Kannan Kazhalinai
nannum manamudaiyeer/ Ennum thirunamam thinnam Naraname "on a bark leaf
and place it in the boat (Sanga-Palagai)
in which the Sangam scholars are travelling and, watch its power"
So saying, the Brahmin disappeared. Madhurakavi followed the instruction.
So saying, the Brahmin disappeared. Madhurakavi followed the instruction.
The
boat capsiz ed throwing out all the jealous, haughty poets, while it retained
only the leaves containing "Kannan kazhalinai paasuram. "
Each
of the poets who swam ashore, then realiZed the greatness of Nammalwar and
composed verse ( quoted below) in praise of Nammazhwaar.
When
these were published, it turned out that all of them were identical.
" Seman Kurugaiyo seyyat Thiruppaarkadalo?
Thaamam Paraankusamo? Naaranamo?- thaaman
Thulavo? vagulamo? thole irando? naangum
Ulavo peruma unakku ? "
" Yee aaduvatho Garudarku edhirae?
Iravikku edhir minmini aaduvatho ?
Naay aaduvatho ooru vempuli mun?
Nari aaduvatho Narakesari mun?
Pey aaduvatho azhagu Urvasi mun?
Perumaan Vakulabharanan arul koorndhu
Ovaadhu uraiyaa biramaa maraiyin
Oru sol perumo ulagir kaviye? ? "
(comparing
flies to Garuda; fire flies in the presence of the Sun; dogs before the tiger;
wolf before Narasimha; goblins before
nymph ; In essence- all the works of all the other poets put together can never match even a single utterance of Nammalwar". No
bounds to his happiness.
A
fine tribute to Madhurakavi can be seen in Guruparamparaasaara of
Rahasyathrayasaara of Vedantha Desikar.
The
opening verse includes all other Aazhwaars while the second stanza(Given below)
deals exclusively with Madhurakavi
Aazhwaar,
"Inbathil - irainjuthalil - iIsaiyum petril
Igazhaatha palluravil - iraagam maatril
Than patril -vinai vilakkil - thagavokkathil
Tattuvathai unarthuthathil - thanmaiyaakkil
Anbarke avatharikkum Maayan nirka
Arumaraigal tamizh seithaan thaale kondu
Thunbatra Madhuravi thonrak kaattum
Thol vazhiye nalvazhigal thunivaarkatke"
(i
) Inbattil - granting bliss
(ii
) Irainjutalil - be the refuge
(iii)Isaiyum
petril -
to be the final goal
(iv)
Igazhaatha palluravil - to provide all
bandhutwa
(v)
Iragam maarril - to convert the mundane desires
(vi)
Thun patril - into a desire for Him
(vii
) Vinai vilakkil - remove all the sins
(viii)
Thagavokkattil - to shower krupaa
(ix) Tattuvam unarthil - to reveal real truths
(x)Thanmai
aakkil - to bring saaroopya
(xi)Anbarke
avatharikkum ayan nirka-incarnatinmg for the sake of devotees
(xii)Arumaraikal
tamizh seithaan thaale kondu -render difficult- to- understand Vedas into tamil
(xiii)Thunbatta-Blemishless
(xiv)Madhurakavi-the
Alwar
(xv)Thonrakattum-guiding
by example
(xvi)Tolvaliye-the
original path
(xvii)Thunivaarhalku-those
keen on conquering earthly pleasures
(xviii)Nalvalihal-the
noble paths of Bhakthi, Prapatti
(For
those seeking release from the Samsara,
the path shown by the virtuous Madhurakavi is
THE path because while there is Sri Krishna incarnated for the sake of his devotees to confer bliss, to be their refuge, to be
their final goal, to be considered as
mother, father, brother etc., to convert their desire for mundane things
into desire for Himself, to remove all
sins, to show infinite Karunya, to reveal Sathya and Saaroopya
Madhurakavi sought only the feet of the Nammaazhwaar.
Nathamunigal
says:
Aviditha vishaya antharahasshatare |
Upanishadam upagaana matra bhoga |
Api cha gunavasaath tad eka seshee |
Madhurakavir hridaye mamaavirastu ||
(One
who knew none other than Nammazhwaar; one whose life breath was Dravidopanishad
Nammazhwar; one who treated Nammazhwar as his God—May that Madhurakavi always be in my heart !)
Veronrum naan ariyen vedam tamizh seitha
Maaran Sadakopan vun Kurugur - yeru engal
Vaazhvaam ennethum Madhurakaviyaar emmai
Alwaar avare aran
(Madhurakavi-
who proclaimed "I know none other than Nammalwar(Maran) of Tirukkurugur
who
brought out in Tamil the essence of the
Vedas -is my master)
Manavala
Mamunigal says in Upadesa Ratnamalai:
Arar Madurakavi ivvulagil vandudiththa
Sheerarum Chitiraiyil Chitirainal- paarulagil
Mattrulla aazhvargal vanduditha naalgalilum
Vuttrademakkenru nenje oor?
(This
day-Chitiraiyil Chitirai, the day
Madurakavi incarnated in this earth to lead us to moksham is more than
the avatar days of other Aazhwaara. Meditate on him!)
Vaazhi Tirunamam
Chittiraiyil
chittirai naal shirakkavandaan vaazhiye
Thirukkolur
avatharittha shelvanaar vaazhiye
UttharaGangaatheera thuyar thavatthon
vaazhiye
Olikadiron
therkudikka uhandu vandaan vaazhiye
Pattiyodu
padinonnum paadinaan vaazhiye
Paraankushane paranenru pattinaan vaazhiye
Maddimaam
padapporulai vaalvittaan vaazhiye
Madhurakavi
thiruvadigal vaazhi vaazhi vaazhiye II
Madhurakavi’s Hitopadesa
a. Do Nammaazhwaar japam to attain Bliss;
b. Seek refuge under his feet;
c. Ultimate goal is Nammaazhwaa;
d. All my bandhus (close relative) are
only Nammaazhwaar;
e. Renounce worldly desires;
f. Nammzhwaar himself graces me--
Washing off all my sins
Extending unlimited grace
Teaching inner Truths of his work which
contains the essence of Vedas
Making the teachings well consolidated
in me’--Madhurakavi
This
note is not comprehensive. I crave indulgence of readers for any
deficiencies/inaccuracies in this note and welcome additional
inputs/corrections.
I
owe grateful thanks to our Acharya, HH Thirukkudanthai Andavan,
U. Ve. Anna Sri
Krishnapremi,
U. Ve. Velukkudi Krishnan, P. B. Annagarachar, V.Shatagopan, Dr. N.S. Anantharangachar,
U. Ve. Velukkudi Krishnan, P. B. Annagarachar, V.Shatagopan, Dr. N.S. Anantharangachar,
Bhoovarahan for their
inputs.
Madhurakavi Alwar
thiruvadigale sharanam!
Nammaazhwaar
thiuvadigale saranam!
[This discourse material is a compilation
from the reference above as well as
other sources for a prepared lecture for delivering at Vedanta Class of Sri
Ganesha Temple which is gratefully acknowledged. I do not claim anything as
original though I have included my explanations and comments elaborately
suitably editing. Anybody is free to download partly or fully this discourse,
modify and redistribute this as well as other
discourses from the blog Hindu Reflections <nrsrini.blogspot.com>
for spreading the wisdom of Vedas and scriptures further. These
lectures are posted on the blog
for the benefit of those who are not able to attend my lectures personally due
to personal reasons or due to not living in Nashville or able to go through the
various sources as I have done. ]
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